Bhaktivinoda Thakura
Sri Jaiva-dharma
Volume Five
Table of Contents
Chapter Twenty-four - Nitya-dharma O Sambandhabhidheya-prayojana (Prameyantar-gata
Namaparadha-vicara)
Eternal religion and Sambandha, Abhidheya and Prayojana
(Offenses to the Holy name)
Chapter Twenty-five - Nitya-dharma O Sambandhabhidheya-prayojana (Prameyantar-gata
Namaparadha-vicara)
Eternal religion and Sambandha, Abhidheya and Prayojana
(Offenses to the Holy name)
Chapter Twenty-six - Rasa-vicara Arambha
The Discussion of Rasa Begins
Chapter Twenty-seven - Rasa-vicara
The Rasas
Chapter Twenty-eight - Rasa-vicara
The Rasas
Chapter Twenty-nine - Rasa-vicara
The Rasas
Chapter Thirty - Rasa-vicara
The Rasas
Chapter Thirty-one - Madhura-rasa-vicara
Madhura-rasa
Chapter Thirty-two - Madhura-rasa-vicara
Madhura-rasa
Chapter Twenty-four
Nitya-dharma O Sambandhabhidheya-prayojana (Prameyantar-gata
Namaparadha-vicara)
Eternal religion and Sambandha, Abhidheya and Prayojana
(Offenses to the Holy name)
That evening Vrajanatha and Vijaya-kumara purely chanted
50,000 holy names (29 rounds) on their tulasi beads. Late at night
they finally fell asleep. As they purely chanted the holy name,
they both felt the presence of Lord Krsna's mercy. The next
morning they told each other all they had felt. They were
blissful. They bathed in the Ganges, worshipped Lord Krsna,
chanted the holy name of Lord Hari, recited the Dasa-mula, studied
Srimad Bhagavatam, served the Vaisnavas, honoured the Lord's
prasadam, and performed other devotional activities. In this way
they passed the day. At dusk they visited the cottage of the
elderly saintly babaji at Srivasa's courtyard. After offering
dandavat obeisances, they said down, thinking of what had been
proposed during the previous evening's talks, Vijaya-kumara asked
about the offenses to the holy name. With the cheerfulness that
was a part of his nature, the saintly babaji said, "As chanting the
holy name is the best of all spiritual activities, so offenses to
the holy name are the gravest of sins. When a person takes shelter
of the holy name, all his sins flee far away. But the offenses to
the holy name do not flee away so easily. In the Padma Purana it
is said:
"The chanting of Hare Krsna is recommended for persons who
commit offenses, because if they continue chanting they will
gradually chant offenselessly. Even if in the beginning one chants
with offenses, one will become free from such offenses, one will
become free from such offenses by chanting again and again."*
Baba, look. How difficult it is to become free from offenses
to the holy name! An intelligent person will strive to chant the
holy name without offense. A person who takes great care to avoid
offenses is quickly able to chant the pure holy name. A person may
display ecstatic symptoms, may shed tears, and the hairs of his
body may stand up, but he may still be committing offenses and he
may still not chant purely. If they do not take special care, the
aspiring devotees will not be able to chant the holy name purely.
Vijaya-kumara: O master, what is pure chanting of the holy
name?
Babaji: When one does not commit the ten offenses to the holy
name, then he chants purely. Chanting purely here does not mean
chanting with accurate pronunciation. In the Padma Purana it is
said:
"If a devotee once utters the holy name of the Lord, or if it
penetrates his mind or enters his ear, which is the channel of
aural reception, that holy name will certainly deliver him from
material bondage, whether vibrated properly or improperly, with
correct or incorrect grammar, and properly joined or vibrated in
separate parts. O brahmana, the potency of the holy name is
therefore certainly great. However, if one uses the vibration of
the holy name for the benefit of the material body, for material
wealth and followers, or under the influence of greed or atheism -
in other words, if one utters the name with offenses - such
chanting will not produce the desire result very soon. Therefore
one should diligently avoid offenses in chanting the holy name of
the Lord."*
Vijaya-kumara: Now I can see that the aspiring devotee has no
alternative but to be aware of the offenses in chanting the holy
name. Please be kind and describe those offenses.
Babaji: There are ten offenses to the holy name. They are
described in these words of the Padma Purana (Brahma-khanda 25.15-
18):
"1. Blasphemy of the great saintly persons who are engaged in
preaching the Hare Krsna maha-mantra, is the worst offense at the
lotus feet of the holy name. The nama-prabhu, who is identical
with Krsna, will never tolerate such blasphemous activities, even
from one who passes as a great devotee. 2. In this material world,
the holy name of Visnu is all-auspicious. Visnu's name, form,
qualities, and pastimes are all transcendental, absolute knowledge.
Therefore if one tries to separate the Absolute Personality of
Godhead from His holy name or His transcendental form, qualities
and pastimes, thinking them to be material, that is offensive.
Similarly, to think the names of demigods such as Lord Siva to be
as good as the name of Lord Visnu is also blasphemous.*
"3. To consider the spiritual master to be material and
therefor to envy his exalted position. 4. Blasphemy of Vedic
literature, such as the four Vedas and the Puranas. 5. To give
some interpretation on the holy name of the Lord. 6. to consider
the glories of the holy name to be imaginary. 7. To think that
since the Hare Krsna mantra can counteract all sinful reactions one
may therefore go on with his sinful activities and then at the same
time chant the Hare Krsna mantra to neutralise them is the greatest
offense at the lotus feet of Hari-nama. One who thinks in this way
cannot be purified by any means, such as by austerities or by the
various punishments of Yamaraja.*
"8. It is a great offense to consider the chanting of the Hare
Krsna mantra to be equal to the performance of religious
ceremonies, following austere vows, practicing renunciation, and
fire sacrifices, which are all materialistic auspicious activities.
9. It is an offense to preach the glories of the holy name to those
who will not hear, to those who are atheistic and those who have no
faith in the chanting of the holy name.*
"10. That lowest among men, who, even after hearing the
glories of the transcendental holy name of the Lord, continues in a
materialistic concept of life, thinking, 'I am this body, and
everything belonging to this body is mine (aham mameti)', and does
not show respect and love for the chanting of the Hare Krsna maha-
mantra is an offender to the holy name."*
Vijaya-kumara: Please kindly explain each verse separately so
I may understand the offenses.
Babaji: Two offenses are described in the first verse. The
first offense is blasphemy of the great saintly persons who have
renounced karma, dharma, jnana and yoga, and have completely taken
shelter of the holy name. That is a very great offense. And why
should it not be a great offense? The holy name of Lord Hari will
not excuse the blasphemy of great souls who properly preach the
glories of the holy name to the world. The holy name is quickly
merciful to persons who chanting the holy name in the company of
the most saintly devotees and who avoid blaspheming devotees
attached to the holy name.
Vijaya-kumara: I can understand the first offense very easily.
O master, please explain the second offense.
