When Śrī Caitanya Mahāprabhu started for Vṛndāvana through the forest of Madhya Pradesh (Jhārikhaṇḍa), Rūpa Gosvāmī left home and sent news to Sanātana that he was leaving with his younger brother (Anupama Mallika) to meet Śrī Caitanya Mahāprabhu. Śrīla Rūpa Gosvāmī finally reached Prayāga and met with Śrī Caitanya Mahāprabhu for ten successive days. During this time, Vallabha Bhaṭṭa extended an invitation to the Lord with great respect. Śrī Caitanya Mahāprabhu introduced Śrīla Rūpa Gosvāmī to Vallabha Bhaṭṭa. After this, a brāhmaṇa scholar named Raghupati Upādhyāya arrived and discussed Kṛṣṇa consciousness with the Lord. Kavirāja Gosvāmī then extensively describes the living condition of Śrī Rūpa and Sanātana at Vṛndāvana. During the ten days at Prayāga, Śrīla Rūpa Gosvāmī was instructed by the Lord, who gave him the basic principles of the Bhakti-rasāmṛta-sindhu. The Lord then sent Śrīla Rūpa Gosvāmī to Vṛndāvana. The Lord Himself returned to Vārāṇasī and stayed at the home of Candraśekhara.
Bhakti-rasamrta-sindhu (CC)
Sri Caitanya-caritamrta
CC Adi-lila
"Increasing love is experienced in various tastes, one above another. But that love which has the highest taste in the gradual succession of desire manifests itself in the form of conjugal love."
This is a verse from Śrīla Rūpa Gosvāmī’s Bhakti-rasāmṛta-sindhu (2.5.38).
"Lord Kṛṣṇa made Śrīmatī Rādhārāṇī close Her eyes in shame before Her friends by His words relating Their amorous activities on the previous night. Then He showed the highest limit of cleverness in drawing pictures of dolphins in various playful sports on Her breasts. In this way Lord Hari made His youth successful by performing pastimes in the bushes with Śrī Rādhā and Her friends."
This is a verse from the Bhakti-rasāmṛta-sindhu (2.1.231) of Śrīla Rūpa Gosvāmī.
"The pure love of the gopīs has become celebrated by the name "lust." The dear devotees of the Lord, headed by Śrī Uddhava, desire to taste that love."
This is a verse from the Bhakti-rasāmṛta-sindhu (1.2.285).
"Śrī Dāruka did not relish his ecstatic feelings of love, for they caused his limbs to become stunned and thus obstructed his service of fanning Lord Kṛṣṇa."
This verse is from the Bhakti-rasāmṛta-sindhu (3.2.62).
"The lotus-eyed Rādhārāṇī powerfully condemned the ecstatic love that caused a flow of tears that hindered Her sight of Govinda."
This verse is also from the Bhakti-rasāmṛta-sindhu (2.3.54).
This verse is from the Bhakti-rasāmṛta-sindhu (1.2.278) of Śrīla Rūpa Gosvāmī, who further discusses this same topic in his Laghu-bhāgavatāmṛta (Pūrva 5.41). There he refers to the Viṣṇu Purāṇa (4.15.1), where Maitreya Muni asked Parāśara, in regard to Jaya and Vijaya, how it was that Hiraṇyakaśipu next became Rāvaṇa and enjoyed more material happiness than the demigods but did not attain salvation, although when he became Śiśupāla, quarreled with Kṛṣṇa and was killed, he attained salvation and merged into the body of Lord Kṛṣṇa. Parāśara replied that Hiraṇyakaśipu failed to recognize Lord Nṛsiṁha-deva as Lord Viṣṇu. He thought that Nṛsiṁha-deva was some living entity who had acquired such opulence by various pious activities. Being overcome by the mode of passion, he considered Lord Nṛsiṁha-deva an ordinary living entity, not understanding His form. Nevertheless, because Hiraṇyakaśipu was killed by the hands of Lord Nṛsiṁha-deva, in his next life he became Rāvaṇa and had proprietorship of unlimited opulence.
This is a verse quoted from the Bhakti-rasāmṛta-sindhu (1.2.239) in connection with practical devotional service. Generally people in their conditioned life engage in the pleasure of society, friendship and love. This so-called love is lust, not love. But people are satisfied with such a false understanding of love. Vidyāpati, a great and learned poet of Mithilā, has said that the pleasure derived from friendship, society and family life in the material world is like a drop of water, but our hearts desire pleasure like an ocean. Thus the heart is compared to a desert of material existence that requires the water of an ocean of pleasure to satisfy its dryness. If there is a drop of water in the desert, one may indeed say that it is water, but such a minute quantity of water has no value. Similarly, in this material world no one is satisfied in the dealings of society, friendship and love. Therefore if one wants to derive real pleasure within his heart, he must seek the lotus feet of Govinda. In this verse Rūpa Gosvāmī indicates that if one wants to be satisfied in the pleasure of society, friendship and love, he need not seek shelter at the lotus feet of Govinda, for if one takes shelter under His lotus feet he will forget that minute quantity of so-called pleasure. One who is not satisfied with that so-called pleasure may seek the lotus feet of Govinda, who stands on the shore of the Yamunā at Keśītīrtha, or Keśīghāṭa, in Vṛndāvana and attracts all the gopīs to His transcendental loving service.
The Bhakti-rasāmṛta-sindhu of Rūpa Gosvāmī explains the superexcellent quality of devotional service as follows:
- brahmānando bhaved eṣa cet parārdha-guṇī-kṛtaḥ
- naiti bhakti-sukhāmbhodheḥ paramāṇu-tulām api
"If multiplied billions of times, the transcendental pleasure derived from impersonal Brahman realization still could not compare to even an atomic portion of the ocean of bhakti, or transcendental service." (B.r.s. 1.1.38) Similarly, the Bhāvārtha-dīpikā states:
- tvat-kathāmṛta-pāthodhau viharanto mahā-mudaḥ
- kurvanti kṛtinaḥ kecic catur-vargaṁ tṛṇopamam
"For those who take pleasure in the transcendental topics of the Supreme Personality of Godhead, the four progressive realizations of religiosity, economic development, sense gratification and liberation, all combined together, cannot compare, any more than a straw could, to the happiness derived from hearing about the transcendental activities of the Lord."
Śrī Caitanya Mahāprabhu was an ideal ācārya. An ācārya is an ideal teacher who knows the purport of the revealed scriptures, behaves exactly according to their injunctions and teaches his students to adopt these principles also. As an ideal ācārya, Śrī Caitanya Mahāprabhu devised ways to capture all kinds of atheists and materialists. Every ācārya has a specific means of propagating his spiritual movement with the aim of bringing men to Kṛṣṇa consciousness. Therefore, the method of one ācārya may be different from that of another, but the ultimate goal is never neglected. Śrīla Rūpa Gosvāmī recommends:
- tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet
- sarve vidhi-niṣedhā syur etayor eva kiṅkarāḥ
(Bhakti-rasāmṛta-sindhu 1.2.4) (SB 7.1.32)
An ācārya should devise a means by which people may somehow or other come to Kṛṣṇa consciousness. First they should become Kṛṣṇa conscious, and all the prescribed rules and regulations may later gradually be introduced. In our Kṛṣṇa consciousness movement we follow this policy of Lord Śrī Caitanya Mahāprabhu. For example, since boys and girls in the Western countries freely intermingle, special concessions regarding their customs and habits are necessary to bring them to Kṛṣṇa consciousness. The ācārya must devise a means to bring them to devotional service. Therefore, although I am a sannyāsī I sometimes take part in getting boys and girls married, although in the history of sannyāsa no sannyāsī has personally taken part in marrying his disciples.
One who is not very expert in preaching may chant in a secluded place, avoiding bad association, but for one who is actually advanced, preaching and meeting people who are not engaged in devotional service are not disadvantages. A devotee gives the nondevotees his association but is not affected by their misbehavior. Thus by the activities of a pure devotee even those who are bereft of love of Godhead get a chance to become devotees of the Lord one day. In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura advises that one discuss the verse in Śrīmad-Bhāgavatam beginning naitat samācarej jātu manasāpi hy anīśvaraḥ (10.33.30), and the following verse in Bhakti-rasāmṛta-sindhu (1.2.255):
- anāsaktasya viṣayān yathārham upayuñjataḥ
- nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate
One should not imitate the activities of great personalities. One should be detached from material enjoyment and should accept everything in connection with Kṛṣṇa's service.
In the Bhakti-rasāmṛta-sindhu (1.1.38) it is stated:
- brahmānando bhaved eṣa cet parārdha-guṇī-kṛtaḥ
- naiti bhakti-sukhāmbhodheḥ paramāṇu-tulām api
"If brahmānanda, the transcendental bliss derived from understanding impersonal Brahman, were multiplied a million times, such a quantity of brahmānanda could not compare with even an atomic portion of the pleasure relished in pure devotional service."
“With one's materially contaminated senses one cannot understand the Supreme Personality of Godhead or His name, form, qualities or paraphernalia, but if one renders service unto Him, the Lord reveals Himself.” (Bhakti-rasāmṛta-sindhu 1.2.234) Here one can see the effect of the Māyāvādī sannyāsīs' service toward Nārāyaṇa. Because the Māyāvādīs offered a little respect to Śrī Caitanya Mahāprabhu and because they were pious and actually followed the austere rules and regulations of sannyāsa, they had some understanding of Vedānta philosophy, and by the grace of Lord Caitanya Mahāprabhu they could appreciate that He was none other than the Supreme Personality of Godhead, who is endowed with all six opulences. One of these opulences is His beauty. By His extraordinarily beautiful bodily features, the Māyāvādī sannyāsīs recognized Śrī Caitanya Mahāprabhu as Nārāyaṇa Himself. He was not a farcical Nārāyaṇa like the daridra-nārāyaṇas invented by so-called sannyāsīs.
One who chants in that spirit, without offenses, is certainly elevated to the platform of understanding that the holy name and the Personality of Godhead are identical. To associate with the holy name and chant the holy name is to associate with the Personality of Godhead directly. In the Bhakti-rasāmṛta-sindhu it is clearly said, sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234). The holy name becomes manifest when one engages in the service of the holy name. This service in a submissive attitude begins with one's tongue. Sevonmukhe hi jihvādau: One must engage his tongue in the service of the holy name. Our Kṛṣṇa consciousness movement is based on this principle. We try to engage all the members of the Kṛṣṇa consciousness movement in the service of the holy name. Since the holy name and Kṛṣṇa are nondifferent, the members of the Kṛṣṇa consciousness movement not only chant the holy name of the Lord offenselessly, but also do not allow their tongues to eat anything that is not first offered to the Supreme Personality of Godhead.
These ślokas are to be discussed. Their purport is that one cannot obtain kṛṣṇa-bhakti, or the devotional service of the Lord, by official execution of the Vedic rituals. One has to approach a pure devotee. Narottama dāsa Ṭhākura sings, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: "Who has been elevated without rendering service to a pure Vaiṣṇava?" It is the statement of Prahlāda Mahārāja that unless one is able to accept the dust from the lotus feet of a pure Vaiṣṇava there is no possibility of achieving the platform of devotional service. That is the secret. The above-mentioned tantra-vacana, quoted from the Bhakti-rasāmṛta-sindhu (1.1.36), is our perfect guidance in this connection.
These bodily transformations are automatically manifested when one is actually situated in love of Godhead. One should not artificially imitate them. Our disease is desire for that which is material; even while advancing in spiritual life, we want material acclaim. One must be freed from this disease. Pure devotion must be anyābhilāṣitā-śūnyam (Bhakti-rasāmṛta-sindhu 1.1.11), without desire for anything material. Advanced devotees manifest many bodily transformations, which are symptoms of ecstasy, but one should not imitate them to achieve cheap adoration from the public. When one actually attains the advanced stage, the ecstatic symptoms will appear automatically; one does not need to imitate them.
In the beginning one should very regularly chant Śrī Gaurasundara's holy name and then chant the holy name of Lord Nityānanda. Thus one's heart will be cleansed of impure desires for material enjoyment. Then one can approach Vṛndāvana-dhāma to worship Lord Kṛṣṇa. Unless one is favored by Lord Caitanya and Nityānanda, there is no need to go to Vṛndāvana, for unless one's mind is purified, he cannot see Vṛndāvana, even if he goes there. Actually going to Vṛndāvana involves taking shelter of the Six Gosvāmīs by reading the Bhakti-rasāmṛta-sindhu, Vidagdha-mādhava, Lalita-mādhava and the other books that they have given. In this way one can understand the transcendental loving affairs between Rādhā and Kṛṣṇa. Kabe hāma bujhaba se yugala-pirīti. The conjugal love between Rādhā and Kṛṣṇa is not an ordinary human affair; it is fully transcendental. In order to understand Rādhā and Kṛṣṇa, worship Them and engage in Their loving service, one must be guided by Śrī Caitanya Mahāprabhu, Nityānanda Prabhu and the Six Gosvāmīs, Lord Caitanya's direct disciples.
In the Bhakti-rasāmṛta-sindhu, the transcendental qualities of Śrī Kṛṣṇa are mentioned. Among these, fifty are primary (ayaṁ netā su-ramyāṅgaḥ, etc.), and in minute quantity they were all present in the body of Śrī Haridāsa Paṇḍita. Since every living entity is a part of the Supreme Personality of Godhead, all fifty of these good qualities of Śrī Kṛṣṇa are originally minutely present in every living being. Due to his contact with material nature, these qualities are not visible in the conditioned soul, but when one becomes a purified devotee, they all automatically manifest themselves. This is stated in Śrīmad-Bhāgavatam (5.18.12), as mentioned in the text below.
