Eastern Ocean

Fourth Wave
Prema-Bhakti
Chapter 19
Chapter Nineteen
Devotional Service in Pure Love of God
 BRS 1.4.1 - 21
Chapter Nineteen covers prema-bhakti — the Fourth Wave of the Eastern Ocean.

The philosophical discussion of prema is quite brief because prema is simply the mature state of
bhava, and Srila Rupa Gosvami has already extensively described bhava.
Bhava softens the heart. Prema softens the heart completely. When bhava deepens to the
maximum it is called prema.
Srila Rupa Gosvami described bhava as a ray of prema. Both the sun and the sun-ray
possess light, but there is a difference of intensity. Similarly, both bhava and prema possess ecstatic
love of God, but it is not as intense in bhava as it becomes at the stage of prema.

Definition of Prema
samyan masrnita-svanto
mamatvatisayankitah
bhavah sa eva sandratma
budhaih prema nigadyate

samyak  — completely; masrnita-svantah  — which makes the heart soft; mamatva — a sense of
ownership; atisaya-ankitah — marked with an abundance; bhava — emotion; sah — that;
eva — certainly; sandratma — whose nature is very condensed; budhaih — by learned persons;
prema  — love of Godhead; nigadyate — is described.

When that bhava softens the heart completely, becomes endowed with a great feeling of
possessiveness in relation to the Lord and becomes very much condensed and intensified, it is
called prema [love of Godhead] by learned scholars. (Cc Madhya 23.7)

This is Srila Rupa Gosvami's definition of prema-bhakti, which he confirms with the following
quote: “In the Narada-pancaratra it is clearly stated that when lust is transferred to he Supreme
Godhead and the concept of kinship is completely reposed in Him, such is accepted as pure love of
God by great authorities like Bhisma, Prahlada, Uddhava and Narada (pg 143).”
He explains further, “Great authorities like Bhisma have explained that love of Godhead
means completely giving up all so-called love for any other person. According to Bhisma, love
means reposing one's affection completely upon one person, withdrawing all affinities for any other
person (pg 143).”

Primary and Secondary Characteristics

The primary characteristic of prema is: bhavah sa eva sandratma — it is the intensified (sandra)
state of bhava.
The secondary characteristics of prema are: (1) samyan masrnita-svanto — it completely
softens the heart, and (2) mamatva-atisayankitah — it is marked by highly possessive ownership of
Sri Krsna.

Mamatva — Highly Possessive Ownership of Krsna

Ordinary devotional service has the mood of tadiya — "I am Krsna's." Prema-bhakti, however, has
the mood of mamatva —"Krsna is mine!"
 In bhava-bhakti one gets vision of the Lord and understands his eternal relationship with
Krsna. However, in prema-bhakti one actually enters the Lord's pastimes in one's eternal spiritual
identity, overwhelmed with the mood that "Krsna is my son," or "Krsna is my friend," or "Krsna is
my lover."

Achieving Prema
There are two ways to achieve prema: (1) by the maturation of bhava, and (2) by the Lord's
extraordinary mercy.

Prema Arising from Maturation of Bhava

Prema

Bhäva Mercy

Vaidhi Rägänugä

There are two subdivisions of prema arising from bhava: (1) vaidha-bhavottho — prema arising
from bhava achieved through vaidhi-sadhana, and (2) raganugiya-bhavattho — prema arising from
bhava achieved through raganuga-sadhana.

Prema Arising From Bhava Achieved Through Vaidhi-Sadhana

“A devotee, in the course of executing the regulative principles of devotional service, develops his
natural Krsna consciousness, and being thus softened at heart he chants and dances like a madman.
While performing chanting of the holy name of the Lord, he sometimes cries, sometimes talks
wildly, sometimes sings, and sometimes — without caring for any outsider — dances like a
madman (pg 144).”
This verse (SB 11.2.40) shows that constantly practicing the regulative principles of
devotional service (vaidhi) can arouse bhava.

