In the human species three levels of consciousness have been mentioned, such as those whose consciousness is slightly budding (Mukulita-cetana), those with developed consciousness (Vikasita-cetana); and those with fully developed consciousness (Pūrṇa-vikasita-cetana) and there examples are easily understood. By examining the human life we can easily see that it is of five types:

(1) Immoral
(2) Moral
(3) Moral/religious
(4) Practicing sādhana
(5) The attainment of Bhāva-bhakti.

In the immoral and moral stages of life there is no belief in or thought of God. There are two varieties of the moral theistic platform of human existence which are:

(1) Moral theism with belief in a speculative form of God
(2) Morality coupled with belief in an accurately substantive understanding of God.

In the human life of immorality, morality, and morality with a belief in a speculative understanding of God are found, the jīva has attained a consciousness at a slightly budding stage of life (Mukulita-cetana). This is characterised by a mind which is inclined up to the point of attainment of liberation. Amongst them you cannot find the mental tendencies inclined towards anything of a higher nature than this. It is for this very reason that when compared to the highest level up to which human consciousness can possibly develop, then these three stages of consciousness have been called only slightly blossoming, not developed or fully developed. In the stage of moralistic life coupled with an accurately substantive understanding of God, then the flower like consciousness is blossoming, because at this stage a belief has developed that:

“There is a necessity of a Supreme Person who has created everything, who maintains everything, and who controls everything”.

However, even at this time the flower of consciousness is not fully bloomed. In a life which is dedicated to the performance of spiritual practices or Sādhana, then gradually the petals of faith (Śraddhā), steadiness in practice (Niṣṭhā), taste (Ruci) and attachment (Āsakti) begin to open.

niṣevitenānimittena sva-dharmeṇa mahīyasā
kriyā-yogena śastena nātihiṁsreṇa nityaśaḥ

mad-dhiṣṇya-darśana-sparśa-pūjā-stuty-abhivandanaḥ
bhūteṣu mad-bhāvanayā sattvenāsaṅgamena ca

mahatāṁ bahu-mānena dīnānām anukampayā
maitryā caivātma-tulyeṣu yamena niyamena ca

ādhyātmikānuśravaṇān nāma-saṅkīrtanāc ca me
ārjavenārya-saṅgena nirahaṅkriyayā tathā

mad-dharmaṇo guṇair etaiḥ parisaṁśuddha āśayaḥ
puruṣasyāñjasābhyeti śruta-mātra-guṇaṁ hi mām
(Śrīmad Bhāgavatam 3.29.15-19)

“A devotee must execute his prescribed duties, which are glorious, without material profit. Without excessive violence, one should regularly perform one’s devotional activities. The devotee should regularly see My diety forms in the temple, touch My lotus feet and offer worshipable paraphernalia and prayer. He should see in the spirit of renunciation, seeing through the mode of goodness, and see every living entity as spiritual. The pure devotee should execute devotional service by giving the greatest respect to the spiritual master and the Ācāryas. He should be compassionate to the poor and make friendship with persons who are his equals, but all his activities should be executed under regulation and with control of the senses. A devotee should always try to hear about spiritual matters and should always utilise his time in chanting the holy name of the Lord. His behaviour should always be straightforward and simple, and although he is not envious but friendly to everyone, he should avoid the company of persons who are not spiritually advanced. When one is fully qualified with all these transcendental attributes and his consciousness is thus completely purified, he is immediately attracted simply by hearing My name or hearing of My transcendental quality.”

Once the devotees’ consciousness fully blossoms, the life of Bhāva begins. This is seen only at that level where the consciousness of a jīva is developed (Vikasita-cetana). Such consciousness is found in the stages of morality with faith in a correct and substantive understanding of Bhagavān, and the life of Sādhana-bhakti. The fully developed stage of consciousness (Pūrṇa-vikasita-cetana) is seen in the life of a jīva who has developed Bhāva-bhakti. When we say Bhāva-bhakti here, it should be understood to mean Prema-bhakti also. Upon the completion of Prema-bhakti, then there is no further relationship with matter. At this time the jīva attains the stage of Baddha-mukta, or complete liberation from material bondage, and goes to reside in the eternal abode.