The real purpose of life, therefore, is to satisfy the Supreme Personality of Godhead. Śrīla Rūpa Gosvāmī describes in his Bhakti-rasāmṛta-sindhu that devotional service is so exalted that it is beneficial and auspicious for every man. Śrī Caitanya Mahāprabhu also declared that to propagate the bhakti cult of devotional service in human society, one does not need to be very rich. Anyone who knows the art can do it and thus render the highest benefit to humanity. Lord Caitanya Mahāprabhu takes the part of a gardener because although a gardener is naturally not a very rich man, he has some fruits and flowers. Any man can collect some fruits and flowers and satisfy the Supreme Personality of Godhead in devotional service, as the Lord recommends in the Bhagavad-gītā (9.26):
- patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati
- tad ahaṁ bhakty-upahṛtam aśnāmi prayatātmanaḥ
In the Gaura-gaṇoddeśa-dīpikā (180) Śrī Rūpa Gosvāmī is described to be the gopī named Śrī Rūpa-mañjarī. In the Bhakti-ratnākara there is a list of the books Śrī Rūpa Gosvāmī compiled. Of all his books, the following sixteen are very popular among Vaiṣṇavas: (1) Haṁsadūta, (2) Uddhava-sandeśa, (3) Kṛṣṇa-janma-tithi-vidhi, (4 and 5) Rādhā-kṛṣṇa-gaṇoddeśa-dīpikā, Bṛhat (major) and Laghu (minor), (6) Stavamālā, (7) Vidagdha-mādhava, (8) Lalita-mādhava, (9) Dāna-keli-kaumudi, (10) Bhakti-rasāmṛta-sindhu (this is the most celebrated book by Śrī Rūpa Gosvāmī), (11) Ujjvala-nīlamaṇi, (12) Ākhyāta-candrikā, (13) Mathurā-mahimā, (14) Padyāvalī, (15) Nāṭaka-candrikā and (16) Laghu-bhāgavatāmṛta. Śrī Rūpa Gosvāmī gave up all family connections, joined the renounced order of life and divided his money, giving fifty percent to the brāhmaṇas and Vaiṣṇavas and twenty-five percent to his kuṭumba (family members), and keeping twenty-five percent for personal emergencies. He met Haridāsa Ṭhākura in Jagannātha Purī, where he also met Lord Caitanya and His other associates. Śrī Caitanya Mahāprabhu used to praise the handwriting of Rūpa Gosvāmī. Śrīla Rūpa Gosvāmī could compose verses according to the desires of Śrī Caitanya Mahāprabhu, and by His direction he wrote two books named Lalita-mādhava and Vidagdha-mādhava. Lord Caitanya desired the two brothers, Sanātana Gosvāmī and Rūpa Gosvāmī, to publish many books in support of the Vaiṣṇava religion. When Sanātana Gosvāmī met Śrī Caitanya Mahāprabhu, the Lord advised him also to go to Vṛndāvana.
This is described in the Bhakti-ratnākara. As far as our information goes, Śrīla Jīva Gosvāmī composed and edited at least twenty-five books. They are all very much celebrated, and they are listed as follows: (1) Hari-nāmāmṛta-vyākaraṇa, (2) Sūtra-mālikā, (3) Dhātu-saṅgraha, (4) Kṛṣṇārcā-dīpikā, (5) Gopāla-virudāvalī, (6) Rasāmṛta-śeṣa, (7) Śrī Mādhava-mahotsava, (8) Śrī Saṅkalpa-kalpavṛkṣa, (9) Bhāvārtha-sūcaka-campū, (10) Gopāla-tāpanī-ṭīkā, (11) a commentary on the Brahma-saṁhitā, (12) a commentary on the Bhakti-rasāmṛta-sindhu, (13) a commentary on the Ujjvala-nīlamaṇi, (14) a commentary on the Yogasāra-stava, (15) a commentary on the Gāyatrī-mantra, as described in the Agni Purāṇa, (16) a description of the Lord's lotus feet derived from the Padma Purāṇa, (17) a description of the lotus feet of Śrīmatī Rādhārāṇī, (18) Gopāla-campū (in two parts) and (19–25) seven sandarbhas: the Krama-, Tattva-, Bhagavat-, Paramātma-, Kṛṣṇa-, Bhakti- and Prīti-sandarbha.
"O descendant of King Bharata, one who desires to be free from all miseries must hear about, glorify and also remember the Supreme Personality of Godhead, who is the Supersoul, the controller and the savior from all miseries." (SB 2.1.5) This is the summary of all the activities of a Vaiṣṇava, and the same instruction is repeated here (kṛṣṇa-smṛti vinu haya niṣphala jīvana). Śrīla Rūpa Gosvāmī states in his Bhakti-rasāmṛta-sindhu, avyartha-kālatvam: (Cc. Madhya 23.18–19) A Vaiṣṇava must be very alert not to waste even a second of his valuable lifetime. This is a symptom of a Vaiṣṇava. But association with pounds-and-shillings men, or viṣayīs, materialists who are simply interested in sense gratification, pollutes one's mind and hampers such continuous remembrance of Lord Kṛṣṇa. Śrī Caitanya Mahāprabhu therefore advised, asat-saṅga-tyāga—ei vaiṣṇava-ācāra: a Vaiṣṇava should behave in such a way as to never associate with nondevotees or materialists (CC Madhya 22.87). One can avoid such association simply by always remembering Kṛṣṇa within his heart.
This verse from the Mahābhārata (Bhīṣma-parva 5.22) is also quoted in the Bhakti-rasāmṛta-sindhu (2.5.93), by Śrīla Rūpa Gosvāmī.
CC Madhya-lila
The books compiled by Śrī Rūpa Gosvāmī include the Bhakti-rasāmṛta-sindhu, Vidagdha-mādhava, Ujjvala-nīlamaṇi and Lalita-mādhava.
Śrīla Bhaktisiddhānta Sarasvatī has given a description of these books. The Bhakti-rasāmṛta-sindhu is a great book of instruction on how to develop devotional service to Lord Kṛṣṇa and follow the transcendental process. It was finished in the year 1463 Śakābda (A.D. 1541). This book is divided into four parts: pūrva-vibhāga (eastern division), dakṣiṇa-vibhāga (southern division), paścima-vibhāga (western division) and uttara-vibhāga (northern division). In the pūrva-vibhāga, there is a description of the permanent development of devotional service. The general principles of devotional service, the execution of devotional service, ecstasy in devotional service and ultimately the attainment of love of Godhead are described. In this way there are four laharīs (waves) in this division of the ocean of the nectar of devotion.
In the northern division (uttara-vibhāga) there is a description of the indirect mellows of devotional service—namely, devotional service in laughter, devotional service in wonder, and devotional service in chivalry, pity, anger, dread and ghastliness. There are also mixing of mellows and the transgression of different humors. Thus there are nine waves in this part. This is but a brief outline of the Bhakti-rasāmṛta-sindhu.
The Vidagdha-mādhava is a drama of Lord Kṛṣṇa's pastimes in Vṛndāvana. Śrīla Rūpa Gosvāmī finished this book in the year 1454 Śakābda (A.D. 1532). The first part of this drama is called veṇu-nāda-vilāsa, the second part manmatha-lekha, the third part rādhā-saṅga, the fourth part veṇu-haraṇa, the fifth part rādhā-prasādana, the sixth part śarad-vihāra, and the seventh and last part gaurī-vihāra.
There is also a book called Ujjvala-nīlamaṇi, a transcendental account of loving affairs that includes metaphor, analogy and higher bhakti sentiments. Devotional service in conjugal love is described briefly in the Bhakti-rasāmṛta-sindhu, but it is very elaborately discussed in the Ujjvala-nīlamaṇi. This book describes different types of lovers, their assistants, and those who are very dear to Kṛṣṇa. There is also a description of Śrīmatī Rādhārāṇī and other female lovers, as well as various group leaders. Messengers and the constant associates, as well as others who are very dear to Kṛṣṇa, are all described. The book also relates how love of Kṛṣṇa is awakened and describes the ecstatic situation, the devotional situation, permanent ecstasy, disturbed ecstasy, steady ecstasy, different positions of different dresses, feelings of separation, prior attraction, anger in attraction, varieties of loving affairs, separation from the beloved, meeting with the beloved, and both direct and indirect enjoyment between the lover and the beloved. All this has been very elaborately described.
""Dear Lord, let us inform you that no one is more sinful than us, nor is there any offender like us. Even if we wanted to mention our sinful activities, we would immediately become ashamed. And what to speak of giving them up!""
This verse is from the Bhakti-rasāmṛta-sindhu (1.2.154), by Śrīla Rūpa Gosvāmī.
The ecstatic transformations of the body described in such exalted literatures as the Bhakti-rasāmṛta-sindhu are practically not seen in this material world. However, these symptoms were perfectly present in the body of Śrī Caitanya Mahāprabhu. These symptoms are indicative of mahābhāva, or the highest ecstasy. Sometimes sahajiyās artificially imitate these symptoms, but experienced devotees reject such imitations immediately. The author admits herein that these symptoms are not to be found anywhere but in the body of Śrī Caitanya Mahāprabhu.
In the Bhakti-rasāmṛta-sindhu, the word dainya (humility) is explained as follows: "When unhappiness, fearfulness and the sense of having offended combine, one feels condemned. This sense of condemnation is described as dīnatā, humility. When one is subjected to such humility, he feels physically inactive, he apologizes, and his consciousness is disturbed. His mind is also restless, and many other symptoms are visible." The word nirveda is also explained in the Bhakti-rasāmṛta-sindhu: “One may feel unhappiness and separation, as well as jealousy and lamentation, due to not discharging one's duties. The despondency that results is called nirveda. When one is captured by this despondency, thoughts, tears, loss of bodily luster, humility and heavy breathing result.” Viṣāda is also explained in the Bhakti-rasāmṛta-sindhu: "When one fails to achieve his desired goal of life and repents for all his offenses, there is a state of regret called viṣāda." The symptoms of avasāda are also explained: "One hankers to revive his original condition and inquires how to do so. There are also deep thought, heavy breathing, crying and lamentation, as well as a changing of the bodily color and drying up of the tongue."
In the Bhakti-rasāmṛta-sindhu thirty-three such destructive symptoms are mentioned. They are expressed in words, in the eyebrows and in the eyes. These symptoms are called vyabhicārī bhāva, destructive ecstasy. If they continue, they are sometimes called sañcārī, or continued ecstasy.
In the Bhakti-rasāmṛta-sindhu it is stated that when similar ecstasies from separate causes meet, they are called svarūpa-sandhi. When opposing elements meet, whether they arise from a common cause or different causes, their conjunction is called bhinna-rūpa-sandhi, the meeting of contradictory ecstasies. The simultaneous joining of different ecstasies—fear and happiness, regret and happiness—is called meeting (sandhi). The word śābalya refers to different types of ecstatic symptoms combined together, like pride, despondency, humility, remembrance, doubt, impatience caused by insult, fear, disappointment, patience and eagerness. The friction that occurs when these combine is called śābalya. Similarly, when the desire to see the object is very prominent, or when one is unable to tolerate any delay in seeing the desired object, the incapability is called autsukya, or eagerness. If such eagerness is present, one's mouth dries up and one becomes restless. One also becomes full of anxiety, and hard breathing and patience are observed.
The word unmāda is explained in the Bhakti-rasāmṛta-sindhu as extreme joy, misfortune and bewilderment in the heart due to separation. Symptoms of unmāda are laughing like a madman, dancing, singing, performing ineffectual activities, talking nonsense, running, shouting and sometimes working in contradictory ways. The word praṇaya is explained thus: When there is a possibility of receiving direct honor but it is avoided, that love is called praṇaya. Śrīla Rūpa Gosvāmī, in his Ujjvala-nīlamaṇi, explains the word māna thus: When the lover feels novel sweetness by exchanging hearty loving words but wishes to hide his feelings by crooked means, māna is experienced.
In the Bhakti-rasāmṛta-sindhu, eight kinds of transcendental changes taking place in the body are described. Stambha, being stunned, refers to the mind's becoming transcendentally absorbed. In that state, the peaceful mind is placed on the life air, and different bodily transformations are manifest. These symptoms are visible in the body of an advanced devotee. When life becomes almost inactive, it is called "stunned." The emotions resulting from this condition are joy, fear, astonishment, moroseness and anger. In this condition, the power of speech is lost and there is no movement in the hands and legs. Otherwise, being stunned is a mental condition. Many other symptoms are visible on the entire body in the beginning. These are very subtle, but gradually they become very apparent. When one cannot speak, naturally one's active senses are arrested, and the knowledge-acquiring senses are rendered inoperative. Kampa, trembling of the body, is mentioned in the Bhakti-rasāmṛta-sindhu as a result of a special kind of fear, anger and joy.
These are very subtle, but gradually they become very apparent. When one cannot speak, naturally one's active senses are arrested, and the knowledge-acquiring senses are rendered inoperative. Kampa, trembling of the body, is mentioned in the Bhakti-rasāmṛta-sindhu as a result of a special kind of fear, anger and joy. This is called vepathu, or kampa. When the body begins to perspire because of joy, fear and anger combined, this is called sveda. Vaivarṇya is described as a change in the bodily color. It is caused by a combination of moroseness, anger and fear. When these emotions are experienced, the complexion turns pale and the body becomes lean and thin. Aśru is explained in the Bhakti-rasāmṛta-sindhu as a combination of joy, anger and moroseness that causes water to flow from the eyes without effort. When there is joy and there are tears in the eyes, the temperature of the tears is cold, but when there is anger, the tears are hot. In both cases, the eyes are restless, the eyeballs are red and there is itching. These are all symptoms of aśru. When there is a combination of moroseness, astonishment, anger, joy and fear, there is a choking in the voice. This choking is called gadgada. Śrī Caitanya Mahāprabhu refers to gadgada-ruddhayā girā, or "a faltering voice." In the Bhakti-rasāmṛta-sindhu, pulaka is described as joy, encouragement and fear. When these combine, the hairs on the body stand on end, and this bodily state is called pulaka.
