Translations of various devotional texts.
Harinama-cintamani -- Chapter 15 -
Jagat - Thu, 18 Apr 2002 02:34:25 +0530
Chapter 15 of Harinama Chintamani.
Recently I made some judgments about available translations of Harinama-cintamani. I have just revised my own translation and am now working on chapter 15, entitle Bhajana Pranali.
I will cite the translations of Kushakratha and Sarvabhavana. Unfortunately, I was not able to consult the work of Bhanu Swami, which probably sits qualitatively between the previous works. The Sarvabhavana version I have is slightly different from the edited and published edition, but in the main the two are the same.
Sarvabhavana merges Bhaktivinoda’s text with his footnotes. He also has changed the headers from the way that they have been given in every printed edition of the work that has been given by the Gaudiya Math. Though this is understandable for a couple of reasons—the Thakur’s footnotes of repeat the original text in prose, and the verses often repeat the headers without much change--I have decided to keep these apart in an effort to be true to the Thakur’s original text.
In general Sarvabhavana’s translation is far superior to Kushakratha’s, both in accuracy and quality of language. Kushakratha tends to undertranslate, while Sarvabhauma tends to overtranslate. My own translation has occasionally been influenced by Sarvabhavana’s choice of words, but I think it is necessary to take pains to be more literal in translating a work by Bhaktivinoda Thakur, whose every word carries the weight of absolute authority for followers of the Bhaktivinoda line.
However, both these versions often miss nuances in Bhaktivinoda’s work that indicate lacunae in their scholarship. It is not my intention to criticize the work they have done. Rather, I would like to laud their efforts, which I am simply continuing in an effort to provide devotees with the most authoritative translation possible.
To Bhaktivinoda Thakur’s footnotes I have added some comments of my own that will go into the published edition. I will also occasionally give some explanations of why my translation differs from those previously given.
I will post a separate message for each headed section as given by Bhaktivinoda Thakur. By giving the three translations together, I hope that this will make interesting reading for the devotees.
Your servant, Jagadananda Das.
gadAi gaurAGga jaya jaya nityAnanda
jaya sItAnAtha jaya gaura-bhakta-vRnda 1
saba chADi hari-nAma je kare bhajana
jaya jaya bhAgyavAn sei mahAjana 2
prabhu bale hari-dAsa tumi bhakti-bale
peyecha sakala jJAna e jagatI-tale 3
sarva-veda nAce dekhi tomAra jihvAya
sakala siddhAnta dekhi tomAra kathAya 4
Kushakratha
1. Glory to Lord Caitanya, to Lord Gadädhara, and to Lord Nityänanda, the life of Jahnava Devi! Glory to Advaita, the husband of Sita! Glory to the devotees of the Lord!
2. Glory, glory to the exalted fortunate souls who, shunning all offenses, worship the holy name.
3. Lord Caitanya said, "O Haridasa, by the power of your devotional service you have attained all knowledge in the universe.
4. "I see all the Vedas dance on your tongue. I see all final truths in your words. (note 1)
(note 1) You have spoken the Vedas’ conclusions about the nature of the Supreme Personality of Godhead, the individual souls, the illusory energy maya, the holy name, namabhasa chanting of the holy name, offenses to the holy name, and many other topics. Therefore all the Vedas joyfully dance on your tongue. Through Haridasa Lord Caitanya revealed all the truths about the holy name. Rasa is the final attainment brought by the holy name.
Sarvabhavana: All glories to Sri Gadadhar Pandit and Lord Gauranga; all glories to Lord Nityananda; all glories to Sri Advaita Acarya, the Lord of Mother Sita; all glories to all the devotees of Lord Chaitanya. One who reject
s all other processes of elevation and simply immerses himself in the chanting of the holy name is truly a magnanimous soul and glorious in all respects.
Lord Chaitanya said, “My dear Hari Das, simply on the strength of your wonderful devotion, you are conversant with all knowledge. All the Vedic philosophical conclusions about the Absolute Godhead, the jiva, maya, the pure name of the Lord, namabhasa and namaparadha are revealed in your speech. It is therefore rightly said that the Vedas gleefully prance upon your tongue.” The Lord, fully satisfied with His devotee, now desired to hear the precepts of namarasa, the rare spiritual science of the sweet mellows of the holy name, from the mouth of Srila Hari Das.
Jagat1-4.
All glories to Gadadhar and Gauranga!
All glories to Nityananda Prabhu!
All glories to the husband of Sita Devi, Advaita Prabhu!
All glories to all of Gauranga’s devotees!
One who renounces everything to commit fully to chanting the Name
is a great devotee and truly fortunate. May he be ever victorious.
The Lord said, “My dear Hari Das, on the strength of your devotion,
you have become conversant with all that to be known on this earth.
I can see that all the Vedas dance on your tongue
and all correct understandings can be found in your speech.(note 1)
Note 1: "You have already spoken to Me about the Supreme Person, the jiva, Maya, the pure name of the Lord, Namabhasa and Namaparadha, all in accordance with the Vedic conclusions. Therefore, it is rightly said that the Vedas dance gleefully upon your tongue.” Mahaprabhu makes reference to all these subjects in order to prepare Hari Das for speaking on the subject of rasa, which is the ultimate prize achieved through an understanding of the Holy Name.
Comments: On the whole there is little difficulty in this section. The last two sentences of the note contain a hint that does not come through in the first two versions, namely that the other subjects are a preparation for hearing about rasa.
Jagat - Thu, 18 Apr 2002 17:55:04 +0530
2. Verses 5-6
nAma-rasa-jijJAsA
ebe spaSTa bala nAma-rasa ki prakAra
ki rUpe labhibe jIva tAhe adhikAra
haridAsa mahA-preme kare nivedana
tomAra preraNA-bale kariba varNana
The Desire To Know About the Nectar of the Holy Name
5. "Please describe the nectar of the holy name and how the conditioned soul can become qualified to taste that nectar."
6. With great love Haridasa said, "O Lord, by Your order I will describe it.
Lord Chaitanya continued, “Now please instruct Me about namarasa. How can a jiva become eligible to receive it?” Srila Hari Das Thakur then prayed at the Lord’s lotus feet, submitting with intense prema that whatever he would speak on this subject would be inspired by the Lord Himself.
An inquiry into rasa
"Now please clearly instruct Me about the rasa of the Holy Name.
How can a jiva become qualified to experience it?"
Hari Das then ecstatically made his submission, “O Lord!
inspired and empowered by You, I shall give a proper account of it.”
Jagat - Thu, 18 Apr 2002 19:13:50 +0530
3. Verses 7-10
rasa-tattva
zuddha-tattva para-tattva yei vastu siddha
rasa nAme sarva-vede tAhAi prasiddha
sei se akhaNDa rasa para-brahma tattva
ananta Ananda-dhAma carama mahattva
zakti zaktimAn rUpe vizeSa tAhAya
bheda nAi bheda sama darzanete bhAya
zaktimAn sudurlakSya zakti prakAzinI
trividha zaktira kriyA vizva-vikAzinI
Rasa-tattva
7. "The perfect Supreme Truth, who is situated in pure goodness, is famous in all the Vedas, known there by the name "rasa" (nectar). (2)
8. "The Supreme Personality of Godhead has limitless nectar (akhanda-rasa). He is the abode of limitless bliss. He is the most glorious.
9. "He is manifest as the potency (shakti) and the master of potencies (shaktiman). These two are not different. They are at once different and the same. (3)
10. "From the master of potencies many inconceivable potencies are manifested. Employing three kinds of potencies, that master creates the worlds.
NOTES
(2) The rasas (mellows) described in ordinary books of material rhetoric are not the true rasas. They are only perverted reflections of the true rasas. Beyond the twenty-four material rasas are the spiritual rasas, which are situated in pure goodness. They are the true rasas. The transcendentalists who take pleasure in spiritual life relish only the wonderful variety of tastes in the spiritual rasas, rasas far beyond all that is material. Anything but the spiritual rasas they consider dry and tasteless. The spiritual rasas situated in pure goodness are the eternal rasas.
(3) The rasas are explained in this way. The perfect and complete Supreme Brahman is situated in pure goodness. He is both potency and the master of potencies. The master of potencies is not easily understood. The potencies and the master of potencies are not truly different. Only in certain situations are they considered different. The master of potencies is the Supreme Personality of Godhead, whose every desire is at once fulfilled. His potencies manifest His glories. Spirit, the individual souls, and the maya potency are all three manifested in this way.
The true Rasa
In the Vedas the Supreme Personality of Godhead is called Rasa. This rasa or the nectar of transcendental love permeates the spiritual Kingdom of God. Worldy poets dabble in a rasa that is totally mundane. Factually, theirs is not rasa but a perversion of it.
The rasa that is transcendental and ever situated in pure goodness, beyond the jurisdiction of the twenty-four elements of material nature, is in truth the real rasa. It is unknown even to the atmaramas, the self-satisfied mystics who have surpassed material nature but are yet unable to perceive transcendental variegatedness. Rasa is eternal, full of cognizance and ever blissful, eversheltered at Lord Krishna’s lotus feet.
The Supreme Absolute Truth exists as saktiman or the Energetic and sakti or the Energy. Qualitatively, saktiman and sakti are the same, though differences between the two are to be appreciated. Saktiman is always the Supreme Controller, willful and independent; sakti always displays His full and supreme potency. His sakti or potency manifests in three ways: the cit potency or the spiritual nature, the jiva, and maya or the material nature.
The rasa principle
That substance we have previously called the supreme and purest truth
is celebrated in all the Vedas by the name “rasa” or nectar.(1)
This one and undivided rasa is the principle known as the Supreme Brahman;
It is the abode of limitless bliss and the ultimate understanding of God’s glory.
This single undivided truth manifests as the Shakti and the Shaktiman,
which are not separate truths, but only appear to be so through the action of vizeSa.(2)
The Shaktiman cannot be perceived except through His Shakti
,
which is divided into the three functions that manifest all the universes.
NOTES:
(2) The aesthetic experience ordinarily described in Sanskrit works of rhetoric as rasa is in fact mundane. It is not in fact the true rasa, but its perverted reflection. Matter is made up of twenty-four elements, beyond which lies the spiritual nature of pure being. This transcendental existence is the true rasa. Those who take satisfaction in the self transcend the material existence, but even so are unable to recognize the wonderful varieties that exist in transcendence; they are thus said to be dried up, or “devoid of rasa.” The eternal rasa is found in the transcendental variegatedness of the spiritual world.
GLOSSARY NOTE ON RASA: Rasa means juice or nectar, or indeed any liquid, but it is also associated with taste or flavor. In Sanskrit rhetoric or poetic theory, rasa is the aesthetic experience one gets when all the elements of a poetic or dramatic work are in place and act on a properly prepared connoisseur of the art. This experience has a universal character, because through identification with a dramatic hero or heroine, we transcend our individuality to partake in a set of archetypal experiences. These are considered mundane by devotees, because the archetypes of material lovers and heroes are still governed by materialistic, ego-centered principles. However, the kinds of interpersonal loving relations, emotions and sentiments described and glorified in the world’s artistic creations reflect the supreme archetypal universe, which is peopled by the Supreme Person and His personal energies. Thus, to say raso vai saù means to identify the experience of the personal God in His intimate being as the ultimate manifestation of the Godhead.
EDITOR: The reference to the Vedas is to the famous phrase of the Taittiriya Upanishad (2.7)—raso vai saH. yaM hy evAyaà labdhvAnandI bhavati. “The Supreme Truth is rasa. On attaining Him, one becomes truly joyful.”
(3) Hari Das here begins to explain how rasa comes to be experienced. The Supreme Brahman, the indivisible substance in pure being, is naturally manifested in the forms of the Shakti and Shaktiman, as energy and energetic. The Supreme Energetic is impossible to perceive or understand [whereas His energies are visible], but there is no substantial distinction between the two. Every kind of apparent distinction within the One Truth are caused by the principle known as viçeña. The Energetic appears eternally as the completely independent Supreme Person. His Shakti reveals His powers. This Shakti manifests in three kinds of phenomena: Chit, Maya and Jiva.
GLOSSARY NOTE ON VISESHA: This term is used twice in chapter 15. See Prameya-ratnavali 11: “The characteristics are not different from the one characterized, (but) there is the appearance of difference because of visesa, since even among the learned there are notions such as ‘time always exists’.” The question being addressed here is whether all the characteristics discussed so far are different from Vishnu or non-different from Him. If they are different from Him then they do not accord with some statements of revealed scripture (Katha U., 2.1.14, for instance) and if they are non-different, then the non-qualified absolute denied by Gaudiya Vaishnavas is supported. The solution to the dilemma is that all Vishnu’s characteristics are really not different from Him, but only appear to be so through the action of viçeña. Viçeña means "distinction" or "peculiar attribute." Here it is defined by both commentators as the surrogate of difference, but not (real) difference. This idea different from the category of the same name in Indian Logic (Nyaya) that serves to distinguish eternal substances and atomic particles from each other. In Nyaya, a viçeña is what makes two atomic particles that are otherwise indistinguishable different. Here, however, a viçeña causes the perception of difference where there is no difference. The examples given are “time always is” and “existence exists.” By at
tributing time to time or existence to existence, the statements create the appearance of difference between the subject and predicate where in fact there is no difference. (From Neal Delmonico’s translation of Prameya-ratnavali)
Comments on translation. This passage was very difficult to translate. Bhaktivinoda’s short verses and comments are crammed with information, some of which seems to have passed by the previous translators. Of course, nothing they have written is against siddhanta; the only point is whether this is really what Bhaktivinoda was getting at.
Jagat - Thu, 18 Apr 2002 23:30:24 +0530
4. Verses 11-15.
cic-chakti-dvArA vastu-prakAza
cic-chakti-svarUpe prakAzaye vastu rUpa
vastu nAma vastu dhAma tat-kriyA svarUpa
kRSNa se parama vastu zyAma tAra rUpa
kRSNa-dhAma golokAdi lIlAra svarUpa
nAma dhAma rUpa guNa lIlA Adi yata
sakala-i akhaNDAdvaya jJAna antargata
vicitratA yata saba parA zakti karma
kRSNa dharmI parA zakti kRSNa nitya karma
dharma-dharmI bheda nAi akhaNDa advaye
vicitra vizeSa mAtra sac-cin-nilaye
What Is Manifested by the Spiritual Potency (Cit-shakti)
11. "The spiritual potency manifests the Supreme Lord’s names, abode, and activities.
12. "Lord Krishna is the Supreme Being. His form is dark. Goloka and many other places are Lord Krishna’s abodes. He enjoys many pastimes.
13. "His names, abodes, forms, qualities, pastimes, and all else are made of unbroken spiritual knowledge.
14. "Thus a great variety is manifested by Lord Krishna’s spiritual potency. The spiritual potency is Lord Krishna’s property eternally. He is its master.
15. "The property and its owner are not different. In this way a wonderful variety is manifested in the eternal world made of spirit and knowledge. (4)
NOTES:
(4) Lord Krishna is the owner of the property here and the property is His spiritual potency. The property and the owner of the property are not different. Still, a wonderful variety is seen in them. This variety is also present in the spiritual world.
The cit potency reveals the Supreme Truth, His name, abode, pastimes and beauty. Lord Krishna is that Supreme Truth. His exquisite dark complexion, syama, is His beauty. Goloka is His abode and the place of His pastimes. His name, abode, form, qualities and pastimes are everexistent features of the nondual spiritual substance, and the display of these transcendental varieties is the function of His cit potency.
Lord Krishna is the original form of all transcendental qualities. His eternal divine nature is His spiritual potency. There is no inherent difference between the form of Krishna and His divine nature. Yet spiritual variety (rasa) creates an impression of difference, which is exhibited in the spiritual world.
The Lord’s Chit potency reveals the Supreme Substance
The purpose of the Chit potency is to reveal the form of the Supreme Substance,
as well as the true forms of His name, abode, and activities.
That Supreme Substance is Krishna; His form is of an exquisite dark complexion;
His abodes and the sites of His pastimes are Goloka and other Vaikuntha worlds.
Krishna’s name, abode, form, qualities and pastimes and so on
are all contained within the indivisible, nondual consciousness.
Whatever varieties are found there are the work of His higher potency.
The higher potency is Krishna’s eternal property; He is the possessor of that property.
In the One and indivisible, there is no distinction between a property and its owner;
transcendental variety in the eternal spiritual abode is only the result of vizeSa.(4)
NOTES:
(4) A person characterized by certain properties (or dharmas) is called the dharmi. His supreme or internal potency is this dharma, or function. There are three kinds of difference, internal, external, and functional. None of these distinctions apply in the case of a person and his functions. Nevertheless, the function known as vizeSa creates the appearance of difference. These distinctions are manifest in the spiritual world.
Jagat - Fri, 19 Apr 2002 00:03:36 +0530
5. Verses 16.
mAyA-zaktira svarUpa
sei zakti-chAyA eka mAyA saMjJA pAya
bahiraGga vizva sRje kRSNera icchAya
The Material Potency (Maya-shakti)
16. "The shadow of that spiritual potency is called by the name Maya. By Lord Krishna’s desire, that Maya potency creates the external material worlds. (5)
NOTES:
(5) The maya potency is a shadow of the spiritual potency. Because it is a shadow, this potency is also called the bahiraìga shakti (external potency). By Lord Krishna’s wish, this potency creates the external (bahiraìga) material world.
Mayasakti is the external potency
The reflection of the spiritual potency is called mayasakti or material nature. She is also known as the external potency. She has produced this material world or Devidhama as ordered by Lord Krishna.
The nature of Krishna’s Maya Shakti
The shadow of the spiritual potency is given the name “Maya.”
She has created this material world at Lord Krishna’s behest.
NOTES:
(5) The Maya potency is only the shadow of Krishna’s supreme potency. Because she is simply the shadow of the internal energy, she is also called the “external energy” of the Lord. As directed by the Lord, she creates this material universe, which is also known as “the abode of the Goddess” (devI-dhAma).
Jagat - Fri, 19 Apr 2002 00:41:20 +0530
6. Verses 17.
jIva-zakti
bhedAbheda-mayI jIva-zakti jIva-gaNe
tATasthye prakAze kRSNa sevAra kAraNe
The Marginal Potency (Jiva-shakti)
17. "The individual spirit souls, or jiva-shakti, are one and different from the Lord. They stay on the border of matter and spirit. They are meant to serve the Supreme Lord. (6)
NOTES:
(6) The individual spirit souls, or jiva-shakti, are one and different from the Lord. They stay on the border of the spiritual potency. As one of Lord Krishna’s potencies, they are meant to serve Lord Krishna.
There are two types of jivasakti
The marginal region (tatastha) of the spiritual potency manifests the jiva-sakti. The jiva is eternal and inconceivably one with and yet simultaneously different from the Supreme Lord. He is Lord Krishna’s spiritual energy and is therefore meant to be part of the transcendental paraphernalia of the Lord’s service.
The Jiva Shakti
Both one and different from Krishna is the Jiva Shakti, the individual souls.
Krishna manifests them as His marginal potency so they can serve Him.
NOTES:
(6) The Lord then manifests the individual souls or jivas are the marginal portion of His supreme potency. The jivas are also a particular aspect of Lord Krishna’s Shakti and are therefore meant to function as an element of His service.
Translation note: Here the text of the Bengali has to be studied carefully. I believe that the text is often badly edited as compounds. This has happened elsewhere also. Here, there should be no hyphen between kRSNa and sevAra. Krishna is the subject of the sentence, prakAze is a verb, not a noun. Thus the second line should be understood: "kRSNa (jIva-gaNe) sevAra kAraNe tATasthye prakAze." The others are (incorrectly) reading "tATasthya-prakAze kRSNa-sevAra kAraNe."
Jagat - Fri, 19 Apr 2002 01:38:21 +0530
7. Verses 18-20
dui prakAra dazA viziSTa jIva
nitya-baddha nitya-mukta jIva dvi-prakAra
nitya-mukte nitya kRSNa-sevA adhikAra
nitya-baddha mAyA-guNe karaye saMsAra
bahirmukha antarmukha bhede dvi-prakAra
antarmukha sAdhu-saGge kRSNa-nAma pAya
kRSNa-nAma-prabhAvete kRSNa-dhAme yAya
The Two States in Which the Individual Spirit Souls May Be Situated
18. "The spirit souls may be situated in two states of being. They may be either eternally imprisoned by Maya, or eternally free from Maya’s prison. (7) The souls eternally free from Maya’s prison are qualified to serve Lord Krishna eternally.
19. "The souls bound in Maya’s prison live in the world of birth and death. These souls may also be situated in two states. They may turn their faces away from Lord Krishna, or they may turn their faces toward Lord Krishna.
20. "The souls who turn their faces toward Lord Krishna stay in the association of saintly devotees and chant Lord Krishna’s holy name. (8) By the power of Lord Krishna’s holy name they go to Lord Krishna’s spiritual abode.
