The independent nature of bhakti -

Well, do remember the cause of the sadhu's bestowing grace, however. Bhakti by her nature is an independent reality, and she, out of her own sweet will, may decide to bestow herself upon someone through the sadhu, if she so pleases.

Generally grace is automatically bestowed when a sadhu is satisfied with someone; with his simple heart, with his good intention and character. If someone lacks these, it is less likely that grace will be bestowed in greatly transformatory quantities.

Again, I do agree with you that she is independently in relation to the recipient (devotee), but not in relation to the Lord. Actually, all three are acting independently (the Lord, the Jiva and Bhakti-Devi) however, the Jivatma and Bhakti-devi, ultimately are under the supreme control of their Master. In other words, if the Lord wants to infuse Bhakti in someone’s heart, Bhakti-Devi, which is perpetually situated at His lotus feet, will carry the order without delay:

Kedaranath/ Bhaktivinode said: I was quite worried, but Prabhu eradicated these worries in a dream. In that dream, I had a hint of what would happen and when morning came, I felt joyful. A day or two later, Gurudeva wrote me a letter saying, "I will come soon and give you initiation."

Madhava, you alredy know my opinion, above, but I’m trying to understand where the idea of Bhakti-Devi being independent comes from. In other words, how this independence can be better explained in relation to Jivatma and Purusatma?

That is what I found in Practice section:

SA tu bhaktis tan nitya parikaragaNAd ArabhyedAnIntaneSvapi tad bhakteSu mandAkinIva pracarati . . . sA tathAbhUtA nitya dhAmni nitya pArSadeSu nityaM cakAsti surasarid iva tad bhakta praNAlyA prapaJce 'vatarati || (Siddhanta-ratna of Baladeva)

“This bhakti is being promulgated from the eternal associates of Sri Hari down to the present day practicing devotees like the current of the Mandakini-river (the celestial Ganges). Bhakti is always present within the Lord’s eternal associates within the eternal abode, and flows down to the mundane world through the drain of Sri Hari’s devotees like the stream of the Mandakini.”

Thanks!

You can read about it in the first chapter of Madhurya-kadambini.

Mind to elaborate? I do not have the book with me now.

Thanks.

Just a quick reference, Sections 1.5 - 1.9 of Chapter 1 If you don't have a copy contact braja @ loibazaar posthaste

Well, of course you all will forgive me because that was out of concoction... However, if you pay attention, I’m pointing to the “fact” that Bhakti-Devi is independent in terms of Jivatma’s expectations, in other words, she is not delimited by the Jiva’s desires, aspirations and so forth. Nevertheless, she must works according to her Master; there is no energy of the Lord that is not under His control. This means, if He really wants to give something out of His causeless mercy, Bhakti-Devi will simply tag along.

Yes please, show me MK.

Jay Nitai-Jay Gour!

It's a rather lengthy passage, and rather hard to summarize. If someone has the time for it, please be my guest. However I warmly recommend getting a copy and reading the whole thing with Baba's commentaries.

Selections from Chapter 1 of Madhurya-kadambini

Thirdly, one may propose that the Lord’s mercy is the cause of that fortune, but this only begs the question of what caused his mercy. Thus it is impossible to reach a conclusion and the fact remains unproved. This is called anavastha-dosha, where an endless chain of causes goes on and on infinitum, without any end..

44 … Vishwanath Chakravarti Thakur
Fourthly, one may propose the causeless mercy of the Lord as the cause of this good fortune, but if that were the case, then all living entities would attain bhakti.

We see, however, that some do and some don’t. This implies the fault of partiality in the Lord. Some argue that the Lord is indeed partial, for he protects his devotees and destroys their enemies. Vishwanath answers this objection by saying that such partiality on the part of the Lord is hardly a fault; it is rather a beautiful ornament. The reason for this is that the Lord’s affection for his devotees (bhakta-vatsalya) is the quality that rules like a universal emperor over all of his other qualities. But even by killing the demons, the Lord bestows boundless mercy on them. Because of their hatred for the Lord and his devotees, the spirit soul of the demons has to undergo severe suffering in hell forever, where there is no chance of their ever attaining bhakti. The Lord shows boundless compassion for them by killing them and thus giving them liberation, which is even difficult for yogis to attain.

For this reason, the appearance of devotion does not really depend on any previous good fortune. We must rather conclude that only devotion causes devotion, and that bhakti is spontaneously self-manifesting.