Harṣa is described in the Bhakti-rasāmṛta-sindhu. Harṣa is experienced when one finally attains the desired goal of life and consequently becomes very glad. When harṣa is present, the body shivers, and one's bodily hairs stand on end. There are perspiration, tears and an outburst of passion and madness. The mouth becomes swollen, and one experiences inertia and illusion. When a person attains his desired object and feels very fortunate, the luster of his body increases. Because of his own qualities and feelings of greatness, he does not care for anyone else, and this is called garva, or pride. In this condition one utters prayers and does not reply to others' inquiries. Looking at one's own body, concealing one's desires and not heeding the words of others are symptoms visible in the ecstasy of garva.
Devastation is described in the Bhakti-rasāmṛta-sindhu as a combination of happiness and distress that becomes conspicuous by an absence of any sense of them. In this condition, a devotee falls to the ground, and the subsequent symptoms in the body ensue. These symptoms are mentioned above, and when they become prominent in the body, a state called pralaya (devastation) is manifest.
Apart from this, Kṛṣṇa can eat the food with any one of His transcendental senses. He can eat by seeing the food or by touching it. Nor should one think that it is necessary for Kṛṣṇa to eat. He does not become hungry like an ordinary human being; nonetheless, He presents Himself as being hungry, and as such, He can eat everything and anything, regardless of quantity. The philosophy underlying Kṛṣṇa's eating is understandable by our transcendental senses. When our senses are purified by constantly being engaged in the devotional service of the Lord, we can understand Kṛṣṇa's activities, names, forms, qualities, pastimes and entourage.
- ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ
- sevonmukhe hi jihvādau svayam eva sphuraty adaḥ
- (CC Madhya 17.136)
"No one can understand Kṛṣṇa by the blunt material senses. But He reveals Himself to the devotees, being pleased with them for their transcendental loving service unto Him." (Bhakti-rasāmṛta-sindhu 1.2.234) The devotees understand Kṛṣṇa through revelation. It is not possible for a mundane scholar to understand Kṛṣṇa and His pastimes through research work on the nondevotional platform.
In the Bhakti-rasāmṛta-sindhu, jāḍya is explained as loss of memory brought about by severe shock due to separation from the beloved. In that state of mind, one loses all concern for loss and gain, hearing and seeing, as well as all other considerations. This marks the preliminary appearance of illusion.
The word sūddīpta-sāttvika is explained as follows by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura: "The Bhakti-rasāmṛta-sindhu mentions eight kinds of transcendental transformations in the bodies of advanced devotees. These are sometimes checked by the devotee, and there are two stages of such checking, technically known as dhūmāyitā and jvalitā. The dhūmāyitā (smoking) stage is exhibited when only one or two transformations are slightly present and it is possible to conceal them. When more than two or three transcendental transformations are manifest and it is still possible to conceal them, although with great difficulty, that stage is called jvalitā (lighted). When four or five symptoms are exhibited, the dīpta (blazing) stage has been reached. When five, six or all eight symptoms are simultaneously manifest, that position is called uddīpta (inflamed). And when all eight symptoms are multiplied a thousand times and are all visible at once, the devotee is in the sūddīpta (intensely inflamed) stage. Nitya-siddha-bhakta indicates the eternally liberated associates of the Lord. Such devotees enjoy the company of the Lord in four relationships—as servant, friend, parent or conjugal lover."
Tat tvam asi is a warning to the living entity not to mistake the body for the self. Therefore tat tvam asi is especially meant for the conditioned soul. The chanting of oṁkāra or the Hare Kṛṣṇa mantra is meant for the liberated soul. Śrīla Rūpa Gosvāmī has said, ayi mukta-kulair upāsyamānam (Nāmāṣṭaka 1). Thus the holy name of the Lord is chanted by the liberated souls. Similarly, Parīkṣit Mahārāja says, nivṛtta-tarṣair upagīyamānāt (SB 10.1.4). The holy name of the Lord can be chanted by those who have fully satisfied their material desires or who are fully situated on the transcendental platform and devoid of material desire. The name of the Lord can be chanted by one who is completely freed from material contamination (anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Bhakti-rasāmṛta-sindhu 1.1.11)). Śaṅkarācārya has indirectly minimized the value of the principal Vedic mantra (oṁkāra) by accepting a subordinate vibration (tat tvam asi) as the most important Vedic mantra.
That is certainly better. However, better than the renounced order is cultivation of knowledge mixed with devotional service. Yet all these activities are external to the activities of the spiritual world. There is no touch of pure devotional service in them. Pure devotional service cannot be attained by empiric philosophy, nor can perfection be attained simply by good association. Devotional service by self-realization is a different subject matter. It is untouched by fruitive activity, for one surrenders the results of activities to the Lord, abandons prescribed duties and accepts the renounced order of life. Such devotional service is situated on a higher platform than that of empiric philosophical speculation with a mixture of bhakti. This is verified by Śrīla Rūpa Gosvāmī in his Bhakti-rasāmṛta-sindhu (1.1.11):
- anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam
- ānukūlyena kṛṣṇānu-śīlanaṁ bhaktir uttamā
- (CC Madhya 19.167)
"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service."
In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that this verse does not advocate the whimsical invention of some methods of love of Godhead. Such inventions cannot be accepted as topmost. Indeed, such concoctions are not recommended in these verses. Śrīla Rūpa Gosvāmī has said in the Bhakti-rasāmṛta-sindhu (1.2.101):
- śruti-smṛti-purāṇādi-pañcarātra-vidhiṁ vinā
- aikāntikī harer bhaktir utpātāyaiva kalpate
He clearly mentions in this verse that one must refer to the Vedic literatures and other, supplementary literatures and follow the conclusion of the Vedas. An invented devotional attitude simply creates disturbances in the transcendental realm. If a person overly addicted to family life takes to Śrīmad-Bhāgavatam or Kṛṣṇa consciousness to earn a livelihood, his activity is certainly offensive. One should not become a caste guru and sell mantras for the benefit of mundane customers, nor should one make disciples for a livelihood. All these activities are offensive.
“"Increasing love is experienced in various tastes, one above another. But that love which has the highest taste in the gradual succession of desires manifests itself in the form of conjugal love."
This verse is from Śrīla Rūpa Gosvāmī’s Bhakti-rasāmṛta-sindhu (2.5.38), and it also appears in Ādi-līlā, Chapter Four, verse 45.
The word siddhaye indicates liberation. Only after being liberated from material conditioning can one understand Kṛṣṇa. When one can understand Kṛṣṇa as He is (tattvataḥ), one actually lives in the spiritual world, although apparently living within the material body. This technical science can be understood when one is actually spiritually advanced.
In his Bhakti-rasāmṛta-sindhu (1.2.187), Śrīla Rūpa Gosvāmī says:
- īhā yasya harer dāsye karmaṇā manasā girā
- nikhilāsv apy avasthāsu jīvan-muktaḥ sa ucyate
When a person in this material world desires only to serve Kṛṣṇa with love and devotion, he is liberated, even though functioning within this material world. As the Bhagavad-gītā (14.26) confirms:
- māṁ ca yo ’vyabhicāreṇa bhakti-yogena sevate
- sa guṇān samatītyaitān brahma-bhūyāya kalpate
"One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman."
This is the opening verse of the Bhakti-rasāmṛta-sindhu, by Śrīla Rūpa Gosvāmī.
“"A person who is very cunning and always youthful, expert in joking and without anxiety, and who can keep his girlfriends always subjugated, is called dhīra-lalita."
This verse is from the Bhakti-rasāmṛta-sindhu (2.1.230).
""Thus Lord Śrī Kṛṣṇa spoke of the sexual activities of the previous night. In this way He made Śrīmatī Rādhārāṇī close Her eyes out of shyness. Taking this opportunity, Śrī Kṛṣṇa painted various types of dolphins on Her breasts. Thus He became a very expert artist for all the gopīs. During such pastimes, the Lord enjoyed the fulfillment of His youth.""
This quotation is also found in the Bhakti-rasāmṛta-sindhu (2.1.231).
“"Although the dealings of the gopīs with Kṛṣṇa are on the platform of pure love of Godhead, such dealings are sometimes considered to be lusty. But because they are completely spiritual, Uddhava and all the other dearmost devotees of the Lord desire to participate in them."
This is a quotation from the Bhakti-rasāmṛta-sindhu (1.2.285).
This verse (SB 10.35.9) is one of the songs the gopīs sang during Kṛṣṇa's absence. In Kṛṣṇa's absence the gopīs were always absorbed in thought of Him. Similarly, the mahā-bhāgavata, the advanced devotee, sees everything as potentially serving the Lord. Śrīla Rūpa Gosvāmī states:
- prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ
- mumukṣubhiḥ parityāgo vairāgyaṁ phalgu kathyate
- (Bhakti-rasāmṛta-sindhu 1.2.256)
The advanced devotee does not see anything as unconnected with Kṛṣṇa. Unlike the Māyāvādī philosophers, a devotee does not see the material world as false, because he knows that everything in the material world is connected to Kṛṣṇa. A devotee knows how to utilize everything in the service of the Lord, and this is characteristic of the mahā-bhāgavata. The gopīs saw the plants, creepers and forest trees loaded with fruits and flowers and ready to serve Kṛṣṇa. In this way they immediately remembered their worshipable Lord Śrī Kṛṣṇa. They did not simply see plants, creepers and trees the way a mundaner sees them.
All Vedic literatures declare that transcendental subjects cannot be understood simply by argument or logic. Spiritual matters are far above experimental knowledge. Only by Kṛṣṇa's mercy can one who is interested in His transcendental loving affairs understand them. If one tries to understand these transcendental topics simply by using one's material brain substance, the attempt will be futile. Whether one is a prākṛta-sahajiyā or a mundane opportunist or scholar, one's labor to understand these topics by mundane means will ultimately be frustrated. One therefore has to give up all mundane attempts and try to become a pure devotee of Lord Viṣṇu. When a devotee follows the regulative principles, the truth of these talks will be revealed to him. This is confirmed in the Bhakti-rasāmṛta-sindhu:
- ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ
- sevonmukhe hi jihvādau svayam eva sphuraty adaḥ
- (CC Madhya 17.136)
One cannot understand the Lord's holy name, pastimes, form, qualities or entourage with one's blunt material senses. However, when the senses are purified by the constant rendering of service, the spiritual truth of the pastimes of Rādhā and Kṛṣṇa is revealed. As confirmed in the Muṇḍaka Upaniṣad, yam evaiṣa vṛṇute tena labhyas. Only one who is favored by the Supreme Personality of Godhead can understand the transcendental features of Śrī Caitanya Mahāprabhu.
Veṅkaṭa Bhaṭṭa continued, “"According to transcendental realization, there is no difference between the forms of Nārāyaṇa and Kṛṣṇa. Yet in Kṛṣṇa there is a special transcendental attraction due to the conjugal mellow, and consequently He surpasses Nārāyaṇa. This is the conclusion of transcendental mellows."
This verse quoted by Veṅkaṭa Bhaṭṭa is also found in the Bhakti-rasāmṛta-sindhu (1.2.59).
This is a verse from the Bhakti-rasāmṛta-sindhu (1.2.59). Here Śrīla Kṛṣṇadāsa Kavirāja says that Lord Caitanya spoke the verse to Veṅkaṭa Bhaṭṭa, and earlier he said that Veṅkaṭa Bhaṭṭa spoke it to the Lord. But since their conversation took place long, long before the Bhakti-rasāmṛta-sindhu was composed, the question my be raised as to how either of them quoted the verse. Śrīla Bhaktivinoda Ṭhākura explains that this verse and many others like it were current among devotees long before the Bhakti-rasāmṛta-sindhu was composed. Thus devotees would always quote them and explain their purport in ecstasy.
In the Vedas there are three kāṇḍas, or divisions: karma-kāṇḍa, jñāna-kāṇḍa and upāsanā-kāṇḍa. The karma-kāṇḍa portion stresses the execution of fruitive activities. But ultimately it is advised that one abandon both karma-kāṇḍa and jñāna-kāṇḍa (speculative knowledge) and accept only upāsanā-kāṇḍa, or bhakti-kāṇḍa. One cannot attain love of Godhead by executing karma-kāṇḍa or jñāna-kāṇḍa. But by dedicating one's karma, or fruitive activities, to the Supreme Lord, one may be relieved from the polluted mind, and becoming free from mental pollution helps elevate one to the spiritual platform. Then, however, one needs the association of a pure devotee, for only by a pure devotee's association can one become a pure devotee of the Supreme Personality of Godhead, Kṛṣṇa. When one comes to the stage of pure devotional service, the process of śravaṇaṁ kīrtanam is very essential. By executing the nine items of devotional service, beginning with śravaṇaṁ kīrtanam, one is completely purified. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Bhakti-rasāmṛta-sindhu 1.1.11). Only then is one able to execute Kṛṣṇa's orders in the Bhagavad-gītā (18.65):
- man-manā bhava mad-bhakto mad-yājī māṁ namaskuru
- mām evaiṣyasi satyam te pratijāne priyo ’si me
- sarva-dharmān parityajya mām ekaṁ śaranaṁ vraja
- ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ
- (BG 18.66)
"Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend. Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear." In this way one develops his original constitutional position of rendering loving service to the Lord.