Babaji: In the second half of the verse we are discussing, the
second offense is described. This offense may be explained in two
ways. The first explanation is this: Lord Visnu and Lord Sadasiva
are the leaders of the demigods. To see that Their qualities,
names, and other features show that They are both independent of
each other is an offense to the holy name. The idea that Lord
Visnu may be a supreme controller, but Lord Siva is also a supreme
controller, and he is independent of Lord Visnu, is an idea that
leads to bhava-isvara-vada, the idea that there are many
independent gods. That idea is a great obstruction blocking the
path of unalloyed devotional service. The truth is that Lord Siva
and the other demigods have no power independent of Lord Visnu. If
one understands in this way, then he does not commit this offense
to the holy name. The second interpretation is this: To think that
the name, form, qualities and pastimes of the all-auspicious (siva)
Supreme Personality of Godhead are different from the
transcendental and eternally perfect spiritual body of the Lord is
an offense to the holy name. The truth is that Krsna's for,
Krsna's name, Krsna's qualities, and Krsna's pastimes are all
spiritual. They are not different from each other. A person who
understands this theoretically (jnana) and practically (vijnana)
when he chants the holy name of Lord Krsna does not commit this
offense to the holy name. It is with this knowledge that one
should chant the holy name of the Lord.
Vijaya-kumara: I understand the first and second offenses. By
your mercy I have understood that Lord Krsna's form is spiritual
and not material, that He is not different from His qualities,
names, parts-and-parcels, and all else in relation to Him. A
person who takes shelter of the holy name is obliged to learn the
truth of matter and spirit by approaching the feet of a bona-fide
spiritual master. Now please explain the third offense.
Babaji: One should have unwavering devotion to the spiritual
master who gives one the holy name, for the holy name is the
highest of all spiritual activities. A person who disrespects the
spiritual master who gives the holy name, a person who thinks that
although his spiritual master may be learned in the scriptures
describing the holy name, he is not learned in Vedanta and other
philosophies, a person who then thinks he knows more about
philosophy than his spiritual master, commits an offense to the
holy name. No teacher is superior to the spiritual master who
knows the truth of the holy name. Therefore to think lightly of
him is an offense to the holy name.
Vijaya-kumara: O master, if we are purely devoted to you, then
our lives will be auspicious. Now please be merciful and explain
the fourth offense.
Babaji: In the Sruti sastras it is said that chanting the holy
name is the best of all spiritual activities. There it is said
(the Vedas, quoted in Hari-bhakti-vilasa 11.510-512):
"O Lord Visnu, now that we understand the truth, we worship
the glory of Your holy name.*
"Om Tat Sat Om. I offer my respectful obeisances to the feet
of the Supreme Personality of Godhead. To attain liberation, the
pure devotees chant and hear His transcendental holy names.*
"As far as they can understand You, the sages in ancient times
chanted the glories of You, who are perfect and complete, and who
are the father of the Vedas. O Lord Visnu, now that we understand
the truth, we worship the glory of Your holy name."*
In this way it is seen that all the Vedas and all the
Upanisads chant the glories of the holy name. To blaspheme all
these scriptures is an offense to the holy name. If one honours
the scriptures but blasphemes the parts of the scriptures that
teach the glories of the holy name, one commits an offense to the
holy name. Because of this offense one will not feel attracted to
the holy name. Fully aware that the holy name is the crest jewel
of all the Vedas, one should respectfully chant the holy name.
Vijaya-kumara: O master, your mouth is showering nectar on us!
Now we thirst to learn about the fifth offense.
Babaji: The fifth offense to the holy name of Lord Hari is to
give some interpretation on the holy name of the Lord. In the
Jamini-samhita it is said:
"Persons who give the interpretation that the glories of the
holy name as described in the Sruti-, Smrti and Puranas are
exaggerations, live always in hell."
In the Brahma-samhita, the Supreme Personality of Godhead
explains to Bodhayana:
"Any person who, after hearing the descriptions of the various
benefits obtained by chanting the holy name thinks these benefits
are exaggerated, I throw into a host of sufferings and torture in
many horrible ways."
The scriptures explain that the holy name has all the powers
of the Supreme Personality of Godhead Himself. The holy name is
perfectly spiritual. Therefore it has the power to deliver one
from the cycle of birth and death. In the Visnu-dharma Purana it
is said:
"My dear king, this word Krsna is so auspicious that anyone
who chants this holy name immediately gets rid of the resultant
actions of sinful activities from many, many births."*
In the Brhan-Naradiya Purana it is said:
"O best of the brahmanas, chanting Lord Hari's holy names is
the only way the people can become free of all sins. I do not see
any other way."
In the Brhad-Visnu Purana it is said:
"A person who chants the holy name of Krsna can at once
counteract the resultant actions of more sinful activities than he
is able to perform."*
These descriptions of the holy name's glories are all
completely true. However, when they hear these descriptions,
persons who earn their livelihood by performing the rituals of
karma or teaching the impersonal speculations of jnana, in order to
protect their livelihood, say these descriptions are all
exaggerations. Their interpretation is this: "The scriptures'
descriptions of the glories of the holy names are not really true.
Exaggerated descriptions of the benefits brought by chanting are
given so that the mind may be attracted to the holy name." Persons
who commit this offense do not attain attraction to the holy name.
Therefore, with full faith in the words of scripture, you should
chant the holy name of Lord Hari. But you should avoid the company
of people who give the interpretation that the glories of the holy
name are exaggerated. If somehow you see such a person, you should
at once bathe while still wearing all your clothing. That teaching
Lord Gauranga has given.
Vijaya-kumara: O master, it is not easy for householders to
chant the holy name purely. And why not? They are always
surrounded by non devotees who are all offenders to the holy name.
Brahmana panditas like myself find it very hard to have the company
of pious devotees. O master, please be merciful and give me the
spiritual strength to avoid the company of non devotees. As I hear
the words from your mouth, my faith grows more and more strong.
Now please explain the sixth offense.
Babaji: The sixth offense is to consider the glories of the
holy name to be imaginary. The impersonalists and fruitive workers
think that the Supreme is formless and nameless. They think the
sages invented the names Rama, Krsna and the other names of the
Lord to help the people attain perfection. Persons who accept this
conclusion are offenders to the holy name. The truth is that the
holy name is spiritual and eternal. The holy name appears only on
spiritual senses engaged in devotional service. Taking lessons
from the bona fide spiritual master and the holy scriptures, you
should understand that the holy name is real, spiritual and
eternal. The holy name will not be merciful to you if you think he
is imaginary.
Vijaya-kumara: O master, before we had taken shelter of your
feet, which bring freedom from fear, we stayed in the company of
fruitive workers and nyaya logicians and we thought as they did.
Now, by your mercy, we have thrown those ideas far away. Please be
merciful and now explain the seventh offense.
Babaji: To think that since the Hare Krsna mantra can
counteract all sinful reactions one may therefore go on with his
sinful activities and then at the same time chant the Hare Krsna
mantra to neutralise them is an offense at the lotus feet of Hari-
nama. A person who commits sins expecting that the holy name will
purify him does not become purified even by practicing austerities.
