FROM SRADDHA TO PREMA

The Growth of Devotion

Progress in Krishna consciousness is neither vague nor accidental. The holy scriptures and
Gaudiya Vaishnava teachers talk in detail about the​ ​various stages of practice leading to
prema-bhakti,​ the perfection of yoga. Based on these descriptions, we see the tremendous
transformation the soul goes through as it transitions from a conditioned state to its original
position, mission and purpose.

Such spiritual evolution reminds us of what is meant by pure love of Sri Krishna and how it
manifests in the heart of a living being. It increases our appreciation for the independent and
superior nature of bhakti; no material circumstance or cause can neither awaken or prevent
bhakti.

More knowledge we have about the process, easier it is to identify the hindrances and dangers
that obstruct devotional service. By recognizing the symptoms of the disease, we can
systematically cure the cause by taking shelter of the Vaishnavas, the holy name, and the
practice.

This brief summary scratches only superficially the subject “From Sraddha to Prema” and a
reader is advised to delve into the theme by studying the source material:
Srimad-Bhagavatam, Sri Caitanya Caritamrta, Nectar of Devotion and Madhurya Kadambini
(translated by His Grace Sarvabhavana Dasa and commented by His Holiness Bhakti-Tirtha
Maharaja).

This introduction is meant for anyone who has received the grace of Sri Caitanya
Mahaprabhu via merciful Vaishnavas, and whose individual development of bhakti is at one
of the following stages of maturity:

1. Sraddha (Confidence)
2. Sadhu-Sanga (Vaishnava association)
3. Bhajana-Kriya (Sadhana-bhakti)
4. Anartha-nivrtti (Overcoming the Obstacles)
5. Nistha (Steady Devotional Service)
6. Ruci (Taste for Sri Krishna and Devotional Service)
7. Ashakti (Attachment to Sri Krishna and Devotional Service)
8. Bhava (Ecstatic Emotions)
9. Prema (Pure Love for Sri Krishna)

Although the levels are separated, as if independent from one another, they are actually
different intensities of the same thing - the love of Sri Krishna expressed through devotional
service. We experience these stages from dilute to strong, to the proportion we function under
the direction of ​maha-​ ​maya​ (external energy) and ​yoga-maya ​(internal energy).
This story of growth, starting from ​sraddha​, can also be read as a rectification of "I" and
"mine" (the false-ego and distorted sense of ownership) which reaches the absolute
spiritualization in ​prema: ​"I am the servant of Sri Krishna" and "Sri Krishna is mine."

1. Sraddha

The development of spiritual love, ​bhakti​, is compared to a series of events set into motion
when juice is squeezed from sugarcane. The juice gradually caramelizes into a thick syrup
and crystallizes into sugar. Sugar is further condensed into nectar, which eventually produces
mouth-watering sweets.

Just as the juice is hidden inside the dry-looking sugarcane, ​sraddha​ or the inclination to
bhakti, is a characteristic of each and every soul. Sri Caitanya Mahaprabhu explains that
living entities wander in various incarnations throughout the material universe, as per their
karma, but only those who are exceptionally fortunate come in contact with a representative
of Sri Krishna. The grace of Sri Krishna, which devotees distribute like rain clouds, without
considering whether the soil is fertile or unworthy, awakens us to question our temporary
identity, activities, and goal. This reassessment of reality and interest to see everything in
connection to Sri Krishna, is sraddha, or faith.

2. Sadhu-sanga

Compared to a passive and memorized belief in the existence of God, sraddha is always
dynamic activity in Krishna consciousness. Only when sraddha has sprouted in the heart, we
seek the company of devotees and, under their guidance and by their example, begin to
“squeeze the juice and cook it down”. In​ Sadhu-sanga​, or the association with spiritually
awakened souls, we are infused into ​bhakti​-​sadhana,​ the practice of devotional service.

3. Bhajana-kriya

By becoming initiated into the chanting of Hare Krishna -mantra and the regulations of bhakti
tradition, ​bhajana-kriya​, we also commit to the removal of contamination, accumulated over
millions of lives: ignorance, bloated ego, various addictions, anger, fear of death and desire
for heavenly pleasures. Often, the results of imperfectly performed devotional service and
impure chanting rupture to the surface, too.

Sometimes the weed-ridden, unwanted rubbish — the selfish pursuit of position and facility,
our incessant fishing for respect, and the desire to stand out and be admired — seems to
suffocate the creeper of devotion at the stage of unsteady sadhana-bhakti
(​anisthita-bhajana-kriya​).