In his early life, Bilvamaṅgala Ṭhākura was an impersonalistic monist, and he used to meditate upon the impersonal Brahman effulgence. Later he became a devotee of Lord Kṛṣṇa, and his explanation for this change is given in a verse (text 178) that is quoted in the Bhakti-rasāmṛta-sindhu. Sometimes a devotee gradually comes to the stage of Bhagavān realization, realization of the Supreme Person, after having attained the lower stages of realization—impersonal Brahman realization and localized Paramātmā realization. The condition of such a devotee is described in the Caitanya-candrāmṛta (5), by Prabodhānanda Sarasvatī:
- kaivalyaṁ narakāyate tridaśa-pūr ākāśa-puṣpāyate
- durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate
- viśvaṁ pūrṇa-sukhāyate vidhi-mahendrādiś ca kīṭāyate
- yat-kāruṇya-kaṭākṣa-vaibhava-vatāṁ taṁ gauram eva stumaḥ
Brahmānanda Bhāratī concluded, ""Although I was worshiped by those on the path of monism and initiated into self-realization through the yoga system, I have nonetheless been forcibly turned into a maidservant by some cunning boy who is always joking with the gopīs.""
This is a verse written by Bilvamaṅgala Ṭhākura. It is quoted in the Bhakti-rasāmṛta-sindhu (3.1.44).
One who is intelligent understands that all the personal associates and devotees of Lord Śrī Caitanya Mahāprabhu are ever liberated. This means that because they are always engaged in the devotional service of the Lord, they do not belong to this material world. One who is engaged in the Lord's devotional service twenty-four hours daily and never forgets the Lord is called nitya-siddha. Śrīla Rūpa Gosvāmī confirms this statement:
- īhā yasya harer dāsye karmaṇā manasā girā
- nikhilāsv apy avasthāsu jīvan-muktaḥ sa ucyate
"A person acting in the service of Kṛṣṇa with body, mind, intelligence and words is a liberated person even within the material world, although he may be engaged in many so-called material activities." (Bhakti-rasāmṛta-sindhu, 1.2.187)
It is significant that Śrī Caitanya Mahāprabhu told Svarūpa Dāmodara Gosvāmī that the Bengali Vaiṣṇava was "your Gauḍīya Vaiṣṇava." This means that all Gauḍīya Vaiṣṇavas who are followers of the Caitanya cult are subordinate to Svarūpa Dāmodara Gosvāmī. The paramparā system is very strictly observed by Gauḍīya Vaiṣṇavas. Śrī Caitanya Mahāprabhu's personal secretary was Svarūpa Dāmodara Gosvāmī. The next group of devotees was the Six Gosvāmīs, then Kavirāja Gosvāmī. It is necessary to observe the paramparā system of the Caitanya cult. There are many offenses one can commit while serving the Lord, and these are described in the Bhakti-rasāmṛta-sindhu, Hari-bhakti-vilāsa and other books. According to the rules and regulations, no one should accept obeisances in the temple of the Lord before the Deity. Nor is it proper for a devotee to offer obeisances and touch the feet of the spiritual master before the Deity. This is considered an offense. Śrī Caitanya Mahāprabhu Himself was personally the Supreme Personality of Godhead; therefore it was not actually offensive to wash His lotus feet in the temple. However, because He was playing the part of an ācārya, the Lord considered Himself an ordinary human being. He also wanted to give instructions to ordinary human beings. The point is that even though one plays the part of a spiritual master, he should not accept obeisances or permit a disciple to wash his feet before the Deity. This is a matter of etiquette.
The devotee therefore has to cleanse his heart just as the Lord cleansed the Guṇḍicā temple. In this way one can be pacified and enriched in devotional service. If the heart is filled with straw, grains of sand, weeds or dust (in other words, anyābhilāṣa-pūrṇa), one cannot enthrone the Supreme Personality of Godhead there. The heart must be cleansed of all material motives brought about through fruitive work, speculative knowledge, the mystic yoga system and so many other forms of so-called meditation. The heart must be cleansed without ulterior motive. As Śrīla Rūpa Gosvāmī says, anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Bhakti-rasāmṛta-sindhu 1.1.11). In other words, there should not be any external motive. One should not attempt material upliftment, understanding the Supreme by speculative knowledge, fruitive activity, severe austerity and penance, and so on. All these activities are against the natural growth of spontaneous love of Godhead. As soon as these are present within the heart, the heart should be understood to be unclean and therefore unfit to serve as Kṛṣṇa's sitting place. We cannot perceive the Lord's presence in our hearts unless our hearts are cleansed.
Śrīla Rūpa Gosvāmī says in his (Bhakti-rasāmṛta-sindhu 1.1.11):
- anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam
- ānakūlyena kṛṣṇānu-śīlanaṁ bhaktir uttamā
- (CC Madhya 19.167)
For a pure devotee, there is no scope for indulgence in mystic yoga practice or the cultivation of speculative philosophy. It is indeed impossible for a pure devotee to engage his mind in such unwanted activities. Even if a pure devotee wanted to, his mind would not allow him to do so. That is a characteristic of a pure devotee—he is transcendental to all fruitive activity, speculative philosophy and mystic yoga meditation. The gopīs therefore expressed themselves as follows.
Rasābhāsa occurs when one's relationship with Kṛṣṇa is adulterated. There are different types of rasābhāsa—first class, second class and third class. The word rasa means "mellow," and ābhāsa means "a shadow." If one tastes one kind of mellow and something extra is imposed, that is uparasa. If something is derived from the original mellow, it is called anurasa. If something is appreciated that is far removed from the original mellow, it is called aparasa. Uparasa, anurasa and aparasa are, respectively, first-, second- and third-class rasābhāsas. As stated in the Bhakti-rasāmṛta-sindhu (4.9.1–2):
- pūrvam evānuśiṣṭena vikalā rasa-lakṣaṇā
- rasā eva rasābhāsā rasa-jñair anukīrtitāḥ
- syus tridhoparasāś cānurasāś cāparasāś ca te
- uttamā madhyamāḥ proktāḥ kaniṣṭhāś cety amī kramāt
“"The anklets on the damsels of Vraja-bhūmi are made of cintāmaṇi stone. The trees are wish-fulfilling trees, and they produce flowers with which the gopīs decorate themselves. There are also wish-fulfilling cows (kāma-dhenus), which deliver unlimited quantities of milk. These cows constitute the wealth of Vṛndāvana. Thus Vṛndāvana"s opulence is blissfully exhibited.’”
This verse, by Bilvamaṅgala Ṭhākura, is quoted in the Bhakti-rasāmṛta-sindhu (2.1.173).
The word nirantara, meaning "without cessation, continuously, constantly," is very important in this verse. The word antara means "interval." If one has desires other than a desire to perform devotional service—in other words, if one sometimes engages in devotional service and sometimes strives for sense gratification—his service will be interrupted. A pure devotee, therefore, should have no desire other than to serve Kṛṣṇa. He should be above fruitive activity and speculative knowledge. In his Bhakti-rasāmṛta-sindhu (Bhakti-rasāmṛta-sindhu 1.1.11), Śrīla Rūpa Gosvāmī says:
- anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam
- ānukūlyena kṛṣṇānu-śīlanaṁ bhaktir uttamā
- (CC Madhya 19.167)
This is the platform of pure devotional service. One should not be motivated by fruitive activity or mental speculation but should simply serve Kṛṣṇa favorably. That is first-class devotion.
"The bare necessities of life must be accepted, but one should not superfluously increase his necessities. Nor should they be unnecessarily decreased. One should simply accept what is necessary to help one advance spiritually."
In his Durgama-saṅgamanī, Śrī Jīva Gosvāmī comments that the word sva-nirvāhaḥ actually means sva-sva-bhakti-nirvāhaḥ. The experienced devotee will accept only those material things that will help him render service to the Lord. In the Bhakti-rasāmṛta-sindhu (1.2.256), markaṭa-vairāgya, or phalgu-vairāgya, is explained as follows:
- prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ
- mumukṣubhiḥ parityāgo vairāgyaṁ phalgu kathyate
"When persons eager to achieve liberation renounce things related to the Supreme Personality of Godhead, thinking them to be material, their renunciation is called incomplete." Whatever is favorable for the rendering of service to the Lord should be accepted and should not be rejected as a material thing.
Although Śrīla Raghunātha dāsa was very anxious to join Śrī Caitanya Mahāprabhu, the Lord advised him to wait for the mercy of Lord Kṛṣṇa. He recommended that Raghunātha dāsa keep his Kṛṣṇa consciousness firmly fixed in his heart while externally behaving like an ordinary man. This is a trick for everyone advanced in Kṛṣṇa consciousness. One can live in society like an ordinary human being, but at the same time one's own business should be to satisfy Kṛṣṇa and spread His glories. A Kṛṣṇa conscious person should not be absorbed in material things, for his only business is the devotional service of the Lord. If one is engaged in this way, Kṛṣṇa will certainly bestow His mercy. As Śrī Caitanya Mahāprabhu advised Raghunātha dāsa, yathā-yogya viṣaya bhuñja' anāsakta hañā. The same is repeated, antare niṣṭhā kara, bāhye loka-vyavahāra. This means that one must have no desire within his heart other than to serve Kṛṣṇa. On the basis of such a conviction, one can cultivate Kṛṣṇa consciousness. This is confirmed in the Bhakti-rasāmṛta-sindhu (1.2.200):
- laukikī vaidikī vāpi yā kriyā kriyate mune
- hari-sevānukūlaiva sā kāryā bhaktim icchatā
A devotee may act as an ordinary human being or as a strict follower of Vedic injunctions. In either case, everything he does is favorable for the advancement of devotional service because he is in Kṛṣṇa consciousness.
Consequently Candraśekhara expressed great unhappiness as he informed Lord Caitanya that he was obliged to live at Benares due to his past misdeeds. As said in the Bhakti-rasāmṛta-sindhu, durjāty-ārambhakaṁ pāpaṁ yat syāt prārabdham eva tat: “According to one's past misdeeds, one takes birth on a lower platform.” But in the Brahma-saṁhitā (5.54) it is said, karmāṇi nirdahati kintu ca bhakti-bhājām: "There is no karma attached to the past deeds or misdeeds of one in devotional service." A devotee is not subjected to karma-phala, the effect of fruitive activity. Karma-phala is applicable to karmīs, not bhaktas.
There are three kinds of devotees: those who are eternally on the transcendental platform (nitya-siddha), those who have been elevated to the transcendental platform by the execution of devotional service (sādhana-siddha), and those who are neophytes advancing toward the perfectional platform (sādhaka). The sādhakas are gradually becoming free from fruitive reaction. The Bhakti-rasāmṛta-sindhu (1.1.17) describes the symptoms of bhakti-yoga thus:
- kleśa-ghnī śubha-dā mokṣa-laghutā-kṛt su-durlabhā
- sāndrānanda-viśeṣātmā śrī-kṛṣṇākarṣiṇī ca sā
Devotional service is kleśa-ghnī even for beginners. This means that it reduces or nullifies all kinds of suffering. The word śubha-dā indicates that devotional service bestows all good fortune, and the word kṛṣṇa-ākarṣiṇī indicates that devotional service gradually attracts Kṛṣṇa toward the devotee. Consequently a devotee is not subject to any sinful reaction.
“"Therefore material senses cannot appreciate Kṛṣṇa"s holy name, form, qualities and pastimes. When a conditioned soul is awakened to Kṛṣṇa consciousness and renders service by using his tongue to chant the Lord's holy name and taste the remnants of the Lord's food, the tongue is purified, and one gradually comes to understand who Kṛṣṇa really is.’
This verse is recorded in the Bhakti-rasāmṛta-sindhu (1.2.234).
Śrī Caitanya Mahāprabhu said, ""May the left arm of Śrī Kṛṣṇa, whose eyes are like the petals of a lotus flower, always protect you. With His left arm He raised Govardhana Hill as if it were a toy.""
This verse is found in the Bhakti-rasāmṛta-sindhu (2.1.62).
Śrīla Rūpa Gosvāmī has personally spoken about the mercy of Śrī Caitanya Mahāprabhu in his auspicious introduction to his book Bhakti-rasāmṛta-sindhu (1.1.2).
To be empowered by the Supreme Personality of Godhead, one has to qualify himself. This means that one must engage twenty-four hours daily in the loving devotional service of the Lord. The material position of a devotee doesn’t matter because devotional service is not dependent on material considerations. In his earlier life, Śrīla Rūpa Gosvāmī was a government officer and a gṛhastha. He was not even a brahmacārī or sannyāsī. He associated with mlecchas and yavanas, but because he was always eager to serve, he was a qualified recipient for the Lord's mercy. A sincere devotee can therefore be empowered by the Lord regardless of his situation. In the preceding verse from the Bhakti-rasāmṛta-sindhu, Śrīla Rūpa Gosvāmī has described how he was personally empowered by the Lord. He further states in the Bhakti-rasāmṛta-sindhu (1.2.187):
- īhā yasya harer dāsye karmaṇā manasā girā
- nikhilāsv apy avasthāsu jīvan-muktaḥ sa ucyate
"A person acting in the service of Kṛṣṇa with his body, mind and words is a liberated person even in the material world, although he may be engaged in many so-called material activities."