And why not? His action is counted among the offenses to the holy
name. Its only atonement is the atonement that removes offenses to
the holy name. That is the only way it is removed.
Vijaya-kumara: O master, in this world no sin exists that is
not destroyed by chanting the holy name. Why, then does the holy
name not destroy this sin? Why is it counted among the offenses to
the holy name?
Babaji: Baba, on the day when a living entity purely takes
shelter of the holy name, from that day forward all his sinful
reactions, either prarabdha (that have already begun to bring
suffering) or aprarabdha (that will bring suffering in the future),
are at once destroyed. Eventually the holy name gives him prema
(pure love of God). A person who purely takes shelter of the holy
name throws sinful desires far away. He does not even desire the
benefits attained by performing material pious deeds. He throws
talk of material piety and sin far away. Neither is he attracted
to impersonal liberation. Thus a person who purely chants the holy
name does not commit sins. However, if a person commits offenses
while he chants the holy name his chanting is namabhasa (a
reflection of the holy name). It is not pure chanting of the holy
name. In the stage of namabhasa, the chanter's past sins are all
destroyed and at present he is not attracted to sinning. However,
some remnant of past sinful habits remains and only gradually is
destroyed. It is because of past habits the chanter accidentally
commits some sins, the namabhasa (reflection of the holy name)
throws that sin far away. However, if a person who takes shelter
of the holy name thinks, "The chanting of the holy name destroys
all sins. If I commit a sin, then the holy name will then destroy
that sin." and if he then commits sins expecting to be forgiven,
his sinful action is an offense to the holy name.
Vijaya-kumara: Now please explain the eighth offense and thus
make us happy.
Babaji: It is a great offense to consider the chanting of the
Hare Krsna mantra to be equal to following the varnasrama-dharma,
giving charity, performing religious ceremonies, following austere
vows, practicing renunciation and performing fire sacrifices,
astanga-yoga and other like deeds, which are all materialistic
auspicious activities. These and the other pious deeds described
in the scriptures are all material activities. However, the holy
name of the Lord is beyond the world of matter. The pious
activities described here are all means to attain certain goals.
The final goal is spiritual in nature. All these pious deeds are
means. They are not goals. However, the holy name of Hari is a
means during the period of sadhana-bhakti, and a final goal when
the devotee reaps the fruit of his spiritual activities. Therefore
ordinary material pious activities are not equal to chanting the
holy name of Lord Hari. A person who thinks ordinary material
pious activities are equal to chanting the holy name of Lord Hari
commits an offense to the holy name. Material pious deeds bring
only very small and pathetic benefits. A person who prays that the
holy name grant him these pathetic material benefits commits an
offense to the holy name. And why not? Such a persons thinks
material pious deeds are equal to chanting the holy name. A person
who knows that material pious deeds bring only small and pathetic
results and who understands that the holy name of Lord Hari is
perfectly spiritual has the knowledge called 'abhidheya-jnana
(knowledge of how one makes spiritual advancement by engaging in
devotional service).
Vijaya-kumara: O master, now I understand that nothing is
equal to the holy name of Lord Hari. Now please explain the ninth
offense. My heart thirsts to hear of it.
Babaji: The Vedas teach that the chanting of Lord Hari's holy
name is the best of all spiritual activities. A person who has
faith in unalloyed devotional service is naturally qualified to
chant the holy name of Lord Hari. Persons who have no such faith
are naturally averse to spiritual activities. When they hear the
holy name they are not attracted to it. To teach such persons
about the holy name is an offense. Chanting the holy name of Lord
Hari is the best of all spiritual activities. The holy name brings
auspiciousness to everyone. Therefore the teaching is that it is
best to chant the holy name and allow such persons to hear the
chanting. However, without first seeing that the recipient is
properly qualified, one should not give initiation into the
chanting of the holy name. When you become a parama-bhagavata
(great devotee of the Lord), the you will have transcendental
potency. By the Lord's mercy you will have the power to give
people faith in the holy name. To such persons you may teach the
truth about the holy name of Lord Hari. As long as you remain a
madhyama-vaisnava (intermediate devotee of the Lord) you should
avoid the faithless, the non devotees and the persons who hate the
Lord.
Vijaya-kumara: O master, pushed by greed for fame and money,
many spiritual masters initiate unqualified persons in the chanting
of Lord Hari's holy name. What is the status of these spiritual
masters?
Babaji: They are offenders to the holy name.
Vijaya-kumara: Please be merciful and explain the tenth
offense.
Babaji: A resident of the material world who is intoxicated
with the idea, "I am wealthy and glorious. I have many servants
and followers", and who on some rare occasions thinks favourably
about renunciation or has a glimpse of spiritual understanding, or
hears the glories of the holy name from panditas, but does not
earnestly love the holy name as he should, commits an offense to
the holy name. To teach these persons, the Lord says in Sri
Siksastaka (verse 2):
"O my Lord, Your holy name alone can render all benediction to
living beings, and thus You have hundreds and millions of names
like Krsna and Govinda. In these transcendental names You have
invested all Your transcendental energies. There are not even hard
and fast rules for chanting these names. O my Lord, out of
kindness You enable us to easily approach You by chanting Your holy
names, but I am so unfortunate that I have no attraction for
them."*
Baba, avoid these ten offenses and chant Lord Hari's holy name
always. Then the holy name will quickly be merciful to you, give
you prema (pure love of God) and turn you into a parama-bhagavata
(a great devotee of the Lord).
Vijaya-kumara: O master, now I see that the impersonalists,
fruitive workers, and yogis are all offenders to the holy name.
When many people gather together to chant the holy name
(sankirtana) is it right for a pure Vaisnava to join them?
Babaji: If offenders to the holy name are prominent among the
chanters, then it is not right for a true Vaisnava to join them in
chanting. However, if the chanters are mostly pure Vaisnavas or
Vaisnavas whose chanting is on the level of namabhasa (the
reflection of the holy name), then there is no harm. In truth it
is good. That chanting brings spiritual happiness. Now it is late
at night. Tomorrow you will hear more about namabhasa.
Their voices choked with love for the holy name, Vijaya-kumara
and Vrajanatha offered prayers to the saintly babaji, touched the
dust from his feet, and, signing the song "Hari haraye namah",
began walking to Bilva-puskarini.
Chapter Twenty-five
Nitya-dharma O Sambandhabhidheya-prayojana (Prameyantar-gata
Namaparadha-vicara)
Eternal religion and Sambandha, Abhidheya and Prayojana
(Offenses to the Holy name)
The next evening, at dusk, Vijaya-kumara and Vrajanatha
approached the saintly babaji and offered dandavat obeisances to
him. When it was appropriate, Vijaya-kumara said, "o master,
please be merciful and fully explain namabhasa (the reflection of
the holy name). We thirst to hear about the holy name." The
saintly babaji replied, "You are very fortunate. To understand the
holy name you should first understand three things: 1. nama (the
pure chanting of the holy name), 2. namabhasa (the reflection of
the holy name) and 3. namaparadha (offenses to the holy name). Now
I will explain about namabhasa. The reflection of the holy name is
called 'namabhasa'.