NOTES:
(7) Among the souls eternally imprisoned by maya, some have turned their faces toward Lord Krishna. They work to please Lord Krishna. The other souls in the material world, souls who have turned their faces away from Lord Krishna, are attracted to things other than Lord Krishna.
(8) The souls who turn their faces toward Lord Krishna are very fortunate. They stay in the association of saintly devotees and chant Lord Krishna’s holy name. Persons not as fortunate as they hanker after the impersonal liberation brought by following the path of jnana or the benefits brought by worshiping the many demigods in the path of karma.
There are two categories of jivas: nitya-baddha and nitya-mukta, or eternally conditioned and eternally liberated souls. The eternally liberated jiva is entitled to render eternal devotional service. The eternally conditioned jiva is engrossed in material activities. He can also be said to be of two types: extroverted and introspective.
The introspective nityabaddha jivas are searching for the Absolute Truth. The extroverted jivas are totally absorbed in the external features of gross matter and thus are far removed from Krishna. They simply want to exploit things meant for Lord Krishna’s service for their own enjoyment. The more fortunate and pious jivas amongst the introspective ones come into contact with devotees and in their association take to the chanting the Lord’s holy name, which transports them through the portals of the spiritual world. The less fortunate introspective jivas are attracted to the paths of karma and jnana by which they worship various demigods or finally merge into the impersonal Brahman.
Jivas find themselves in two different situations
There are two categories of jivas—either eternally conditioned or eternally liberated.
The eternally liberated jiva is entitled to render constant service to Krishna,
whereas the conditioned soul is tied up in Maya’s ropes and takes repeated births.
Conditioned souls are of two kinds, either inclined inwardly or outwardly.
The inwardly-inclined search out devotional association and chant the Holy Name;
through the power of Krishna’s name, they attain His supreme abode.
NOTES:
(7) Some of the eternally conditioned souls are inwardly inclined, in other words, they make an attempt to find God. The rest are all externally inclined, meaning that their interests lie in anything but Krishna.
(8) The most fortunate among the inward-facing jivas come into the association of devotees and take initiation in the Holy Name. Those who are not so fortunate take up the paths of ritual or philosophical speculation, either worshiping numerous gods and goddesses or aspiring to merge into the impersonal Brah
man.
Jagat - Fri, 19 Apr 2002 04:42:42 +0530
8. Verses 21.
rasa nAma-svarUpa
nAma ta akhaNDa rasa kalikA tAhAra
kRSNa Adi saMjJA-rUpe vizvete pracAra
The Holy Name is Nectar (Rasa)
21. "The name Krishna and the other holy names of the Lord presently known in the material world are all eternal nectar (akhanda-rasa). (9)
NOTES:
(9) The holy names of the Lord, which begin with the name "Krishna" are spiritual and full of eternal nectar. They are like a budding flower Lord Krishna’s has mercifully placed in this world.
The flowering of rasa
The holy name of Lord Krishna is the bud of the flower of rasa, which is the essence of pure transcendence. By the grace of Krishna, rasa is propagated in the material world in the form of His holy name.
Rasa is the true nature of the Name
The Holy Name is the one unbroken rasa; its budding flower
is propagated within this universe in the form of epithets like “Krishna." (9)
NOTES:
(9) Being of the spiritual nature, or pure goodness, the Supreme Substance is unbroken nectar, or rasa. By the Lord’s mercy, this rasa appears in the material world through His names like Krishna, which are like flowerbuds inside which a nectarean flower is waiting to blossom.
Translation notes: Here again, the syntax is somewhat confusing. The subject is nAma (unless my reading is wrong), thus nAma ta' akhaNDa rasa is the first sentence. Then kalikA tAhAra means nAmera kalikA and is read with the next line.
So what is the meaning? It appears confusing. To paraphrase: "The Holy Name is the one undivided rasa." In this case, the reference is to the Holy Name as identical with Krishna. In the second case, the Holy Name is being refered to as a flowerbud, rather than the fully bloomed flower itself. The example seems good, because a bud and the fully bloomed flower are not different. You cannot really say that the bud is in any way inferior to the fully bloomed flower, so this comparison does not diminish the Holy Name as it appears in the world. On the other hand, it does show clearly that the potential to realize Rasa is present in the Holy Name.
Jagat - Fri, 19 Apr 2002 06:18:14 +0530
8. Verses 22.
rasa rUpa-svarUpa
svalpa sphuTa kalikA se rUpa manohara
zrI-goloke vRndAvane zrI-zyAmasundara
The Lord’s Form Is Nectar
22. "When the flower of the holy name is just beginning to open, Lord Krishna’s dark and handsome form in the world of Goloka Vrindavana is manifested. (10)
NOTES:
(10) When the budding flower of the holy name begins to blossom, the Lord’s handsome and charming spiritual forms, which begin with the form of Lord Krishna, are manifested.
With the first opening of the bud of the holy name comes the realization of the enchanting Syamasunder form of Krishna in Goloka Vrindavan.
Rasa is the essence of the Lord’s form
When this bud first starts to open, one sees the Lord’s enchanting form,
the beautifully blackish Shyamasundar in Goloka Vrindavan.
NOTES:
(10) As the bud of the Holy Name first starts to blossom, one begins to get a realization of the Lord’s different enchanting transcendental forms, like that of Krishna.
Jagat - Fri, 19 Apr 2002 19:42:05 +0530
9. Verses 23.
rasa guNa-svarUpa
saurabhita kalikA se catuH-SaSThi-guNa
prakAze nAmera tattva jAnena nipuNa
The Lord’s Form Is Nectar
23. "When the flower opens more and becomes very fragrant, then Lord Krishna’s 64 transcendental qualities are openly manifested. They who are learned and expert can see the Lord’s qualities manifested in His holy name. (11)
NOTES:
(11) When the flower of the holy name opens further and becomes very fragrant, the sweet fragrance of Lord Krishna’s 64 qualities is perceived.
The Lord’s sixty-four transcendental qualities are like the irresistible fragrance from the partially blossomed flower.
Rasa is the essence of the Lord’s qualities
Just as a opening bud starts to release its fragrance, the Holy Name
reveals the Lord’s sixty-four qualities; learned experts know this truth.
NOTES:
(11) As a flowering bud opens further, one can smell its fragrance. Similarly, as the Holy Name reveals itself to the chanter, he or she becomes aware of Krishna’s sixty-four qualities.
Jagat - Fri, 19 Apr 2002 20:11:54 +0530
10. Verses 24.
rasa lIlA-svarUpa
pUrNa prasphuTita nAma kusuma sundara
aSTa-kAla nitya-lIlA prakRtira para
The Lord’s Pastimes Are Nectar
24. "When the flower of the holy name is completely blossomed, Lord Krishna’s eternal pastimes, pastimes He enjoys in the eight parts of the day, pastimes beyond the touch of matter, are manifested. (12)
NOTES:
(12) When the flower of the holy name is completely blossomed, Lord Krishna’s spiritual eternal pastimes in the eight periods of the day, pastimes that are beyond the touch of matter, appear in this world.
When this flower comes into full bloom, it manifests the eternal and confidential pastimes of Lord Krishna known as the asta-kaliya-lila, or the eightfold loving affairs of Sri Sri Radha-Krishna. And although this manifestation is transcendental, it still appears in the material world.
Rasa is the essence of the Lord’s lila
When the bud of the Holy Name has completely opened, blossoming into a beautiful flower,
it becomes Krishna's eternal cycle of daily pastimes, completely beyond matter.(12)(12) When the flower of the Holy Name is fully bloomed, Krishna’s eternal cycle of daily pastimes, the aSTa-kAlIya-lIlA, even though beyond the material nature, appears in this world.
Translation note: Bhaktivinoda Thakur uses this metaphor elsewhere in his kirtans, such as the following verse from Saranagati--
ISat vikazi punaH dekhAya nija-rUpa-guNa
citta hari laya kRSNa pAza
pUrNa vikazita hayA vraje more jäya layA
dekhAya nija svarUpa vilAsaWhen the Name is even slightly revealed, it shows me its own spiritual form and characteristics. It steals my mind and takes it to Krishna’s side. When the Name is fully revealed, it takes me directly to Vraja, where it shows me my personal role in the eternal pastimes.
Jagat - Fri, 19 Apr 2002 23:41:47 +0530
11. Verses 25.
bhakti-svarUpa
jIve nAma-kRpodaye svarUpa-hlAdinI
saMvitera sAra-yutA bhakti svarUpiNI
The Nature of Devotional Service
25. "When the holy name bestows mercy on a conditioned soul, before that soul is manifested devotional service personified, which is the combination of the Lord’s hladini shakti (pleasure-potency) and samvit-shakti (potency of transcendental knowledge). (13)
NOTES:
(13) When the individual spirit soul attains the Lord’s mercy, the hladini shakti and samvit shakti combine to become devotional service personified.
The bhakti-sakti
Latent within the jiva are the miniscule spiritual potencies of ahlada (bliss) and samvit (knowledge). With the flowering of rasa, the svarupasakti (the internal potency of the Lord Himself) descends to contact and revive these tiny spiritual potencies of the jiva; all this is effected by the causeless mercy of the holy name.
The nature of devotion
When the Holy Name’s full mercy to the jiva shines forth, the Lord’s pleasure potency combines with the essence of His saMvit shakti in the form pure devotion...(13)
(13) When the individual spirit soul attains the Lord’s mercy, the combined essence of those qualities in the Lord’s internal potency, join with the tiny capacity of the jiva for consciousness and joy to become the essential devotional function.
Translation note: This verse is somewhat confusing because it has to be read in conjunction with the following verse. Since there is a heading between these two verses, it is not obvious that this needs to be done.
This is one of those cases where a small mistake in the text can throw you off for a long time.
Sarvabhavana has done a nice job of paraphrasing the footnote.
Jagat - Sat, 20 Apr 2002 00:10:03 +0530
12. Verses 26-27.
bhakti-kriyA
AvirbhUta haye nAme prasphuTita kari
rasera sAmagrI prakAzaye sarvezvarI
vizuddha cinmaya jIva labhiyA svarUpa
sei rase praveze ei aparUpa
The Activities of Devotional Service
26. "When the flower of the holy name is completely blossomed, the goddess of devotion manifests the ingredients of rasa (transcendental mellows). (14)
27. "Attaining his pure spiritual form, the individual soul then enters his rasa. This is very beautiful and wonderful. (15)
NOTES:
(14) The potency that rules all becomes manifest. Through the medium of Lord Krishna’s holy name she manifests the ingredients of rasa.
(15) The individual soul then regains his original spiritual form. The spiritual potency manifests the rasas, and the soul enters the rasas.
The svarupa-shakti descends as Bhakti devi, who embodies the full mixture of the hladini and samvit potencies. This mixture is called the bhakti-svarupa-sakti, the potency of the form of pure devotion. When his latent bliss and knowledge are infused with this bhakti-svarupa-shakti, the spontaneous loving attitude required for entering the asta kaliyalila appears in the heart of the chanter of the holy name.
The effect of devotion
... and descends, making the Holy Name blossom fully. Then,
this supreme goddess reveals all the ingredients needed to experience rasa fully. (14)
Completely purified, the transcendental spiritual jiva attains his identity,
and enters into that rasa. This is wonderful indeed. (15)
(14) The potency that rules all becomes manifest and reveals all the ingredients of rasa through the medium of Krishna’s holy name.
(15) By the power of devotion, the individual soul attains his own original spiritual form. He then enters the rasa-tattva as it has been revealed by this potency of devotion.
Translation note: One of the cases where Kushakratha is closer to the meaning, despite Sarvabhavana's more flowery language. The rasa-sAmagrI refers to the various bhAvas which combine to create rasa.
It may be observed that Krishna's name, form, qualities and pastimes are all in themselves rasa-sAmagrI--they belong to the category of uddIpanas, or stimuli for the experience of love. In fact, the svarUpa of the jiva is not revealed all at once, nor is the experience of rasa. The sthayi-bhava of the jiva is gradually awakened through the experience of rasa.
I may return to this point, depending on how I understand the subsequent text. The question of interest to us is where does Bhaktivinoda Thakur see the giving of ekadasa bhava in relation to what he says here, which appears to be a description of attaining siddhi.
Jagat - Sat, 20 Apr 2002 01:22:39 +0530
13. Verses 28-29.
rasera vibhAva -- Alambana
rasera vibhAva sei tattva Alambana
tad-Azraya bhakta, tad-viSaya kRSNa-dhana
nAma kare avirata bhakta mahAzaya
kRpA kari rUpa-guNa-lIlAra udaya
The Alambana (Primary Causes) of Rasa--Vibhava (Ecstatic Love)
28. "The primary causes of ecstatic love are called alambana. (16) This is divided into the lover (ashraya), who is the devotee, and the object of love (vishaya), which is the great treasure that is Lord Krishna.
29. "When a saintly devotee chants the holy name without stop, the Lord’s form, qualities, and pastimes mercifully appear before him.
NOTES:
(16) In rasa, sthayi-bhava is one of the perfect bhavas. There are four other bhavas by which one also attains rasa. These four are the ingredients of rasa. They are: vibhava, anubhava, sattvika-bhava, and vyabhicari-bhava or saïcari-bhava. Vibhava is divided into alambana (the main cause of love) and uddipana (the secondary causes of love). Alambana is divided into vishaya (the object of love) and ashraya (the lover). The lover is the devotee of Lord Krishna. The object of love is Lord Krishna Himself. The uddipanas (things that stimulate the feeling of love) are the things that begin with Lord Krishna’s form and qualities. When the alambana and uddipana meet in vibhava, the result is the appearance of anubhava. The next result is the ecstasy of sattvika-bùava. Gradually saïcari-bhava also appears.
The churning of rasa
Thus one reaches a state of perfection known as sthayibhava, or permanent emotion, which is also known as rati. Four bhavas combine to transform rati to rasa. The four bhavas are: vibhava, anubhava, sattvika, and vyabhicari (or sancari).
Vibhava, the element that excites loving sentiment, has two subdivisions: alambana and uddipana. Alambana or the root is again of two parts: the vishaya (subject) and the ashraya (recipient). The devotee of Lord Krishna is the asraya, and Lord Krishna Himself is the visaya. Lord Krishna’s transcendental beauty and qualities are known as uddipana or the impetus. Thus where there is alambana (the root relationship of the devotee and Krishna) and uddipana (the impetus of the realization of Krishna’s form and qualities), lila and rasa can occur.
Anubhava (the external symptoms of the internal permanent emotion) is what results from vibhava, or the effect of alambana and uddipana. When these emotions become more intense, they are transformed into sattvikabhava (loving emotions that cannot be checked). At this same time sancaribhava (emotions that set into motion the progress of rasa) come into play.
The causal ingredients of rasa: the foundations.
The media through which rasa is experienced include the foundations of love,
manifest as the seat of love, the devotee, and the object of love, Krishna.(16)
To the great devotee who chants the Holy Name constantly,
the Holy Name mercifully reveals the Lord’s form, qualities and pastimes.
NOTES:
(16) In rasa, the basic mood or sthayi-bhava is fundamental. It also goes by the name of rati. This rati becomes rasa when it it is combined with four other elements also known as bhavas. These four elements are the ingredients of rasa or the media through which rasa is experienced. They are called vibhava (“the causes of emotion”), anubhava (“signs or indicators of emotion through look or gesture”), sattvika-bhava (“ecstatic symptoms”), and vyabhichari-bhava or sanchari-bhava (“transitory emotions”). Vibhava is divided into two categories: the alambanas (“the foundations of love”) and uddipana (“igniters”). The alambanas are of two kinds: viñaya (“the object of love”) and ashraya (“the seat of love”). The lover will always be a devotee of Lord Krishna, who is Himself the object of love. The uddipanas are those things that stimulate
the feeling of love, such as Krishna’s form and qualities. When the alambana and uddipana vibhavas act on each other, the result is the appearance of various acts that are symptomatic of love (anubhava). As these become intensified, they become the spontaneous ecstasies known as sattvikas. At the same time, the various transitory emotions or sanchari-bhava also appear.
Translation note: Sarvabhavana has combined the text of the next few verses with Bhaktivinoda Thakur’s lengthy note 16. He continues with his translation of note 17.
It is here that we start running into many problems with these earlier translations. For instance, why Kushakratha has added “ecstatic love” to translate “vibhava” is incomprehensible. Srila Prabhupada translates “special ecstasy, particular ecstasy, subecstasy, special symptoms or causes of ecstasy, cause or basis for relishing transcendental mellow.” In general, Srila Prabhupada’s use of the term in Nectar of Devotion, chapters 31-34 is confusing. Siddhanta Saraswati uses “extension” in his commentary on Brahma Samhita. For uddipana, Prabhupada uses “stimulator” and “exciter.” Stimulus is good, though we are using “igniter, enkindler,” which are closer to the root meaning of the Sanskrit word. Anubhava; Prabhupada has “subordinate signs of ecstatic emotion, subecstasy, subordinate ecstasy.”
Jagat - Sat, 20 Apr 2002 02:03:46 +0530
14. Verse 30.
rasera vibhAva uddIpana
uddIpana kRSNa-rUpa guNAdika yata
Alambana uddIpana vibhAve saMyuta
The Uddipana (Secondary Causes) of Rasa-Vibhava (Ecstatic Love)
30. "Lord Krishna’s form, qualities, and other features are the uddipanas (secondary causes of ecstatic love). The alambana and uddipanas are the two parts of vibhava (the causes of ecstatic love).
The causes of rasa: igniters
The igniters of rasa include Krishna’s form and all His qualities.
Both the personal props and igniters are considered the causes of rasa.
Jagat - Sat, 20 Apr 2002 02:04:41 +0530
15. Verse 31.
vibhAva ha-ite anubhAva
vibhAva sampUrNa haile anubhAva haya
premera vikAra saba zuddha prema-maya
From Vibhava (Special Symptoms or Causes of Ecstasy) Comes Anubhava (Subsequent Ecstasy)
31. "When vibhava attains completeness, anubhava is manifested. All the symptoms of ecstatic pure love for Lord Krishna are then manifested.
From emotional causes to effects
When one experiences the causes of rasa fully, one starts to feel its effects.
These are all transformations of love, composed of nothing but pure love.
Translation notes: This is an interesting example of Bengali syntax. premera vikAra saba, zuddha prema-maya. You have to read "saba" with the first part of the line because of the metre. However, if it were read with the latter part, the meaning would be changed somewhat.
"The transformations of love are all composed of pure love."
It would have no need to refer back to the previous line.
Jagat - Sat, 20 Apr 2002 05:21:31 +0530
16. Verse 32.
saJcAri-bhAva o sAttvika-mizre vibhAva kriyA kare, sthAyI-bhAva-i rasa haya
saJcArI sAttvika krame udita ha-ile
sthAyIbhAva rasa haya sarva-zAstra bale
Activities in Vibhava Mixed with Saïcari-bhava (Steady Ecstasy) and Sattvika-bhava
(Constitutional or Existential Ecstasy). The Rasa of Sthayi-bhava (Fervent or Continuous Ecstasy).
32. "In this way sanchari-bhava and sattvika-bhava gradually appear. Then the rasa of sthayi-bhava is also manifested. This all the scriptures say. (17)
(17) Here rasa may be compared to a machine. Sthayi-bhava is the axle. The bhavas beginning with vibhava are the machinery. The other bhavas set sthayi-bhava into motion. Here the lover, the devotee of Lord Krishna, is the taster of the nectar of rasa.
Rasa is like a machine. Rati, or permanent emotion, is the axle of this machine. Once the machine starts moving by the combined energy of the four bhavas, the permanent emotion (sthayi-bhava) is then converted into rasa. The devotee, who is the asraya (like a shelter or container), becomes the relisher of that rasa.
It is the dominant mood that becomes rasa, when the causes produce both deliberate and spontaneous effects on the devotee
When deliberate acts of love and spontaneous emotional reactions are added
to the dominant mood of love, it becomes rasa; so say all the scriptures.(17)
NOTE:
(17) Here the functioning of rasa may be compared to the working of a juice-making machine. Sthäyi-bhäva, which is also known as rati, is the honey. Once the machine starts moving by the combined energy of the four bhävas, the permanent emotion (sthäyi-bhäva) is then converted into rasa. Here the lover, the devotee of Lord Krishna, is the taster of the nectar of rasa.
Translator’s comments: Here is a case where there has been serious mistranslation due to an unfamiliarity with rasa theory. Nevertheless, I also have had great difficulty understanding what Bhaktivinoda meant here when he says, “Rasa is like a machine. Sthayi bhava, also known as rati, is the honey, which then becomes the rasa.” The closest I get to understanding the image is that of a machine meant for extracting juice from sugarcane. Nevertheless, the translation of madhu (honey) as axle, as both KK and SB have done makes no sense whatsoever.