This verse is quoted from Śrīmad-Bhāgavatam (6.14.5). The nārāyaṇa-parāyaṇa, the devotee of Lord Nārāyaṇa, is the only blissful person. One who becomes a nārāyaṇa-parāyaṇa is already liberated from material bondage. He already possesses all the perfections of yoga. Unless one comes to the platform of nārāyaṇa-parāyaṇa and passes over the platform of bhukti-mukti-siddhi, he cannot be fully satisfied. That is the pure devotional stage.
- anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam
- ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā
- (Bhakti-rasāmṛta-sindhu 1.1.11)
One who desires nothing but Kṛṣṇa and who is not influenced by the process of jñāna-mārga (cultivation of knowledge) actually becomes free from ignorance. A first-class person is one who is not influenced by karma (fruitive activity) or yoga (mystic power). He simply depends on Kṛṣṇa and is satisfied in his devotional service.
This verse is also found in Śrīla Rūpa Gosvāmī’s Bhakti-rasāmṛta-sindhu (1.1.11). As we can understand from the Bhagavad-gītā (9.34 and 18.65), the Supreme Personality of Godhead wants everyone to think of Him always (man-manā bhava mad-bhaktaḥ). Everyone should become His devotee, not the devotee of a demigod. Everyone should engage in His devotional service, including arcana (Deity worship) in the temple. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru. Everyone should offer obeisances, from moment to moment, to the Supreme Personality of Godhead. These are the desires of the Supreme Lord, and one who fulfills His desires favorably is actually a pure devotee.
“"Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and one"s senses are purified simply by being employed in the service of the Lord.’
This verse quoted from the Nārada Pañcarātra is found in the Bhakti-rasāmṛta-sindhu (1.1.12).
“"The material desire to enjoy the material world and the desire to become liberated from material bondage are considered to be two witches, and they haunt one like ghosts. As long as these witches remain within the heart, how can one feel transcendental bliss? As long as these two witches remain in the heart, there is no possibility of enjoying the transcendental bliss of devotional service."
This verse is found in the Bhakti-rasāmṛta-sindhu (1.2.22).
The Bhakti-rasāmṛta-sindhu (1.2.2) gives the following information about sādhana-bhakti:
- kṛti-sādhyā bhavet sādhya-bhāvā sā sādhanābhidhā
- nitya-siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyatā
The process of devotional service—beginning with chanting and hearing—is called sādhana-bhakti. This includes the regulative principles that are intended to awaken one to devotional service. Devotional service is always dormant in everyone's heart, and by the offenseless chanting of the holy names of the Lord, one's original dormant Kṛṣṇa consciousness is awakened. This awakening to Kṛṣṇa consciousness is the beginning of sādhana-bhakti.
The word rati is explained in the Bhakti-rasāmṛta-sindhu (1.3.41) as follows:
- vyaktaṁ masṛṇatevāntar-lakṣyate rati-lakṣaṇam
- mumukṣu-prabhṛtīnāṁ ced bhaved eṣā ratir na hi
"When a tenderness of the heart is manifested, there is rati, or attachment. But those who are interested in being liberated from material bondage will not manifest this tenderness." This attachment is not like material attachment. When one is free of material contamination, attachment for Kṛṣṇa's service awakens and is called rati. In the material world there is attachment for material enjoyment, but this is not rati. Transcendental rati can be awakened only on the spiritual platform. Ecstatic love for Kṛṣṇa (prema) is described in the Bhakti-rasāmṛta-sindhu (1.41) as follows:
- samyaṅ masṛṇita-svānto mamatvātiśayāṅkitaḥ
- bhāvaḥ sa eva sāndrātmā budhaiḥ premā nigadyate
“When the heart is completely softened and devoid of all material desires and when one's emotional feelings become very strong, one becomes very much attached to Kṛṣṇa. Such purified emotion is known as pure love.”
In the Bhakti-rasāmṛta-sindhu, (3.2.84) sneha (affection) is described as follows:
sāndraś citta-dravaṁ kurvan premā "sneha" itīryate
- kṣaṇikasyāpi neha syād viśleṣasya sahiṣṇutā
"That aspect of prema in which the melting of the heart for the lover is concentrated is called sneha, or affection. The symptom of such affection is that the lover cannot for a moment remain without the association of the beloved." A description of māna can be found in Madhya-līlā (Chapter Two, verse 66). Similarly, a description of praṇaya is also there. As far as rāga is concerned, the Bhakti-rasāmṛta-sindhu (3.2.87) says:
- snehaḥ sa rāgo yena syāt sukhaṁ duḥkham api sphuṭam
- tat-sambandha-lave ‘py atra prītiḥ prāṇa-vyayair api
"That stage at which affection for the beloved converts unhappiness into happiness is called rāga, or attachment. When one has such attachment for Kṛṣṇa, he can give up his own life to satisfy his beloved Kṛṣṇa." Anurāga, bhāva and mahābhāva are described in the Sixth Chapter of the Madhya-līlā, verse 13. The purport to that verse explains adhirūḍha-mahābhāva.
Attachment for Kṛṣṇa never wanes; it increases more and more as one attains different stages. All the stages together are called sthāyibhāva, or continuous existence of ecstasy. The nine forms of devotional service are śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam (SB 7.5.23). When continuous love of Godhead is mixed with the processes of devotional service, it is called vibhāva, anubhāva, sāttvika and vyabhicārī. The devotee thus enjoys a variety of transcendental bliss. In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura states that anubhāva can be divided into thirteen categories: (1) dancing, (2) rolling on the ground, (3) singing, (4) yelling, (5) jumping, (6) making loud noises, (7) yawning, (8) heavy breathing, (9) not caring for public opinion, (10) discharging saliva, (11) roaring laughter, (12) unsteadiness and (13) hiccuping. These are the symptoms of anubhāva. Thus the transcendental mellows are experienced in different stages. Similarly, there are many other forms of expression that have been analytically studied by the Gosvāmīs. In the Bhakti-rasāmṛta-sindhu, Rūpa Gosvāmī gives each and every symptom a particular name.
Śānta-rati is described in the Bhakti-rasāmṛta-sindhu (2.5.16–18) as follows:
- mānase nirvikalpatvaṁ
- śama ity abhidhīyate
"When one is completely free from all doubts and material attachments, he attains the neutral position, called śānta."
- vihāya viṣayonmukhyaṁ nijānanda-sthitir yataḥ
- ātmanaḥ kathyate so ’tra svabhāvaḥ śama ity asau
- prāyaḥ śama-pradhānānāṁ mamatā-gandha-varjitā
- paramātmatayā kṛṣṇe jātā śāntī ratir matā
The śānta-rati realization of Kṛṣṇa is in the neutral stage between the conception of impersonalism and personalism. This means that one is not very strongly attached to the personal feature of the Lord. An appreciation of the greatness of the Lord is called śānta-rati. This is attachment not to the personal feature but to the impersonal feature. Generally, one in this stage is attached to the Paramātmā feature of the Supreme Personality of Godhead.
“The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine made of the material energy.” (BG 18.61) On the strength of this statement from the Bhagavad-gītā, we can understand that in śānta-rasa a devotee sees the Lord's representation everywhere.
Dāsya-rati is explained in the Bhakti-rasāmṛta-sindhu (2.5.27) thus:
- svasmād bhavanti ye nyūnās te ’nugrāhyā harer matāḥ
- ārādhyatvātmikā teṣāṁ ratiḥ prītir itīritā
- tatrāsakti-kṛd anyatra prīti-saṁhāriṇī hy asau
When the Supreme Lord in His localized aspect is appreciated and a great devotee understands his subordinate position, not only does he surrender to the Supreme Personality of Godhead, but, due to his subordinate position, he wishes to render some service and thus become favored by the Supreme Personality of Godhead.
Due to this attitude, the devotee in dāsya-rati realizes the Supreme Personality of Godhead more fully than a devotee in śānta-rati. He considers the Lord to be a worshipable object, and this means that his attachment for the Lord increases. Thus dāsya-rati is characterized as bhaktiḥ pareśānubhavo viraktir anyatra ca. (SB 11.2.42) In other words, on the dāsya-rati platform a devotee is attached to rendering service to the Lord, and he is detached from material activities. Śānta-rati is neither material nor spiritual, but dāsya-rati is actually on the spiritual platform. There is no attachment for material things on the spiritual platform (viraktir anyatra ca). A devotee in dāsya-rati has no attachment for anything but Kṛṣṇa's service.
Sakhya-rati is described in the Bhakti-rasāmṛta-sindhu (2.5.30) as follows:
- ye syus tulyā mukundasya te sakhāyaḥ satāṁ matāḥ
- sāmyād viśrambha-rūpaiṣāṁ ratiḥ sakhyam ihocyate
Vātsalya-rati is described as follows in the Bhakti-rasāmṛta-sindhu (2.5.33):
- guravo ye harer asya te pūjyā iti viśrutāḥ
- anugraha-mayī teṣāṁ ratir vātsalyam ucyate
- idaṁ lālana-bhavyāśīś cibuka-sparśanādi-kṛt
When a living entity is situated on the platform of vātsalya-rati, he thinks of the Supreme Personality of Godhead in His childhood feature. In this feature, the Lord has to be protected by the devotee, and at this time the devotee takes the position of being worshiped by the Supreme Personality of Godhead. These feelings of parental love are called vātsalya-rati. When the devotee is situated on this platform, he wants to maintain the Lord like a son, and he desires all good fortune for the Lord. He offers blessings to the Lord by touching His feet and head.
Śānta-bhakti-rasa is described in the Bhakti-rasāmṛta-sindhu (3.1.4–6) as follows:
- vakṣyamāṇair vibhāvādyaiḥ śamināṁ svādyatāṁ gataḥ
- sthāyī śānti-ratir dhīraiḥ śānta-bhakti-rasaḥ smṛtaḥ
- prāyaḥ sva-sukha-jātīyaṁ sukhaṁ syād atra yoginām
- kintv ātma-saukhyam aghanaṁ ghanaṁ tv īśa-mayaṁ sukham
- tatrāpīśa-svarūpānubhavasyaivoru-hetutā
- dāsādi-van-mano-jñātva-līlāder na tathā matā
When śānta-rati (neutral attraction) exists continuously and is mixed with ecstatic emotion, and when the devotee relishes that neutral position, it is called śānta-bhakti-rasa. Śānta-bhakti-rasa devotees generally relish the impersonal feature of the Supreme Personality of Godhead. Since their taste of transcendental bliss is incomplete, it is called aghana, or not concentrated.
Dāsya-rasa, or dāsya-bhakti-rasa, is described in the Bhakti-rasāmṛta-sindhu (3.2.3–4) as follows:
- ātmocitair vibhāvādyaiḥ prītir āsvādanīyatām
- nītā cetasi bhaktānāṁ prīti-bhakti-raso mataḥ
- anugrāhy asya dāsatvāl lālyatvād apy ayaṁ dvidhā
- bhidyate sambhrama-prīto gaurava-prīta ity api
When according to his desires the living entity develops love for the Supreme Personality of Godhead, this beginning stage of love is called dāsya-bhakti-rasa. Dāsya-bhakti-rasa is divided into two categories, called sambhrama-dāsya and gaurava-dāsya. In sambhrama-dāsya, the devotee renders respectful service to the Supreme Personality of Godhead, but in the more advanced gaurava-dāsya, the devotee feels that he is receiving protection from the Lord.
Sakhya-bhakti-rasa is described as follows in the Bhakti-rasāmṛta sindhu (3.3.1):
- sthāyi-bhāvo vibhāvādyaiḥ sakhyam ātmocitair iha
- nītaś citte satāṁ puṣṭiṁ rasaḥ preyān udīryate
“According to one's original consciousness, ecstatic emotions may be exhibited as continuously existing in fraternity. When this stage of Kṛṣṇa consciousness is mature, it is called preyo-rasa or sakhya-bhakti-rasa.”
Vātsalya-bhakti-rasa is described in the Bhakti-rasāmṛta-sindhu (3.4.1) as follows:
- vibhāvādyais tu vātsalyaṁ sthāyī puṣṭim upāgataḥ
- eṣa vatsala-nāmātra prokto bhakti-raso budhaiḥ
"When eternally existing love of Godhead transforms into parental love and is mixed with corresponding emotions, that stage of spiritual existence is described by learned devotees as vātsalya-bhakti-rasa."
Madhura-bhakti-rasa is described in the Bhakti-rasāmṛta-sindhu (3.5.1) as follows:
- ātmocitair vibhāvādyaiḥ puṣṭiṁ nītā satāṁ hṛdi
- madhurākhyo bhaved bhakti-raso ‘sau madhurā ratiḥ
“If in accordance with one's own natural development in Kṛṣṇa consciousness one's attraction leans toward conjugal love within the heart, that is called attachment in conjugal love, or madhura-rasa.”
“"Besides the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear."
This verse is found in the Bhakti-rasāmṛta-sindhu (2.5.116).
Hāsya, adbhuta, vīra, karuṇa, raudra, bhaya and bībhatsa—the seven indirect mellows—are explained in the Bhakti-rasāmṛta-sindhu (4.1.6). The hāsya-bhakti-rasa, laughing devotion, is explained as follows:
- vakṣyamāṇair vibhāvādyaiḥ puṣṭiṁ hāsa-ratir gatā
- hāsya-bhakti-raso nāma budhair eṣa nigadyate
"When through devotional service a laughing attachment to Kṛṣṇa is developed, it is called hāsya-bhakti-rasa by learned scholars."