Vijaya-kumara: What kind of reflection is it, and how many
kinds of reflection are there?
Babaji: The word 'abhasa' has three definitions: 1. kanti
(light), 2. chaya (shadow) and 3. pratibimba (reflection). An
effulgent object manifests light and also creates shadows. In this
way the sun of the holy name manifests as nama-chaya (the shadow of
the holy name) and nama-pratibimba (the reflection of the holy
name). The wise speak of 'bhakty-abhasa" (the partial presence of
devotional service), "bhavabhasa' (the partial presence of ecstatic
love of God), 'namabhasa' (the partial presence of the holy name),
and 'vaisnavabhasa' (being a Vaisnava in part). Each of these
'abhasas' is divided into two aspects: 'pratibimba' (reflection)
and 'chaya' (shadow).
Vijaya-kumara: How are bhakty-abhasa, bhavabhasa, namabhasa,
and vaisnavabhasa related to each other?
Babaji: A Vaisnava chants the holy name of Lord Hari. If he
chants the holy name with bhakty-abhasa, then the holy name
manifests before him as namabhasa, and he himself is a
Vaisnavabhasa. The words bhava and bhakti refer to the same thing.
They are called by different names because one is contracted and
the other expanded.
Vijaya-kumara: In what condition of life is one a
Vaisnavabhasa?
Babaji: In Srimad Bhagavatam (11.2.47) it is said:
"A prakrta, or materialistic devotee does not purposefully
study the sastra and try to understand the actual standard of pure
devotional service. Consequently he does not show proper respect
to advanced devotees. He may, however, follow the regulative
principles learned from his spiritual master or from his family who
worships the Deity. He is to be considered on the material
platform, although he is trying to advance in devotional service.
Such a person is a bhakta-praya (neophyte devotee), or bhaktabhasa,
for he is a little enlightened by Vaisnava philosophy."
The word 'sraddha' (faith) in this verse means 'sraddhabhasa'
(the partial presence of faith). And why not? When faith is
directed to the Lord alone and not to the Lord's devotees, such
faith is called chaya (shadow) or pratibimba (reflection). That is
the faith of ordinary materialist people. It is not the spiritual
faith of pure devotional service. Because a bhaktabhasa (a person
who is partially a devotee) has faith and worship that are material
(prakrta) in nature, a bhaktabhasa devotee is also called a
'prakrta-bhakta' or a "Vaisnavabhasa'. Lord Mahaprabhu said that
Hiranya-Govardhana was a 'Vaisnava-praya'. The word "Vaisnava-
praya' means 'a person who, wearing beads, tilaka markings and
other things, looks like a true Vaisnava, although his chanting of
the holy name is only namabhasa'. Such a person is not a true
Vaisnava or a 'suddha-Vaisnava" (pure Vaisnava).
Vijaya-kumara: If an impersonalist accepts the various outward
markings of a Vaisnava and chants the holy name, is he then a
Vaisnavabhasa?
Babaji: No. They cannot be called 'Vaisnavabhasa'. They are
offenders. They should be called "Vaisnavaparadhi" (offenders to
the Vaisnavas). They who take shelter of pratibimba-namabhasa (the
reflection of the holy name) and pratibimba-bhavabhasa (the
reflection of ecstatic love for the Lord) may be called
Vaisnavabhasa. But it is not right to call the great offenders by
the name "Vaisnava". They should be called something else.
Vijaya-kumara: O master, please explain more clearly the
nature of the pure chanting of the holy name, so we may understand
it better.
Babaji: When a person who chants the holy name is
'anyabhilasita-sunya' (free of all material desires), 'jnana-
karmady-anavrta' (free of impersonalism and fruitive work), and
'anukulya-bhava' (favourable to Lord Krsna), then his chanting is
pure chanting of the holy name. Here the word 'anyabhilasa' does
not refer to the desire to taste the transcendental bliss that
comes when the spiritual holy name is openly manifested.
"anyabhilasa' here refers to the desire to attain impersonal
liberation or freedom from sins as the result of one's chanting of
the holy name. If these desires are present, then one's chanting
of the holy name will not be pure. If one is not free from the
desire to enjoy the so-called benefits obtained by jnana
(impersonal speculation) and karma (fruitive work), then his
chanting of the holy name will not be pure either. If one throws
far away all feelings of enmity toward the Lord, and maintains only
favourable emotions directed to the Lord, then one's chanting of
the holy name will be pure. In this way you can see that when
one's chanting is free of namaparadha (offenses to the holy name)
and namabhasa (the partial manifestation of the holy name), then
his chanting is suddha-nama (the pure chanting of the holy name),
Lord Gauracandra, the purifier of the Kali-yuga has described this
pure chanting in the following words:
"One should chant the holy name of the Lord in a humble state
of mind, thinking oneself lower than the straw in the street. One
should be more tolerant than a tree, devoid of all sense of false
prestige, and ready to offer all respect to others. In such a
state of mind one can chant the holy name of the Lord constantly."*
Vijaya-kumara: O master, how are namabhasa and namaparadha
different?
Babaji: Namabhasa is not suddha-nama (the pure chanting of the
holy name). In one circumstance the chanting of the holy name is
called 'namabhasa' and in another circumstance it is called
'namaparadha'. When out of bewilderment and foolishness one does
not chant the holy name purely, his chanting is called 'namabhasa'.
On the other hand, when a rascal impersonalist who yearns to attain
impersonal liberation chants the holy name, or when a hedonist who
yearns after material pleasures chants the holy name, their impure
chanting is called 'namaparadha' (offense to the holy name). I
have already described to you the ten offenses. If a sincere
person out of ignorance commits these offenses, his chanting is
namabhasa. This should be understood: As long as one's chanting
is namabhasa and does not have the nature of namaparadha, then one
may hope that one day he will rise above namabhasa and attain
suddha-nama (the pure chanting of the holy name). As long as one
is in the stage of namaparadha it will not be easy for him to chant
the holy name purely. I have already explained how one becomes
free from namaparadha (offenses to the holy name). Aside from
that, there is no other method by which one can attain
auspiciousness.
Vijaya-kumara: What should a person whose chanting is
namabhasa do to turn his namabhasa chanting into suddha-nama (the
pure chanting of the holy name)?
Babaji: By associating with pure devotees one quickly becomes
attracted to pure devotional service. When the holy name dances on
the tongue of such a person, that chanting is suddha-nama (pure
chanting of the holy name). However, such a person must
scrupulously avoid the association of persons whose chanting is
namaparadha. And why not? If he associates with them, he will not
be able to chant the holy name purely. Association with saintly
devotees is the only way for the individual soul to attain
auspiciousness. For this reason Lord Gauracandra, who is the
master of our lives, taught Sanatana Gosvami that association with
saintly devotees is the root from which devotional service grows.
When one associates with saintly devotees and avoids the
association of non devotees and women, he will be able to chant the
holy name of Lord Krsna properly.