Rasa theory comes out of an attempt by Indian poeticians to understand the workings of art on its audience. Rupa Goswami uses the same language to explain the feelings experienced by devotees, so the devotee is eventually obliged to understand this terminology. According to classical rasa theory, everyone has the potential for feeling particular sentiments, which are universal. These potentials for feeling are the sthäyé bhävas in the mundane rasa theory. When the other ingredients are present, as in a play or piece of music or literature, they evoke this potential for feeling and create rasa, which some call the aesthetic experience, or simply, “sentiment.”
In classical theory, the person who feels the rasa is called the sahridaya, or “appreciative audience.” Even in this classical theory, which is condemned by devotees as mundane, an appreciative audience must have a certain culture and be self-controlled and attentive mind (“in the mode of goodness”) in order to be able to feel the finer sentiments of high art.
In the devotional rasa theory, Rupa defines the sthayi-bhavas as particular fixed relations to Krishna. Just as nearly everyone given the right circumstances can access the universal emotions or sthayi-bhavas in mundane works of literature or drama, all people possess the potential for devotion to Krishna. However, a devotee must have a further culture of devotion in order to be able to experience bhakti rasa. This is why the specific term rati is used to show that
a culture is needed to develop love in a particular relation with Krishna. By hearing love poetry about Krishna, we may feel the arousal of universal emotions, but without having cultivated a specific loving relation with Krishna, these feelings are within the category of mundane rasa. This is why the concept of sahådaya does not play a big part in Rupa Goswami’s theory of bhakti rasa. Bhaktivinoda clearly says that the bhakta who experiences rasa must be an “ashraya” of love.
Even before attaining the higher levels of devotion, the bhakta experiences the various elements of rasa. Ultimately the experience of bhakti rasa comes vicariously through the nitya siddha associates of the Lord. Through identification with one of Krishna’s eternal associates, the devotee experiences something akin to the mundane rasa experience. However, when they attains the state of love for Krishna, they need no special external stimulus to experience rasa because they have internalized all the ingredients of rasa within themselves through the culture of the Lord’s holy name, form, qualities and pastimes. At the highest stage, love for Krishna is like an ocean in which everything is a stimulus to increased love.
(Evidently, this text will still a bit more editing. Some may ask why I should post an unfinished piece of work publicly like this. Actually, it helps me to do a better job. I am made more conscious of people's reactions just by making it public. It is more immediate.)
Jagat - Sat, 20 Apr 2002 07:09:17 +0530
17. Verses 33-38.
tAhA pAibAra krama
sei rasa sarva-sAra siddhi-sAra jAni
parama puruSa artha sarva-zAstre mAni
The Sequence of Them
33. "I know that this rasa is this highest perfection, the best of all. I know all the scriptures say this rasa is the highest goal of life. (18)
NOTES:
(18) Of all rasas, the rasas of Vraja are the highest. They are the highest goal of life for the individual spirit souls. The four traditional goals of life are piety, economic development, sense gratification, and impersonal liberation. These four goals of life, piety, economic development, sense gratification, and impersonal liberation eventually lead to rasa, which is the highest goal of life. A person who is completely liberated is eligible to taste the rasas.
And that rasa is the Vraja-rasa or the spiritual mellow of Vrindavan. That rasa is the essence of everything, and is for the jiva the highest goal. The Vedas expound four goals - dharma, artha, kama, moksha; but in fact the pinnacle of all these perfections is rasa. The fully realized and perfected beings are entitled to taste that rasa.
The progressive path to attaining rasa
I know that this rasa to be the essence of all creation, the highest achievement;
I accept the verdict of the scriptures: it is the ultimate goal of human life.(18)
(18) The rasa being spoken of here is specifically the rasa of Vraja. It is the essence of all things and the highest goal of human life. The four traditional goals of human life are duty, wealth, sense enjoyment, and salvation. Though these four things are the normal goals of human activity, their ultimate success lies in experiencing rasa. The person who has achieved the highest state of liberation is eligible to relish it.
bhakty-unmukha jIva zuddha-gurura kRpAya
zrI-yugala brahma-nAma saubhAgyete pAya
34. "By the mercy of a pure-devotee spiritual master (shuddha-guru), a soul eager for devotional service (19) attains the good fortune of chanting the spiritual names of the graceful divine couple.
NOTES:
(19) Of the souls who have turned their faces to Lord Krishna, those souls who are eager to engage in devotional service are the best. By the power of many, many past pious deeds these souls walk on the path of devotional service. When faith arises within them, they attain a saintly pure-devotee spiritual master (shuddha-sadhu-guru). By the spiritual master’s mercy they become engaged in chanting the maha-mantra, which consists of the holy names of the divine couple.
Elevation via the Hare Krishna maha-mantra.
Amongst the introspective jivas, he who is attracted to pure devotional service is the most evolved. The jiva can take up the path of bhakti only after he has accrued sufficient sukriti or piety from previous births. When such a jiva develops strong faith or sraddha, he comes into contact with a pure devotee spiritual master. By the grace of the spiritual master, he is initiated into the chanting of the Hare Krishna maha-mantra the holy names of the Divine Couple.
By the mercy of a pure-devotee guru, a soul eager for devotional service (19)
has the good fortune to be given the spiritual names of the Divine Couple.
NOTES
(19) Of all introspective souls, those who have turned toward the practice of pure devotional service are the best. It is only as the result of many, many past pious deeds that anyone takes to the path of devotional service. When faith awakens in such a person, he naturally comes into contact with a pure devotee spiritual master. Then by this spiritual master’s mercy, he is given the Maha Mantra, which contains the names of the Divine Couple.
tulasI-mAlAya nAma saGkhyA kari smare
athavA kIrtana kare parama Adare
35. "He chants a prescribed number of holy names on tulasi beads or he chants kirtana with great love and respect. (20)
NOTES:
(20) When faith first arises materialism may be an obstacle. The spiritual master therefore gives the activities of sadhana-bhakti (devotional service in practice) so the disciple may overcome this obstacle and chant the holy name. The disciple may chant a fixed number of holy names on tulasi beads, or he may worship the holy name in kirtana. This worship of the holy name is the root of attaining all that is good. After a short time, with single-pointed concentration the disciple chants the holy name in a secluded place. Gradually he increases the number of holy names he chants until he spends all his time chanting. Then the obstacle of materialism will wither away. That is inevitable.
Bhakti-sadhana (devotional service in practice) is of two kinds: the activities of Deity worship (arcana) and the activities of chanting and meditation (smarana-kirtana). Both are good, but the activities of chanting and meditation are more powerful and more able to bring one to pure devotional service. Many great souls meditated on a fixed number of holy names on japa beads and also loudly chanted the holy name in kirtana a fixed number of times. When chanting in kirtana one simultaneously performs chanting, hearing, and meditation.
Though this jiva is blessed with sraddha, his desire for material gain poses an obstacle on his path of progress. The spiritual master graces the jiva with a disciplinary process suitable for overcoming this obstacle. Thus he gains spiritual strength from chanting. Chanting on Tulasi beads and meditating on a fixed number of holy names every day is the best form of worship, and will surely lead to success. Therefore, in the beginning, a little time should daily be spent in seclusion for full concentration upon the holy name. In degrees, as chanting increases, a more profound relationship with the holy name is developed, and the material impediments fall away.
The path of bhakti features two important engagements, one of which is Deity worship, the other chanting and meditating upon the holy name. Although both engagements are expedient, chanting and meditating on the holy name is preferred by the more deeply serious devotees.
Many elevated pure devotees at times chant aloud the holy names on their beads, and then at other times meditate upon Krishna’s pastimes on the beads. The advantage of performing kirtan, or audibly chanting the maha-mantra on the beads, is that three kinds of devotional service hearing, chanting and remembering are accomplished simultaneously.
He then meditates while chanting a prescribed number of Names on a Tulasi rosary,
or else he chants kirtan with great love and respect. (20)
NOTES:
(20) Even though someone has faith, he may at first encounter obstacles in the shape of materialistic engagements. The guru gives the disciple a spiritual practice so that he can overcome such obstacles and find strength in chanting. This means worshiping the Lord by chanting aloud on tulasi beads or silently while remembering the Holy Name. This process of worship is the basis of all attainments. Therefore, one should first spend a little time in a secluded place chanting alone with single-minded concentration. Gradually one increases the number of holy names one chants until he achieves constancy in chanting, which will inevitably be accompanied by the falling away of the obstacle of sense desires.
There are two broad streams of devotional practice: one is the tendency to engage in Deity worship (arcana), the other is the tendency to engage in chanting and meditation (smaraëa-kértana). Though both of these tendencies are worthwhile, the activities of chanting and meditation are prevalent amongst the fully committed Vaishnavas in the renounced orders. Many of these great souls meditate on a po
rtion of their daily number of Holy Names on their japa beads and chant the rest aloud. The advantage of chanting aloud is that one simultaneously performs three kinds of devotion: chanting, hearing, and meditation or remembering.
eka grantha saGkhyA kari Arambhibe nAma
krame tina lakSa smari pUre manaskAma
saGkhyA madhye kichu nAma karibe kIrtana
tAte sarvendriya sphUrti Ananda-nartana
nAma nava-vidha aGga karaya Azraya
tathApi kIrtana smRti sarva-zreSTha haya
36. "He begins by chanting one grantha (four rounds) of holy names. Gradually he comes to chant 3000,000 holy names (192 rounds). Then all the desires of his heart become fulfilled.
37. "One should chant the holy name a fixed number of times. Then the holy name blissfully dances on all one’s senses.
38. "The holy name rests among the nine processes of devotional service. Still, chanting and remembering the holy name is the best of them all.
Of course, all the nine limbs of devotional service reside in the holy name; of them, hearing, chanting and remembering are the best.
[Sarvabhavana does not seem to have completely translated this section.
One should begin by chanting one grantha (four rounds) of Holy Names,
then gradually increase to three lakhs, at which time all desires will be fulfilled.
Of the fixed number of Names one chants, a certain number should be sung aloud.
This will make all the senses joyful and cause one to dance in ecstasy.
All nine processes of devotional service take shelter of the Holy Name.
Even so, chanting and remembering the Holy Name are the best of them all.
Jagat - Sat, 20 Apr 2002 23:18:58 +0530
17. Verses 33-38.
tAhA pAibAra krama
sei rasa sarva-sAra siddhi-sAra jAni
parama puruSa artha sarva-zAstre mAni
The Sequence of Them
33. "I know that this rasa is this highest perfection, the best of all. I know all the scriptures say this rasa is the highest goal of life. (18)
NOTES:
(18) Of all rasas, the rasas of Vraja are the highest. They are the highest goal of life for the individual spirit souls. The four traditional goals of life are piety, economic development, sense gratification, and impersonal liberation. These four goals of life, piety, economic development, sense gratification, and impersonal liberation eventually lead to rasa, which is the highest goal of life. A person who is completely liberated is eligible to taste the rasas.
And that rasa is the Vraja-rasa or the spiritual mellow of Vrindavan. That rasa is the essence of everything, and is for the jiva the highest goal. The Vedas expound four goals - dharma, artha, kama, moksha; but in fact the pinnacle of all these perfections is rasa. The fully realized and perfected beings are entitled to taste that rasa.
The progressive path to attaining rasa
I know that this rasa to be the essence of all creation, the highest achievement;
I accept the verdict of the scriptures: it is the ultimate goal of human life.(18)
(18) The rasa being spoken of here is specifically the rasa of Vraja. It is the essence of all things and the highest goal of human life. The four traditional goals of human life are duty, wealth, sense enjoyment, and salvation. Though these four things are the normal goals of human activity, their ultimate success lies in experiencing rasa. The person who has achieved the highest state of liberation is eligible to relish it.
bhakty-unmukha jIva zuddha-gurura kRpAya
zrI-yugala brahma-nAma saubhAgyete pAya
34. "By the mercy of a pure-devotee spiritual master (shuddha-guru), a soul eager for devotional service (19) attains the good fortune of chanting the spiritual names of the graceful divine couple.
NOTES:
(19) Of the souls who have turned their faces to Lord Krishna, those souls who are eager to engage in devotional service are the best. By the power of many, many past pious deeds these souls walk on the path of devotional service. When faith arises within them, they attain a saintly pure-devotee spiritual master (shuddha-sadhu-guru). By the spiritual master’s mercy they become engaged in chanting the maha-mantra, which consists of the holy names of the divine couple.
Elevation via the Hare Krishna maha-mantra.
Amongst the introspective jivas, he who is attracted to pure devotional service is the most evolved. The jiva can take up the path of bhakti only after he has accrued sufficient sukriti or piety from previous births. When such a jiva develops strong faith or sraddha, he comes into contact with a pure devotee spiritual master. By the grace of the spiritual master, he is initiated into the chanting of the Hare Krishna maha-mantra the holy names of the Divine Couple.
By the mercy of a pure-devotee guru, a soul eager for devotional service (19)
has the good fortune to be given the spiritual names of the Divine Couple.
NOTES
(19) Of all introspective souls, those who have turned toward the practice of pure devotional service are the best. It is only as the result of many, many past pious deeds that anyone takes to the path of devotional service. When faith awakens in such a person, he naturally comes into contact with a pure devotee spiritual master. Then by this spiritual master’s mercy, he is given the Maha Mantra, which contains the names of the Divine Couple.
tulasI-mAlAya nAma saGkhyA kari smare
athavA kIrtana kare parama Adare
35. "He chants a prescribed number of holy names on tulasi beads or he chants kirtana with great love and respect. (20)
NOTES:
(20) When faith first arises materialism may be an obstacle. The spiritual master therefore gives the activities of sadhana-bhakti (devotional service in practice) so the disciple may overcome this obstacle and chant the holy name. The disciple may chant a fixed number of holy names on tulasi beads, or he may worship the holy name in kirtana. This worship of the holy name is the root of attaining all that is good. After a short time, with single-pointed concentration the disciple chants the holy name in a secluded place. Gradually he increases the number of holy names he chants until he spends all his time chanting. Then the obstacle of materialism will wither away. That is inevitable.
Bhakti-sadhana (devotional service in practice) is of two kinds: the activities of Deity worship (arcana) and the activities of chanting and meditation (smarana-kirtana). Both are good, but the activities of chanting and meditation are more powerful and more able to bring one to pure devotional service. Many great souls meditated on a fixed number of holy names on japa beads and also loudly chanted the holy name in kirtana a fixed number of times. When chanting in kirtana one simultaneously performs chanting, hearing, and meditation.
Though this jiva is blessed with sraddha, his desire for material gain poses an obstacle on his path of progress. The spiritual master graces the jiva with a disciplinary process suitable for overcoming this obstacle. Thus he gains spiritual strength from chanting. Chanting on Tulasi beads and meditating on a fixed number of holy names every day is the best form of worship, and will surely lead to success. Therefore, in the beginning, a little time should daily be spent in seclusion for full concentration upon the holy name. In degrees, as chanting increases, a more profound relationship with the holy name is developed, and the material impediments fall away.
The path of bhakti features two important engagements, one of which is Deity worship, the other chanting and meditating upon the holy name. Although both engagements are expedient, chanting and meditating on the holy name is preferred by the more deeply serious devotees.
Many elevated pure devotees at times chant aloud the holy names on their beads, and then at other times meditate upon Krishna’s pastimes on the beads. The advantage of performing kirtan, or audibly chanting the maha-mantra on the beads, is that three kinds of devotional service hearing, chanting and remembering are accomplished simultaneously.
He then meditates while chanting a prescribed number of Names on a Tulasi rosary,
or else he chants kirtan with great love and respect. (20)
NOTES:
(20) Even though someone has faith, he may at first encounter obstacles in the shape of materialistic engagements. The guru gives the disciple a spiritual practice so that he can overcome such obstacles and find strength in chanting. This means worshiping the Lord by chanting aloud on tulasi beads or silently while remembering the Holy Name. This process of worship is the basis of all attainments. Therefore, one should first spend a little time in a secluded place chanting alone with single-minded concentration. Gradually one increases the number of holy names one chants until he achieves constancy in chanting, which will inevitably be accompanied by the falling away of the obstacle of sense desires.
There are two broad streams of devotional practice: one is the tendency to engage in Deity worship (arcana), the other is the tendency to engage in chanting and meditation (smaraëa-kértana). Though both of these tendencies are worthwhile, the activities of chanting and meditation are prevalent amongst the fully committed Vaishnavas in the renounced orders. Many of these great souls meditate on a po
rtion of their daily number of Holy Names on their japa beads and chant the rest aloud. The advantage of chanting aloud is that one simultaneously performs three kinds of devotion: chanting, hearing, and meditation or remembering.
eka grantha saGkhyA kari Arambhibe nAma
krame tina lakSa smari pUre manaskAma
saGkhyA madhye kichu nAma karibe kIrtana
tAte sarvendriya sphUrti Ananda-nartana
nAma nava-vidha aGga karaya Azraya
tathApi kIrtana smRti sarva-zreSTha haya
36. "He begins by chanting one grantha (four rounds) of holy names. Gradually he comes to chant 3000,000 holy names (192 rounds). Then all the desires of his heart become fulfilled.
37. "One should chant the holy name a fixed number of times. Then the holy name blissfully dances on all one’s senses.
38. "The holy name rests among the nine processes of devotional service. Still, chanting and remembering the holy name is the best of them all.
Of course, all the nine limbs of devotional service reside in the holy name; of them, hearing, chanting and remembering are the best.
[Sarvabhavana does not seem to have completely translated this section.
One should begin by chanting one grantha (four rounds) of Holy Names,
then gradually increase to three lakhs, at which time all desires will be fulfilled.
Of the fixed number of Names one chants, a certain number should be sung aloud.
This will make all the senses joyful and cause one to dance in ecstasy.
All nine processes of devotional service have taken shelter of the Holy Name;
even so, chanting and remembering the Holy Name are the best practices of all.
Jagat - Sat, 20 Apr 2002 23:19:46 +0530
Some further comments on the preceding: Bhaktivinoda Thakur talks about two kinds of chanting on the beads, silent meditation (smaran) and loud chanting (kirtan). At this juncture, the Thakur is not advising lila smaran (as Sarvabhavana has it), but remembering the Holy Name.
The VasiSTha-saMhitA (1.61-62) states the following general rule about japa, as it applies to mantra meditation:
japaz ca dvividhaH prokta upAMzuz caiva mAnasaH |
uccair japAd upAMzuz ca sahasra-guNam ucyate |
sahasra-guNam utkRSTaM tasmAd api ca mAnasaH ||There are two kinds of japa—one is called upAMzu (whispered), the other mAnasa (mental). It is said that whispering the mantra is a thousand times better than speaking it aloud, while repeating it mentally is a thousand times superior to whispering.
Gopal Bhatta quotes the following passage from the Narasimha-purana in Hari-bhakti-vilasa (17.154-158) –
trividho japa-yajJaH syAt tasya bhedAn nibodhata |
vAcikaz ca upAMzuz ca mAnasaz ca tridhA mataH |
trayANAM japa-yajJAnAM zreyAn syAd uttarottaraH ||
yad ucca-nIca-svaritaiH spaSTa-zabdavad-akSaraiH |
mantram uccArayed vyaktaM japa-yajJaH sa vAcikaH ||156||
zanair uccArayen mantram ISad auSThau pracAlayet |
kiJcic chabdaM svayaM vidyAd upAMzuH sa japaH smRtaH ||157||
dhiyA yad akSara-zreNyA varNAd varNaM padAt padam |
zabdArtha-cintanAbhyAsaH sa ukto mAnaso japaH ||158||There are three kinds of japa sacrifice: spoken aloud (vAcika), whispered (upAMzu) and silent (mAnasa). Each of these is superior to the preceding. Voiced or vAcika japa is when one pronounces the mantra clearly, sometimes loudly, sometimes less so. Whispered japa comes when one moves the lips slightly and pronounces the sounds so that he alone can hear them. When one chants remembers each syllable and each word clearly in the mind, meditating on the meaning of each, that is called mAnasa-japa.
He goes on to quote Yajnavalkya-smriti, which states something similar—
upAMzu-japa-yuktasya tasmAc-chata-guNo bhavet |
sahasro mAnasaH prokto yasmAd dhyAna-samo hi saH ||It is said that whispering the mantra is a thousand times better than speaking it aloud, while repeating it mentally is a thousand times superior to whispering.
All these injunctions are specifically in relation to the diksha mantra and should be definitely followed when practicing the diksha mantra, especially if one wishes to perfect the mantra through purascharan. The scriptures give a different injunction when it comes to the Mahamantra, however. Hari Das Thakur says in the Chaitanya Bhagavata—
japato hari-nAmAni sthAne zata-guNAdhikaH
AtmAnaM ca punAty uccair japan zrotRn punAti ca Someone who chants the Holy Names aloud is a hundred times better than one who performs japa, because the one who chanting japa simply benefits himself, while the person who chants japa aloud not only does good for himself, but for all those who hear him as well. (Naradiya PurANa)
Nevertheless, it is not advised to chant all one’s rounds aloud. Bhaktivinoda spoke in a previous chapter of isolating oneself in order to improve one’s concentration and avoid distractions. There are advantages to the three different methods of chanting and one should cultivate them all.