Anyone who has ever tried to clear the garden from parasitic plants knows that it requires
constant and long-term work; similarly, the removal of unwanted traits that hinder our
spiritual development, ​anartha-nivrtti​, requires that we won’t turn away from our doubts and
misgivings but deal, humbly and determinately, with them by chanting the maha-mantra, and
favorably serving Sri Guru and Vaishnavas, according to the bhakti-yoga principles.

As long as our discernment is not resolute, we may fall into innocent-looking but cunning
pitfalls. After engulfing a drop of transcendental knowledge at the first steps of our spiritual
journey, we become intoxicated by our sudden “scholarship” and march forward
over-confidentially, expecting glorification. ​Utsaha-mayi ​or overblown enthusiasm is a result
of transient curiosity, and as the taste we have received by Sri Krishna’s causeless mercy
lessens, we implode. When collapsed, we barely manage to carry out our responsibilities.

The oscillation between passionate and scarce inspiration, ​ghana-tarala, ​makes us doubt,
“After all, am I on the right path? On the other hand, an intelligent person like myself knows
that a wife is a dry well covered with grass and a personification of death; so why don’t I
leave her, the children, the home and all that obscures my progress, and move to Sri
Vrindavan? ”

In the swing​ ​of ​vyudha-vikalpa,​ or solutions and doubts, we seek support from the scriptures
and make untenable decisions by interpreting their apparently contradictory statements.​ W ​ e
imagine that renunciation will increase our devotion when, in fact, it is born of devotion and
refers to viewing that everything belongs to Sri Krishna and is for His enjoyment.

As we try to give up something that is not ours, we declare a war on sensual pleasures and
temptations, ​visaya-sangara​. By ridiculing sense-objects, we feel powerful and victorious in
the battle. But, when we want to enjoy again, we abandon fighting.

Overwhelmed by the struggle, we then declare, “As of today, I repeat the holy name without
blinking my eyes; I offer obeisances to Sri Krishna 1008 times a day; I eat only three grains
of steamed rice for lunch; and, most certainly, I turn down my sour face when I meet
someone who utters anything else than Hare Krishna!” Needless to say, ​niyamaksama​ means
an inability to maintain self-invented vows.

Although the clouds and mist blanketing the heart evaporate fully only upon reaching the
destination, pure love of Sri Krishna, most of the weaknesses gradually shed along the way,
as if by themselves - by the power of the holy name. Hare Krishna -mantra is so effective that
it can uproot more vices than we can ever store!

Sadhana-bhakti is ​klesa-ghni ​because it destroys all suffering. It is simultaneously ​subha-da​,

because the auspicious qualities of Sri Krishna begin to manifest, in small quantity, in the
devotee as well. As long as our devotional service is flimsy, we tend to own these merits, ​His
merits​ — kindness, compassion, forbearing, truthfulness...— and shamelessly take credit for
them (​taranga-rangini​).
There is only a short jump from our vulnerabilities to offensive behavior. As we are wrestling
with our own deficiencies, we start to criticize devotees, chant inattentively, and neglect our
service - either intentionally or accidentally.

4. Anartha-nivrtti

An-Artha literally means worthlessness. Our only true ​artha​ or wealth is Sri Krishna and
devotional service. Every desire that is directed at something else, is anartha, or a useless
attempt.

Aparadha​, on the other hand, is an act that expels the satisfaction of Sri Krishna and the
Vaishnavas. The deed of enjoying inanimate matter with our body, mind, and words, while in
the material conception of life, causes harm only to the insentient gross and subtle body but
burns into ashes in the fire of bhajana-kriya in due course of time; whereas the reactions of
offences cover the soul, are far-reaching, and extremely destructive.

While the transgression against the primary object of our love, Sri Krishna, choke the creeper
of devotion, the lack of respect for His servants, caused by envy, halt our progress like a wall.
Although the Vaishnavas don’t take seriously offenses committed against them, it is
imperative for our purification that we admit our mistakes, sincerely regret them, beg for
forgiveness, and please the person we have hurt.

Just as we don’t have appetite during a high fever, we lose our hunger to chant and serve Sri
Krishna when committing offenses. We need a treatment plan and medication to lower the
temperature.

Sri Guru, more advanced Vaishnavas and those whose position is to protect the community of
devotees, act as Sri Krishna instruments in making necessary arrangements to correct
aparadhas.​ The removal of errors is necessary because the wrong attitude and inappropriate
action prevent us from realizing our eternal position and relationship with Sri Krishna. But, if
the rectification is driven by any other motive than to expel illusion, it is a revenge, based on
a material desire to control and enjoy. If we lapse to speak ill about any person struggling
with adversity, we are offensive.