Similarly, adbhuta-rasa is described in the Bhakti-rasāmṛta-sindhu (4.2.1):
- ātmocitair vibhāvādyaiḥ svādyatvaṁ bhakta-cetasi
- sā vismaya-ratir nītādbhuta-bhakti-raso bhavet
“When one's general attachment is fixed in wonder, it is called adbhuta-bhakti-rasa.”
Vīra-bhakti-rasa is described as follows (B.r.s. 4.3.1):
- saivotsāha-ratiḥ sthāyī vibhāvādyair nijocitaḥ
- ānīyamānā svādyatvaṁ vīra-bhakti-raso bhavet
- yuddha-dāna-dayā-dharmaiś caturdhā-vīra ucyate
"When attachment to Kṛṣṇa mixes with the bellicose tendency, the charitable tendency or the merciful tendency in the heart of the devotee, such devotion is called vīra-bhakti-rasa."
“When one is fully attached to Kṛṣṇa's lotus feet, one attains the śamatā stage. The word "śamatā" is derived from the word "śama"; therefore śānta-rasa, the position of neutrality, means being fully attached to the lotus feet of Kṛṣṇa. This is the verdict from the mouth of the Supreme Personality of Godhead Himself. This state is called self-realization.
The corresponding verse from the Bhakti-rasāmṛta-sindhu (3.1.47) follows.
“"Those who are eager to awaken their spiritual consciousness and who thus have unflinching, undeviated intelligence certainly attain the desired goal of life very soon."
This verse, quoted from the Nāradīya Purāṇa, is found in the Bhakti-rasāmṛta-sindhu (1.2.103).
Foolish people try to concoct knowledge by manufacturing something in their brains. That is not the real way of knowledge. Knowledge is śabda-pramāṇa, evidence from the Vedic literature. Śrīla Vyāsadeva is called Mahāmuni. He is also known as Vedavyāsa because he has compiled so many śāstras. He has divided the Vedas into four divisions—Sāma, Ṛg, Yajur and Atharva. He has expanded the Vedas into eighteen Purāṇas and has summarized Vedic knowledge in the Vedānta-sūtra. He also compiled the Mahābhārata, which is accepted as the fifth Veda. The Bhagavad-gītā is contained within the Mahābhārata. Therefore the Bhagavad-gītā is also Vedic literature (smṛti). Some of the Vedic literatures are called śrutis, and some are called smṛtis. Śrīla Rūpa Gosvāmī recommends in the Bhakti-rasāmṛta-sindhu (1.2.101):
- śruti-smṛti-purāṇādi-pañcarātra-vidhiṁ vinā
- aikāntikī harer bhaktir utpātāyaiva kalpate
- (Brs. 1.2.101)
Unless one refers to śāstra (śruti, smṛti, purāṇa and so on), one's spiritual activity simply disturbs society. There is no king or government to check people, and therefore society has fallen into a chaotic condition as far as spiritual understanding is concerned. Taking advantage of this chaotic condition, many rascals have appeared and proclaimed themselves incarnations of God. As a result, the entire population is indulging in sinful activities such as illicit sex, intoxication, gambling and meat-eating. Out of many sinful people, many so-called incarnations of God are emerging. This is a very regrettable situation, especially in India.
“"The Supreme Personality of Godhead is eternally enjoying Himself, and He is the shelter of all kinds of devotional service. Although His ages are various, His age known as kiśora (pre-youth) is best of all."
This verse is found in the Bhakti-rasāmṛta-sindhu (2.1.63).
“Kṛṣṇa is complete in the spiritual sky (Vaikuṇṭha), He is more complete in Mathurā and Dvārakā, and He is most complete in Vṛndāvana, Vraja, due to His manifesting all His opulences.
This is confirmed in the following three verses from the Bhakti-rasāmṛta-sindhu (2.1.221–223).
This verse is also quoted in the Bhakti-rasāmṛta-sindhu (3.2.25). When we chant the Hare Kṛṣṇa mahā-mantra we are saying, "Hare! O energy of the Lord! O my Lord Kṛṣṇa!" In this way we are simply addressing the Lord and His spiritual potency, represented as Rādhā-Kṛṣṇa, Sītā-Rāma or Lakṣmī-Nārāyaṇa. The devotee always prays to the Lord and His internal energy (consort) so that he may engage in Their transcendental loving service. When the conditioned soul attains his real spiritual energy and fully surrenders unto the Lord's lotus feet, he tries to engage in the Lord's service. This is the real constitutional position of the living entity.
“"One who is expert in logic and in understanding the revealed scriptures, and who always has firm conviction and deep faith that is not blind, is to be considered a topmost devotee in devotional service."
This verse appears in the Bhakti-rasāmṛta-sindhu (1.2.17), by Śrīla Rūpa Gosvāmī.
“"He who does not know scriptural argument very well but who has firm faith is called an intermediate or second-class devotee."
This verse appears in the Bhakti-rasāmṛta-sindhu (1.2.18).
“"One whose faith is not very strong, who is just beginning, should be considered a neophyte devotee."
This verse also appears in the Bhakti-rasāmṛta-sindhu (1.2.19).
This verse is found in the Bhakti-rasāmṛta-sindhu (1.2.2). Because living entities are minute, atomic parts and parcels of the Lord, devotional service is already present within them in a dormant condition. Devotional service begins with śravaṇaṁ kīrtanam (SB 7.5.23), hearing and chanting. When a man is sleeping, he can be awakened by sound vibration; therefore every conditioned soul should be given the chance to hear the Hare Kṛṣṇa mantra chanted by a pure Vaiṣṇava. One who hears the Hare Kṛṣṇa mantra thus vibrated is awakened to spiritual consciousness, or Kṛṣṇa consciousness. In this way one's mind gradually becomes purified, as stated by Śrī Caitanya Mahāprabhu (ceto-darpaṇa-mārjanam (CC Antya 20.12)). When the mind is purified, the senses are also purified. Instead of using the senses for sense gratification, the awakened devotee employs the senses in the transcendental loving service of the Lord. This is the process by which dormant love for Kṛṣṇa is awakened.
One should not partially study a book just to pose oneself as a great scholar by being able to refer to scriptures. In our Kṛṣṇa consciousness movement we have therefore limited our study of the Vedic literatures to the Bhagavad-gītā, Śrīmad-Bhāgavatam, Caitanya-caritāmṛta and Bhakti-rasāmṛta-sindhu. These four works are sufficient for preaching purposes. They are adequate for the understanding of the philosophy and the spreading of missionary activities all over the world. If one studies a particular book, he must do so thoroughly. That is the principle. By thoroughly studying a limited number of books, one can understand the philosophy.
Thus the total number becomes thirty-nine. To these thirty-nine should be added five others: association with devotees, chanting the Hare Kṛṣṇa mahā-mantra, reading Śrīmad-Bhāgavatam regularly, residing in Mathurā, the birthplace of Kṛṣṇa, and worshiping the Deity with great respect and veneration. The thirty-nine items plus these five come to a total of forty-four. If we add the previous twenty items to these forty-four, the total number becomes sixty-four. The five items mentioned above repeat previously mentioned items. In the Bhakti-rasāmṛta-sindhu, Śrīla Rūpa Gosvāmī states:
- aṅgānāṁ pañcakasyāsya pūrva-vilikhitasya ca
- nikhila-śraiṣṭhya-bodhāya punar apy atra śaṁsanam
"The glorification of these five items (association with devotees, chanting the holy name and so on) is to make known the complete superiority of these five practices of devotional service."
The sixty-four items of devotional service include all the activities of the body, mind and senses. Thus the sixty-four items engage one in devotional service in all respects.
“‘With love and full faith one should worship the lotus feet of the Deity.
This verse and the following two verses are found in the Bhakti-rasāmṛta-sindhu (1.2.90–92).
“"The power of these five principles is very wonderful and difficult to understand. Even without faith in them, a person who is offenseless can awaken his dormant love of Kṛṣṇa simply by being a little connected with them."
This verse is also found in the Bhakti-rasāmṛta-sindhu (1.2.238).
“"Mahārāja Parīkṣit attained the highest perfection, shelter at Lord Kṛṣṇa"s lotus feet, simply by hearing about Lord Viṣṇu. Śukadeva Gosvāmī attained perfection simply by reciting Śrīmad-Bhāgavatam. Prahlāda Mahārāja attained perfection by remembering the Lord. The goddess of fortune attained perfection by massaging the transcendental legs of Mahā-Viṣṇu. Mahārāja Pṛthu attained perfection by worshiping the Deity, and Akrūra attained perfection by offering prayers unto the Lord. Vajrāṅgajī (Hanumān) attained perfection by rendering service to Lord Rāmacandra, and Arjuna attained perfection simply by being Kṛṣṇa's friend. Bali Mahārāja attained perfection by dedicating everything to the lotus feet of Kṛṣṇa.’
This verse appears in the Padyāvalī (53) and the Bhakti-rasāmṛta-sindhu (1.2.265).
“"When one becomes attached to the Supreme Personality of Godhead according to one"s natural inclination to love Him and is fully absorbed in thoughts of the Lord, that state is called transcendental attachment, and devotional service according to that attachment is called rāgātmikā, or spontaneous devotional service.’
This verse is found in the Bhakti-rasāmṛta-sindhu (1.2.272).
“"Devotional service in spontaneous love is vividly expressed and manifested by the inhabitants of Vṛndāvana. Devotional service that accords with their devotional service is called rāgānugā bhakti, or devotional service following in the wake of spontaneous loving service."
This verse is also found in the Bhakti-rasāmṛta-sindhu (1.2.270).
“"When an advanced, realized devotee hears about the affairs of the devotees of Vṛndāvana—in the mellows of śānta, dāsya, sakhya, vātsalya and mādhurya—he becomes inclined in one of these ways, and his intelligence becomes attracted. Indeed, he begins to covet that particular type of devotion. When such covetousness is awakened, one"s intelligence no longer depends on the instructions of śāstra (revealed scripture) or on logic and argument.’
This verse is also found in the Bhakti-rasāmṛta-sindhu (1.2.292).
“"The advanced devotee who is inclined to spontaneous loving service should follow the activities of a particular associate of Kṛṣṇa"s in Vṛndāvana. He should execute service externally as a regulative devotee as well as internally from his self-realized position. Thus he should perform devotional service both externally and internally.’
This verse is also found in the Bhakti-rasāmṛta-sindhu (1.2.295).
“"The devotee should always think of Kṛṣṇa within himself and should choose a very dear devotee who is a servitor of Kṛṣṇa in Vṛndāvana. One should constantly engage in topics about that servitor and his loving relationship with Kṛṣṇa, and one should live in Vṛndāvana. If one is physically unable to go to Vṛndāvana, he should mentally live there."
This verse is also found in the Bhakti-rasāmṛta-sindhu (1.2.294).
“"Let me offer my respectful obeisances again and again to those who always eagerly meditate upon the Supreme Personality of Godhead as a husband, son, friend, brother, father or intimate friend."
This verse appears in the Bhakti-rasāmṛta-sindhu (1.2.308).
“"When devotional service is executed on the transcendental platform of pure goodness, it is like a sun-ray of love for Kṛṣṇa. At such a time, devotional service causes the heart to be softened by various tastes, and one is then situated in bhāva (emotion)."
This verse is found in the Bhakti-rasāmṛta-sindhu (1.3.1).
“‘When that bhāva softens the heart completely, becomes endowed with a great feeling of possessiveness in relation to the Lord and becomes very much condensed and intensified, it is called prema (love of Godhead) by learned scholars.
This verse is also found in the Bhakti-rasāmṛta-sindhu (1.4.1).
“"When one develops an unflinching sense of ownership or possessiveness in relation to Lord Viṣṇu, or, in other words, when one thinks Viṣṇu and no one else to be the only object of love, such an awakening is called bhakti (devotion) by exalted persons like Bhīṣma, Prahlāda, Uddhava and Nārada."
This verse, quoted from the Nārada Pañcarātra, is found in the Bhakti-rasāmṛta-sindhu (1.4.2).
Above that, there is association with devotees, and after that there is initiation by a bona fide spiritual master. After initiation, when one follows the regulative principles of devotional service, one becomes freed from all unwanted things. In this way one becomes firmly fixed and gradually develops a taste for devotional service. The more the taste grows, the more one desires to render service to the Lord. In this way one becomes attached to a particular mellow in the Lord's service—śānta, dāsya, sakhya, vātsalya or madhura. As a result of such attachment, bhāva develops. Bhāva-bhakti is the platform of purified goodness. By such purified goodness, one's heart melts in devotional service. Bhāva-bhakti is the first seed of love of Godhead. This emotional stage is there before one attains pure love. When that emotional stage intensifies, it is called prema-bhakti, or transcendental love of Godhead. This gradual process is also described in the following two verses, which are found in the Bhakti-rasāmṛta-sindhu (1.4.15–16).
“"When the seed of ecstatic emotion for Kṛṣṇa fructifies, the following nine symptoms manifest in one"s behavior: forgiveness, concern that time should not be wasted, detachment, absence of false prestige, hope, eagerness, a taste for chanting the holy name of the Lord, attachment to descriptions of the transcendental qualities of the Lord, and affection for those places where the Lord resides—that is, a temple or a holy place like Vṛndāvana. These are all called anubhāva, subordinate signs of ecstatic emotion. They are visible in a person in whose heart the seed of love of God has begun to fructify.’
These two verses are found in the Bhakti-rasāmṛta-sindhu (1.3.25–26).
“"With their words, they offer prayers to the Lord. With their minds, they always remember the Lord. With their bodies, they offer obeisances to the Lord. Despite all these activities, they are still not satisfied. This is the nature of pure devotees. Shedding tears from their eyes, they dedicate their whole lives to the Lord"s service.’