Vijaya-kumara: O master, does this mean that if a man does not
renounce the association of his wife he will not be able to chant
the holy name purely?
Babaji: One should renounce association with women. When a
householder Vaisnava associates with his wife and he lives Vaisnava
household life in an unattached way, that is not what is meant here
by "association with women". When a man has a material attachment
to a woman or a woman has a material attachment to a man, that is
what is meant here by 'association with women'. A householder may
remain in family life, and if he is free from material attachment
he can chant Lord Krsna's holy name purely and he can attain the
final goal of life.
Vijaya-kumara: O master, what are the different kinds of
namabhasa?
Babaji: In Srimad Bhagavatam (6.2.14) it is said:
"One who chants the holy name of the Lord is immediately freed
from the reactions of unlimited sins, even if he chants indirectly
(to indicate something else), jokingly, for musical entertainment,
or even neglectfully. This is accepted by all the learned scholars
of the scriptures."*
Vijaya-kumara: O master, what does it mean to 'chant
indirectly' (sanketya)?
Babaji: At the moment of his death Ajamila called for his son,
who was named Narayana. By speaking the word "Narayana", which is
a name of Lord Krsna, Ajamila attained the benefit brought by
chanting the Lord's name indirectly. The mlecchas use the words
'Harama! Harama!", which means "Pig"!, to show their horror and
contempt. However, these words mean "Ha Rama!" (O Lord Rama!). By
chanting the Lord's holy name in this indirect way, the mlecchas
become free from Yamaraja's grip. Namabhasa (the glimpse of the
holy name) brings liberation. That is the conclusion of all the
scriptures. The holy names of Lord Mukunda (Krsna) are not
different from the Lord Himself. Therefore a person who says the
word "Mukunda" touches Lord Mukunda directly. In this way he
easily attains liberation. By following the path of impersonal
speculation one attains liberation only after much difficulty. But
by namabhasa (the glimpse of the holy name)everyone attains
liberation very easily.
Vijaya-kumara: O master, many arrogant impersonalist scholars,
mlecchas completely ignorant of the truth and demons who stand
opposed to all spiritual goals attained liberation by jokingly
(parihasya) chanting the holy name. This I have read in many
places in the scriptures. Please describe this joking chanting of
the holy name.
Babaji: When a person disrespectfully chants the holy name
that is called 'stobha'. As a Vaisnava chants the holy name aloud,
a blasphemer may approach and say, “He, your ‘Hari Kesta’ will
bring everything to you!" By thus chanting the holy name, even
disrespectfully, the blasphemer will eventually attain liberation.
That is the power of the holy name.
Vijaya-kumara: What is chanting the holy name neglectfully
(helana)?
Babaji: That is chanting the holy name without honouring it.
In the Prabhasa-khanda it is said:
"Krsna's name is the sweetest of sweet things, the most
auspicious of all auspicious things, the transcendental fruit of
the vine of all Vedic literature. O best of the Bhrgus, chanted
even once, either with faith or contempt, it delivers the chanter."
In this verse the word 'sraddhaya' means 'with respect' and
'helaya' means 'without respect'. The words 'nara-matram tarayet'
mean that the holy name delivers even the yavanas.
Vijaya-kumara: Is it not an offense to chant the holy name
without showing respect?
Babaji: If it is done because of a demonic nature it is an
offense. But if it is done because of ignorance, it is namabhasa
(a glimpse of the holy name).
Vijaya-kumara: Please explain what benefit namabhasa brings
and what benefit it does not bring?
Babaji: Sense pleasures (bhukti), liberation (mukti) and the
eighteen yogic perfections are included among the benefits
namabhasa brings. However, pure love for Lord Krsna (krsna-prema)
which is the highest goal of life, is not granted by namabhasa. If
a person whose chanting is on the level of namabhasa associates
with a pure devotee (suddha-bhakta), then the chanter can come to
the level of a madhyama-Vaisnava (intermediate devotee). From that
status he can become further elevated, attain pure devotion, chant
the holy name purely, and finally attain pure love for Lord Krsna
(krsna-prema).
Vijaya-kumara: O master, in this world there are many devotees
who are on the platform of Vaisnavabhasa. They have the outward
marks of a Vaisnava and they diligently chant the holy name
although their chanting is on the level of namabhasa. Even though
they chant, after many days they still do not attain pure love for
Lord Krsna (krsna-prema). Why is that?
Babaji: The reason is confidential. It is this: Persons on
the level of bhakty-abhasa (a glimpse of devotional service) are
certainly eligible to eventually attain pure devotional service.
However, if such persons mistakenly think impure persons, persons
who do not have unalloyed devotion to the Lord, to be great saints,
and if by this bad association they eventually associate with
impersonalists and other offenders, by that bad association they
also become offenders to the pure Vaisnavas. In this way their
path of gradual spiritual advancement becomes checked. Thus by bad
association they come to accept the doctrines of the impersonalists
or other offenders. In this way they wander far away from pure
devotional service and eventually they become offenders. However,
if, because of past pious deeds they are able to shun bad
association and remain in the association of good devotees, then
they eventually will become pure Vaisnavas.
Vijaya-kumara: O master, what result is obtained by
namaparadha (offenses to the holy name)?
Babaji: Even if they were multiplied millions of time, the
five sins would not equal an offense to the holy name. You can
very easily see the result reaped by offending the holy name.
Vijaya-kumara: O master, a person who offends the holy name
certainly reaps an inauspicious result. Still, does he not also
obtain a good result because he has spoken the syllables of the
holy name?
Babaji: The holy name fulfils the chanter's desires, whatever
they are. However, to the offensive chanter the holy name will not
give pure love for Lord Krsna (krsna-prema). Eventually the
offensive chanter must taste the result of his offenses. However,
a person who, although he commits offenses to the holy name,
regularly chants the holy name will attain the result of his
chanting. After some time his chanting will become a great
transcendental pious deed. As that transcendental pious deed grows
greater and greater, he will attain the association of saintly
devotees who devotedly chant the holy name in a pure way. Thus by
always chanting the holy name, the offender eventually becomes free
of his offenses to the holy name. By following this path even
impersonalists gradually become sincere devotees of Lord Hari.
Vijaya-kumara: By chanting the holy name only once a person is
freed from all sins. Why, then should one chant the name always?
Babaji: Offenders to the holy name have hearts and activities
that are always impure. They are naturally averse to the Lord.
They are never attracted to saintly persons, holy objects, or holy
times. They are naturally attracted to evil persons, evil
theories, and evil deeds. However, constant chanting of the holy
name turns them away from evil persons and evil deeds. Free from
bad association, they come to chant the holy name purely. The holy
name then gives them the strength to proceed on the spiritual path.
Vijaya-kumara: O master, from your saintly mouth flows a
nectar stream of the descriptions of the holy name, a stream that
flows through the cave of our ears and into our hearts. Drinking
from this stream makes us intoxicated with the nectar of love for
the holy name. Now we understand the difference between nama (the
pure chanting of the holy name), namabhasa (a glimpse of the holy
name), and namaparadha (offensive chanting of the holy name). Now
our lives are a success. Please tell us the conclusion of all
this. We yearn to hear it.