The scriptures emphasize the exalted position of all Vaishnavas, even those who appear to be
wretched. The devotee himself thinks he is fallen, even when he is most sublime.

5. Nistha

We can conclude to have attained ​nistha​, a stable level of Krishna consciousness, when we
no longer mull over the mundane adventures of our past, or doze off while chanting japa and
remembering Sri Krishna; we no longer are lazy about spiritual life; or when vitriol, anger,
and greed no longer poison our sadhana; and we no longer resort to material excuses when
there is an opportunity to serve. When the lower qualities of nature cease to color our
consciousness, we are able to taste the names, form, qualities, and pastimes of Sri Krishna,
without interruption.

6. Ruci

The attraction to do only things favorable to Sri Krishna, to approach Him personally and to
reach to Him, are the hallmarks of ​ruci,​ pure spiritual taste. When this intense flavor matures
and becomes spontaneous, it is called ​ashakti.​

We can’t get enough of topics related to Sri Krishna that sound exceptionally charming, and
thus keep wondering, “Have I just recovered from jaundice? Am I tasting the real sweetness
of sugar again, instead of bitterness?”

The more we purify, the less external criteria — the melodicity of kirtana, the eloquence of
speech, the aesthetics of environment, the culinary skill of making prasadam, etc. — affect
our burning thirst to serve. At the same time, we are detached from everything that doesn’t
remind of Sri Krishna, and feel that we don’t have a drop of devotion, but instead, have
wasted our lives blathering and collecting pieces of glass thinking them to be diamonds.

7. Ashakti

At the level of ashakti, the mirror of the heart is so purified that we are able to see a glimpse
of the object of our worship with eyes anointed with love. If, in the past, we didn’t notice
when our minds shifted from subjects related to Sri Krishna to worldly matters, now we don’t
realize when our minds withdraw from them to meditate on Him. This attachment is
compared to a formation of a bud and predicts that soon the creeper of devotion will begin to
bloom.

8. Bhava

The opening of the flower,​ bhava,​ is also known as ​rati. I​ n comparison to it, any kind of
liberation will pale. Its attainment is rare. Sadhana-bhakti becomes bhava-bhakti when ruci
has melted our heart, and the dependence on Sri Krishna is so vibrant that not even the object
of our affection can resist it. The inner vision of intimacy with Sri Krishna’s form, taste,
smell, sound, and touch raises a storm of transcendental emotions which we experience
through the eyes, ears, nose, mouth, and skin. We drown in the transitory symptoms of
spiritual bliss. Awake, asleep, and during deep sleep, our intelligence is vigilantly focused on
its goal, and remembering Sri Krishna nonstop.

We remain undisturbed in all circumstances; don’t want to waste a moment; refuse

worldliness; are freed from pride; are hopefully confident about the grace of Krishna; long
fervently for Him; drink the nectar of His holy name; our ears are filled with hearing about
His beauty; and we want to live in a holy place.
All the sensations created by rati are like gems that the devotee hides from the eyes of others.

The most prominent trait we have polished all the way in the cycle of birth and death, to
control and enjoy selfishly, faces now almost a total end. Instead of the false sense of self, we
identify only as a servant of Sri Krishna, and our desire for ownership is directed exclusively
to His loving service in accordance to a certain devotional emotion: neutrality (​santa)​ ,
servitude (​dasya​), friendship (​sakhya​), parental (​vatsalya​), or conjugal (​madhurya)​ .

Bhava is the first ray to cross the horizon as the self-illuminating prema rises like the sun in
our heart. As Sri Krishna is pleased with our service, He reveals Himself according to His
will. Just as a tree bears fruit at a suitable season, so a devotee experiences the mercy of Sri
Krishna at an appropriate time.

9. Prema

While we may still face adversity, it won’t disrupt our service, but it will increase our
humility and enthusiasm, like a stepping stone.

Prema is recognized by two features: the highest possible bliss, and that it rules even Sri
Krishna. It burns within us like an insatiable hunger that doesn’t go away even if we eat the
most delicious meals day and night. Only a momentary appearance of Sri Krishna, like a
torrent of rain, cools the scorching heat of separation. As He reveals His form, attributes,
abode, companions, and pastimes, all our senses and mind begin to behave like each other,
and we experience a tide of ecstatic symptoms. As Sri Krishna disappears again from our
sight, our craving for Him becomes unbearable.

When we leave the present body, we will continue serving Sri Krishna as His eternal
associate. And, prema will continue to condense in accordance with our individual
relationship with Him.