Prema Arising From Bhava Achieved Through Raganuga-Sadhana

Srila Rupa Gosvami cites the story of Candrakanti, from Padma Purana. Candrakanti practiced
raganuga-sadhana, striving to develop the mood of the ragatmikas of Vrndavana, specifically the
gopis. By this practice she achieved bhava, at which point she decided to accept no one else besides
Krsna as her husband. This complete indifference to anyone other than Krsna is one of the nine
symptoms of bhava, namely virakti.
By maturation of her bhava-bhakti, she began to constantly engage in meditation on Krsna's
form with the concept "Krsna is my lover." This indicates mamatva — a symptom of prema. Thus
she achieved prema by maturation of the bhava she achieved through raganuga-sadhana. 1

Prema Achieved by the Extraordinary Mercy of Krsna

Srimad-Bhagavatam 11.12.7 exemplifies this, “Lord Krsna tells Uddhava, ‘the gopis of Vrndavana
did not study the Vedas to achieve Me. Nor had they ever been in holy places of pilgrimage. Nor did
they ever devoutly execute any regulative principle. Nor did they undergo any kind of austerity. It is

1 See Jéva Gosvämé & Mukunda däsa BRS 1.4.7 - 8.

simply by My association that they have attained the highest perfection of devotional service’ (pg
144).”

Two Types of Prema

There are two types of prema-bhakti: (1) mahatmya-jnana — prema mixed with knowledge of the
Lord's majesty, and (2) kevala — unmixed, pure prema. Srila Prabhupada says that prema “...can be
placed under two headings: one is profound veneration for the greatness of the Lord, and the other
is one's being automatically attracted to Krsna without any extraneous consideration (pg 145).”

Mahatmya-Jnana-Prema
Narada-pancatratra illustrates prema imbued with knowledge of the Lord's greatness: “...if on
account of profound veneration for the greatness of the Supreme Lord one attains a great affection
and steady love for Him, one is certainly assured of achieving the four kinds of Vaisnava
liberation... (pg 145)”
Devotees who achieved bhava from vaidhi-sadhana can attain mahatmya-jnana-prema.

Kevala-Prema
Kevala-prema, pure and one-pointed prema, is not even slightly mixed with any other aspiration or
interest — such as aspiration for Vaikuntha liberation, or interest in the Lord's profound power and
opulence.
A devotee with one-pointed love (kevala-prema) always lovingly fixes his mind upon Sri
Krsna without the slightest deviation to any other topic. Srila Rupa Gosvami explains this with a

mähätmya-jïäna kevala
prema

vaidha-bhävottho rägänugéya-bhävottho
bhäva

vaidhi rägänugä
sädhana
mercy
quote from Narada-pancaratra, “If a devotee is continuously in love with Lord Krsna and his mind
is always fixed upon Him, that devotional attitude will prove to be the only means of attracting the
attention of the Lord. In other words, a Vaisnava who is always thinking of the form of Lord Krsna
is to be known as a pure Vaisnava (pg 145).”
Devotees who achieved bhava from raganuga-sadhana can attain kevala-prema.

Evolution to Prema
Generally, one attains prema only by persistent, ardent practice — not by a sudden stroke of mercy.
Srila Rupa Gosvami describes the gradual evolution from sraddha to prema:
adau sraddha tatah sadhu-
sango 'tha bhajana-kriya
 tato 'nartha-nivrtti syat
tato nistha rucis tatah

athasaktis tato bhavas

tatah premabhy udancati
sadhakanamayam premnah
pradurbhave bhavet kramah

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
sadhana-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 Krsna consciousness. (Cc.
Madhya 23.14-15)
Srila Prabhupada summarizes these verses in Nectar of Devotion, page 146, first paragraph.

Difficulty of Understanding Prema

Usually, we judge a person's level of success by how happy he has become. This standard becomes
useless when applied to a prema-bhakta. A devotee in prema is so inundated in waves of
transcendental emotion that he cannot even perceive external happiness or distress. Consequently,
attempting to measure success by conventional standards is fruitless, and misses the point.
“'My dear supreme goddess, you may know from me that anyone who has developed the
ecstasy of love for the Supreme Personality of Godhead, and who is always merged in
transcendental bliss on account of this love, cannot even perceive the material distress or happiness
coming from the body or mind (pg 146).”

Further Information on Prema

Srila Rupa Gosvami refers the reader to Brhad-bhagavatamrta by Sri Sanatana Gosvami for a more
detailed description of the affections and dealings of prema-bhakti. He ends the Eastern Division by
offering obeisances to his guru — Sanatana Gosvami, and other prominent Gosvamis.