Babaji: In Jagadananda Pandita's Prema-vivarta the conclusion
is eloquently taught. Please listen to it.
"O brother, the holy name of Lord Krsna does not come from a
person who associates with non devotees. The syllables of the holy
name may come from him, but the true holy name does not.
"Sometimes a glimpse of the holy name (namabhasa) comes from
him. Always offenses to the holy name (namaparadha) come from him.
O my brother, please know that these are all obstacles to the path
of devotion to Lord Krsna.
"If you wish truly to chant the holy name of Lord Krsna, then
stay in the association of devotees and keep far away from the
desire for sense gratification, impersonal liberation, and yoga-
siddhis.
"Avoid the ten offenses, remain aloof from praise and blame,
perform your duties, and chant the holy name of Lord Krsna.
"Always accept what is favourable to Lord Krsna's devotional
service and always reject what is not favourable to Lord Krsna's
devotional service.
"Avoid impersonal speculation, yoga, and fruitive work. Avoid
the pretended renunciation practiced by persons who are like
monkeys. That so-called renunciation is only a funny comedy played
on the stage of the material body.
"Always think, 'Krsna is my protector'. By humbly
surrendering to Him you will be free of troubles.
"It is very difficult for a conditioned soul to meet a great
saint. That is why Lord Krsna came, in the form of a great
devotee, to the land of Nadiya.
"If you are wise, you will take shelter of Lord Gaura's feet.
Where is there a saintly guru like Lord Gaura?
"O sannyasi brother, don't talk or hear gossip when you meet
with others.
"O my sannyasi brother, even in dreams do not talk to women.
O my brother, please remember that you have left your wife at home,
and now you live in the forest.
"If you wish to keep Lord Gauranga's love, then please keep in
your mind the story of Chota Haridasa.
"Don't eat opulent food. Don't wear opulent clothing. In
your heart always worship Radha and Krsna.
"Like Haridasa Thakura, always chant the name of Lord Krsna.
At every moment of the eight parts of the day worship Radha and
Krsna in the groves of Vrndavana forest.
"To both householder and sannyasi, Lord Gaura Raya says, 'My
brother, do not pass your days without chanting the holy name.'
"O my brother, there is no need to perform a great variety of
many different devotional activities. You need only purely take
shelter of Lord Krsna's holy name. Pass your life in that way.
"Merciful to the conditioned souls, Lord Krsna has descended
as His holy name. Merciful to the people in Kali-yuga, Lord Krsna
has descended as fair-complexioned Lord Gaura.
"Sincerely worship Lord Gaura's devotees. O my brother, that
is the way to attain Lord Krsna's feet.
"In the company of Lord Gaura's devotees, chant the names of
Lord Gaura, chant the Hare Krsna mantra, and dance again and again.
"O my brother, in this way you will quickly attain the wealth
of love for the holy name, a wealth that our Lord personally came
to Nadiya to deliver."
Hearing Sri Jagadananda Pandita's Prema-vivarta from the mouth
of the elderly saintly babaji, Vijaya-kumara and Vrajanatha were
overcome with spiritual love. For some moments the saintly babaji
fell unconscious. Then, placing his arms around Vijaya-kumara's
and Vrajanatha's necks, he began to sing:
"How powerful is the holy name of Lord Krsna!
"Ablaze with material desires, my heart has become like a
desert scorched by the sun. But now something walks on the pathway
of my ears. Now it enters my heart. It is like a peerless shower
of nectar.
"That shower of nectar has now left my heart. Now it walks on
my tongue. Assuming the form of a sound, it dances again and
again. My voice is choked. My limbs tremble. My feet cannot stay
still.
"A torrential stream flows from my eyes. My body is covered
with perspiration. The hairs of my body stand erect. I fall
unconscious. I think the end of the world has come. My entire
body is filled with ecstatic love.
"It greatly troubles me. It showers my heart with nectar. It
plunges me into an ocean of love. Now I do not understand
anything. It has made me a madman. It has robbed all the wealth I
keep in my heart.
"I take shelter of Him, and this is the way He acts. I cannot
tell it all. The holy name of Lord Krsna is independent. He acts
as He likes. If He wishes, He makes me happy. He is the wealth of
my happiness.
"The holy name is the budding flower of love. It is the
resting place of wonderful nectar. It shows so much power. The
budding flower begins to open. It shows a little of its beauty and
virtue. Binding me with the ropes of Krsna, it steals my heart.
"When it opens fully, that flower carries me to Vraja. It
shows me its own form and pastimes. It gives me a perfect
spiritual body. It places me by Krsna's side. It completely
destroys my material body.
"The holy name of Lord Krsna is a cintamani jewel. It is the
spring from which all nectar flows. It is eternally liberated. It
is pure and sweet. If I can die plagued by the troubles brought by
the holy name, then I will be happy."
Again and again he sang the glories of the holy name. In this
way half the night passed. Then he stopped. Taking permission
from their spiritual master, Vijaya-kumara and Vrajanatha, now
plunged in the nectar of the holy name, returned to their own
place.
Chapter Twenty-six
Rasa-vicara Arambha
The Discussion of Rasa Begins
Vijaya-kumara did not come for almost a month. Knowing the
desire of Vrajanatha and Vijaya-kumara, Vrajanatha's grandmother
arranged, with the help of a matchmaker, for a suitable bride.
Hearing this news, Vijaya-kumara sent his brother to Bilva-
puskarini to perform his nephew's auspicious wedding ceremony. The
auspicious day of the auspicious ceremony came. Hearing all about
the wedding, one day Vijaya-kumara came there. His heart was
restless for spiritual advancement. He would not talk of material
things. Vrajanatha said to him, "Uncle, why is your heart not
peaceful today? Tell me confidentially. By your order I now wear
the shackles of household life. Please tell me what you are
thinking about your own self." Vijaya-kumara replied, "Baba, I
have decided that at least once I should see Jagannatha Puri. In a
few days I will leave with a group of pilgrims from Jagannatha
Puri. Come, let us go to our spiritual master and I will ask his
permission. After lunch, Vrajanatha and Vijaya-kumara went to Sri
Mayapura, told everything to saintly Raghunatha dasa Babaji and
asked his permission to go on pilgrimage to Jagannatha Puri. With
great happiness the saintly babaji said that nowadays in Jagannatha
Puri, at Jagannatha Misra's home, where Lord Mahaprabhu stayed,
resides Sri Vakresvara Pandita's disciple Sri Gopala-guru Gosvami,
whose saintly feet Vijaya-kumara should see, and whose teachings he
should devotedly hear, and around whose neck now rest the teachings
of Sri Svarupa Damodara Gosvami. When Vrajanatha and Vijaya-kumara
returned, Vrajanatha declared that he also wished to go to
Jagannatha Puri. Vijaya-kumara was very glad to hear this. When
they both explained all this, it was finally decided that
Vrajanatha's grandmother would accompany them.