With my hands folded and with all due respect, this most fallen have a objection here:

Forgive me, but this conclusion is not clear. Why, because it is said that the Lord favor His devotees, He is bhakta-vatsalya, being so He bless the devotee and kill the demons, but in both cases the Lord is giving His mercy; Bhakti for His devotees and mukti for the demons. Therefore, Bhakti has been given out of His compassion and not independently, as it has been proposed.

In those who are already devotees, devotion has already arisen. Them the Lord favors, not others.

The point here is: Since the Lord is impartial for others aside his devotees, and unto the devotees devotion has already been bestowed, why is it bestowed on some others, and on some others not? The cause of the Lord's partiality for devotees cannot possibly be the cause, since those unto whom devotion hasn't yet been bestowed are not his devotees yet.

That's clear isn't it?

Independence of bhakti refers to bhakti not being dependent of the other paths to perfection, namely karma, jnana and yoga.

Bhakti alone can grant prema, yet each of the other three paths must have bhakti mixed in to obtain their goal of liberation. Covered extensively in MK 1.9

It has been already explained that He actually blesses both groups and Bhakti is happening by His favoritism. The question here would be “why is He favoring one group and not the other?” The basic answer is that the favored ones belong to the group of those who are working according to His desires. Not the others whose mind and body are averse. Therefore, Bhakti in this case is a byproduct of His activities, such as saving and killing, in rare exception when Lord Caitanya saved Jagay and Madhay by killing their mentality, not their bodies, as usually.



Not really. Ultimately He is the cause of all causes and that is all I’m trying to bring to light. I’m not judging her capacities, rather her origin. Does she have independence? She does! However, she is the link between the Lord and His devotees, therefore, either both sides (the Lord and Jiva) are working in harmony or the Lord has to have an urge desire to bestow His blessing upon the conditioned soul, like Nitai and Caitanya, the Sun and the Moon of Nadiya, who appeared out of Their compassion. In this way, Bhakti, submissively to her Master, operates.

so swatantra avalambana aanaa
tehi aadheena gyaana vigyaanaa
bhagati taata anupama sukha moolaa
milayi jo santa hohim anukoolaa

Selfless Devotion (Divine Love) stands by itself and requires no other stay;
On It depends allL Jnana, Knowledge, spiritual or profane.

Pure Devotion, dear brother, is incomparable and the very source of Bliss,
but it can only be obtained by favor of the virtuous Rasik Saints.

from: Sri Rama Carita Manasa - St. Tulasi Das

bhakti swatantra sakala sukha khaanee
binu satasanga na paavahim praanee
punyapunja binu milahi na samtaa
satasamgati samsriti kara amtaa

Divine Love (Prema Bhakti) is independent and a mine of every Blessing!
But men cannot attain without the fellowship of Rasik Saints.
Saints for their part are inaccessible without a stock of meritorious deeds;
it is their fellowship in any case that brings to an end the cycle of births and deaths.

from: Sri Rama Carita Manasa - St. Tulasi Das

Thanks Dharmachakra!

As Madhavananda said, it is a large work to go through and time is not favoring so much. In this way, after reading the texts I made a simple resume based on some head lines. Therefore, please, try to understand that I’m not challenging anyone or anything; in my mind I had only tried to clarify that Bhakti (as the Jivatma) has some independence, moreover, Bhakti is independent from jnana and karma.

Most of you are well versed in the philosophy, nevertheless, just for the sake of clarification I will ask, “What is the most expressive form of Bhakti?” Srimat Radhika! Does She performs any activity that is not direct connected to the satisfaction of Her beloved? No! Hence, Bhakti-Devi, which is a direct expansion of that divine form of love, is driven by selected hearts, which are full of compassion. Consequently, Bhakti’s so called "independence" is therefore bonded in by the devotee’s heart, as well as, Sri Krishna’s happiness.

1)- 1.6 Bhakti in one devotee’s heart is the cause of bhakti in another’s.

In other words, here Bhakti is clearly dependent on the mercy of the devotee towards another one. It is through that channel that Bhakti is manifesting.

2)- 1.7 Krishna turn his mercy-giving potency over to his devotees

Again, here it is clearly that in order for Bhakti to be distributed, it goes through the Lord’s heart into His dear devotee’s heart. Therefore, under the circumstance, she has been driven by the intense happiness and aspiration of the Lord and His devotees.