This verse from the Hari-bhakti-sudhodaya is found in the Bhakti-rasāmṛta-sindhu (1.3.29).
“"O my Lord, I do not have any love for You, nor am I qualified for discharging devotional service by chanting and hearing. Nor do I possess the mystic power of a Vaiṣṇava, knowledge or pious activities. Nor do I belong to a very high-caste family. On the whole, I do not possess anything. Still, O beloved of the gopīs, because You bestow Your mercy on the most fallen, I have an unbreakable hope that is constantly in my heart. That hope is always giving me pain."
This verse by Sanātana Gosvāmī is quoted in the Bhakti-rasāmṛta-sindhu (1.3.35).
“"O Govinda, this youthful girl named Rādhikā is today constantly pouring forth tears like nectar falling from flowers as She sings Your holy names in a sweet voice."
This verse is found in the Bhakti-rasāmṛta-sindhu (1.3.38).
“"O Lord Puṇḍarīkākṣa, while chanting Your holy name with tears in my eyes, when shall I dance in ecstasy on the bank of the Yamunā?"
This verse is found in the Bhakti-rasāmṛta-sindhu (1.2.156).
“"Even a most learned scholar cannot understand the activities and symptoms of an exalted personality in whose heart love of Godhead has awakened."
This verse is also found in the Bhakti-rasāmṛta-sindhu (1.4.17).
In the Bhakti-rasāmṛta-sindhu (1.3.41, 44), rati (attraction) is thus described:
- vyaktaṁ masṛṇitevāntar lakṣyate rati-lakṣaṇam
- mumukṣu-prabhṛtīnāṁ ced bhaved eṣā ratir na hi
- kintu bāla-camatkāra-kārī tac-cihna-vīkṣayā
- abhijñena subodho ‘yaṁ raty-ābhāsaḥ prakīrtitaḥ
"The real symptoms of the fructification of the seed of love (rati) are manifested because the heart is melted. When such symptoms are found among speculators and fruitive actors, they cannot be accepted as real symptoms of attachment.... Foolish people without knowledge of devotional service praise such symptoms of attachment even when they are based on something other than a desire to serve Krsna. However, one who is expert in devotional service calls such symptoms raty-ābhāsa, a mere glimpse of attachment."
In the Bhakti-rasāmṛta-sindhu (2.5.1), sthāyi-bhāva, permanent ecstasy, is thus described:
- aviruddhān viruddhāṁś ca bhāvān yo vaśatāṁ nayan
- su-rājeva virājeta sa sthāyī bhāva ucyate
- sthāyī bhāvo ‘tra sa proktaḥ śrī-kṛṣṇa-viṣayā ratiḥ
"These moods (bhāvas) bring under control the favorable ecstasies (such as laughing) and unfavorable ecstasies (such as anger). When these moods continue to remain as kings, they are called sthāyi-bhāva, or permanent ecstasies. Continuous ecstatic love for Kṛṣṇa is called permanent ecstasy."
In the Bhakti-rasāmṛta-sindhu (2.1.4–5), the following definition is given:
- athāsyāḥ keśava-rater lakṣitāyā nigadyate
- sāmagrī-paripoṣeṇa paramā rasa-rūpatā
- vibhāvair anubhāvaiś ca sāttvikair vyabhicāribhiḥ
- svādyatvaṁ hṛdi bhaktānām ānītā śravaṇādibhiḥ
- eṣā kṛṣṇa-ratiḥ sthāyī bhāvo bhakti-raso bhavet
"Love for Kṛṣṇa, Keśava, as previously described, reaches the supreme state of being composed of mellows when its ingredients are fulfilled. By means of vibhāva, anubhāva, sāttvika and vyabhicārī, hearing and chanting are activated, and the devotee is able to taste love for Kṛṣṇa. Then attachment for Kṛṣṇa, or permanent ecstasy (sthāyi-bhāva), becomes the mellow of devotional service (bhakti-rasa)."
In the Bhakti-rasāmṛta-sindhu (2.1.14), vibhāva is described as follows:
- tatra jñeyā vibhāvās tu raty-āsvādana-hetavaḥ
- te dvidhālambanā eke tathaivoddīpanāḥ pare
"The cause bringing about the tasting of love for Kṛṣṇa is called vibhāva. Vibhāva is divided into two categories—ālambana (support) and uddīpana (awakening)."
In the Agni Purāṇa it is stated:
- vibhāvyate hi raty-ādir yatra yena vibhāvyate
- vibhāvo nāma sa dvedhālambanoddīpanātmakaḥ
"That which causes love for Kṛṣṇa to appear is called vibhāva. That has two divisions—ālambana (in which love appears) and uddīpana (by which love appears)."
In the Bhakti-rasāmṛta-sindhu (2.1.16), the following is stated about ālambana:
kṛṣṇaś ca kṛṣṇa-bhaktāś ca budhair ālambanā matāḥ
raty-āder viṣayatvena tathādhāratayāpi ca
"The object of love is Kṛṣṇa, and the container of that love is the devotee of Kṛṣṇa. Learned scholars call them ālambana—the foundations." Similarly, uddīpana is described as follows:
uddīpanās tu te proktā bhāvam uddīpayanti ye
te tu śrī-kṛṣṇa-candrasya guṇāś ceṣṭāḥ prasādhanam
"Those things which awaken ecstatic love are called uddīpana. Mainly this awakening is made possible by the qualities and activities of Kṛṣṇa, as well as by His mode of decoration and the way His hair is arranged."
The Bhakti-rasāmṛta-sindhu (2.1.302) also gives the following further examples of uddīpana:
- smitāṅga-saurabhe vaṁśa-śṛṅga-nūpura-kambavaḥ
- padāṅka-kṣetra-tulasī-bhakta-tad-vāsarādayaḥ
“Kṛṣṇa's smile, the fragrance of His transcendental body, His flute, bugle, ankle bells and conchshell, the marks on His feet, His place of residence, His favorite plant (tulasī), His devotees, and the observance of fasts and vows connected to His devotion all awaken the symptoms of ecstatic love.”
The Bhakti-rasāmṛta-sindhu (2.2.1) describes anubhāva as follows:
- anubhāvās tu citta-stha-bhāvānām avabodhakāḥ
- te bahir vikriyā prāyāḥ proktā udbhāsvarākhyayā
"The many external ecstatic symptoms, or bodily transformations which indicate ecstatic emotions in the mind and which are also called udbhāsvara, are the anubhāvas, or subordinate ecstatic expressions of love." Some of these symptoms are dancing, falling down and rolling on the ground, singing and crying very loudly, bodily contortions, loud vibrations, yawning, deep breathing, disregard for others, the frothing of saliva, mad laughter, spitting, hiccups and other, similar symptoms. All these symptoms are divided into two divisions—śīta and kṣepaṇa. Singing, yawning and so on are called śīta. Dancing and bodily contortions are called kṣepaṇa.
Nirveda, harṣa and other symptoms are explained in Madhya-līlā 14.167. The transitory elements (vyabhicārī) are described in the Bhakti-rasāmṛta-sindhu (2.4.1-3) as follows:
- athocyante trayas triṁśad-bhāvā ye vyabhicāriṇaḥ
- viśeṣeṇābhimukhyena caranti sthāyinaṁ prati
- vāg-aṅga-sattva-sūcyā ye jñeyās te vyabhicāriṇaḥ
- sañcārayanti bhāvasya gatiṁ sañcāriṇo’pi te
- unmajjanti nimajjanti stāyiny amṛta-vāridhau
- ūrmi-vad vardhayanty enaṁ yānti tad-rūpatāṁ ca te
"There are thirty-three transitory elements, known as vyabhicārī ecstatic emotions. They especially wander about the permanent sentiments as assistants. They are to be known by words, by different symptoms seen in the limbs and in other parts of the body, and by the peculiar conditions of the heart. Because they set in motion the progress of the permanent sentiments, they are specifically called sañcārī, or impelling principles. These impelling principles rise up and fall back in the permanent sentiments of ecstatic love like waves in an ocean of ecstasy. Consequently they are called vyabhicārī."
In the Bhakti-rasāmṛta-sindhu (3.2.93), these divisions are described:
- ayoga-yogāvetasya
- prabhedau kathitāv ubhau
"In the mellows of bhakti-yoga, there are two stages—ayoga and yoga." Ayoga (viyoga) is described in the Bhakti-rasāmṛta-sindhu (3.2.94) as follows:
- saṅgābhāvo harer dhīrair ayoga iti kathyate
- ayoge tvan-manaskatvaṁ tad-guṇādy-anusandhayaḥ
- tat-prāpty-upāya-cintādyāḥ sarveṣāṁ kathitāḥ kriyāḥ
“Learned scholars in the science of bhakti-yoga say that when there is an absence of association with the Supreme Personality of Godhead, separation takes place. In the stage of ayoga (separation), the mind is filled with Kṛṣṇa consciousness and is fully absorbed in thoughts of Kṛṣṇa. In that stage, the devotee searches out the transcendental qualities of the Supreme Personality of Godhead. It is said that in that stage of separation, all the devotees in the different mellows are always active in thinking of ways to attain Kṛṣṇa's association.”
The word yoga ("connection") is thus described in the Bhakti-rasāmṛta-sindhu (3.2.129):
kṛṣṇena saṅgamo yas tu
sa yoga iti kīrtyate
"When one meets Kṛṣṇa directly, that is called yoga."
In the transcendental mellows of neutrality and servitorship, there are similar divisions of yoga and viyoga, but they are not variegated. The divisions of yoga and viyoga are always existing in the five mellows. However, in the transcendental mellows of friendship and parental affection, there are many varieties of yoga and viyoga.
“"Kṛṣṇa is the Supreme Personality of Godhead Himself, and He is the crown jewel of all heroes. In Kṛṣṇa, all transcendental good qualities are permanently situated."
This verse is also found in the Bhakti-rasāmṛta-sindhu (2.1.17).
“‘Kṛṣṇa, the supreme hero, has the most beautiful transcendental body. This body possesses all good features. It is radiant and very pleasing to the eyes. His body is powerful, strong and youthful.
This verse and the following six verses are also found in the Bhakti-rasāmṛta-sindhu (2.1.23–29).
This verse is found in the Bhakti-rasāmṛta-sindhu (2.1.30). Living entities are parts and parcels of the Supreme Personality of Godhead. As Lord Kṛṣṇa states in the Bhagavad-gītā (15.7):
- mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ
- manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati
"The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind."
The qualities of Kṛṣṇa are present in the living entity in minute, atomic quantities. A small portion of gold is certainly gold, but it cannot be equal to a gold mine. Similarly, the living entities have all the characteristics of the Supreme Personality of Godhead in minute quantity, but the living entity is never equal to the Supreme Personality of Godhead. God is therefore described as the Supreme Being, and the living entity is described as a jīva. God is described as the Supreme Being, the chief of all living beings, because He is supplying the necessities of all others—eko bahūnāṁ yo vidadhāti kāmān. The Māyāvādīs maintain that everyone is God, but even if this philosophy is accepted, no one can maintain that everyone is equal to the Supreme Godhead in every respect. Only unintelligent men maintain that everyone is equal to God or that everyone is God.
“‘Apart from these fifty qualities, there are five other qualities found in the Supreme Personality of Godhead that are partially present in demigods like Śiva.
This verse and the following seven verses are also found in the Bhakti-rasāmṛta-sindhu (2.1.37–44).
Māyāvādī philosophers, who have a poor fund of knowledge, simply dismiss the subject by explaining that kṛṣṇa means "black." Not understanding the qualities of Kṛṣṇa, these atheistic rascals do not accept Him as the Supreme Personality of Godhead. Although the Lord is described and accepted by great personalities, ācāryas and sages, the Māyāvādīs still do not appreciate Him. Unfortunately, at the present moment human society is so degraded that people cannot even provide themselves with life's daily necessities, yet they are captivated by Māyāvādī philosophers and are being misled. According to the Bhagavad-gītā, simply by understanding Kṛṣṇa one can get free from the cycle of birth and death. Tyaktvā dehaṁ punar janma naiti mām eti so ‘rjuna (BG 4.9). Unfortunately this great science of Kṛṣṇa consciousness has been impeded by Māyāvādī philosophers, who are opposed to the personality of Kṛṣṇa. Those who are preaching this Kṛṣṇa consciousness movement must try to understand Kṛṣṇa from the statements given in the Bhakti-rasāmṛta-sindhu (The Nectar of Devotion).
“"For those who are completely washed of all material contamination by pure devotional service, who are always satisfied and brightly enlightened in the heart, who are always attached to understanding the transcendental meaning of Śrīmad-Bhāgavatam, who are always eager to associate with advanced devotees, whose happiness in the service of the lotus feet of Govinda is their very life, who always discharge the confidential activities of love—for such advanced devotees, who are by nature situated in bliss, the seed of love (rati) is expanded in the heart by previous and current reformatory processes. Thus the mixture of ecstatic ingredients becomes tasty and, being within the perception of the devotee, reaches the highest platform of wonder and deep bliss."
These verses are found in the Bhakti-rasāmṛta-sindhu (2.1.7–10).
“"Nondevotees cannot understand the exchange of transcendental mellows between the devotees and the Lord. In all respects, this is very difficult to understand, but one who has dedicated everything to the lotus feet of Kṛṣṇa can taste the transcendental mellows."
This verse is also found in the Bhakti-rasāmṛta-sindhu (2.5.131).