Jagat - Sun, 21 Apr 2002 06:29:06 +0530
18. Verses 39-40
arcana-mArga o zravaNa-kIrtanera adhikAra-bhede kriyA-bheda
arcana-mArgete gADhatara ruci yAGra
zravaNa-kIrtana-siddhi tAhAte tAGhAra
nAme aikAntikI rati ha-ibe yAGhAra
zravaNa-kIrtana-smRti kevala tAGhAra
Different Kinds of Activities and Different Kinds of Qualification
for Hearing and Chanting and for Deity Worship39. "A person strongly attached to Deity worship attains the results of hearing and chanting.
40. "A person attracted only to the holy name engages only in hearing, chanting, and remembering the holy name.
According to one’s individual characteristics, one follows either the path of Deity worship of the path of hearing and chanting
Those who have a decided preference for the path of Deity worship
will attain the same perfection as from hearing and chanting.
One who has single-minded affection for the Holy Name
only engages in hearing, chanting and remembering.(22)(22) See Bhajana-rahasya 2.43, HBV 20.382-384.
evam ekAntinAM prAyaH kIrtanaM smaraNaM prabhoH
kurvatAM parama-prItyA kRtyam anyan na rocate
bhAvena kenacit preSTha-zrI-mUrter aGghri-sevane
syAd icchaiSAM sva-mantreNa sva-rasenaiva tad-vidhiH Exclusive devotees engage in practically nothing other than chanting the Holy Name and remembering Krishna’s pastimes. Doing this with supreme love, they have no taste for any other activity. They may serve their beloved deities according to their particular mood. They do so according to their desire using their personal mantra and they set their rules for this worship according to their personal taste.
Jagat - Sun, 21 Apr 2002 18:48:42 +0530
19. Verses 41-46
nAma zravaNa-kIrtana-smaraNe ye krama
sevA nati dAsya sakhya Atma-nivedana
sahaje nAmera saGge haya pravartana
nAma-nAmI eka tattva vizvAsa kariyA
daza aparAdha chADi nirjane basiyA
ati svalpa dine nAma ha-iyA sadaya
zrI-zyAmasundara-rUpe hayena udaya
yabe nAma-rUpe aikya hayata sAdhane
nAma laite rUpa Aise citte sarva-kSaNe
tAra kichu dine rUpe guNa kari yoga
zrI-nAma smaraNe guNa karaya sambhoga
The Sequence of Hearing, Chanting, and Remembering the Holy Name
41. "Serving the Lord, offering obeisances to Him, carrying out His orders, and surrendering everything to Him naturally follow the chanting of the holy name.
42-43. "Full of faith that Lord Krishna is not different from His holy name, shunning the ten offenses, and residing in a secluded place, (21) the chanter of the holy name will find that after very few days Lord Krishna will become merciful (22) and appear in His handsome dark form before him.
44. "When by this practice (sadhana) one sees that Lord Krishna’s name and form are identical, at every moment Lord Krishna’s form is visible in His name in one’s heart.
45. "After some days Lord Krishna’s transcendental qualities are visible in His form. Then by meditating on Lord Krishna’s name one sees His qualities.
NOTES
(21) Hedonists (vishayi), performers of pious deeds (karmi), and impersonalits (jïani) are the three kinds of people who have turned their faces away from Lord Krishna. And why not? Overcome with illusion, they struggle to attain what they falsely thing will be their own happiness. A person who works to please the senses of his material body is a hedonist. A person who tries to arrange that his material senses will be pleased at some future date is a performer of pious deeds. A person who tries to throw all his material sufferings far away is an impersonalist. Different from these three kinds of people are the people who have turned their faces toward Lord Krishna. Neophyte devotees (kanishtha), intermediate devotees (madhyama), and advanced devotees (uttama) are the three kinds of persons who have turned their faces toward Lord Krishna. The neophytes who have turned their faces toward Lord Krishna have renounced the worship of the demigods and are engaged in the worship of Lord Krishna with the motive of fulfilling their own personal desires. However, these neophytes remain unaware of the true nature of themselves, Lord Krishna, and other devotees. Still, they are neither fools nor offenders. But they are interested in their own personal benefit. They are not pure Vaishnavas (shuddha-vaishnava). Rather, they are almost-Vaishnavas (vaishnava-praya). The intermeditae (madhyama) devotees have turned toward Lord Krishna, but it cannot be said that they are pure Vaishnavas (shuddha-vaishnava), or very advanced and expert in devotional service. Still, the intermediate devotee is neutral and disinterested in material things, although he may not know much beyond the truth that Lord Krishna is not different from His holy name. A person who has turned his face toward Lord Krishna and who places all his faith in Lord Krishna is qualified to chant the holy name.
(22) The stages of advancement in devotional service are as follows. First a saintly soul who has turned his face toward Lord Krishna avoids the ten offenses and always chants and meditates on the holy name. He clearly enunciates the syllables of the holy name and he also meditates on the holy name. Chanting the holy name, he becomes steady and happy. Then he meditates on Lord Krishna’s handsome dark form. With his hand on his beads, he counts the number of holy names, and with his mouth or in his mind he chants and chants Lord Krishna’s holy name. With spiritual eyes he sees the truth of the holy name. Or, Lord Krishna’s graceful form standing before him, He gazes at Lord Krishna’s form and medita
tes on the holy name. When Lord Krishna’s name and form become one, the devotee meditates on Lord Krishna’s transcendental qualities. When Lord Krishna’s name and form become one with His qualities, the devotee meditates on Lord Krishna’s pastimes. Then Lord Krishna’s name, form, and qualities become one with Lord Krishna’s pastimes. At that time the nectar of the holy name arises. Intently meditating in this way on the holy name, the devotee tastes nectar (svarasiki). Meditating and meditating on the pastimes Lord Krishna enjoys in the eight periods of the day, the devotee finds that full and perfect nectar arises before him. In the beginning the neophyte devotee (kanishtha) begins the pracice of (sadhana) of devotional service. Associating with advanced (uttama) devotees, the neophyte quickly comes to the stage of an intermediate (madhyama) devotee and at the end he himself becomes counted among the advanced (uttama) devotees. As a neophyte (kanishtha-avastha), the devotee spends some days diligently chanting the holy name. Because of his diligent chanting of the holy name he finds that his anarthas (unwanted materialism) flee far away. When that happens he becomes qualified to chant the holy name purely and also to serve the Vaishnavas.
[Sarvabhavana has confounded the whole section 38-42:] Chanting automatically manifests the other limbs of devotional service, like pada-sevanam, dasyam, sakhyam, atma- nivedanam, and so on. Thus the process of Deity worship is automatically accomplished by the devotee surrendered to the holy name. But the devotee attracted to Deity worship will have to acquire attraction for hearing and chanting in order to attain complete perfection in Krishna consciousness.
Three kinds of introspective jivas
Three kinds of jivas are captivated by external material phenomena: the gross materialists, the karmis and the jnanis. They are therefore extroverts all, chasing after false hopes for happiness in the realm of fleeting appearances. The gross materialist endeavors for sensual delights. The karmi aspires for ephemeral heavenly bliss in the hereafter. The jnani is wholly concerned with how to mitigate his existential suffering. After surpassing these stages, the jiva becomes truly introspective, seeking entrance into the realm of the internal spiritual energy. The introspective jivas are divided into three categories: kanistha, madhyama, and uttama (neophyte, intermediate, and advanced).
The neophyte devotee rejects demigod worship and worships only Krishna, but with certain material motivations due to lack of sambandhajnana. Simple and naive, he is not offensive; he is just self-preoccupied. Therefore, although such neophytes are not considered to be pure Vaishnavas, they are certainly to be accepted as Vaishnava-praya or resembling Vaishnavas.
The intermediate or madhyama devotee is pure and is very firmly situated in faith. The uttama or advanced devotee is completely indifferent to material things and is fully surrendered to Krishna. The pure name avails Himself to those who have exclusive faith in Krishna.
Step-by-step advancement in hearing, chanting, and remembering
The order of discipline (sadhana-krama) for realizing the identity of the holy name with the Lord is as follows. The devotee must in the beginning discard the ten offenses and simply absorb himself in the holy name by chanting constantly. He should distinctly pronounce the holy name and meditate upon the transcendental sound vibration. When his chanting is steady, clear and blissful, he will be able to meditate upon the Shyamasundar form of the Lord. With chanting beads in hand, he should thus seek out the transcendental form of the holy name, which will appear when his vision is pure.
Another method he may employ to see this form is to sit in front of the Deities, drink the beautiful sight of the Lord with his eyes and meditate upon the holy name.
The progression from hearing to chanting to remembering the Ho
ly Name
Service, obeisances, the service attitude, friendship and full self-surrender
all proceed naturally out of the chanting of the Holy Name.(23)
One who sits down somewhere alone to chant, free from the ten offenses
and with deep faith in the oneness of the Name and the Named, (24)
receives the mercy of the Holy Name in a very short time (25)
and the Lord appears to him in His form as Shyamasundar.
When the Lord’s name and form become one in a devotee's practice,
he then sees the Lord’s form in the heart constantly as he chants.
After some time, realization of the Lord’s virtues is added
and the devotee also relishes Krishna’s qualities while chanting the Holy Name.
(23) These are the remaining five of the nine processes of devotional service.
(24) Three kinds of people—the materialist, the ritualist and the philosopher— are considered “outward directed” (bahirmukha) because all of them are engaged in activities based on a false understanding of their true self-interest. The materialist directs his efforts to achieving gratification of this body’s senses. The ritualist aims at sense pleasure in a future lifetime, while the philosopher seeks liberation from all worldly pain. One who overcomes these three levels of consciousness is said to be “inner-directed” (antarmukha) [This differs from Bhaktivinoda’s earlier classification (in chapter 3) where he included jnanis and karmis in the antarmukha group.] The inner-directed devotees can be subdivided according to three degrees of advancement—neophyte, intermediate, and advanced. The neophyte rejects all demigod worship and serves only Krishna in the Deity form, despite still being affected by material motivations. Nevertheless, he is unclear about his own true identity, or that of Krishna and other devotees. Though simple and naive, however, he is not offensive. One can categorize him as being self-centred in his motivations. Therefore, although the neophyte is not a pure Vaishnavas, he is still considered to be “almost a Vaishnava” (vaiSNava-prAya). On the other hand, the intermediate inward-looking person is a pure Vaishnava, and so of course is the fully-committed advanced introspective person. The most advanced Vaishnava is completely indifferent to material things. No one can be considered truly “inward-looking” unless he is convinced that the Name and the Named are identical. All inward-lookers have exclusive faith in Krishna and are so qualified to chant His holy name.
(25) The step-by-step advancement in chanting takes place as follows. The neophyte inward-looker must in the beginning try to achieve constancy in chanting and remembering the Holy Name by rejecting the ten offenses. This chanting and remembering should be done pronouncing the Holy Name clearly and distinctly. When one’s chanting is clear, steady, and blissful, he should meditate on the Lord’s Shyamasundar form. Engaging the hands by counting the Names on one’s beads, he should again and again direct the mind and tongue to the name of Krishna itself. Then, with his spiritual eye’s, the practitioner will be able to clearly visualize the Lord’s form, which is the meaning of the Holy Name. Alternatively, one may sit in front of the Lord’s Deity form and drink in the beautiful sight of the Lord with his eyes while simultaneously chanting and meditating on the Holy Name.
Even after reaching the stage where the Holy Name and the form of the Lord have become one, the aspirant must practice remembering the Lord’s transcendental qualities. When he has come to experience the unity of the Lord’s name, form and qualities, then he can turn his attention to meditating on the Lord’s lilas in "still-picture" form (mantra-dhyAna-mayI lIlA), gradually combining this meditation with that of the name, form and qualities. At this point in his practice, the devotee starts to experience rasa. This experience of rasa becomes complete when he has mastered the still-picture form of medition on the Lord’s pa
stimes and advanced to the “moving-picture” form, meditating on the Lord’s pastimes in the eternal world as they change over the periods of the day (svArasikI aSTa-kAlIyA lIlA).
At the beginning of this cultivation of devotion, the devotee is a mere neophyte. If he finds advanced association, he quickly attains the intermediate stage and finally becomes advanced himself. In the neophyte stage, one will chant the mere semblance of the Holy Name (nAmAbhAsa), but once one’s contaminations are eradicated, he quickly becomes capable of chanting the pure Holy Name and eligible to serve the pure Vaishnavas.
Jagat - Sun, 21 Apr 2002 19:02:23 +0530
20. Verse 46
nAma-rUpa-guNera ekatA
svalpa-dine nAma rUpa guNa eka haya
nAma laite sarva-kSaNe tinera udaya
Lord Krishna’s Name, form, and Qualities Are Identical
46. "After very few days one understands that Lord Krishna’s name, form, and qualities are identical. From that time on these three are visible in Lord Krishna’s holy name at every moment.
After reaching the stage where the holy name and the form of the Lord become one, he must then absorb the transcendental qualities of Lord Krishna into his meditation. Thus the holy name and the qualities of Krishna merge to become one through constant chanting.
The unity of the Lord’s name, form and qualities
In a very short time, the Lord’s name, form and qualities become one,
and all three are revealed to the devotee as he chants the Holy Name.
Jagat - Sun, 21 Apr 2002 20:10:39 +0530
21. Verses 47-50
upAsanA mantra dhyAna mayI
mantra dhyAna mayI ei nAma upAsanA
prAthamika dhArA jAni kare vibhAvanA
smRti kAle yoga pIThe kalpa-druma-tale
gopa-gopI-vRte kRSNe dekhe kutUhale
sAttvika-vikAra saba haya prasphuTita
bhajana Anande bhakta haya pulakita
krame yabe nAma sva-saurabhe praphullita
aSTa-kAla kRSNa-lIlA ha-ibe udita
Worship Consisting of Meditation on the Maha-mantra
47. "In the beginning one worships the holy name by meditating on the maha-mantra.
48. "Then, as one meditates in this way on the holy name one happily sees in his meditation Lord Krishna accompanied by His gopas and gopis under a kalpa-vriksha tree in the spiritual world.
49. "Then all the ecstatic symptoms of sattvika-bhava become manifested on his body. Filled with the bliss of worshiping the Lord, the devotee finds that the hairs of his body stand erect.
50. "The flower of the holy name gradually blossoms and becomes very fragrant. Then Lord Krishna’s pastimes in the eight periods of the day become visible.
Next, he goes on to practice the remembrance of particular pastimes of the Lord. This remembrance, called mantradhyana mayi upasana, facilitates further absorbtion into the holy name. This lila-smarana or pastime meditation also gradually become one with the holy name, form, and qualities.
At this point, the first rays of namarasa, or the transcendental mellow of the holy name, dawn on the horizon of perception. Chanting the name in great delight, the devotee sees Krishna surrounded by cowherd boys and girls under a desire tree at the Yoga Pitha. Progressively, the devotee’s practice of lila-smarana intensifies to the point where he begins to meditate on the most confidential pastimes of the Lord known as the asta-kaliya- lila, or the eightfold pastimes of Radha-Krishna. When he reaches maturity in this meditation, rasa rises in full glory.
Worship – “still-picture” meditation
This stage of worshiping the Name is called “still-picture meditation”;
one contemplates, knowing it to be the preliminary wave of Krishna’s lila. (26)
While meditating, the devotee visualizes the Yoga Pith under a desire tree
where Krishna is joyfully surrounded by cowherds and milkmaids.
While meditating in this way, the devotee experiences ecstatic symptoms
and in the joys of bhajan, his body trembles all over.
When the Name eventually blossoms to Its most fragrant fullness,
one is able to visualize the constantly changing daily activities of the Lord.
(26) TRANSLATOR: Here I have used the term “still-picture meditation” to translate mantra-dhyAna-mayI upAsanaA. This term was coined by Jiva Goswami, who uses it in his Krishna-sandarbha, section 153. When he uses the word “mantra” here, Jiva is refering to the diksha mantra and not the Holy Name. The Pancharatra scriptures generally give a specific meditation to accompany the mantras they prescribe. These mantra-meditations are a specific exercise in visualization that should be practiced at specific times during the day. Some devotees in other sampradayas, such as the Radhavallabhis, only worship the Divine Couple in the Yoga Pith. They are svakiya vadis. Gaudiyas cultivate mantra meditation as a step into the svarasiki lila, but these “set piece” meditations are only moments in the Divine Couple’s day of comings and goings, or in Jiva Goswami's metaphor, they are lakes in the flowing river of the Divine Couple's daily pastimes.
For Raganuga devotees, the Mantra-dhyana-mayi Upanasa represents an important practice to cultivate. It is here that the significance of the Pancharatrika aspect of raganuga bhakti becomes clear. The spiritual master is said to give not only the mantra, but the method of putting it into practice. This is where the 11 aspects
of the siddha-deha are incorporated into one's practice. All mantra meditation traditionally includes a ritual called bhuta-suddhi. During this ritual, the initiate mentally dissolves the gross and subtle material bodies. Through siddha-pranali, the Vaishnavas imagine a form suitable for serving the Divine Couple, which has been given to them as a part of the instructions that come with the mantra.
Mantradhyana-mayi meditation is associated with Deity worship, where the Divine Couple are seen in a static form. Thus aratis are usually mantra-dhyana-mayi meditations. Many of Narottam Das' songs are also specifically within a dhyana-mayi setting.
Jagat - Mon, 22 Apr 2002 01:33:37 +0530
22. Verses 51-54
svArasikI upAsanA
svArasikI upAsanA ha-ibe udaya
lIlocita pIThe kRSNe darzana karaya
saGge saGge guru-kRpA siddha-svarUpete
lIlAya praveze bhakta sakhIra saGgete
mahAbhAva svarUpiNI vRSabhAnu-sutA
tAGra anugata bhakti sadA prema-yutA
sakhI AjJA mate kare yugala-sevana
mahA-preme magna haya se rasika jana
Svarasiki Upasana (the Nectar Stage of Worship)
51. "Then one attains the stage of svarasiki upasana (the nectar stage of worship). Then one sees Lord Krishna enjoying specific pastimes in His spiritual world.
52. "By the spiritual master’s mercy one gradually attains his original spiritual form (siddha-svarUpa), enters the Lord’s pastimes, and attains the association of the sakhis (Sri Radha’s gopi friends).
53. "Following the example of Sri Radha, who is ecstatic love personified (maha-bhava-svarUpinI), one engages in loving devotional service. (23)
54. "Following the commands of the sakhis, one serves the divine couple. In this way the rasika devotee becomes plunged in the nectar of great love.
NOTES:
(23) Santa (neutrality), dasya (servitude), sakhya (friendship), vatsalya (parental love), and Sriìgara (conjugal love) are the five rasas. Of them Sriìgara-rasa is the best. They who attain the mercy of Sri Krishna Caitanya become qualified for this rasa. In this rasa are many yütheshvaris (leaders of groups of gopis). Of all the yütheshvaris, Sri Radha is the most glorious. She is the direct internal potency of the Lord. The other girls of Vraja are all expanded from Her sweet transcendental form. The rasika devotees aspire to join Sri Radha’s group of gopis. Without following the gopis, one cannot serve Lord Krishna in this way. The rasika devotees aspire to enter Sri Radha’s group, where Lalita and many other gopis stay.
The svarasiki process of worship
Asta-kaliya-lila smarana is also known as svarasiki worship. In this stage of bhajan, one is awarded the opportunity to accordingly serve Krishna in the times and places of his pastimes. Now the devotee realizes the full grace of his spiritual master, who, in his eternal spiritual form (siddha-svarupa), guides the disciple to a sakhi (confidential gopi) who in turn introduces him into the pastimes of the Lord. Of all the gopis, Srimati Radharani, the daughter of King Vrisabhanu, is the most excellent. She embodies the highest spiritual sentiment, mahabhava. Serving Krishna under Her leadership is the supreme spiritual experience.
The five main rasas or spiritual mellows are: santa (neutrality), dasya (servitorship), sakhya (friendship), vatsalya (parenthood), and sringara or madhurya (conjugal). Of these, sringara or conjugal is the highest. Devotees eligible to enter the conjugal rasa are the recipients of the special mercy of Sri Krishna Chaitanya.
In the conjugal rasa, Lord Krishna has many yutheswaris or female group leaders; but everyone prefers Srimati Radharani. She is the direct manifestation of Lord Krishna’s svarupa-sakti or spiritual potency, and all the other vraja-gopis are Her expansions. She is the Absolute embodiment of all the rasas. It is therefore the goal of devotional service to enroll in Her yutha or group. Service to Lord Krishna in Vraja is impossible without first taking shelter of the vrajagopis. One should furthermore aspire to enter Srimati Radharani’s camp and serve directly under Lalitadevi.
Worship – “moving-picture” meditation (svArasikI)
Meditation on these pastimes is known as svArasikI or “flowing” worship;
it shows the devotee Krishna in each place according to His pastimes.