Supportive verses:
SA tu bhaktis tan nitya parikaragaNAd ArabhyedAnIntaneSvapi tad bhakteSu mandAkinIva pracarati . . . sA tathAbhUtA nitya dhAmni nitya pArSadeSu nityaM cakAsti surasarid iva tad bhakta praNAlyA prapaJce 'vatarati || (Siddhanta-ratna of Baladeva)

“This bhakti is being promulgated from the eternal associates of Sri Hari down to the present day practicing devotees like the current of the Mandakini-river (the celestial Ganges). Bhakti is always present within the Lord’s eternal associates within the eternal abode, and flows down to the mundane world through the drain of Sri Hari’s devotees like the stream of the Mandakini.”

Posted by Anuraaga-ji, which I take as another confirmation of the conservative independence of Bhakti:

bhakti swatantra sakala sukha khaanee
binu satasanga na paavahim praanee
punyapunja binu milahi na samtaa
satasamgati samsriti kara amtaa

Divine Love (Prema Bhakti) is independent and a mine of every Blessing!
But men cannot attain without the fellowship of Rasik Saints.
Saints for their part are inaccessible without a stock of meritorious deeds;
it is their fellowship in any case that brings to an end the cycle of births and deaths.
from: Sri Rama Carita Manasa - St. Tulasi Das

3)- 1.9 The complete independence of Bhakti:
“Though other spiritual practices need the help of bhakti to be perfected, bhakti has no need of help from any other discipline. In fact, bhakti infuses karma, jnana, and yoga with life.”

Well that is the conclusion, which I humbly arrived at; Bhakti is independent from the Jivatma’s desires or better saying from the material conditions/ limitations of Nitya-bhadas, and it does not depend on jnana or karma or any other ascending process. It stands as the supreme method of worshiping and understanding about the glories of the Almighty; it is actually through Bhakti that everything is revealed and that is an exclusive glory, which Bhakti shares with nothing else. Indeed, being the Supreme Lord Sri Krishna the original source of all that exist, Bhakti-Devi is a peculiar divine force, empowered with immense capacity to unite the far infinity Parambrahma, with its lost finite particles. Therefore, as lord Shiva holds on the top His head the Ganges water that comes down from the Lord’s lotus feet, similarly, it is through the devotee’s heart as well as from the Lord’s inconceivable mercy that Bhakti-Devi manifests and exists.

All right then, I do not want to have the feelings that I’m hold on to the truth and what I said is absolute and that is all. No! That is not the idea.

Expressed as it was my discernments on the Bhakti Svatantra (the independent Bhakti) is based on what I perceive, however, for sure there is much more in it then I can actually see and touch. Indeed I admit that the texts on MK, about this topic, did not convince me. With the help of my poor perception, it appears that the chapter 1 of MK basically proves Bhakti is independent from jnana, karma, yoga, however, in many other places, it contradicts, for example, in the Sri Bhakta-Tattva-Viijnana, says that “THE ONLY CAUSE FOR ATTAINING BHAKTI IS THE ASSOCIATION AND THE GRACE OF THE BHAKTAS”
From page 48

Therefore, there is where my question remains; if Bhakti is independent, why then it depends on another agent and not manifest by itself?

In other words, I have my opinion, but if you are really understanding my point, please, share something on it; I do appreciate.

Since no body had volunteer to reply the question, I just had a wonderful time going through the book, SBTV, and find out on page 50, how Babaji Maharaja supports the idea about Bhakti not being independent:

"Therefore, the mercy of the Lords that dwells in the hearts of the great souls is infused within the hearts of the conditioned souls through the vehicle of sat-sanga (association with the great devotee) and sat-krpa (the grace of a great devotee), not independently."

Moreover, he gives a nice analogy:
"If ordinary gods and goddesses do not go anywhere without their vehicles, then would the crown jewel of all of the Supreme Lord’s energies, Mahadevi Bhagavat Kripa (the great goddess of God’s grace) go anywhere without a vehicle?"

He continues:
"Therefore, the association of the bhaktas is the only flawless way to attain Bhakti and the proximity of the Lord."


However, as I said before, I'm open to your perspectives...

The most obvious reply I think is that when the devotee's heart is infused with Bhakti it is she who directs the devotee to act, therefore she remains independent

Thanks I really like your reply

However, I still have something in mind.

The thing is She is independent from the Jivatma’s perspective, however, at the same time, She is always present in the (Siddha) devotee’s heart and the reason for that presence (infusion) is based on the attraction that She feels towards the Seva to the Lord. The understanding here is that the Lord was in the heart already, even before Bhakti appears in it; He is the force and witiness of the Sadhaka’s progress. When Bhakti actually comes in, the Lord and the Jivatma are far in the process of familiarity.

