Bhāva is received from the guru, and of the same type

Bhāva, the sādhya of sādhana bhakti, is commonly understood as already ‘dormant’ in the ātman. Many also hold the position that one can choose whatever bhāva one wants. One can go to the guru, and ask for being a servant or a friend of Bhagavān. To me, these two positions are contradictory, but maybe those who hold both positions have some reconciliation in their minds.

However, in the writings of Śrī Jīva Goswami, we see a totally opposite concept to both the above positions. I have already examined this in a prior article, where I quoted his writings from the Bhakti Sandarbha. Below, I present his writings on the topic from the Prīti Sandarbha. In Anuccheda 84, Śrī Jīva Goswami examines the hierarchy in prīti. He explains that there are two ways in which prīti differs from individual to individual – one, by virtue of the particular manifestation of Bhagavān, and the other by virtue of prīti’s qualities. Prīti’s qualities that give rise to hierarchy or tāratamya are of two sub-types –

tatra guṇāḥ dvividhāḥ | bhakta-citta-saṁskriyā-viśeṣasya hetava eke, tad-abhimāna-viśeṣasya hetavaś cānye |

These qualities [of prīti] are of two types — those belonging to the first group are the causes of instilling specific loving impressions (saṁskāras) in the hearts of devotees, while the others are the causes that give rise to a devotee’s specific sense of identity (abhimāna).

He has stated a very significant point above. There are some qualities of prīti, which are a cause of the specific identity, i.e. as a friend or a servant and so on (abhimāna-viśeṣa), with which a devotee relates to Bhagavān. He specifies this point explicitly

atha bhaktābhimāna-viśeṣa-hetavo guṇās

Next to be discussed are the qualities (guṇas) of prīti that are the causes giving rise to a devotee’s specific sense of identity (abhimāna) [in relation to Kṛṣṇa].

Of course, these qualities require a support or ālambana, which is Bhagavan Himself. prīti is always for someone, and the specific flavor of love depends on how that someone appears to the lover. Śrī Jīva Goswami hastens to add this point–

saiva khalu prītir bhagavat-svabhāva-viśeṣāvirbhāva-yogam upalabhya kañcid anugrāhyatvenābhimānayati kañcid anukampitvena kañcin mitratvena, kañcit priyātvena ca |

When that very prīti enters into correlation (yogam) with the disclosure (āvirbhāva) of a specific essential nature (svabhāva-viśeṣa) of Bhagavān, it impels in some devotees the integrated self-concept (abhimāna) of being an object of Bhagavān’s grace (anugrāhyatva), in others, that of a nurturer who extends graciousness to Him (anukampitva), in still others, that of a loving friend (mitratva), and in yet others, that of His beloved in an amorous relation (priyātva).

What then, is the cause of the disclosure of a particular manifestation of Bhagavān? I will break up his reply into parts for ease of understanding —

bhagavat-svabhāva-viśeṣāvirbhāva-hetuś ca — and the cause underlying the disclosure of a specific essential nature of Bhagavān,

tasya bhagavat-priya-viśeṣasya prīter eva guṇa-viśeṣo boddhavyaḥ — should be understood to be the particular qualities (guṇa-viśeṣa) of the prīti of that specific lover (priya-viśeṣa) of Bhagavān

yasya saṅgādinā labdhā prītis — through whose association prīti was first obtained.

So we learn here that the disclosure of a particular manifestation of Bhagavān is also an effect of prīti only. This makes perfect sense, because prīti requires a lover and a beloved. Without these two, no prīti is possible.

Importantly, this prīti is not some general prīti but a flavor of prīti that belongs to a specific devotee (bhagavat-priya-viśeṣa). And even more importantly, this prīti is obtained (labdhā) by the association (saṅga) of that specific devotee. This refutes the notion that one is free to get whatever prīti one wants from one’s guru. No- one will only get prīti of the flavor that the guru already possesses.

Putting the sentence together —

The cause underlying the disclosure of a specific essential nature of Bhagavān should be understood to be the particular qualities (guṇa-viśeṣa) of the prīti of that specific lover (priya-viśeṣa) of Bhagavān through whose association prīti was first obtained.

Obviously, the discussion is of prīti attained as a result of sādhana, because this prīti is mentioned as being ‘obtained’. (labdhā) The word ‘labdhā’ refutes the notion that there is dormant prīti in the ātman.

He ends with drawing a distinction with the nitya-parikaras —

nitya-parikarāṇāṁ nityam eva tad dvayam

These two features [the devotee’s specific identity (abhimānaviśeṣa) and, correlated with the latter, the disclosure of a specific essential nature (svabhāva-viśeṣa) of Bhagavān] exist eternally in Bhagavān’s eternal associates (nitya-parikaras).

Summary

Prīti is obtained from another siddha-bhakta

The specific flavor of prīti obtained is the same as the specific flavor of prīti present in the siddha-bhakta

The specific flavor of prīti one has obtained causes the disclosure of a corresponding, specific nature of Bhagavān (i.e. form, qualities etc.)

The specific flavor of prīti one has obtained, combined with a specific nature of Bhagavān she has revealed, gives rise to a specific identity with which one relates with Bhagavān

Prīti is not dormant in the ātman

One’s relationship with Bhagavān cannot be chosen