The month of Jyaistha (May-June) had not yet come when the
pilgrims left their homes and entered the path to Jagannatha Puri.
Walking and walking, after some days they came to Dantana and then
Jalesvara. Eventually they saw the Deity Sri Ksiracora Gopinatha.
Then they came to Sri Viraja-ksetra. After performing the
nabhigaya-kriya ritual, they bathed in the Vaitarani River and then
went to Cuttack, where they saw the Deity of Sri Gopala. Then they
saw a Deity of Lord Siva in a mango grove. Finally they came to
Jagannatha Puri. There the panditas arranged lodgings for each of
the pilgrims. Vijaya-kumara, Vrajanatha and Vrajanatha's
grandmother all stayed at the home of Haracandi-sahi. They
circumambulated the holy place, bathed in the sea, saw the five
famous holy places, and honoured the prasadam foods offered to the
Lord. Three or four days passed in this way. Then, in the temple
Vijaya-kumara and Vrajanatha saw a picture of Lord Mahaprabhu as
well as His footprints and fingerprints. Overcome with love, that
very day they went to the home of Kasi Misra. In Kasi Misra's home
they saw the stone Gambhira room and they also saw Lord
Mahaprabhu's sandals and other things. On one side was the temple
of Sri Radha-kanta and on the other side was the room of Sri Gopala-
guru Gosvami. Their voices choked with the happiness of spiritual
love, Vijaya-kumara and Vrajanatha fell before Gopala-guru
Gosvami's feet. Gopala-guru Gosvami mercifully glanced at them,
embraced them, and asked, "Who are you?" When Vijaya-kumara and
Vrajanatha told about themselves, tears flowed from the eyes of
Gopala-guru Gosvami. When he heard the word "Sri Navadvipa", he
said, "I am fortunate, for today I have seen two residents of the
holy abode. Please tell me: How are Raghunatha dasa and Gauracanda
dasa and the other Vaisnavas in Sri Mayapura these days? Ah!
Whenever I think of Raghunatha dasa Babaji I also remember my siksa-
guru Srila Raghunatha dasa Gosvami. Then Gopala-guru Gosvami
called for his disciple Sri Dhyanacandra and said to him, "These
two great souls should be given prasadam." Going to Dhyanacandra's
room, Vrajanatha and Vijaya-kumara honoured the maha-prasadam.
After honouring maha-prasadam, the three devotees talked about many
things. Learning that Vijaya-kumara was a scholar of Srimad
Bhagavatam and Vrajanatha was a scholar of many scriptures,
Dhyanacandra Gosvami became very happy. He approached Gopala-guru
Gosvami and told him all about it. Gopala-guru Gosvami merciful
said, "These two persons are the great treasure of my heart.
Please bring them to see me every day that they stay in Jagannatha
Puri. At that time Vijaya-kumara and Vrajanatha said, "O master,
Raghunatha dasa Babaji Mahasaya of Sri Mayapura has been very
merciful to us. He ordered us to take instructions at your feet."
Gopala-guru Gosvami said, "Raghunatha dasa Babaji is very learned.
You should carefully follow whatever advice he gives. If you wish
to study something he has not yet taught you, then you may come
tomorrow at midday, honour the Lord's lunch prasadam and then ask
questions. After accepting Gopala-guru's invitation, the two
devotees returned to Haracandi-sahi's home.
The next day, at the appointed time, the two devotees went to
the temple of Sri Radha-kanta, honoured prasadam, and then placed
some questions before Gopala-guru Gosvami's feet. They said, "O
master, we wish to understand the transcendental rasas
(relationships with Lord Krsna). By hearing the description of the
rasas of devotional service to Lord Krsna from your holy mouth our
lives will become successful. You are the foremost spiritual
master of Lord Nimai Pandita's sampradaya. You stay in Lord
Mahaprabhu's home, and you have accepted the seat given by Sri
Svarupa Damodara Gosvami. You are the spiritual master of the
entire world. When we hear from your mouth about the
transcendental rasas, whatever little we have learned about the
transcendental science will finally bear its proper fruit. Taking
these two disciples to a secluded place, he happily said, "May
Nimai Pandita, who is the son of Sri Saci-devi, and who, descending
to this world in the land of Sri Mayapura, mercifully delivered the
people of Bengal and Orissa, grant transcendental bliss to us. May
Sri Svarupa Damodara Gosvami, who pleased Lord Mahaprabhu by
describing to Him the sweet mellows of madhura-rasa, appear in our
hearts. May Vakresvara Pandita, whose dancing made Nimai Pandita
into his submissive servant, and who purified Devananda Pandita,
grant auspiciousness to you.
"The rasas cannot be compared to anything else. When the moon
of the Supreme Lord's transcendental pastimes directly rises, then
the activities of pure devotional service become 'bhakti-rasa' (the
mellows of devotional service).
Vrajanatha: What pious deeds must one have performed in the
past in order that one may attain rasa?
Gosvami: I cannot answer this question with only a brief
explanation. I will explain elaborately. Then you will
understand. From your spiritual master you have heard about 'krsna-
rati' (attachment to Krsna), which is also called 'sthayi-bhava'
(steady ecstasy). When that ecstatic love increases, it becomes
krsna-bhakti-rasa (the mellows of devotional service to Lord
Krsna).
Vrajanatha: Please describe 'sthayi-bhava' (steady ecstasy)
and "samagri' (the ingredients of rasa). I have already heard my
spiritual master explain what is 'bhava'. I did not hear from him
how these things combine to become 'rasa'.
Gosvami: Generally, bhava-bhakti (ecstatic devotional service)
and krsna-rati (attraction to Lord Krsna) appear because of
transcendental pious deeds performed in this life or a previous
life. In this way one attains a condition of life that is filled
with bliss. There are four kinds of samagris (ingredients or
rasa). They are: 1. vibhava (special symptoms or causes of
ecstasy), 2. anubhava (subsequent ecstasy), 3. sattvika-bhava
(constitutional or existential ecstasy), and 4. vyabhicari-bhava
(aggressive ecstasy) or sancari-bhava (continuously existing
ecstatic symptoms). Let me begin by explaining these different
samagris (ingredients of rasa). Vibhava, which causes one to taste
the sweetness of attraction to Krsna, is of two kinds: 1. alambana
(basic) and 2. uddipana (impelling). Alambana is itself of two
kinds: 1. visaya (the object of love), and 2. asraya (the reservoir
of love). The object of love is the visaya-alambana, and the
person who possesses the love is the asraya-alambana. thus the
person who is the object of attachment or love is the rati-visaya,
and the person who is attached or who loves is the rati-asraya.
Thus a devotee who in his heart loves Lord Krsna is the rati-
asraya, and Lord Krsna, who is the object of His devotee's love, is
the rati-visaya.