At the same time, by the guru’s blessings, the practitioner enters
these pastimes in an eternal spiritual form, accompanying one of the sakhis.
The daughter of Vrishabhanu, Radha, embodies the greatest emotion, mahabhava;
r>devotion that follows Her mood and direction is always filled with loving ecstaty. (27)
The rasika devotee then becomes absorbed in the highest prema
as she serves the Divine Couple in accordance with the directions of the sakhis.
(27) Though there are five rasas or divine relationships with God, namely the peaceful (zAnta), servitorship (dAsya), friendship (sakhya), the sheltering (vAtsalya), and the romantic (mAdhurya), the last of these is the ultimate expression of love. Those eligible to enter this mood of love have been favored by the special mercy of Sri Krishna Chaitanya. In this particular rasa, there are many yutheshwaris, or predominating gopis who are intimate with Lord Krishna, but of them all, the daughter of Vrishabhanu, Srimati Radharani, is the one who must be propitiated. She is the direct manifestation of Lord Krishna’s internal energy, and all Krishna’s other beloved gopis are Her expansions. It is imperative for every rasika to be counted as a member of Radharani’s group. Without following one of the gopis, one can never attain service to Krishna in Vrindavan. Therefore it is imperative to enter Radharani’s group of followers to serve under Lalita Devi.
TRANSLATOR’S COMMENT: There is a certain ambiguity here, right in the very spot we really want to know what the Thakur’s intentions are. Are we talking sadhan or siddhi? The words lIlA praveze seem to indicate a level of perfection. On the other hand, since Bhaktivinoda has been using the term upAsanA, or worship, it could just as easily be sadhana. Though worship continues in the spiritual world, we here have a progression: svArasikI is considered superior to mantramayI. The assumption is that certain devotees attain perfection in mantramayI and remain fixed eternally in the Yoga Pith, as desired by the Radhavallabhis. But as the Gaudiyas cultivate the svärasiké lélä through books like Govinda-lélämåta, Kåñëähnika-kaumudé and Kåñëa-bhävanämåta, we must conclude that the culture of this mood precedes its perfection. Anyway, we read on for clarification.
Jagat - Mon, 22 Apr 2002 02:27:48 +0530
23. Verse 55
liGga-bhaGge vastu-siddhi
sAdhana-bhajana-siddhi lAgAlAgi tAya
liGga-bhaGge vastu-siddhi tomAra kRpAya
The Subtle Material Body (Linga-deha) Is Broken and One Attains True Perfection
55. "By this practice one attains the perfection of devotional service. (24) Then, by Your mercy, O Lord, his subtle material body (liìga-deha) is broken and he attains true spiritual perfection.
NOTE:
(24) By following this path one closely approaches the perfection of devotional service. After very few days one’s original spiritual form arises. By the mercy of a yütheshvari one yearns to attain Lord Krishna. Then the subtle material body (linga-deha), which was first created because one had turned his face away from Lord Krishna, is easily destroyed. In this way the soul regains his original pure spiritual form and resides in Vraja.
When the material coverings are removed, the spiritual goal is achieved
As the devotee becomes disciplined in rasa, the gap between sadhana (practice) and bhajana-siddhi (perfection of worship) closes. Soon, the servitor’s spiritual form begins to take shape. By the mercy of the yutheswari, he becomes easily overpowered by attraction to Lord Krishna. This strong spiritual attraction eradicates the gross and subtle material concepts of form that captured him when he turned away from Krishna. Thus the jiva gains entrance into Vraja in his original spiritual form.
With the destruction of the subtle body, one attains concrete perfection (vastu-siddhi)
At this stage, one's practice of bhajan borders success. By Your mercy,
when all subtle identifications fall away, he attains concrete perfection.(28)
NOTE:
(28) As the devotee follows this method of cultivating rasa, the gap between his practice and perfection in bhajan narrows. Within a very short time, he realizes his spiritual identity, an attainment that is known as svarUpa-siddhi. By the mercy of the yutheshwari, Krishna's desire to give His blessings follows naturally. As soon as that happens, the illusory subtle body that was the result of turning away from Krishna is easily destroyed and the jiva gains entrance into Vraja in his pure factual identity. This is called vastu-siddhi.
TRANSLATOR'S COMMENT: The linga deha is the living being’s subtle form, which is carried by the jiva from one gross body to the next. As long as one’s subtle body is intact, one has to transmigrate. The full destruction of this body means the end of such transmigration. Thus “concrete perfection” cannot truly take place in this world, but only after one has gone to join the eternal pastimes in an appropriate spiritual form. Svarüpa siddhi means the realization of one’s spiritual form even while living in this world. That is the difference in the meaning of the two terms.
Jagat - Mon, 22 Apr 2002 05:25:17 +0530
24. Verses 55-56
tad-uttarAvasthA varNana haya nA, kevala anubhUta haya
ihAra adhika Ara vAkya nAhi cale
tad uttara anubhava labhi kRpA-bale
ei ta ujjvala rasa parama sAdhana
ihAte nizcaya mile kRSNa prema dhana
There Is No Description of the State That Follows. It Is Known Only By Experiencing It
56. "Words cannot describe the next stage. O Lord, by Your mercy one must experience it directly. (25)
57. "This is the way of advancement in ujjvala-rasa. In this way one attains a great treasure of love for Lord Krishna (krishna-prema-dhana). (26)
(25) Up to this point the condition of the individual soul may be described with words. After this point words have no power to describe the soul’s condition. O Lord, by Your mercy the soul must experience this condition to understand it.
(26) Sringara-rasa (the rasa of conjugal love) is also called ujjvala-rasa (the glorious rasa). And why not? This rasa is supremely glorious in the spiritual world. By taking shelter of this rasa in the earthly land of Vraja one may eventually attain it.
Up to this point, the jiva’s progress in spiritual life can be framed in words. Beyond it, there are even higher stages of Krishna consciousness that are indescribable. These will be revealed by the grace of Krishna. The cultivation of the conjugal loving relationship with the Lord is the highest mode of service; by this, everincreasing Krishna-prema will be experienced. By adopting the bhauma-vraja-rasa, or the vraja-rasa revealed on this material plane in Vrindavan dham, one becomes eligible to enter such conjugal love.
What follows is beyond description; it is only accessible to direct perception
Words are not able to express anything more than this;
what lies beyond can only be experienced by the grace of Krishna. (28)
This is the practice that leads to the realization of the ujjvala rasa,
through which the highest wealth of Krishna prema is attained. (29)
(28) Up to this point, things can be effectively explained by words. Beyond it, the emotional state of devotion cannot be effectively described. Your mercy alone makes it possible to experience it.
(29) The madhura-rasa is also known as ujjvala-rasa, because in the spiritual world it is the most brilliant, effulgent state. We can understand this rasa by hearing and chanting about Krishna’s pastimes in this world (bhauma-lIlA).
Jagat - Mon, 22 Apr 2002 06:27:04 +0530
25. Verse 58 sAdhane ekAdaza bhAva
sAdhite ujjvala-rasa Ache bhAva ekAdaza
sambandha vayasa nAma rUpa
yUtha veza AjJA-vAsa sevA parAkASThAzvAsa
pAlya-dAsI ei aparUpa
The Eleven Items in the Course of Advancement in Ujjvala-rasa
58. "There are eleven items in the advancement of ujjvala-rasa. They are: one’s relationship, age, name, form, group, garments, command, home, service, highest aspiration, and gopé patroness. All these are wonderful and beautiful. (27)
NOTE:
(27) Ramananda Raya explains (CC 2.8.228-230):
"Therefore one should accept the mood of the gopés in their service. In such a transcendental mood, one should always think of the pastimes of Sri Radha and Krishna."After thinking of Radha and Krishna and Their pastimes for a long time and after getting completely free from material contamination, one is transferred to the spiritual world. There the devotee attains an opportunity to serve Radha and Krishna as one of the gopés. Unless one follows in the footsteps of the gopés, he cannot attain the service of the lotus feet of Krishna, the son of Nanda Mahäräja. If one is overcome by knowledge of the Lord’s opulence, he cannot attain the Lord’s feet, even though he is engaged in devotional service." (ACBSP)
A devotee who aspires to attain the ujjvala-rasa must follow the gopés of Vraja. A soul who thinks of himself as male is not qualified to enter the sringara-rasa. The soul must first attain the form of a gopé in Vraja. Then the soul may worship Lord Krishna in the sringara -rasa. The soul must attain the nature of a vraja-gopé in relation to eleven items described here. There eleven items are: 1. one’s relationship, 2. age, 3. name, 4. form, 5. group, 6. garments, 7. command, 8. home, 9. service, 10. highest aspiration, and 11. gopé patroness. The aspiring devotee not attain this form even while he resides in the material world. Why not? In meditation considering himself a gopé according to these eleven items, he may worship Lord Krishna in his heart..
Sri Ramananda Raya said, ‘Therefore one should accept the mood of the gopis in their service. In such a transcendental mood, one should always think of the pastimes of Sri Radha and Krishna. After thinking of Sri Sri Radha-Krishna and Their pastimes for a long time and after getting completely free from material contamination, one is transferred to the spiritual world. There the devotees attain an opportunity to serve Sri Radha and Krishna as one of the gopis. Unless one follows in the footsteps of the gopis he can not attain the service of the lotus feet of Krishna, the son of Nanda Maharaja. If one is overcome by knowledge of the Lord’s opulence, he can not attain the Lord’s lotus feet even though he is engaged in devotional service.” (Sri Chaitanya caritamrita, Madhya 8.228230)
The devotee who is inclined to cultivate the conjugal rasa must accept the form of a gopi under the guidance of a superior Vraja gopi. One can become a gopi when eleven transcendental sentiments adorn the heart. They are: 1) sambandha (relationship), 2) vayasa (age), 3) nama (name), 4) rupa (form), 5) yutha-pravesa (entrance into a group), 6) vesa (attire), 7) ajna (instructions), 8) vasasthana (place of residence), 9) seva (service), 10) parakastha (excellence), 11) palyadasi-bhava (the mood of a kept maidservant).
The cultivation of eleven characteristics
Needed to cultivate the most brilliant love for Krishna are eleven characteristics:
a relationship, age, name, physical appearance, membership in a group, specific dress,
a mission, an address, a specific service, the aspiration for an ultimate goal,
and the inner identification as a servant, maintained by Radha.(30)NOTE:
(30) Ramananda Ray said:
ataeva gopI-bhAva kari aGgIkAra | rAtri-dina cinte rAdhA-kRSNera vihAra |
4;
siddha-dehe cinti kare tAhAi sevana | sakhI-bhAve pAya rAdhA-kRSNera caraNa ||
gopI-Anugatya vinA aizvarya-jJAne | bhajileha nAhi pAya vrajendra-nandane || One cannot obtain Krishna in Goloka Vrindavan simply by serving him according to regulative principles. Therefore one should accept the mood of the gopis and meditate on the pastimes of Sri Radha and Krishna both night and day. One should meditate on one’s eternal spiritual body and use it to serve Radha and Krishna; by so doing one will attain the direct association of their lotus feet. If one does not follow in the footsteps of the gopis and remains absorbed in the consciousness of the Lord’s majesty, he cannot attain the service of the lotus feet of the son of Nanda Maharaj, even though he may be engaged in devotional service. (CC 2.8.227-9)
One whose natural tendency is to cultivate the conjugal rasa should definitely adopt the female form and attitude of a gopi in Vrindavan. No living entity can enter the conjugal mood of Vraja in a masculine mood or body. Only when one has adopted the identity as a gopi can she truly worship Krishna. This identity is composed of eleven aspects. Thus only one who has adopted these eleven attitudes can be said to have taken a gopi identity. They are: (1) sambandha (a specific relationship with Radharani in Vrindavan), (2) vayas (age, such as 12 years, 6 months, 10 days), (3) nAma (a name, such as Kamala Manjari), (4) rUpa (bodily appearance, usually expressed in terms of bodily hue, such as the color of lightning), (5) yUtha-praveza (entry into a particular group under the command of one of Radharani’s intimate friends, such as Lalita), (6) veSa (a dress of a particular style and color), (7) AjnA (instruction), (8) vAsa-sthAna (a place of residence, such as Bhaktivinoda’s Svananda-sukhada Kunj), (9) sevä (a specific service, such as providing the Divine Couple with camphor), (10) parAkASThA (the ambition to attain a particular blessing, such as being directly asked to do something by Sri Rupa Manjari), (11) pAlya-dAsI-bhAva (the mood of a completely dependent maidservant, under the tutelage of one of Radharani’s sakhis). Whatever one’s identity in this world, one should internally adopt a spiritual identity in these eleven aspects and worship Radha and Krishna directly in that form.
TRANSLATOR’S COMMENT: Clearly, our question asked at the end of verse 55 has been answered. The adoption of these eleven characteristics is an element in the practice of raganuga bhakti that accompanies the chanting. We will see how in the subsequent verses.
Jagat - Mon, 22 Apr 2002 07:39:21 +0530
26. Verses 59-60 bhAva sAdhane paJca-dazA
ei ekAdaza bhAva sampUrNa sAdhane
paJca dazA lakSya haya sAdhaka jIvane
zravaNa varaNa Ara smaraNa Apana
sampatti e paJca-vidha dazAya gaNana
The Five States of Being in the Course of Advancement in Ujjvala-rasa
59. "In attaining these eleven items the aspiring devotee passes through five stages.
60. "These five stages are: shravana (hearing), varana (accepting), smarana (meditating), apana (attaining), and sampatti (good fortune). (28)
(28) In striving to attain these eleven items the aspiring devotee passes through five stages. These five stages are: shravana-dasha (the stage of hearing), varana-dasha (the stage of accepting), smarana-dasha (the stage of meditating), apana-dasha (the stage of attaining), and sampatti-dasha (the stage of good fortune). Ramananda Raya explains (Sri Caitanya-caritamrita Madhya 8.220 and 222):
"One who is attracted by the ecstatic love of the gopis does not care about the regulative principles of Vedic life or popular opinion. Rather, he completely surrenders unto Krishna and renders service unto Him.*
"In his liberated stage the devotee is attracted by one of the five humors in the transcendental loving service of the Lord. As he continues to serve the Lord in that transcendental mood, he attains a spiritual body to serve Krishna in Goloka Vrindavana."*
With these words Ramananda Raya teaches that the devotee who aspires to enter ujjvala-rasa must attain the body of a gopi. Hearing about Lord Krishna’s pastimes, one becomes attracted to them. One then approaches his bona fide spiritual master and from him learns about the ecstasy (bhava) of love for Lord Krishna. Hearing this from the spiritual master’s mouth is called shravana-dasha (the stage of hearing). Excited, the devotee then yearns to attain that ecstatic love (bhava). That stage is called varana-dasha (the stage of accepting). Then he engages in regularly meditating on the nectar of the Lord’s pastimes. This is called smarana-dasha (the stage of meditating). When he finally attains ecstatic love, that state is called apana-dasha or prapti-dasha (the stage of attaining). When he becomes eternally situated in his desired spiritual form, a form different from the temporary body made of material elements, that is called sampatti-dasha (the stage of good fortune).
Five stages of consciousness are ascended in bhava-sadhana
The cultivation of these eleven gopi sentiments develops through five stages. They are: 1) sravana-dasa (the stage of hearing), 2) varana-dasa (the stage of acceptance), 3) smarana- z dasa (the stage of remembering), 4) apana-dasha (stage of application), and 5) sampati-dasa (stage of inheritance).Srila Ramananda Raya says, ‘One who is attracted by the ecstatic love of the gopis does not care about the regulative principles of Vedic life or popular opinion. Rather, he completely surrenders unto Krishna and renders service unto Him.’ ‘In this liberated stage the devotee is attracted by one of the five humors (rasas) in the transcendental loving service of the Lord. As he continues to serve the Lord in that mood, he attains a spiritual body to serve Krishna in Goloka Vrindavan.’ (Sri Chaitanyacaritamrita, Madhya 8.220, 8.222) So saying, Srila Ramananda Raya instructs us to first attain the form and mood of a Vraja-gopi in order to obtain service in the conjugal relationship.
When a sadhaka devotee, having heard about Lord Krishna’s pastimes, is attracted to the conjugal mellow, he should take further instruction on rasa from a realized, saintly spiritual master. This is called the stage of hearing or sravana-dasa. When the sadhaka devotee anxiously and eagerly accepts the conjugal mellow, varana-dasa commences. Then, by pure remembrance of the sentiments of rasa, he desires to practice them: thus he reaches the third stage, smaran
a-dasa. When he is able to perfectly invoke these sentiments of rasa, he attains apana-dasa or prapti-dasa. Finally, when he can separate himself from all his temporary material designations and is steadily fixed in that original spiritual identity for which he yearns, he has reached sampati-dasa: the inheritance of his spiritual identity.
Five stages in the cultivation of the cultivation of the gopi identity
The complete realization of these eleven aspects of identity
develops through five stages experienced in the life of the practitioner.
These five stages are the following: (1) hearing, (2) acceptance,
(3) remembering, (4) attainment and (5) full possession. (31)NOTE:
(31) As one progresses in the cultivation of one’s spiritual identity, five stages are progressively crossed. These are shravana-dasha “the state of hearing,” varaNa-dasha “the state of accepting,”, smaraNa-dasha “the state of remembering,” Apana-dasha “the state of adoption,” sampatti-dasha “the state of full possession.”
sei gopI-bhAvAmRte jAnra lobha haya |
veda-dharma-loka tyaji se kRSNe bhajaya ||
vraja-lokera kona bhAva layA yei bhaje |
bhAva-yogya deha pAiA kRSNa pAya vraje ||“One who has a strong desire to taste the nectar of the gopis’ loving mood abandons all consideration of the religious principles of the Vedas. He cares not for public opinion, but simply worships Krishna... Whoever worships Krishna in any one of the moods of the residents of Vraja will attain a suitable spiritual body to serve Him there.” (CC 2.8.219, 221)
With these words, Ramananda Raya taught that any practitioner who wishes to cultivate the ujjvala-rasa absolutely must take a gopi body.
When one hears these pastimes of Lord Krishna and becomes attracted to this particular mood, one must approach a genuine spiritual master to learn these eleven aspects of his spiritual identity. Hearing the spiritual master delineate this identity in theory is called shravana-dasha (the stage of hearing). When the disciple eagerly accepts this identification, that is called varana-dasha (the stage of accepting). When she cultivates this mood and identity by meditating on rasa, in all its aspects, then she is situated on the stage of remembering (smarana-dasha). When she has fully assimilated that identity, which has now been made fully clear, she has reached the state called apana-dasha or prapti-dasha (the stage of attainment). Finally, when she becomes entirely separated from this earthly existence and becomes eternally fixed in her longed-for spiritual form, she has attained the sampatti-dasha (the stage of full possession).
Translator’s note: Bhaktivinoda Thakur uses the term bhAva-sAdhanA here, which I have translated as “the cultivation of the gopi identity.” Bhava has various meanings (see the glossary), but the verse makes it clear that the Thakur is talking about the cultivation of the particular mood of a gopi, as in the ekAdaza bhAva in the previous verse. The previous translators have not been very clear. N.B., Bhaktivinoda could not be more clear that one needs to hear about the spiritual identity (tattva) from a teacher.
Jagat - Mon, 22 Apr 2002 19:09:59 +0530
27. Verses 61-62 prathama zravaNa dazA
nijApekSA zreSTha zuddha-bhAvuka ye jana
bhAva-mArge gurudeva sei mahAjana
tAGhAra zrI-mukhe bhAva-tattvera zravaNa
ha-ile zravaNa-dazA haya prakaTana
The First State, Shravana-dasha
61-62. "Hearing from the mouth of a pure-hearted spiritual master about the path of ecstatic love (bhava-marga) for Lord Krishna is called shravana-dasha (the stage of hearing).
Bhajan from the stage of sravana-dasha to smarana-dasha.
If, after having tested the disciple, the spiritual master determines that he is eligible to perform bhajan and serve in the sringara rasa, he then confidentially informs the disciple about his eternal spiritual form as a manjari in Srimati Radharani’s camp, under the supervision of Sri Lalitadevi.
(Sarvabhavana’s translation here mixes the footnotes and texts so much that it is hard to separate an exact correspondence to the verses.)
The first of these: the hearing stage
The spiritual master on this path of cultivating the spiritual identy
is a great ecstatic, more advanced than oneself and pure in his mood.
On hearing from his divine lips the principles of this path,
the aspirant enters the stage of hearing or sravana-dasa.
Jagat - Mon, 22 Apr 2002 19:33:28 +0530
28. Verse 63 bhAva-tattva
bhAva-tattva dvi-prakAra karaha vicAra
nija ekAdaza bhAva kRSNa-lIlA Ara
The Nature of Ecstatic Love (Bhava-tattva)63. "Please know that the path of ecstatic love has two parts. The first part is the eleven items already mentioned. The second part is Lord Krishna’s pastimes.
The principles of bhava-marga
The theory of this bhava-marga has two components--
one the eleven aspects of the practitioner’s identity, the other Krishna’s lila.
