On gratitude - From Madhurya-kadambini

Since it seems to be a slow day on GD, I thought I'd post this, which I have been wanting to put up for some time. By Ananta Dasji, from his commentary to Madhurya Kadambini 4.3--

Gratitude is another virtue that is especially favorable to developing bhakti. Bhakti Devi does not appear in the hearts of ungrateful persons. Even the Lord is full of the quality of gratitude! He gives his own self to the devotee who offers him nothing more than water and a tulasi leaf. He even blessed the wicked witch Putana by giving her a position as a mother in his eternal abode, just because she had imitated an affectionate mother’s behavior. The greatness of a mahat is that he recognizes his debt to others, whereas the proof of one’s insignificance is a lack of appreciation for the blessings one has received. The more elevated one is, the more one’s heart is full of gratitude. Bhakti Devi does not establish her seat in the heart of a mean-spirited ingrate.

Why not give the whole section. Madhurya Kadambini 4.3. Please note the last paragraph in the commentary.


TRANSLATION: Nishtha is of two kinds: steadfastness in direct devotional service itself (sAkSAd-bhakti-vArtinI), and steadfastness in those things that promote such practice (tad-anukUla-vastu-vArtinI). Though direct devotional service has unlimited forms, basically it has three divisions: physical (kAyikI), verbal (vAcikI) and mental (mAnasI). Some people hold that steadfastness first presents itself in physical devotion, then in verbal, and finally in mental devotional activities. Others say there is no such progression, since devotees may be more or less favorable to the Lord due to differences in their tolerance, strength and vitality, in accordance with their individual character.

Elements favorable to bhakti are qualities like humility, respectfulness, friendliness and compassion. Even though unswerving steadfastness in these virtues may sometimes be seen even in self-controlled devotees who have not yet attained nishtha in devotion, and not observed in more ill-behaved devotees who have, the discerning person will be able to recognize the presence or absence of devotional nishtha, the less experienced will not. As the Bhagavatam says,

When one comes to the stage of steadfast devotion, the heart is no longer affected by the modes of passion and ignorance, lust or greed, and other contaminations [even though they may be present]; thus established in goodness, he is content. (BhAg.1.2.19)

Slackness or intensity in one’s efforts to hear and chant are the best criteria for determining whether one has reached the stage of nishtha or not. Thus concludes our brief description of steadiness in devotion.

PIyUSa-kaNA explanation: Nishtha has two divisions: steadfastness in direct devotional service itself (sAkSAd-bhakti-vArtinI), and steadfastness in those things that promote such practice (tad-anukUla-vastu-vArtinI).

(1) Steadfastness in direct devotional service is of three types: physical, verbal, and mental. Physical refers to activities such as listening to the Bhagavatam, picking tulasi and flowers, making garlands, worshipping the Deity, paying obeisances, circumambulating or cleaning the temple. Verbal refers to chanting the holy names, qualities, and pastime of the Lord, reciting hymns or offering prayers, or talking of the Lord’s glories in conversation with others. Mental refers to remembering the name, form, qualities, and pastimes of the Lord. Since all these activities are directly related to bhakti, steadiness in them is known as sAkSAt-bhakti-viSayinI niSThA.

In the view of some persons, nishtha manifests in a particular order: first on the physical plane, then verbal, and then in the mind. But this sequence is not applicable to all devotees, because people differ in their ability to tolerate physical or mental stresses, or in their strength and vitality, they may find it easier to attain nishtha on one or the other platforms. For instance, it would not be unusual for a devotee with a high degree of mental strength to find nishtha in smarana before any other kind of activity.. Therefore it is not right to say that there is a fixed sequence.

(2) The second type of nishtha, tad-anukUla-vastu-viSayinI, refers to a steadiness in the qualities favorable to bhakti, such as not desiring personal honor, showing respect to others, friendliness, mercifulness, forgiveness, gratitude, patience, and so on. The first two qualities increase a devotee’s humility, which in turn nourishes his devotion. Being merciful and friendly to all living beings makes bhakti steady and free from obstacles. It is nothing but deception to ask forgiveness from the Lord when one cannot forgive others.

Gratitude is another virtue that is especially favorable to developing bhakti. Bhakti Devi does not appear in the hearts of ungrateful persons. Even the Lord is full of the quality of gratitude! He gives his own self to the devotee who offers him nothing more than water and a tulasi leaf. He even blessed the wicked witch Putana by giving her a position as a mother in his eternal abode, just because she had imitated an affectionate mother’s behavior. The greatness of a mahat is that he recognizes his debt to others, whereas the proof of one’s insignificance is a lack of appreciation for the blessings one has received. The more elevated one is, the more one’s heart is full of gratitude. Bhakti Devi does not establish her seat in the heart of a mean-spirited ingrate.

Attributes like these may also be seen in self-controlled devotees who have not yet achieved stability in their devotional practice. On the other hand, the opposite may also be true and a devotee who is very arrogant may not have these virtues, even if he has reached nishtha in devotional practices. Therefore, there is no guarantee that all auspicious qualities will inevitably be apparent in those who have reached this level of advancement. Even so, it is not just those ignorant of the scriptures who make this error, but even learned people sometimes think that the two are necessarily connected. But as clearly shown in the Bhagavata verse quoted in section 4.2, traces of the modes of ignorance and passion may still remain in the devotee on the platform of nishtha, even though they do not overwhelm him or shake him from his determination to engage in devotional activities. Therefore, such favorable attributes or virtues cannot be considered essential signs of niSThitA bhakti; the attainment of which can be ascertained through the degree of a devotee’s intensity in bhajan. In other words, it is the intense effort for hearing and chanting that indicates one’s nishtha or lack of it.

The right topic at the right time!

Gratitude is something which one should never forget. It was nice reading this article. Thanks, Jagadanandaji!

This also dovetails nicely with the topic "The Person and God: Loving God or Humanity."

Really, if one loves God and is truly grateful for the blessing of His love and service, one naturally want to do everything one can for His other children. If Bhakti is not softening one's heart towards all other living entities it is time for some serious self-examination and renewal of spiritual practices. If one's only focus is on one's own relationship to God then something is seriously missing. It is like being in the lifeboat and watching others desperately treading water nearby without offering help. A heart that is unmoved by that is a heart of stone that cannot develop love of God.

Recognition of our many blessings should only serve to inspire us to share them with others. That is the true meaning of gratitude.