By: Babhru Dāsa
“Excessive devotion is the sign of a thief.” It is a very striking idea indeed. But what does it mean? Isn’t intense devotion a great asset to the bhakta? Why would one be a thief for strongly expressing devotion? In this article a conception which shows both sides of the tattva spectrum (in regards to this subject matter) will be presented.
First of all, we should take a quick look at the context of Srila A.C Bhaktivedanta Swami Prabhupada’s own usage of this saying:
“According to a Bengali proverb, ati bhakti corera lakṣaṇa: “Too much devotion is a symptom of a thief.” A person who assumes himself to be a great devotee but mentally is thinking of something else is duplicitous.” – CC Madhya 17.15
So in general, it is a cautionary statement that “calls out” the behavior of those devotees who eagerly want to capture the attention of others for their own “sense gratification” purposes. As is noted in Srila Vishvanatha Chakravarti Thakura’s, “Madhurya-kadambini,” the creepers of “desire for fame, name, prestige, worldly enjoyment, and riches” grow alongside the creeper of pure devotion, shuddha-bhakti. If the sadhaka-bhakta is not careful, they may give nourishment to these creepers at the expense of their own shuddha-bhakti creeper, which thrives off the nectarean nourishment of:
anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-śīlanaṁ bhaktir uttamā
[BRS 1.1.11]
“One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.”
Although Srila Prabhupada’s statement under examination has been largely used to refer to devotees who belonged to the apasampradayas (who purposefully make artificial exhibitions of physical ecstatic symptoms, namely crying, talking like a madman, rolling on the ground etc.) of Bengal, still it should be known that the character flaws (anarthas) of desire for worldly enjoyment, are certainly challenging obstacles that each and every sadhaka must conquer to come to the fruition of bhakti-sadhana, namely Sri Krsna-prema.
Indeed, it is surprisingly not as uncommon as you would think for devotees to become lost in a world of deviant philosophies and cheating propensities. Sometimes a devotee tastes a small amount of rasa or a shadow of bhava (bhavabhasa) and believes themself to be an extensively advanced devotee, worshipable master, or even an avatar of Krsna Himself. In turn this leads to “excessive and manufactured displays of outward devotion,” mostly to attract attention and followers. Generally speaking, such devotees naturally incur vast quantities of aparadha and sin due to extreme pride. If one observes the path of such persons, usually they are very quickly met with destruction and their true colors show brightly. But this is an example of a severe case. There are many many gradations of such things.
In this regard, a caution is given by Srila Narottama Dasa Thakura as follows:
“In the matter of discussing topics pertaining to one’s personal bhajana, it is best to not speak such words here and there. In this regard be careful! The reason is that someone may become angry, while others may only find fault. So simply offer your pranamas to the feet of all Vaiṣṇavas.”(Śrī Prema-bhakti-chandrika, 119)
To furthermore understand this idea, one can refer to the analogy of a poor man that has a jewel. When a poor man attains a valuable jewel he does not go around showing the whole world. He keeps it secretly hidden close to his heart, in hopes that nobody can ever steal it from him.
That being said, it should be noted that devotees who are accomplished in sadhana and truly taste the nectarean fruits of bhakti may be seen exhibiting “ apparently excessive” ecstatic symptoms at times, regardless of how hard they may try to withhold them from public sight. Yet, such displays are not produced by the conscious (mental/physical) efforts of the bhakta. But instead are produced by the influence of the swarupa-shakti that has taken over their anthakarana (fourfold subtle existential complex, i.e mind, heart, ego, and intellect.) In other words, the increasingly powerful spiritual energy within them has an intense effect on the mental and physical aspects of a sadhakas life, so much so that outward eruptions of sattvika-bhava, and anubhava cannot be controlled.
Something else to note in this regard is that deep and steady internal absorption is NOT the same as “excessive devotional display.” For instance, if you see a devotee deeply rapt in meditation/chanting, they should be honored with ones affection. It is absolutely not a crime to try and be intense about ones devotional effort! No matter if the subject person is older, younger, newer to the bhakti path, or more experienced than oneself. They should be given all due respect if they are trying to be sincere, and that is the cardinal rule of bhakti that will very much attract bhakti-devi’s attention. Jealousy and doubt of such a person would constitute a severe aparadha and not help one in their bhakti path. If one is at all inclined to be cautious, at least leave it at that, i.e cautious neutrality. But to be honest, it’s always good to err on the side of “not guilty until proven guilty.”
So how can a devotee know when someone is genuine or not? For starters the devotees should very intensely try to raise themself to at least the level of madhyama-adhikara. The reason being, a neophyte or kanishta-bhakta, will very easily be swayed by sentiment and illusory ideas of what bhakti factually is. A neophyte devotee will generally not be able to see their surroundings through the looking glass of shastra-vani (scriptural reference), and what to speak of direct bhakti revelation.
On the other hand, a devotee of intermediate (madhyama) status is generally firmly grounded in tattva and a solid amount of direct revelation. That is why they are characteristically known to be able to relate with devotees of different statuses in a much more healthy way. Furthermore, it will be very difficult for them to be swayed by charlatan devotees, who in almost every circumstance cannot justify their life and precepts with sound philosophy and examples from the gaudiya preceptors.
In the application to ones own spiritual practice, it should be known that Bhagavan and His associates are not pleased by excessive devotional displays. If one sees in their own heart that they are going out of their way to “show off” their bhakti, then they can be assured that they will always be loser. In other words, humility is always the winner! When bhakti is resplendent in the heart, one truly has no desire to show it to others. They feel utterly pathetic and unqualified to do anything in public. They feel as if they have no right to show themselves and their practice in the presence of others (especially devotees.) Just as a simple duck has no right to exhibit itself in front of an elegant assembly of swans. And truly, with that mentality, one can always taste the nectar of Krsna’s nama, rupa, guna, and lila. It will not be possible any other way. This idea holds true both for the sadhaka and the siddha.
Of course, this is confirmed in the Golden Lord’s own words,
“tṛṇād api su-nīcena taror iva sahiṣṇunā
amāninā māna-dena kīrtanīyaḥ sadā hariḥ”
Sikshastakam 3
“One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.”
Yet, as mentioned above, it is also true that when dealing with ones own practice; they should not be ashamed of practicing sincerely. For instance, it may not always be possible to chant japa in a solitary place, and certainly one will be prompted to execute kirtan activities in public. If one is too concerned with how they look in the eyes of others, they may not be as concerned with the level of attention and sincerity of their own meditation.
In conclusion, it seems safe to say that once again the middle path of perspective is greatly cherished by the pure devotees. To always strive to be sober hearted, sincere, and equanimous in all situations. Then one will see themselves and others rightly and in a manner that will greatly please Bhagavan.