Jagat - Mon, 22 Apr 2002 23:05:00 +0530
29. Verses 64-68 krame varaNa dazA prApti
rAdhA-kRSNa aSTa-kAla yei lIlA kare
tAhAra zravaNe lobha haya ataHpare
lobha ha-ile guru-pade jijJAsA udaya
kemane pAiba lIlA kaha mahAzaya
gurudeva kRpA kari karibe varNana
lIlA-tattve ekAdaza bhAva-saGghaTana
prasanna ha-iyA prabhu karibe Adeza
ei bhAve lIlA-madhye karaha praveza
zuddha rUpe siddha bhAva kariyA zravaNa
sei bhAva svIya citte karibe varaNa
Gradually One Comes to varana-dasha (The Stage of Accepting)
64. "Hearing of Sri Sri Radha-Krishna’s pastimes in the eight periods of the day, one comes to the stage where he yearns to join the Lord in these pastimes.
65. "With this desire, he asks his spiritual master, `O great soul, please say how I can attain these pastimes.’
66. "Then the spiritual master describes the eleven items in the Lord’s pastimes.
67. "Pleased, the spiritual master explains, `With these items you may enter the Lord’s pastimes.’ (29)
68. "Hearing of the soul’s original spiritual form and original nature, in his heart he accepts (varana) his original spiritual identity.
NOTE:
(29) First the spiritual master carefully examines the disciple’s nature. If the disciple is qualified to enter Sriìgara-rasa, the spiritual master explains the disciple’s perfect maïjari form in Lalita’s sub-group of Sri Radha’s group of gopis. Then the spiritual master explains the eleven items that describe the disciple’s spiritual identity. Then the spiritual master explains the relationship the spiritual master and disciple have in their original spiritual forms in the pastimes the Lord enjoys in the eight periods of the day (ashta-kaliya-lila). In this way the spiritual master explains the name, form, qualities, a service of the disciple’s perfect original spiritual body. Finally the disciple takes birth as a gopi in a home in Vraja and is eventually married to a gopa. The spiritual master explains all this. Rejecting the conventional morality of the Vedas, the gopi finds a gopi yütheshvari (a gopi who leads a group of gopis) patroness and eternally serves the divine couple in the pastimes They enjoy in the eight periods of the day. Accepting (varana) this gopi-identity, the disciple enters the stage of smarana-dasha (meditating). In this way the aspiring devotee takes birth as a gopi in Vraja. These words of Srimad-Bhagavatam should be followed: yaù shrutva tat-paro bhavet "Hearing of the Lord’s pastimes, one becomes attached to Him."
The spiritual master teaches the disciple how to develop the eleven sentiments of the gopis, how to meditate on the asta-kaliya-lila, and how to properly be established in both.
So that he may fully understand them, the sadhaka is shown his siddha-deha or spiritual identity, viz. his spiritual name, form, qualities, service and so on. The spiritual master also discloses who the parents of the sadhaka’s manjariidentity are, at which house she was born, who her husband is, and so on. At this point, the disciple must spurn all Vedic religious pursuits and simply be a fully surrendered maidservant of Srimati Radharani, the camp leader; thereafter, the guru will reveal in detail the disciple’s eternal service to Srimati Radharani in the asta-kaliya-lila. The sadhika (now a female sadhaki) embraces these revelations in varana-dasa. He enters into smarana-dasha when he actually remembers them for himself. In this way, the sadhaka prepares himself for spiritual birth as a gopi in Vraja.
Advancing to the stage of acceptance
As the aspiring devotee hears about Radha and Krishna’s aSTa-kAliya-lIlA,
he starts to feel an intense desire one to join Them in Their activities.
Possessed by this desire, he asks the spiritual master,
“O great soul, what must I do to attain these pastimes?”
The spiritual master then mercifully describes to his disciple
the eleven
aspects and how they relate to the Lord’s lila.
Pleased with his disciple, the spiritual master then orders him,
“Now go and enter the Lord’s pastimes in this identity.”
On hearing of his eternal spiritual identity with a pure attitude,
the aspirant accepts it and takes it into his heart.(32)
NOTE:
(32) When on examining the disciple’s natural tendencies, the spiritual master verifies that he truly has the qualifications for serving in the sringara-rasa, he informs him of the eternal form that he should cultivate as a manjari in Lalita’s sub-group of Srimati Radharani’s group of gopis. Then the spiritual master explains the mutual relation between the eleven components of that spiritual identity necessary for the practice and the object of that practice, the pastimes the Lord enjoys throughout the eight periods of the day and night (aSTa-kAlIya-lIlA). He especially shows the disciple his spiritual name, form, qualities, and principle service.
Furthermore, the spiritual master tells the disciple in which home in Vraja she will take birth and with which cowherd she will be married. He then goes on to explain how, as a gopi, she will reject the conventional morality of the Vedas and become a protected servant under the tutelage of one of the Lord’s prominent mistresses, a yutheshwari, whom she will serve through the daily cycle of pastimes. The aspirant then accepts this identity and enters the next stage, that of contemplation, smaraNa-dazA.
This is the aspirant’s actual birth as a gopi in Vraja. One should here remember and follow the words of the Bhagavatam: yAH zrutvA tat-paro bhavet "When one hears these pastimes of the Lord, one becomes absorbed in them.”
It would seem that the Thakur means varaNa-dazA, not smaraNa-dazA, is the actual birth of the gopi.
Jagat - Mon, 22 Apr 2002 23:14:03 +0530
30. Verses 69-71 nija-ruci zrI-guru-devake balibe
varaNa kAlete nija ruci vicAriyA
guru-pade jAnAibe sarala ha-iyA
prabhu tumi kRpA kari yei paricaya
dile more tAhe mora pUrNa prIti haya
svabhAvataH mora ei bhAve Ache ruci
ataeva AjJA zire dhari hye zuci
To the Spiritual Master One Should Describe the Nature to Which One Is Attracted
69. "In this period of varana-dasa, one thinks about the nature to which he is attracted, and then one honestly explains his desire to his spiritual master.
70. "He says, `O master, please be merciful and give me my true identity. That will make me very happy.
71. " `Please give me the identity to which I feel attraction. On my head I will place Your command.’
A digression on the subject of ruci
But in the beginning the spiritual master and disciple must together sort out the disciple’s natural inclination (ruci) for rasa. If the disciple finds his natural taste coincides with the identity indicated by the spiritual master, he should so inform his guru and embrace that identity as his life and soul.
The disciple should indicate his preferences to the guru
One should assess one’s personal preferences at the time of acceptance
and reveal them to the spiritual master in all sincerity:
“O master, you have given me my spiritual identity,
and I am completely satisfied with it.
I feel a natural attraction for this identity and therefore
I accept your order in all seriousness and purity.”
Jagat - Mon, 22 Apr 2002 23:26:52 +0530
31. Verses 72-73 anya-ruci ha-ile gurudeva anya-bhAva dibena
ruci yadi nahe tabe akapaTa mane
nivedibe nija-ruci zrI-guru-caraNe
vicAriyA gurudeva dibe anya-bhAva
tAhe ruci ha-ile prakAzibe nija-bhAva
If One Is Attracted in a Different Way, the Spiritual Master Will Give a Different Identity
72. "If one is attracted in a different way, then with a honest heart one should explain his desire to his spiritual master.
73. "Considering one’s words, the spiritual master will then give a different identity. In this way he reveals the true identity to which the disciple is attracted. (30)
NOTE:
(30) If, when the spiritual master explains the disciple’s original spiritual identity, the disciple feels attracted to that identity, then the spiritual master has genuinely helped his disciple. However, if the disciple does not feel attracted, then the spiritual master’s explanations where not the pure truth. Because of past or recent pious deeds and purificatory rituals one feels attraction for spiritual things. That attraction is natural for the spirit soul. If the disciple is not attracted to Sriìgara-rasa, the disciple may be suited for dasya-rasa or sakhya-rasa. Then the spiritual master will explain the disciple’s identity in terms of one of those rasas. These rasas are not bad or unworthy. The great saint Shyamananda at first could not understand why he was not attracted to the gopi spiritual identity that was explained to him. He was not attracted because his true identity was in sakhya-rasa. Finally, by Srila Jiva Gosvami’s mercy, he attained the kind of worship that truly attracted him. His story is famous. In the time after Lord Caitanya’s descent to this world this kind of analysis of the devotee’s spiritual identity is both appropriate and glorious.
But if the disciple does not have a natural taste for the selected identity, he must frankly reveal this to his spiritual master, who will give him another identity. If the disciple has a taste for the new identity, he should accept it. His inherent nature will then manifest itself.
Ruci or taste is the natural devotional propensity born out of bhakti-sukriti, or previous devotional service. It may therefore be long standing or only recently developed. But in either case ruci is natural to the soul. When this inclination is determined by the spiritual master, it must be confirmed by the disciple. If the inclination is not fixed, the spiritual master’s instructions on rasa will not take effect.
Those who are not attracted to the sringara-rasa, preferring dasya, sakhya or vatsalya, must likewise receive instructions from the spiritual master on these relationships in order to get the fruit of their devotion, or else return to a life of anarthas.
The great devotee Shyamananda at first was not aware of his own siddha-ruci or permanent devotional propensity; he was made to embrace the sakhya-rasa or the mood of friendship. Later, by the grace of Srila Jiva Goswami, he attained his real position.
If one’s preferences differ, the guru will make changes
If, on the other hand, the disciple does not like it, he should openly
tell his spiritual master what he would prefer.
The guru will consider the matter and give him another identity,
and if the disciple likes it, also reveal his own.(34)
NOTES:
(34) When the spiritual master is ascertaining the aspirant’s pure personal inclinations, the aspirant should also help the spiritual master by speaking her mind about her own preferences. As long as he has not clearly established the disciple’s inclinations, the guru's directions are not flawless. The inclinations that have been shaped by one’s meritorious deeds, through both this and previous lives, are called ruchi or taste. This particular inclination, however, is integral to the soul. Should a person not hav
e a natural inclination for sringara-rasa, but for servitude or friendship, then he should be instructed accordingly; if not there will be undesirable consequences. It is widely known in Gaudiya tradition that the great devotee Shyamananda was at first unaware of his personal siddha ruchi or permanent devotional propensity. His guru thus advised him to take up the sakhya-rasa or the mood of friendship. Later, however, by the grace of Srila Jiva Goswami, Shyamananda recognized which kind of worship truly attracted him. Chaitanya Mahaprabhu’s teaching is that every practitioner should be assessed according to both aptitude and qualifications.
Jagat - Mon, 22 Apr 2002 23:49:50 +0530
32. Verses 74-76 nija-siddha-bhAva guru-devake jAnAibe
ei rUpe guru ziSya saMvAde ghaTane
nija-siddha-bhAva sthira ha-ibe ye kSaNe
ziSya guru-pade paDi karibe minati
mAgibe bhAvera siddhi kariyA kAkuti
kRpA kari gurudeva karibe Adeza
ziSya sei bhAve tabe karibe praveza
One Learns of His Spiritual Identity From the Spiritual Master
74. "As the spiritual master and the disciple converse in this way, the disciple’s spiritual identity becomes finally settled.
75. "Then the disciple falls at his spiritual master’s feet and with words filled with emotion begs for the grace to attain success in reviving his original spiritual identity.
76. "In this way the spiritual master mercifully gives instruction and the disciple enters his original spiritual identity.
One should reveal one’s siddha-bhAva to the gurudeva
After the guru and disciple have thus discussed the matter,
and the disciple's spiritual identity is finally settled,
he should fall down at his spiritual master's feet and entreat him,
begging him for success in attaining this spiritual mood.
Then the spiritual master will mercifully give his order
and the disciple enters into that spiritual identity.
Translator’s comments: The use of the term bhäva throughout this section is significant. Bhäva is a multivalenced term. Bhäva is said to be the first stage of love of Godhead. More significantly for our understanding of rasa, however, is that it is the basis for experiencing rasa. According to Rupa Goswami’s conception then, bhäva is self-realization in the sense of establishing one’s spiritual identity or sthäyi-bhäva. Rupa Goswami describes the sthäyi-bhävas in Bhakti-rasämåta-sindhu 2.5. He speaks there of a preliminary state of the sthäyi-bhäva, known as çuddhä, i.e., undeveloped or without any particular characteristics (2.5.8). This preliminary stage of the sthäyi-bhäva is divided into three subcategories, sAmAnyA, svacchA and zAnti. The first of these is the undeveloped attitude to Krishna, such as that of a child or general admirer, the second that of a devotee whose association is mixed and attitude to the Lord changes with the company he keeps; the third is an admiring attitude that nevertheless lacks any personalized attachment. This last attitude usually develops into shanta rasa. These preliminary, undeveloped attitudes to Krishna must solidify through association and the cultivation of particular preferences for worshiping Him in a specific mood before one is able to experience prema or rasa. The cultivation of these preferences is deepened through the giving of a specific siddha deha that corresponds to the aspirant’s tastes.
The essence of prema is possessiveness. One who feels like an outsider may develop feeling for Krishna, but only the establishment of a relationship through the spiritual master makes prema possible.
ananya-mamatA viSNau mamatA prema-saGgatA |
bhaktir ity ucyate bhISma-prahlAdoddhava-nAradaiH ||Devotion, according to the great authorities like Bhishma, Prahlada, Uddhava and Narada, is a feeling of exclusive possiveness toward Krishna, combined with a feeling of love for Him.
Thus an aspirant to any of the devotional relationships may cultivate them without the specific imprimatur of the spiritual master, but he will certainly not be impeded by knowing that this relationship has been recognized and approved. Even if due to some misfortune a devotee forgets or loses interest in this relationship, it remains like a seed, waiting for the water of devotional association to sprout and grow.
Jagat - Tue, 23 Apr 2002 00:05:47 +0530
33. Verse 77-78dRDha varaNa
zrI-guru-caraNe paDi balibe takhana
tavAdiSTa bhAva Ami karimu varaNa
e bhAva kakhana Ami nA chADiba Ara
jIvane maraNe ei saGgI ye AmAra
Firm Acceptance
77. "Falling at his spiritual master’s feet, then disciple then says, `I accept the identity you have given. (31)
78. " `Never will I renounce it. In life or death it is mine.’
NOTE:
(31) The aspiring devotee’s previous identity then becomes distasteful to him. By the mercy of his pure-devotee spiritual master (shuddha-gurudeva), he attains a spiritual identity to his liking and serves Lord Krishna in parakiya-rasa. Rasa is not complete without parakiya-rasa. Sri Krishna Caitanya taught that parakiya Sringara-rasa is eternally glorious in the Lord’s prakata (manifested) and aprakata (unmanifested) pastimes both.
This kind of Sriìgara-rasa is not a material activity. The individual soul is spiritual, the rasas are spiritual, the gopis are spiritual, eternal service to Sri Sri Radha-Krishna is spiritual, and Vrindavana is spiritual. Lord Krishna and the gopis are not a material man and material women. They are pure, spiritual, and glorious. This may be understood by studying under a pure-devotee spiritual master (shuddha-guru). Without the mercy of such a pure spiritual master the truth of this will not become manifest. That truth is very confidential. It is not within the realm of things material logic has the power to see.
If an inappropriate ruchi is falsely attached to the sadhaka, it is compared to the gopi identity’s acceptance of a husband. But by the grace of his spiritual master, the sadhaka at last attains Krishna’s service in the parakiyarasa or paramour relationship. Rasa comes to a full bloom only in the parakiya mood. The summit of Lord Chaitanya’s teachings is that the parakiya attitude is the permanent feature of the pastimes of the Lord, both in their appearance [when Krishna descends to Vrajabhumi] and their disappearance[into the invisible Vraja of the transcendental world].
The conjugal rasa is completely transcendental
Sringara-rasa is totally devoid of even an iota of materialism. The transcendental jiva, in order to enjoy and exchange pure rasa, becomes a transcendental gopi and renders devotional service to the transcendental personalities of Sri Radha and Sri Krishna in the transcendental realm of Vrindavan. There is not the slightest tinge of the mundane man-woman relationship in Vrndavana. Only the purest essence of conjugal love is manifested in the perfected identity of the soul. And realization of this is available only from a pure devotee spiritual master. Other than by his grace, this inconceivable truth can never be understood. It is beyond the realm of speculation and pedantic scrutiny. Its realization is extremely rare.
Determined acceptance
The disciple should then fall down at the feet of his spiritual master and say,
“I wholeheartedly accept the identity you have given me.(35)
Never again shall I give up this mood;
it shall accompany me forevermore, in life or in death.”
NOTE:
(35) Whatever identity the sadhika may have accepted previously in opposition to her deep-seated true inclinations can be compared to the husband to whom a girl is given in an arranged marriage. On receiving her genuine identity in service to Krishna from a pure spiritual master, in accordance with her true preferences, then that is the “illicit relationship” (pArakIya rasa) that takes spiritual precedence. Without such an “illicit relationship,” no one can experience rasa completely. The glory of Sri Chaitanya Mahaprabhu’s teaching is that the identity of the devotee as a woman involved in an extra-marital affair is constant throughout both Krishna’s manifest and unmanifest pastimes.
The sringara-rasa is totally devoid of even an iota of mater
ialism. The spiritual jiva, in order to enjoy and exchange pure rasa, becomes a spiritual gopi and renders devotional service to the spiritual personalities of Sri Radha and Sri Krishna in the spiritual realm of Vrindavan. There is not the slightest tinge of the mundane man-woman relationship in Vrindavan; the pure ideal or archetype of sexual love is manifest in the perfected spiritual identity of the soul. Knowledge of this identity can only be had from a pure devotee spiritual master. Without his grace, no one can discover this inscrutable truth, for it is beyond the realm of mundane speculation and extremely rare.
The "other bhAva" can mean either one's material identity in relation to this world, or a spiritual identity that he has received from a guru. In either case, the transgression of secondary religious or legal injunctions in order to follow one's true inner spiritual inspiration is the essence of the pArakIya-bhAva.
Jagat - Tue, 23 Apr 2002 02:21:41 +0530
34. Verse 79-81 bhajane pratibandhaka vicAra
nija siddha ekAdaza bhAve vratI haye
smaribe sudRDha-citte nija-bhAva-caye
smaraNe vicAra eka Ache ta sundara
Apanera yogya-smRti kara nirantara
Apanera ayogya smaraNa yadi haya
bahu yuga sAdhile-o siddhi kabhu naya
Obstacles in This Path of Worship
79. "With a vow and with a determined heart one then meditates on his spiritual identity and its eleven items
80. "Meditating in this way, one becomes glorious. However, one should always meditate appropriately.
81. "If one’s meditations are not appropriate, one will not attain perfection even after many yugas. (32)
NOTE:
(32) If one does not practice smarana-dasha properly, one will not gradually attain the perfection of apana-dasha. A proud and pompous display of one’s karma, jïana, yoga, or anything else will not bring one to the perfection of devotional service, a perfection that cannot be described in words. A person may externally put on a show of diligently chanting the holy name, but within his heart be always very proud. Externally one may make a proud display of how he is diligently engaged in the activities of devotional service, but in his heart he may not even be very interested in devotional service. The smarana-dasha meditation of such a person will not lead to apana-dasha. After many births of sadhana devotional service that person will still not attain perfection. Outwardly he may engage in devotional service, but within he still identifies with the external material body and he really strives for something other than devotional service. He does not strive to attain the spiritual world of Vraja. Different from him is a sincere and honest person who approaches his spiritual master and purely worships the Lord in his heart. Aware of his true spiritual identity, he engages in devotional service.
Perfection eludes the disciple if he does not elevate himself from the stage of smarana-dasa to apana-dasha. The confidential process of apana-dasha is most exalted, devoid of the false posturing of karma, jnana or yoga. Externally, the devotee engages himself fully in the chanting the holy name, leading a renounced and simple life. Internally, he keeps the splendorous flames of rasa burning with pure intensity all the time. Those sadhakas who are prone to a pompous external display of devotion or who fail to steady and properly direct their internal spiritual aspirations are unable to elevate themselves from the platform of smarana to apana-dasha. Thus the sadhaka may linger, unaccomplished, through many lifetimes of devotional practice. This path of worship or bhajana is the simplest, but if the purity of the bhajana is in any way disfigured by a tinge of the contaminated desires for recognition, distinction or preference, then the sadhaka is thrown off the path of Vraja-sadhana or bhajan in the mood of Vraja. One must approach the spiritual master with simple humility and learn this pure process properly.
Ascertaining obstacles to this bhajan
Once one has become committed to the eleven aspects of her spiritual identity,
she should meditate on them with a determined heart.
In the process of remembering, there is one beautiful consideration:
she should meditate constantly on that which is befitting to her.
