premera svabhava--yahan premera sambandha
sei mane,--'krsne mora nahi prema-gandha'
premera sva-bhava—the nature of love of Godhead; yahan—where; premera sambandha—a relationship of love of Godhead; sei mane—he recognizes; krsne—unto Lord Krsna; mora—my; nahi—there is not; prema-gandha—even a scent of love of Godhead.
Wherever there is a relationship of love of Godhead, its natural symptom is that the devotee does not think himself a devotee. Instead, he always thinks that he has not even a drop of love for Krsna.
Srila Bhaktisiddhanta Sarasvati Thakura comments that persons who are actually very poor because they possess not even a drop of love of Godhead or pure devotional service falsely advertise themselves as great devotees, although they cannot at any time relish the transcendental bliss of devotional service. A class of so-called devotees known as prakrta-sahajiyas sometimes display devotional symptoms to exhibit their good fortune. They are pretending, however, because these devotional features are only external. The prakrta-sahajiyas exhibit these symptoms to advertise their so-called advancement in love of Krsna, but instead of praising the prakrta-sahajiyas for their symptoms of transcendental ecstasy, pure devotees do not like to associate with them. It is not advisable to equate the prakrta-sahajiyas with pure devotees. When one is actually advanced in ecstatic love of Krsna, he does not try to advertise himself. Instead, he endeavors more and more to render service to the Lord.
The prakrta-sahajiyas sometimes criticize pure devotees by calling them philosophers, learned scholars, knowers of the truth, or minute observers, but not devotees. On the other hand, they depict themselves as the most advanced, transcendentally blissful devotees, deeply absorbed in devotional service and mad to taste transcendental mellows. They also describe themselves as the most advanced devotees in spontaneous love, as knowers of transcendental mellows, as the topmost devotees in conjugal love of Krsna, and so on. Not actually knowing the transcendental nature of love of God, they accept their material emotions to be indicative of advancement. In this way they pollute the process of devotional service. To try to become writers of Vaisnava literature, they introduce their material conceptions of life into pure devotional service. Because of their material conceptions, they advertise themselves as knowers of transcendental mellows, but they do not understand the transcendental nature of devotional service.
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