A Vaiṣṇava is immediately purified, provided he follows the rules and regulations of his bona fide spiritual master. It is not necessary that the rules and regulations followed in India be exactly the same as those in Europe, America and other Western countries. Simply imitating without effect is called niyamāgraha. Not following the regulative principles but instead living extravagantly is also called niyamāgraha. The word niyama means "regulative principles," and āgraha means "eagerness." The word agraha means "not to accept." We should not follow regulative principles without an effect, nor should we fail to accept the regulative principles. What is required is a special technique according to country, time and candidate. Without the sanction of the spiritual master, we should not try to imitate. This principle is recommended here: śuṣka-vairāgya-jñāna saba niṣedhila. This is Śrī Caitanya Mahāprabhu's liberal demonstration of the bhakti cult. We should not introduce anything whimsically, without the sanction of the bona fide spiritual master. In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on these points by quoting two verses by Śrī Rūpa Gosvāmī (Bhakti-rasāmṛta-sindhu 1.2.255–256).
- anāsaktasya viṣayān yathārham upayuñjataḥ
- nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate
- prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ
- mumukṣubhiḥ parityāgo vairāgyaṁ phalgu kathyate
"When one is not attached to anything but at the same time accepts everything in relation to Kṛṣṇa, one is rightly situated above possessiveness. On the other hand, one who rejects everything without knowledge of its relationship to Kṛṣṇa is not as complete in his renunciation." To preach the bhakti cult, one should seriously consider these verses.
“"In this Dvārakā-dhāma, I am being attracted by the Supreme Personality of Godhead, Kṛṣṇa, who is personified spiritual bliss. Simply by seeing Him, I am feeling great happiness. Oh, I have wasted so much time trying to become self-realized through impersonal cultivation. This is a cause for lamentation!"
This verse is found in the Bhakti-rasāmṛta-sindhu (3.1.34).
As stated in Śrīmad-Bhāgavatam (5.6.18), muktiṁ dadāti karhicit. Śrīla Śukadeva Gosvāmī told Mahārāja Parīkṣit that Kṛṣṇa readily grants liberation but does not very readily grant perfection in devotional service. This means that Kṛṣṇa wants to see that a devotee is actually sincere and serious and that he does not have ulterior motives. If this is the case, devotional service can very easily be successful; otherwise it is very difficult to obtain from the Supreme Personality of Godhead. This verse appears in the Bhakti-rasāmṛta-sindhu (1.1.35).
“"Dhṛti is the fullness felt due to the absence of misery and the attainment of knowledge of the Supreme Lord and pure love for Him. The lamentation that accrues from not obtaining a goal or from losing something already attained does not affect this completeness."
This verse is found in the Bhakti-rasāmṛta-sindhu (2.4.144).
“"The power of these five principles is very wonderful and difficult to understand. Even without faith in them, a person who is offenseless can awaken his dormant love of Kṛṣṇa simply by being a little connected with them."
This verse is found in Bhakti-rasāmṛta-sindhu (1.2.238).
"One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman." In material consciousness, however, even one who is situated in the mode of goodness is susceptible to pollution by the modes of passion and ignorance. When the mode of goodness is mixed with the mode of passion, one worships the sun-god, Vivasvān. When the mode of goodness is mixed with the mode of ignorance, one worships Gaṇapati, or Gaṇeśa. When the mode of passion is mixed with the mode of ignorance, one worships Durgā, or Kālī, the external potency. When one is simply in the mode of ignorance, one becomes a devotee of Lord Śiva because Lord Śiva is the predominating deity of the mode of ignorance within this material world. However, when one is completely free from the influence of all the modes of material nature, one becomes a pure Vaiṣṇava on the devotional platform. As Śrīla Rūpa Gosvāmī states in the Bhakti-rasāmṛta-sindhu:
- anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam
- ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā
- (CC Madhya 19.167)
"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service."
CC Antya-lila
"The Supreme Personality of Godhead, who is known as Puruṣottama, the greatest of all persons, has a pure mind. He is so gentle that even if His servant is implicated in a great offense, He does not take it very seriously. Indeed, if His servant renders some small service, the Lord accepts it as being very great. Even if an envious person blasphemes the Lord, the Lord never manifests anger against him. Such are His great qualities."
This verse is from the Bhakti-rasāmṛta-sindhu (2.1.138), by Śrīla Rūpa Gosvāmī.
"Although I am the lowest of men and have no knowledge, the Lord has mercifully bestowed upon me the inspiration to write transcendental literature about devotional service. Therefore I offer my obeisances at the lotus feet of Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, who has given me the chance to write these books."
This verse is from the Bhakti-rasāmṛta-sindhu (1.1.2).
“"O reservoir of all good qualities, just worship Śrī Kṛṣṇa, the purifier of all purifiers, the most exalted of the personalities worshiped by choice poetry. Worship Him with a faithful, unflinching mind, without duplicity and in a highly elevated manner. Thus worship the Lord, whose name is like the sun, for just as a slight appearance of the sun dissipates the darkness of night, so a slight appearance of the holy name of Kṛṣṇa can drive away all the darkness of ignorance that arises in the heart due to greatly sinful activities performed in previous lives."
This verse is found in the Bhakti-rasāmṛta-sindhu (2.1.103).
"In the beginning one must have a preliminary desire for self-realization. This will bring one to the stage of trying to associate with persons who are spiritually elevated. In the next stage, one becomes initiated by an elevated spiritual master, and under his instruction the neophyte devotee begins the process of devotional service. By execution of devotional service under the guidance of the spiritual master, one becomes freed from all material attachments, attains steadiness in self-realization and acquires a taste for hearing about the Absolute Personality of Godhead, Śrī Kṛṣṇa." (Bhakti-rasāmṛta-sindhu 1.4.15) If one is actually executing devotional service, then anarthas, the unwanted things associated with material enjoyment, will automatically disappear.
Śrīla Rūpa Gosvāmī also wrote many books, the most famous of which is the Bhakti-rasāmṛta-sindhu. From that book one can understand the essence of devotional service to Kṛṣṇa and the transcendental mellows one can derive from such service.
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes the following definition of rasābhāsa from the Bhakti-rasāmṛta-sindhu (Uttara-vibhāga, Ninth Wave, 1–3, 33, 38 and 41):
- pūrvam evānuśiṣṭena vikalā rasa-lakṣaṇā
- rasā eva rasābhāsā rasajñair anukīrtitāḥ
- syus tridhoparasāś cānurasāś cāparasāś ca te
- uttamā madhyamāḥ proktāḥ kaniṣṭhāś cety amī kramāt
- prāptaiḥ sthāyi-vibhāvānubhāvādyais tu virūpatām
- śāntādayo rasā eva dvādaśoparasā matāḥ
- bhaktādibhir vibhāvādyaiḥ kṛṣṇa-sambandha-varjitaiḥ
- rasā hāsyādayaḥ sapta śāntaś cānurasā matāḥ
- kṛṣṇa-tat-pratipakṣaś ced viṣayāśrayatāṁ gatāḥ
- hāsādīnāṁ tadā te ‘tra prājñair aparasā matāḥ
- bhāvāḥ sarve tadābhāsā rasābhāsāś ca kecana
- amī prokta-rasābhijñaiḥ sarve ‘pi rasanād rasāḥ
“A mellow temporarily appearing transcendental but contradicting mellows previously stated and lacking some of a mellow's necessities is called rasābhāsa, an overlapping mellow, by advanced devotees who know how to taste transcendental mellows. Such mellows are called uparasa (submellows), anurasa (imitation transcendental mellows) and aparasa (opposing transcendental mellows). Thus the overlapping of transcendental mellows is described as being first grade, second grade or third grade. When the twelve mellows—such as neutrality, servitorship and friendship—are characterized by adverse sthāyi-bhāva, vibhāva and anubhāva ecstasies, they are known as uparasa, submellows. When the seven indirect transcendental mellows and the dried-up mellow of neutrality are produced by devotees and moods not directly related to Kṛṣṇa and devotional service in ecstatic love, they are described as anurasa, imitation mellows. If Kṛṣṇa and the enemies who harbor feelings of opposition toward Him are respectively the object and abodes of the mellow of laughter, the resulting feelings are called aparasa, opposing mellows. Experts in distinguishing one mellow from another sometimes accept some overlapping transcendental mellows (rasābhāsa) as rasas due to their being pleasurable and tasteful.” Śrīla Viśvanātha Cakravartī Ṭhākura says, paraspara-vairayor yadi yogas tadā rasābhāsaḥ: "When two opposing transcendental mellows overlap, they produce rasābhāsa, or an overlapping of transcendental mellows."
As stated by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya, some people, usually very rich men, dress like Vaiṣṇavas and give charity to brāhmaṇas. They are also attached to Deity worship, but because of their attachment to material enjoyment, they cannot be pure Vaiṣṇavas. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Bhakti-rasāmṛta-sindhu 1.1.11). The pure Vaiṣṇava has no desire for material enjoyment. That is the basic qualification of a pure Vaiṣṇava. There are men, especially rich men, who regularly worship the Deity, give charity to brāhmaṇas and are pious in every respect, but they cannot be pure Vaiṣṇavas. Despite their outward show of Vaiṣṇavism and charity, their inner desire is to enjoy a higher standard of material life. Raghunātha dāsa's father, Govardhana, and uncle, Hiraṇya dāsa, were both very charitable to brāhmaṇas. Indeed, the brāhmaṇas from the Gauḍīya district were practically dependent upon them. Thus they were accepted as very pious gentlemen. However, they presented themselves as Vaiṣṇavas to the eyes of people in general, although from a purely spiritual point of view they were ordinary human beings, not pure Vaiṣṇavas. Actual Vaiṣṇavas considered them almost Vaiṣṇavas, not pure Vaiṣṇavas. In other words, they were kaniṣṭha-adhikārīs, for they were ignorant of higher Vaiṣṇava regulative principles. Nevertheless, they could not be called viṣayīs, or blind materialistic enjoyers.
A materialist does not actually know why one should become a devotee. A devotee's only concern is to satisfy the Supreme Personality of Godhead. Pure devotional service is defined by Śrīla Rūpa Gosvāmī:
- anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam
- ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā
- (Bhakti-rasāmṛta-sindhu 1.1.11)
One should be completely free from all material desires and should serve Kṛṣṇa simply to please Him. When people become interested in their own sense gratification (bhukti-mukti-siddhi-kāmī), some of them desire to enjoy the material world to the fullest extent, some of them desire to be liberated and merge into the existence of Brahman, and others want to perform magic through mystic power and thus become incarnations of God. These are all against the principles of devotional service. One must be free from all material desires. The desire of the impersonalist to merge into the existence of Brahman is also material because such an impersonalist wants to gratify his senses by merging into the existence of Kṛṣṇa instead of serving His lotus feet. Even if such a person merges into the Brahman effulgence, he falls down again into material existence.
"One who cannot deliver his dependent from the path of birth and death should never become a spiritual master, a relative, a father or mother, or a worshipable demigod, nor should such a person become a husband." Everyone naturally gets a father and mother at the time of birth, but the real father and mother are those who can release their offspring from the clutches of imminent death. This is possible only for parents advanced in Kṛṣṇa consciousness. Therefore any parents who cannot enlighten their offspring in Kṛṣṇa consciousness cannot be accepted as a real father and mother. The following verse from the Bhakti-rasāmṛta-sindhu (1.2.200) confirms the uselessness of serving ordinary parents:
- laukikī vaidikī vāpi yā kriyā kriyate mune
- hari-sevānukūlaiva sa kāryā bhaktim icchatā
"One should perform only those activities—either worldly or prescribed by Vedic rules and regulations—which are favorable for the cultivation of Kṛṣṇa consciousness."
Kṛṣṇadāsa Kavirāja Gosvāmī says that he has been able to describe these four pastimes of Śrī Caitanya Mahāprabhu by the blessings of Śrīla Rūpa Gosvāmī. Kṛṣṇadāsa Kavirāja Gosvāmī was not actually a direct disciple of Śrīla Rūpa Gosvāmī, but he followed the instructions given by Śrīla Rūpa Gosvāmī in the Bhakti-rasāmṛta-sindhu. He therefore acted according to the directions of Rūpa Gosvāmī and prayed in every chapter for his mercy.
"The activities and symptoms of that exalted personality in whose heart love of Godhead has awakened cannot be understood even by the most learned scholar."
This verse is quoted from the Bhakti-rasāmṛta-sindhu (1.4.17).
After he passed away, I started the fortnightly magazine Back to Godhead sometime in 1944 and tried to spread the cult of Śrī Caitanya Mahāprabhu through this magazine. After I took sannyāsa, a well-wishing friend suggested that I write books instead of magazines. Magazines, he said, might be thrown away, but books remain perpetually. Then I attempted to write Śrīmad-Bhāgavatam. Before that, when I was a householder, I had written on Śrīmad Bhagavad-gītā and had completed about eleven hundred pages, but somehow or other the manuscript was stolen. In any case, when I had published Śrīmad-Bhāgavatam, First Canto, in three volumes in India, I thought of going to the U.S.A. By the mercy of His Divine Grace, I was able to come to New York on September 17, 1965. Since then, I have translated many books, including Śrīmad-Bhāgavatam, the Bhakti-rasāmṛta-sindhu, Teachings of Lord Caitanya (a summary) and many others.
| Page Title: | Bhakti-rasamrta-sindhu (CC) |
| Compiler: | MadhuGopaldas, Visnu Murti, Mayapur |
| Created: | 26 of Feb, 2011 |
| Totals by Section: | BG=0, SB=0, CC=152, OB=0, Lec=0, Con=0, Let=0 |
| No. of Quotes: | 152 |