In other words, the devotee and the Lord were already developing the attraction to each other, then Bhakti-Devi, knowing that the Lord will make that heart His permanent residence, she arrives in as fast as a thunderbolt and makes it clear and cleaner. At this stage, the Lord and the devotee have only one desire and everything that take place from that point onwards are considered to be transcendental or pure devotional service.

Consequently, the movements that you detected as being caused by Bhakti-Devi, was primarily inspired within the heart by the Lord; is Him that is motivating the Bhakta and Bhakti-Devi. Indeed, she serves the Lord, as well as, the Bhakta by let both access her charming kindness, which makes Their heart to melt in compassion, and as a result, They infuse Bhakti into the conditioned souls. Therefore, being Bhakti-Devi conditioned by the attraction for the Lord’s lotus feet, her independence is not about freedom, but about how she can manifest in an unique way in each and every heart.

[edit] I erased some information that were not clear enough

“While Rama sets an ideal example for leading the country and the people, his Lila is meant to teach us more than how to make humanity moral. In fact the lila, conforming to moral principles, frustrated some of the members of the nitya-lila. Laksmana was repeatedly frustrated with Rama's standard of morality and dharma, especially in relation to Sita.”

Srila Krsnadasa Kaviraja Goswami says:

ramera caritra saba,--duhkhera karana
svatantra lilaya duhkha sahena laksmana
nisedha karite nare, yate chota bhai
mauna dhari' rahe laksmana mane duhkha pai'

"The activities of Ramacandra were full of suffering, but Laksmana, although independent, tolerated that suffering in accordance with the lila . As a younger brother he could not stop Ramacandra from his resolve, and thus remained silent, although unhappy in His mind." (Cc., Adi 5.151-152)
Swami.org
==============================

After reading the verse above, surprisingly it revealed another aspect of Bhakti, and that is about the consciousness, which Bhakti-Devi has, when a Lila is unfolding. Please, pay attention, “although independent, tolerated that suffering in accordance with the lila” Laksmana, the supreme surrender brother of Lord Rama, symbolizes that same Bhakti exercised by Sri Radha and Balarama (Ananga-Manjari, Nityananda). In other words, Laksmana is Supreme independent, thus he could change the scenario if He so wished, but in order to hold up the mood of the Lila, He didn’t.

In this analogy, Bhakti-Devi, has been herein detected as independent as any other potency of the Lord; even though, it is working in total accordance (aware) with the Supreme desire. Meaning that as Laksmana could change the Lila, Bhakti-Devi can infuse devotion in anyone, at anytime, nevertheless, the assessment is “always” at will of Krishna and the mixed efforts in union with His Lila-Shakti.

Moreover, Bhakti-Devi is supremely independent, but it naturally flows accordingly with Lord’s desires; it operates in constant harmony with all His potencies:

brahmanda bhramite kona bhagyavan jiva
guru-krsna-prasade paya bhakti-lata-bija

“According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Krsna. By the mercy of both Krsna and the spiritual master, such a person receives the seed of the creeper of devotional service.”.

Repeating my self:

“ Consequently, the movements that you detected as being caused by Bhakti-Devi, was primarily inspired within the heart by the Lord; is Him that is motivating the Bhakta and Bhakti-Devi. Indeed, she serves the Lord, as well as, the Bhakta by let both access her charming kindness, which makes Their heart to melt in compassion, and as a result, They infuse Bhakti into the conditioned souls. Therefore, being Bhakti-Devi conditioned by the attraction for the Lord’s lotus feet, her independence is not about freedom, but more about how she can manifest in a unique way in each and every heart.”


"Therefore, the mercy of the Lords that dwells in the hearts of the great souls is infused within the hearts of the conditioned souls through the vehicle of sat-sanga (association with the great devotee) and sat-krpa (the grace of a great devotee), not independently."
Srila Ananta Das Babaji

In resume, Bhakti has been detected as following:

1- ) Bhakti is independent of jnana, karma, yoga
2- ) Bhakti is independent of the material circumstances
3- ) Bhakti is independent of the desire of the jivatma (she is not obliged; siksastakam 8)
4- ) Bhakti is not independent from the Lord’s will and His pure devotees (Bhakti is exclusively for His devotees or to whom They may bestow, out of causeless mercy. )
5- ) Bhakti is submissive to Lila-Shakti
6- ) Bhakti-Devi works in amalgamation with the pure devotee’s heart