If she meditates on things that are unsuitable,
she will never attain perfection, despite practicing for ages and ages.(36)
NOTE:
(36) The aspirant has to engage in one’s devotional practice in a way that her spiritual identity, upon which she meditates in the stage of remembering, can be factually assimilated in the stage of attainment. No efforts on the paths of works, philosophical speculation, yoga, or anything else can help one attain this ineffable perfection of worship. The successful devotee appears externally to be engaged in chanting the Ho
ly Name while leading a renounced and simple life, but internally he is constantly experiencing the splendors of the greatest rasa. On the other hand, the practitioners who are externally engaged in elaborate displays of devotional activity but do not take care to stabilize their minds will never be able to take their meditation to the next level of äpana-daçä, or “the stage of appropriation.” Thus they may practice for many lifetimes without success. The bhajan described here is a natural process, but if it becomes contaminated by false identities, it is diverted and becomes a means to something other than Vrindavan. One should approach a pure devotee spiritual master and learn from him what is pure bhajan and what are the false accretions to such service. Such discernment will equip one to perform bhajan properly.
Meditating on what is fitting (yogya) to one's practice needs a little more elaboration. Acharyas such as Radhakrishna Goswami in his Dasasloki Bhashya and Vishwanath Chakravarti in his Ragavartma-candrika (1.13-14) have outlined practices that are favorable, indifferent or detrminental to the cultivation of the Vrindavan mood. Consult these books or chapter 10 of Manjari Svarupa Nirupana.
Jagat - Tue, 23 Apr 2002 03:36:20 +0530
35. Verses 82-83
Apana-dazA
Apana-sAdhane smRti yabe haye vratI
acire Apana-dazA haya zuddha ati
nija zuddha-bhAvera ye nirantara smRti
tAhe dUra haya zIghra jaDa-baddha-mati
The Stage of Attaining (Apana-dasha)
82. "By following this meditation with a vow, one soon comes to the very pure stage of apana (attainment).
83. "Always meditating on one’s original pure spiritual identity, one soon leaves all material thoughts far behind.
? Part of preceding?
The stage of appropriation
Fixed in her personal practice, engaging in meditation,
the aspirant quickly attains the very holy stage of appropriation.
By constantly remembering her pure identity,
all remnants of identification with matter are quickly eradicated.
Jagat - Tue, 23 Apr 2002 05:36:00 +0530
36. Verses 84-86
baddha-jIva ye krame bhAva prApta hana
jaDa-baddha-jIva bhuli nija siddha-sattva
jaDa abhimAne haya jaDa-dehe matta
tabe yadi kRSNa-lIlA kariyA zravaNa
lobha haya pAibAre nija siddha-dhana
tabe bhAva-tattva-smRti anukSaNa kare
bhAva yata bADe tAra bhrAnti tata hare
The Conditioned Soul Gradually Regains His Original Identity
84. "Forgetting his true spiritual identity, the soul imprisoned in the material world becomes bewildered and thinks his external material body is his true self. (33)
85. "However, if he hears about Lord Krishna’s pastimes, the soul will hanker to regain the great treasure of his original spiritual identity.
86. "At every moment meditating on his original spiritual identity, the soul gradually revives his true nature. His material illusion is then dispelled.
NOTE:
(33) The way the individual soul attains perfection is here described. The individual soul is a tiny particle of pure spirit. When he attains perfection, the soul manifests his original spiritual form. Committing an offense to Lord Krishna, and then forgetting his true spiritual identity, a rebellious soul is thrust into maya’s prison. Pushed into a material body, the soul becomes mad and thinks that external body is his true self. By the mercy of a pure-devotee spiritual master (shuddha-guru), the soul can understand his original spiritual identity. It is a very easy thing. In this passage the soul’s gradual attainment of his original form is described. The souls imprisoned by maya may make gradual advancement in devotional service. One way of advancement is vaidha-bhakti (devotional service in practice) and another is raganuga-bhakti (devotional service in spontaneous love). In the beginning one thinks that vaidha-bhakti and raganuga-bhakti are different, but when one attains bhava (ecstatic love for Lord Krishna), one understands that they are not really different. By following the rules of the scriptures one makes gradual advancement in vaidha-bhakti. Then, when one yearns to serve the Lord as His personal associates in Vraja serve Him, one makes gradual advancement by means of raganuga-bhakti. This means that in the beginning one engages in devotional service in a general kind of way, and at the end one engages in a rare and special kind of devotional service.
The transition from smarana-dasha to apana-dasha is crucial
By always remembering that he is pure spirit soul, part and parcel of the Absolute Whole, that he has a transcendental original form that is all-perfect, that He has forgotten his perfect spiritual state and come into the clutches of Maya, that he is offensive to Lord Krishna, being inebriated with the false designations of his gross body, but by the mercy of his spiritual master he can regain knowledge of his real self the method for the reawakening of the disciple’s original identity can be quickly accomplished.
The process by which the conditioned soul attains bhäva
The soul conditioned by matter forgets his own perfected state
and due to identification with matter remains absorbed in his material body. (37)
If he is fortunate enough to hear Krishna’s pastimes being described,
he begins to yearn once again to return to this perfected state.
He constantly fixes his mind on his spiritual identity and Krishna lila,
and as his identification with the spiritual increases, all erroneous concepts dissipate.
NOTE:
(37) Here Hari Das is explaining how the process of attaining perfection is indeed a natural and easy process. The jiva is a particle of pure conscious energy. The soul possesses an eternal spiritual body that is integral to his spiritual identity. When the spiritual being forgets his own perfect spiritual nature, he comes under the influence of the illusory energy and becomes offensive to Lord
Krishna. In this condition, he identifies with matter and becomes completely absorbed in the false designations of his gross body. If one is able to regain knowledge of his true spiritual identity through the blessings of his spiritual master, it becomes a natural and simple process to attain it. We shall now describe the step-by-step process from this point through which this identity is concretely realized. For the conditioned soul, this process is found in the culture of devotion. There are in fact two procedures, one called “regulative” (vaidha-krama), the other “spontaneous” (raganuga). In the beginning, the vaidha and raganuga procedures appear different, but once one attains the bhAvApana stage, this distinction ceases to exist. The regulative process begins when one accepts the scriptural discipline, whereas the spontaneous has its beginnings in the yearning to participate in the activities of the Lord’s personal associates in Vraja. As such, the first of these two processes is more common, whereas the latter is rare.
Is the above a siddhanta on the origins of the jiva question?
Jagat - Tue, 23 Apr 2002 05:53:46 +0530
37. Verses 87-88
smaraNa dazA | tAhAte vaidha o rAgAnugatA bhAvera bheda | zeSaTIra-i prayojana
smaraNa dvividha vaidha rAgAnuga Ara
rAgAnugA smRti yukti-zAstra haite pAra
mAdhurya AkRSTa haye karaye smaraNa
acirAte prApta haya dazA bhAvApana
The Stage of Meditation (Smarana-dasha). The Divisions of Devotional Service by Following Rules and Regulations (Vaidha) and Devotional Service in Spontaneous Love (Raganuga). The Need for the Latter
87. "Meditation (smarana) is of two kinds: vaidha (following rules and regulations) and raganuga (following the path of spontaneous love). Following the descriptions in the appropriate scriptures, one may attain raganuga meditation.
88. "Attracted by the mellow of madhurya-rasa, and meditating in that way, one quickly attaisn that state (apana-dasha).
Two methods of sadhana: vaidhi and raganuga
There are two methods of sadhana-bhakti: one is vaidhi (rules and regulations) and the other is raganuga (spontaneous). In the beginning, these two methods appear to be contradictory, but upon comprehension of their real purpose, the differences between them are dissolved. The vaidhi method of sadhana arises from respect for the regulations of scripture. Raganugasadhana is born out of an intense attraction for the activities of the residents of Vraja. The first is the usual method, whereas the second is extremely rare and confidential.
The regulative and spontaneous approaches on the stage of remembering and the need for the latter
Remembering is of two kinds: ordained and spontaneous.
Spontaneous remembering is outside either scriptural or reasoned injunctions.
One who remembers because attracted by the sweetness of the divine romance,
quickly attains the state of appropriation, bhäväpana-daçä.
I believe that Bhaktivinoda Thakur is using the terms vaidha and raganuga here in a more general way to refer to the fundamental motivations for any activity. Those following the raganuga path may ask how remembering one’s siddha deha can fall within the “regulative” (vaidha) category. In fact, any action at any time can be done either because one is directed by the head or by the heart. Thus, even though the original motivation for a general direction may be based on the heart, as long as one is a conditioned soul one inevitably finds one’s enthusiasm waning. Those whose impulse to remembering their siddha form persistently continues to arise spontaneously rather than out of a sense of obligation will attain perfection more quickly, even though strictly speaking both are following the raganuga path.
Jagat - Tue, 23 Apr 2002 19:25:14 +0530
38. Verses 89-91
vaidha-bhaktera unnati-krame
vaidha-bhakta smRti-kAle sadA vicAraya
anukUla yukti-zAstra yakhana ye haya
bhAvApane haya bhAva AvirbhAva-kAla
zAstrareh-yukti chADe tabe jAniyA jaJjAla
zraddhA niSThA rucy-Asakti-krame yei bhAva
Apana samaye tAhA haya AvirbhAva
How the Devotee following the Path of Vaidha-bhakti (Devotional Service Following the Rules and Regulations) Gradually Becomes Elevated
89. "Following the descriptions in appropriate scriptures, the devotee following the path of rules and regulations (vaidha-bhakta) may always become rapt in constant meditation.
90. "Then when he finally rgeains his original spiritual identity, the devotee turns away from the rules and regulations of scripture, knowing them to be only trouble at that stage.
91. "One after the other, the devotee attains interest, faith, attraction, and attachment. Then his original identity is attained. That attainment is apana-dasha. (34)
NOTE:
(34) The word "attainment" here means "the arrival of apana-dasha".
To the stage of apana-dasha via vaidhi-sadhana
The vaidhi-bhakta crosschecks all his activities of service to Krishna with scriptural injunction. Thus his beginning faith (sraddha) for the process of devotional service leads him step by step to nistha (firm faith), then to ruci (taste or attraction), then asakti (attachment). When he reaches the first stage of spontaneity and slight bhava, he discards his dependence upon scriptural directives as an impediment to his progress.
The progress of the regulative devotee
While engaged in meditation, the regulative devotee considers
the various texts that give a favorable rationale for his practice.
On reaching the state of bhAva-bhakti through full appropriation of his spiritual identity,
he gives up all scriptural arguments, considering them a disturbance.
The state of bhAva-bhakti, which comes after progressive advancement through faith,
commitment, taste, and attachment, is attained at the time of appropriation.
NOTE:
(38) “At the time of appropriation” means “upon arriving at the stage of appropriating his own spiritual identity.”
I think Sarvabhavana is quite misleading here. In general, his translation of this entire chapter is far to loose to communicate the intent of the original.
Just a word about verse 91. Bhaktivinoda Thakur is simply distinguishing his use of the word bhAva as the bhAva that comes in the progressive development through zraddhA, etc., as described in the Bhaktirasamrita-sindhu, and the way he has been using it over the last section, as the spiritual identity (ekAdaza-bhAva, bhAvApana, etc.). This is clear in the Bengali, which can be put into prose word order as follows: "yei bhAva [ei] krame [Ase], tAhA Apana samaye AvirbhAva haya." The word bhAvApana is further being clarified in the footnote in order to make this very point.
I just edited the translation, going back to a natural use of pronouns. Apologies to Suryaz.
Jagat - Tue, 23 Apr 2002 20:24:25 +0530
39. Verse 92Apana-dazAya rAgAnuga o vaidha-bhaktera bheda nAi
bhAvApane rAgAnugA vaidha-bhakta bheda
nAhi thAke kona mate gAya smRti veda
The Followers of Raganuga and Vaidha Devotional Service
Do Not Attain Different Results (Apana-dasha)
92. "The followers of raganuga and vaidha devotional service do not attain different results. This the Vedas and Smriti-shastras say.
After this, he is elevated to the stage of apana-dasha, where the difference between devotees following vaidhi and raganuga disappear.
At the stage of appropriation, there is no difference between the regulative and the spontaneous devotees
All scriptures agree that with the appropriation of the spiritual identity,
any distinction between vaidha and raganuga devotees disappears.
Comment: Once again, Bhaktivinoda is using the terms raganuga and vaidha somewhat differently from the classical usage. Typically, vidhi bhakti and raganuga bhakti are said to not lead to the same results. Many scriptural texts can be shown stating this (e.g. CC 2.8.219-230). But texts such as this are themselves injunctional in nature and present a rationale for engaging in raganuga bhakti. When the practitioner's original enthusiasm flags, he may turn to such scriptural texts to motivate himself to keep up his smaran, which is the stage of cultivation of the spiritual identity. At the stage of perfecting this practice, there is no need for artificial motivational discourses, because the attainment of identity as a Vraja-gopi means, by definition, enthusiastically absorbed in the Divine Couple's pastimes and service.
Jagat - Tue, 23 Apr 2002 23:41:05 +0530
40. Verse 93paJca-vidha smaraNa
smaraNa dhAraNA dhyAna anusmRti Ara
samAdhi e paJcavidha smaraNa prakAra
Five Kinds of Meditation
93. "Smaran, dharana, dhyana, anusmriti, and samadhi are the five kinds of meditation. (35)
NOTE:
(35) Smaran is the initial stage of meditation where one meditates on his spiritual identity with its possession of the eleven items and one also meditates on one’s service to the divine couple as They enjoy pastimes in the eight periods of the day. In this stage meditation is neither perfect nor uninterrupted, for the meditator may be distracted in various ways. Meditating and meditating, one becomes steady in meditation. This is called dharana. When all one’s limbs are rapt in meditation, the state is called dhyana. When one meditates at every moment, the state is called anusmriti. When the meditation is perfect and uninterrupted, and one thinks only of Lord Krishna’s pastimes and nothing else, that state is called samadhi. By meditating in samadhi in this way one attains apana-dasha. People who are not expert may require many yugas to pass through these five stages of meditation, but an expert person may be able to pass through them in a few days and quickly attain apana-dasha.
To the stage of sampatti-dasha via raganuga-sadhana
In the smarana-dasha stage of raganuga-sadhana, the eleven sentiments of the gopis are first remembered by the sadhaka; these sentiments must adorn his emotions before he can remember the asta-kaliya-lila.
There are five levels of remembrance in smarana-dasha. Initially, his remembrance will not be steady; this level is called smarana. Sometimes he remembers the sentiments, his position and his service, and at other times he forgets. But by steady practice of smarana, gradually he reaches permanency of remembrance, or dharana. As one meditates on every aspect of the subject of remembrance, part by part, minutely, dharana develops into fixed meditation - this is dhyana. When dhyana becomes continual, is is called anusmriti. Following anusmriti is the fifth level of remembrance, samadhi, when the devotee has no interest in anything other than perfect absorption in the pastimes of Lord Krishna.
From the samadhi level of smarana-dasha, the crucial ascension to apana-dasha or the stage of application takes place. For one who is not adept, elevation through the five stages of smarana-dasha to apana-dasha may require many yugas of effort; for a dexterous sadhaka, reaching apana-dasha is accomplished quickly.
Five Kinds of Remembering
Simple remembrance, self-reminding, meditation, constant recollection,
and trance are the five kinds of meditation. (39)
NOTES:
(39) Simple remembering is the stage where one recalls his spiritual identity and its eleven aspects in relationship to one's service in the circadian pastimes of the Divine Couple. At this point, there is still no constancy in one's meditation, as one sometimes remembers, and at others is distracted. As one progresses, one comes to the stage of self-reminding (dhAraNA), in which one attempts to gain steadiness in remembering. When one concentrates on all aspects of the object of meditation, that is called dhyAna or meditation. When one meditates at every moment, the state is called “constant recollection” or anusmriti. When one's meditation is perfect and uninterrupted, and one thinks only of Lord Krishna’s pastimes and nothing else, that state is called samAdhi. By meditating in samAdhi in this way one attains Apana-dazA. People who are not expert may require many lifetimes to pass through these five stages of remembering, but one who is adept may be able to pass through them quickly and attain Apana-dazA.
The five kinds of smarana are first discussed in the Gaudiya context in Bhakti-sandarbh
a 278. smaraNaM paJca-vidham | yat kiJcid anusandhAnaM smaraNam | sarvataz cittam AkRSya sAmAnyAkareNa mano-dhAraNam dhAraNA | vizeSato rUpAdi-vicintanaM dhyAnam | amRta-dhArAvad avicchinnaM tad dhruvAnusmRtiH | dhyeya-mAtra-sphuraNaM samAdhir iti |
Smarana is of five kinds: Any slight searching out of the object of meditation is called smaraNa or "remembering." When one repeatedly drags the mind from other objects and controls it in a general way, that is dhAraNA or "recollection." A more concentrated meditation on specific aspects of the Lord's form, etc., is called dhyAna or "meditation." When such meditation becomes uninterrupted like a flowing stream of nectar, that is called dhruvAnusmRti or "firm and constant recall." Finally, samAdhi or trance refers to the stage where the object of meditation appears constantly before the meditator.
The procedure and definitions differ from those given in the Yoga-sutras.
Jagat - Wed, 24 Apr 2002 00:44:13 +0530
41. Verse 94 bhAvApana dazAra udaya kAla
samAdhi svarUpa smRti ye samaye haya
bhAvApana dazA Asi ha-ibe udaya
The Time of Attainment (Apana-dasha)
94. "When meditation reaches the stage of samadhi, then the stage of attainment (apana-dasha) arises.
The coming of the appropriation stage
When one’s meditation on one’s identity becomes fixed in samadhi,
then the stage of full appropriation of that identity comes about.
Jagat - Wed, 24 Apr 2002 01:49:17 +0530
42. Verses 95-96 se samaye ye avasthA haya
sei kAle nija siddha-deha abhimAna
parAjiyA jaDa-deha habe adhiSThAna
takhana svarUpe vraja-vAsa kSaNe kSaNa
bhAvApane sva-svarUpe heri vraja-vana
The State of Being at that Time
95. "At that time one completely identifies with his original spiritual form. The idea of identifying with the dull and inert material body is completely vanquished. (36)
96. "Moment after moment one resides in Vraja. In that stage of attainemnt one sees his original spiritual form in the forest of Vraja. (37)
NOTES.
(36) In apana-dasha one throws far away the idea that the external material body is the self. Then the soul’s understanding of his original spiritual identity and spiritual form becomes very strong.
(37) Situated in one’s original spiritual form, one resides in Vraja moment after moment. Situated in one’s original spiritual form, one feels great pleasure in serving Sri Sri Radha and Krishna. Situated in one’s original spiritual identity, for many moments one gazes at the spiritual abode of Vraja. Then the spiritual pastimes of the divine couple become manifest.
In the apana-dasha stage, identification with the psychophysical body is reduced to insignificance. His spiritual identity (svarupa) becomes more and more predominant. Intermittently, it manifests and he experiences sublime ecstasy in rendering devotional service to Sri Sri Radha Krishna in Vraja. These experiences develop until he spends long periods of time in Vraja interacting with the residents in his vraja-svarupa, seeing the dhama and the transcendental pastimes within.
The practitioner’s state of being at that time
At that time, identification with one's spiritual form,
entirely overcomes the influence of the material body.(40)
After achieving this state, one is at every moment present in that form in Vraja,
where she sees the Vrindavan forests through that form that she has made her own. (41)
(40) In the stage of appropriation, one’s sense of identity with the external material body is abandoned and one’s identification with the spiritual identity and form takes over.
(41) At this stage, one resides constantly in Vraja in one’s original spiritual form. As one is now engaged in serving Sri Sri Radha and Krishna in that identity, one experiences the dawning of a great pleasure. As such, one remains absorbed in visions of Vrindavan Dham, one feels completely fixed in the spiritual identity and has visions of the Divine Couple’s transcendental pastimes as if they had become manifest.
Jagat - Wed, 24 Apr 2002 05:42:49 +0530
43. Verse 97Apane svarUpa-siddhi, vastu-siddhi liGga-bhaGge
Apane svarUpa-siddhi labhe bhAgyavAn
liGga-bhaGge vastu-siddhi sampatti vidhAna
In the Stage of Attainment One Regains His Original Spiritual Form and Identity, and His Subtle Material Body Is Broken
97. "In the stage of attainment a fortunate soul regains his original spiritual form and identity, and his subtle material body is broken. He attains great good fortune. (38)
NOTE:
(38) When one worships and worships in this way, Lord Krishna personally reveals Himself. That is inevitable. By one’s own desire the gross and subtle material bodies become destroyed. The gross body made of five elements falls away and the subtle material body of material mind, intelligence and false-ego also falls away. Then the soul’s original pure spiritual form is manifested and the soul serves the divine couple in the spiritual world.
The devotee’s constant nama-bhajana inevitably brings about a face to face meeting with Lord Shyamasundar. By the Lord’s merciful will, all trace of the devotee’s subtle body of mind, intelligence and false ego are extinguished with the demise of the gross body of five elements. Thus he enters the sampati dasa stage.
At the time of appropriation, one attains identity perfection; with the disintegration of the subtle body, concrete perfection
In the appropriation stage, the fortunate soul attains identity perfection;
when the subtle body disintegrates, concrete perfection and full possession. (41)
(41) By worshiping the Holy Name in this way, the devotee inevitably meets Lord Krishna face to face. Then, when his gross body suddenly dies by the Lord’s will, the subtle material body is also destroyed. In other words, with the death of the gross body made of five elements, the subtle material body of mind, intelligence and false ego also falls away. At this point, the soul’s pure spiritual form is manifested without any coverings and she can serve the Divine Couple in the spiritual world. “Identity perfection” = svarUpa-siddhi; “concrete perfection” = vastu-siddhi; “full possession” = sampatti-dazA.
Jagat - Wed, 24 Apr 2002 05:59:43 +0530
44. Verse 98sAdhana-siddhira phala
ha-iyA sAdhana-siddhA nitya-siddhA saha
samatA labhiyA kRSNa-seve aharahaH
The Result Attained by Practicing Sadhana Devotional Service
98. "Souls who were once conditioned but attained perfection in devotional service (sadhana-siddha) are equal to souls who were always perfect (nitya-siddha). Both serve Lord Krishna day after day. (39)
(39) Sadhana-siddha and nitya-siddha devotees reside together in the same spiritual abode.
This is when the devotee’s pure spiritual form fully manifests, free of material coverings. In the mood of pure bhava, he takes up his eternal service to Sri Sri Radha-Krishna in the transcedental dhama. He thus becomes a sadhana-siddha or a perfected soul now reinstated in his svarupa through practice of sadhana and bhajana. He now serves the Lord in the company of the nitya-siddhas, the eternal associates of the Lord who were never conditioned.
The fruit of perfection through practice
Having attained perfection through practice, they are the same
as the eternally perfect gopis, in that both serve Lord Krishna night and day.(42)
(42) At this point, those perfected through practice (sädhana-siddha) and the eternally perfect (nitya-siddha) devotees all reside together in the same spiritual abode.
Jagat - Wed, 24 Apr 2002 06:04:11 +0530
45. Verse 99-100nAma-dvArA siddhi-lAbha
sevA-bhaGga Ara tAra kabhu nAhi haya
parama ujjvala rase satata mAtaya
nAma se parama dhana nAmera Azraye
eta siddhi pAya jIva zuddha-sattva haye
Attaining Perfection by Chanting the Holy Name
99. "His devotional service is never broken. He always meditates on the glorious ujjvala-rasa.
100. "He takes shelter of the holy name and considers it his great treasure. He attains perfection. He is situated in spiritual goodness (shuddha-sattva).
SummaryThe holy name is the greatest and yet the easiest obtainable spiritual treasure. This treasure is obtained by the jiva who chants with faith and devotion, not caring for karma, jnana and yoga. That jiva quickly and easily ascends to the highest perfection by following the method of nama-bhajana described above.
Perfection through chanting the Holy Name
At this stage, her service to Krishna is never interrupted
and she remains constantly intoxicated by the effulgent mood of divine romance.
The Holy Name is her greatest wealth; the Holy Name her shelter.
Situated in pure being, she attains all perfections.
Jagat - Wed, 24 Apr 2002 06:48:43 +0530
46. Verse 101-102saMkSepe krama paricaya
ataeva bhakty-unmukha-jana sAdhu-saGge
nirjane karibe nAma kramera abhaGge
krame krame alpa-kAle sarva-siddhi haya
kusaGga varjiyA sAdhu-saGge phalodaya
A Summary of the Spiritual Path
101. "First one becomes eager to engage in devotional service, and then he associates with devotees,
Gradually he comes to chant the holy name in a secluded place. He chants without stop.
102. "Gradually, gradually, in a short time he attains perfection. Shunning bad association, he associates only with devotees. In this way the final result arises before him. (40)
NOTES
(40) A person who renounces karma, jïana, yoga, and all other non-devotional paths and has faith only in devotional service may easily attain the great treasure that is devoted worship of the holy name. Progressing through the previously described stages, one worships the holy name. In this way one easily becomes engaged in all the various limbs of devotional service and in a short time one attains all his spiritual desires. Expert in devotional service, one avoids non-devotees, stays in the association of devotees, and engages in devotional service. Prema (pure love for Lord Krishna) is the final result of his spiritual activities. He is inclined to stay with people who have saintly hearts. He avoids people whose hearts are not saintly. Like lightning he is attracted to the devotees and repulsed by the nondevotees. Here lightning is given as a material example. Prema is spiritual in nature. Still, spiritual prema and a material lightning flash have one feature in common.
This method is the best of methods, better even than other methods of bhakti. The basic requirement for successful accomplishment of nama-bhajana is that the sadhaka must totally shun bad association and engage in the practice of devotional service in the company of saintly devotees of the Lord. Pure love of Krishna is the expression of unalloyed devotional service. Only a pure devotee’s heart has the inclination and capability of receiving prema; the non-devotee’s heart denies it. Prema refuses to enter the heart of one who does not keep the company of pure devotees. The jiva’s decision to accept either good or bad association has a powerful and lasting influence on his destiny.
A Summary of the progressive path
Therefore, the person interested in devotion, in the company of devotees,
will take up chanting in seclusion, without skipping any of the steps.
Following this step-by-step process, he will attain perfection in a short time.
If he shuns bad company and associates only with devotees, he will reach the goal.(42)
NOTE:
For someone who has devotion born of an exclusive faith that rejects karma, jnana, yoga or any other non-devotional paths, the worship of the Holy Name is a treasure that is easily obtained. Worshiping the Holy Name through the stages described above, the devotee will find it much easier than any of the other limbs of devotional service and will successfully realize all his goals. The only expertise required is in avoiding non-devotees and chanting the Holy Name in the association of devotees. Ecstatic love of Krishna is like a special transcendental blade that pierces a saintly devotee’s heart, whereas the heart of the impious repulses it. Prema cannot easily enter the heart of one who does not keep the company of pure devotees. Devotees and non-devotees are like good and bad conductors of electricity, respectively. Electricity is a particular material energy, while prema is a transcendental energetic force, but they are similar in that they can either be carried by a superconductor or have their transmission completely blocked by a non-conducting material.
Interestingly, neither of the previous translators understood Bhaktivinoda Thakur&
#39;s electricity analogy.
Jagat - Wed, 24 Apr 2002 21:22:19 +0530
47. Verse 103-107(1) sAdhu-saGga, (2) sunirjana, (3) dRDha-bhAva
sAdhu-saGga sunirjana nija dRDha-bhAva
ei tina bale labhi mahimA svabhAva
Ami hIna kSudra-mati viSaye vibhora
sAdhu-saGga vivarjita sadA Atma-cora
ahaitukI kRpA kabhu kariyA vistAra
bhakti-rase gati deha prArthanA AmAra
eta bali haridAsa preme acetana
zrI-gaurAGga pade kare deha samarpaNa
preme gadgada prabhu tAGhAre uThAya
AliGgana diyA citta-kathA bale tAya
(1) Association with Saintly Devotees, (2) Staying in a Secluded Place, and (3) Determination
103. "Association with saintly devotees, staying in a secluded place, and being determined (41) are three things that make one glorious. This I say.
104. "I am a fallen, petty, small-minded materialist. I never associate with devotees. I am a thief. I have robbed my own self. (42)
105. "O Lord, without any reason please be merciful to me. (43) Please allow me to taste the nectar of devotional service. That is my prayer."
106. Speaking these words, Haridasa fell unconscious, overcome with ecstatic love. His body fell before Lord Caitanya’s feet.
107. Lord Caitanya picked him up, embraced him, and, speaking words choked with love, related what was in His own heart.
NOTES:
(41) One who desires to attain the result brought by chanting the holy name must do these three things. That is, he must associate with saintly devotees, stay in a secluded place, and be determined.
(42) Haridasa Thakura is an eternally-perfect personal associate of the Lord. Still, he is humble. Humbleness is one of the ornaments brought by prema.
(43) The words "without any reason merciful" mean "merciful without any motive". "I have not performed any pious deeds (sat-karma). Therefore I can only beg for Lord Krishna’s mercy." The mercy Lord Krishna gives is without any personal motive. Seeing that Haridasa Thakura intently teaches everyone the worship of the holy name, Lord Caitanya made Haridasa the great object of His mercy. Haridasa is especially qualified to taste the nectar of the holy name and to teach others how to taste it also. Accompanied by Ramananda, Sarvabhauma, and others, Lord Caitanya relished the books Lalita-Madhava and Vidagdha-Madhava in the courtyard of Haridasa’s home. At that time the nectar of the holy name came out from Haridasa’s mouth. All this is described in Sri Caitanya-caritamrita, Antya-lila, Chapter One.
There are three essential traits that must be cultivated to obtain success in chanting the holy name of the Lord: saintly association, isolation from the disturbances of mundane life, and determined, confident enthusiasm.
After saying this, Srila Hari Das Thakur declared himself to be very low and materially engrossed, bereft of good association and always engaged in self-deception. Although Srila Hari Das is himself a nitya-siddha associate of the Lord, he expressed himself in this humble way. Humility is the ornament of prema.
Srila Haridas Thakur continued, "O Lord, kindly shower upon me Your causeless mercy (ahaituki kripa). I pray that You grant me entry into the realm of bhakti rasa."
Saying this, Srila Haridas fell unconcsious in loving ecstasy, fully surrendered at the Lord’ s lotus feet. Ahaituki kripa means causeless mercy. By saying this, Haridas implied that he was spiritually unaccomplished and therefore had no hope for the kind of mercy Lord Krishna bestows upon His pure devotees. In his mood of utter helplessness he simply prayed for Lord Chaitanya’s unconditional grace.
Srila Hari Das Thakur is famous for nama-bhajana and his teachings on the glories of the holy name, yet he is also the recipient of Lord Chaitanya’s special mercy. He is such an authority on the philosophy of nama-rasa that once, when Lord Chaitanya was relishing the topics of Radha-Krishna lila with Sri Ramananda Raya and Sarvabhauma Bhatta
charya in the courtyard of Srila Hari Das Thakur’s bhajana-kutir, Srila Hari Das repeatedly expounded at length on the glories of nama-rasa to the rapt attention of the other exalted persons present.
Lord Chaitanya was moved by divine loving emotions upon hearing Srila Hari Das’s Thakur’s plea for mercy.
(1) The company of the saintly, (2) peaceful seclusion and (3) determination
The company of the saintly, peaceful seclusion and a determined attitude-- (44)
one attains his natural glory on the strength of these three things.
I am a fallen, petty, small-minded materialist.
I never associate with devotees. I am a thief who has robbed his own self. (45)
O Lord, if ever You expand your causeless mercy, (46)
then I pray You to allow me to relish the flavors of devotion.
With these words, Hari Das fell unconscious, overcome with ecstatic love,
surrendering his body to Lord Gauranga’s lotus feet.
The Lord too was overcome with ecstasy and lifted him up,
embraced him and spoke His innermost thoughts in a voice choked with love:NOTES:
(44) One who desires to attain the result brought by chanting the Holy Name should be particularly attentive to these three things: he must associate with saintly devotees, stay in a peaceful and secluded place, and be determined to achieve success, or ultimate ambition. These taken together are called nirbandha.
(46) Though he is an eternally perfect personal associate of the Lord, Hari Das Thakur acts in a humble manner. Humility is one of ecstatic love’s ornaments.
(47) The words ahaituki kripa mean “blessings given for no reason.” Hari Das is saying, “I have performed no pious deed that qualifies me for Lord Krishna’s mercy. Therefore if he should decide to be merciful to me, it will not be because of any merit I have; it will be causeless mercy. Srila Hari Das Thakur is famous for his dedication to the chanting and his teachings on the glories of the Holy Name, yet he is the recipient of Lord Chaitanya’s special mercy. As such, he is an authority on the subject of rasa, which he also taught. Once, when Lord Chaitanya was relishing a discussion of Lalita-Mädhava and Vidagdha-Mädhava with Sri Ramananda Raya and Sarvabhauma Bhattacharya in the courtyard of Srila Hari Das Thakur’s bhajan kutir, Hari Das suddenly recited verses that glorified the taste of the Holy Name.
EDITOR:
tuNDe tANDavinI ratiM vitanute tuNDAvalI-labdhaye
karN-kroDa-kaDambinI ghaTayate karNArbudebhyaH spRhAm |
cetaH-prAGgaNa-saGginI vijayate sarvendriyANAM kRtiM
no jAne janito kiyadbhir amRtaiH kRSNeti varNa-dvayI ||
“I do not know out of how much nectar
the two syllables of Krishna’s name have been composed:
dancing madly on my tongue,
they awaken in me the desire to possess many mouths;
as they sprout in my ears, they give me the hope
that I may one day have millions of ears;
and as they enter into the garden of my heart
they overcome the activities of every one of my senses,
leaving me inert!” (Vidagdha-madhava 1.15)
Jagat - Wed, 24 Apr 2002 21:53:02 +0530
48. Verse 108-112prabhura AjJA
zuna haridAsa ei lIlA saMgopane
vizva andhakAra karibeka duSTa jane
sei kAle tomAra e caramopadeza
avaziSTa sAdhu-jane bujhibe vizeSa
ei tattva nAmAzraye niSkiJcana jana
nirjane basiyA kRSNa karibe bhajana
nija nija bhAgya-bale jIva pAya bhakti
bhakti labhibAre sakalera nAhi zakti
sukRti janera bhakti dRDha karibAre
AilAma yuga-dharma nAmera pracAre
The Lord’s Command
108. Lord Caitanya said, "Listen, O Haridasa. In the future wicked people (44) will use these confidential
pastimes to fill the world with the blinding darkness of ignorance.
109. "But even at that time some saintly devotees will properly understand these final teachings (45) you have spoken.
110. "Staying in a secluded place, taking shelter of the holy name, and Lord Krishna their only wealth, they will worship Lord Krishna. (46)
111. "By the power of their good fortune, some souls attain devotional service. Not everyone has the power to attain devotional service.
112. "To make pious persons become strong in devotional service, I have come to this Kali-yuga and taught the chanting of the holy name. (47)
NOTES:
(44) Who are these wicked people? Trying to conceal the pure teachings Lord Caitanya gave about the holy name in His Shikshashtaka, the sahajiyas, baulas, and others preach various false and evil philosophies. Lord Chaitanya refers to them with these words.
(45) The words "final teachings" mean the instruction than which no other instruction is superior. The final instruction is that one should associate with devotees and chant the holy name.
(46) A devotee who thinks his only wealth is Lord Krishna and who is expert at tasting nectar will always taste the nectar of the holy names Hare Krishna with ecstatic love. The holy names are described in the words given below, words that are a song in the 183rd part of the Pada-kalpataru, a part entitled Ardha-bahya-dasha-pralapam (Words spoken while halfway in external consciousness): (not given here. This song will be in an appendix to Harinamachintamani.)
(47) Here someone may say: "The individual souls attain devotional service only by the power of their past pious deeds. Why, then, should anyone preach to others?" To this Lord Caitanya replies: "By the power of their past pious deeds the individual souls indeed have faith in the holy name of Lord Krishna. Still, to make their devotion strong, I preach that chanting the holy name is the yuga-dharma (the religion of the age)."
However, the truth is that the chanting of the holy name is the only eternal religion for all souls in every age.
Lifting Srila Hari Das up in His embrace, the Lord then spoke in confidence to him. “O Hari Das! Listen attentively to what I have to say. The truth about the holy name will be hidden by mischievious rascals who will create a dark shroud of ignorance over the entire world. At that time, these excellent and unrivalled instructions of yours about chanting in the association of saintly persons shall be understood only by a remaining handful of devotees.”
What did Lord Chaitanya mean by ‘mischievous rascals’? The prime candidates for this appellation are the various upstart sects like the sahajiyas, aulas, baulas and so on, who propagate bogus mundane doctrines disguised as Mahaprabhu’s own teachings; they indeed conceal from the world the pure philosophy of Krishna consciousness expounded by the Lord Himself in His Shikshashtaka.
The Lord continued, “The true path of the holy name will be followed by saintly souls who are totally detached from material life. They will chant the holy name with bhava and will therefore be known be known as rasika-bhaktas. Their bhava will be that of separation; by their chanting they will relish the pastimes of Radha-Krishna and the eight princi
pal gopis.
“The jiva is blessed with pure bhakti only on the strength of his sukriti, or piety and faith. Not everyone is entitled to have such devotion, but in order to instill such devotion in the hearts of the faithful, I have descended to propagate the chanting of the holy name as the religion for this age. The chanting of Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare is factually the jiva’s inherent and eternal religion.
The Lord’s command
Listen Hari Das, when these pastimes of Mine become invisible to the world,
wicked people will again plunge the world back into darkness.(48)
When that happens, these final instructions you have given (49)
will remain to inspire the few saintly people who remain.
The dispossessed devotee will take shelter of this teaching and the Holy Name,
and sitting in a secluded place, will worship Lord Krishna. (50)
Every jiva attains devotional service through his own good fortune,
but not everyone has the power to attain such devotion.
In order to make firm the devotion of the pious,
I appeared in this age to preach the chanting of the Holy Name. (51)
NOTES:
(48) Who are these wicked people? It seems that the Lord is here refering to the Sahajiyas, Bauls, and other preachers of various erroneous doctrines who came and obscured the pure religion of the Holy Name He outlined in His Çikñäñöaka.
(49) The words “final instruction” mean those to which no other instruction is superior. The ultimate instruction is that one should cultivate the chanting of the Holy Name in the company of devotees.
(50) A devotee who has no possession is Lord Krishna and who is expert at tasting nectar will always taste the nectar of the holy names with ecstatic love.
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
[Bhaktivinoda Thakur here quotes a Bengali hymn glorifying the Maha Mantra. Since this song resembles other explanations of the Maha Mantra by Gopal Guru Goswami and Raghunath Das Goswami, it has been placed in the appendix entitle “Explanations of the Maha Mantra.”]
(51) Here someone may say: “The individual souls only attain devotional service through their past pious deeds. Why, then, need anyone preach to others?” To this Lord Caitanya replies: “Individual souls indeed have faith in the holy name of Lord Krishna as a result of their past pious deeds. Even so, I preach that chanting the Holy Name is the yuga-dharma (the religion of the age) in order to make their devotion stronger. However, the truth is that it is the natural constitutional function of every living entity.”
Jagat - Wed, 24 Apr 2002 22:08:45 +0530
49. Verse 113-115haridAsa ThAkura nAma-pracArera sahAya
tumi ta sahAya mora e kArya sAdhane
tava mukhe nAma-tattva zuni e kAraNe
harinAma cintAmaNi akhila amRta khani
kRSNa-kRpA bale ye pAila
kRtArtha se mahAzaya sadA pUrNAnanda-maya
rAga-bhAve zrI-kRSNa bhajila
tAGhAra caraNa dhari sadA kAkuti kari
kAGde ei akiJcana chAra
e amRta-rasa-leza piyAiyA avazeSa
kara sAra Ananda vistAra
Haridasa Thakura Helps the Lord in Preaching the Holy Name
113. "You help Me in completing My mission. That is why I have heard from your mouth the truth of the holy name."
114. By the power of Lord Krishna’s mercy one attains the cintamani jewel of the holy name, a jewel that comes from the ocean of nectar. A person who finds that jewel becomes saintly. His every desire is fulfilled. His life is a success. He is always filled with bliss. With ecstatic love he worships Lord Krishna.
115. Grasping his feet, this person worthless like a pile of ashes weeps and again and again speaks prayers filled with emotion. This person says to him, "Please give me a drop of the nectar of the holy name and fill me with bliss."
“My dear Hari Das, in the accomplishment of this mission I depend upon your help, and thus I am hearing from you the glories of the holy name.”
The Harinama-cintamani, this touchstone of the Lord’s holy name, is an unfathomable mine of divine nectar. Whoever tastes it is truly fortunate and is blessed by Krishna; he is a great soul and always blissfully serves Lord Krishna in spontaneous loving devotion. I am a fallen soul; I clasp his feet and humbly pray that the remnants of this nectar should be distributed profusely, thus spreading divine bliss to everyone.
Hari Das Thakur is the Lord’s assistant in preaching the Name
“You are My helper in achieving this purpose and that is why
I have enlisted to you speak on the doctrine of the Holy Name."
This touchstone of the Holy Name is like a mine of unlimited jewels of nectar;
the fortunate soul who found it through Krishna’s blessings
has been fulfilled by it, and always experiences the fullness of joy,
for it led him to worship Krishna in spontaneous love.
Taking hold of his feet, this worthless and dispossessed person
makes this earnest plea, over and over again:
“Give me just a drop of your remnants of the nectar of Name
and thus spread divine bliss to everyone."
iti zrI-hari-nAma-cintAmaNau bhajana-praNAlI-pradarzanaM nAma paJcadazaH paricchedaH
Here ends the fifteenth chapter of Harinamachintamani, in the matter of describing the process of Nama Bhajan. [-bAa]