Vrajanatha: I have understood that vibhava is divided into
alambana and uddipana. Further, alambana is of two kinds: visaya
and asraya. Lord Krsna is the visaya and the devotee is the
asraya. This I desire to know: Is there any situation where Lord
Krsna Himself is the rati-asraya (a person who loves someone).
Gosvami: Yes. When Lord Krsna loves His devotee, then Krsna
is the rati-asraya and the devotee is the rati-visaya.
Vrajanatha: From my spiritual master I have heard the
description of Lord Krsna's sixty four qualities. Please tell me
what more may be said about Lord Krsna.
Gosvami: Lord Krsna is perfect and complete. He has all
transcendental qualities and virtues. When He is in Dvaraka He is
perfect. When He is in Mathura He is more perfect. When He is in
Gokula He is most perfect. His transcendental qualities are
manifested in this way in different degrees. In His different
pastimes Lord Krsna appears as 'dhirodatta', 'dhira-lalita', 'dhira-
prasanta', and 'dhirodhatta'. In these four ways Lord Krsna is a
hero.
Vrajanatha: What is "dhirodatta"?
Gosvami: As a dhirodatta hero Lord Krsna is very grave,
gentle, forgiving, merciful, and virtuous in many ways.
Vrajanatha: What is 'dhira-lalita'?
Gosvami: As a dhira-lalita hero Lord Krsna is naturally very
funny, always in full youthfulness, expert in joking, free from all
anxieties, and domesticated and very submissive to His lovers.
Vrajanatha: What is "dhira-prasanta"?
Gosvami: As a dhira-prasanta hero Lord Krsna is very peaceful,
forbearing, considerate and obliging.
Vrajanatha: What is 'dhiroddhata'?
Gosvami: As a dhiroddhata hero Lord Krsna is very envious,
proud, easily angered, restless and complacent.
Vrajanatha: Many of these qualities you have described
contradict each other. How is that possible?
Gosvami: Lord Krsna possesses all powers and opulences without
any limit. Therefore by His inconceivable potencies it is entirely
possible that He possess many mutually contradictory qualities.
This is described in the following words of the Kurma Purana:
"He is not great and He is not small. He is the greatest and
He is the smallest. He has no colour. His colour is dark and the
corners of His eyes are red.
"Because He has all powers and opulences, the Supreme
Personality of Godhead possesses contradictory qualities. Even so,
there is no fault in this. His contradictory qualities are
glories."
In the Maha-Varaha Purana it is said:
"All the forms of the Supreme Personality of Godhead are
eternal and everlasting. Nothing can be given to improve them, for
they are perfect. Nothing can be taken from them. They are not
material.
"They are full of transcendental bliss and knowledge. They
are filled with all virtues and free from all faults."
In the Vaisnava Tantra it is said:
"The form of the Supreme Personality of Godhead is eternal,
full of knowledge, bliss, power and opulence and free of the
eighteen faults."
"The eighteen faults are: illusion, fatigue, errors,
roughness, material lust, restlessness, pride, envy, violence,
disgrace, exhaustion, untruth, anger, hankering, dependence, desire
to lord over the universe, seeing duality, and cheating."*
The forms of the Lord's incarnations are all perfect. The
form of Lord Krsna, who is the source of all incarnations is
supremely perfect. Aside from what has already been said, Lord
Krsna possesses the eight qualities of a great personality: 1.
decorated, 2. enjoying, 3. pleasing, 4. dependable, 5. steady, 6.
predominating, 7. a meticulous dresser, and 8. a magnanimous
personality. It is said that a person is great if he is decorated
with the qualities of being very merciful toward the unfortunate,
very powerful, superior, chivalrous, enthusiastic, expert, and
truthful. When a person is always happy and is accustomed to speak
smilingly, he is considered to be in the mode of enjoyment. When
one's characteristics are very sweet and desirable, his personality
is called pleasing. Any person who is reliable in all
circumstances is called dependable. A person who is not disturbed
even in a situation of reverses is called steady. A person who can
affect the mind of everyone is called predominating. A person who
is fond of dressing himself is called lalita, or a meticulous
dresser. Persons who can give themselves to anyone are called
magnanimous. Although Krsna is independent of everyone, out of His
causeless mercy He is dependent upon Garga Rsi for religion
instruction, for learning the military art He is dependent upon
Satyaki and for good counsel He is dependent upon His friend
Uddhava*
Vrajanatha: Now I have learned how Lord Krsna is the hero of
rasas. Now please describe the devotees who are qualified for the
rasas and who have attain vibhava.
Gosvami: A person who in his heart has ecstatic love (bhava)
for Lord Krsna is considered a devotee situated in the rasas. The
26 qualities of Lord Krsna that begin with truthfulness and end
with shyness are all present in the devotees of Lord Krsna.
Vrajanatha: What are the different kinds of devotees qualified
to participate in the rasas?
Gosvami: The devotees of Krsna can be classified into two
groups: 1. sadhaka (those who are cultivating devotional service
in order to enter into the transcendental kingdom), and 2. siddha
(those who are already in the perfectional stage of devotional
service).
Vrajanatha: Who are the sadhakas?
Gosvami: A person who has the stage of attraction for Krsna
and who is not freed from the material impasse, but who has
qualified himself to enter into the kingdom of God is called
sadhaka. Sadhaka means one who is cultivating devotion in Krsna
consciousness. The description of such a devotee is found in the
Eleventh Canto, Second Chapter, verse 46 of Srimad Bhagavatam.*
Vrajanatha: O master, are not the devotees described in Srimad
Bhagavatam 11.2.47 also qualified for the rasas?
Gosvami: If one has not obtained the mercy of a pure devotee
and become a pure devotee himself, then he cannot be considered a
sadhaka. An example of a sadhaka cultivating devotional service is
Bilvamangala Thakura.
Vrajanatha: Who are the siddha devotees?
Gosvami: When a devotee is never tired of executing devotional
service and is always engaged in Krsna conscious activities,
constantly relishing the transcendental mellows in relationship
with Krsna, he is called (siddha). There are two kinds of perfect
devotees: 1. they who attained perfection (asamprapta-siddha) and
2. they who were always perfect (nitya-siddha).
Vrajanatha: Who are the samprapta-siddha devotees?
Gosvami: The perfectional stage can be achieved (samprapta-
siddha) in two ways: one may achieve this stage of perfection by
gradual progress in devotional service (sadhana-siddha), or one may
become perfect by the causeless mercy of Krsna, even though he has
not executed all the details of devotional service (krpa-siddha).*
Vrajanatha: Who are the nitya-siddha devotees?
Gosvami: Srila Rupa Gosvami writes (Bhakti-rasamrta sindhu
2.1.290):
"Persons who have achieved eternal, blissful life exactly on
the level of Sri Krsna and who are able to attract Lord Krsna by
their transcendental loving service, and who love Lord Krsna
millions of times more than they love themselves are called
eternally perfect (nitya-siddha)."
In the Padma Purana, Uttara-khanda it is said:
"Just as Lord Ramacandra descends along with Laksmana (an
incarnation of Sankarsana) and Bharata (an expansion of Pradyumna),
so the members of the Yadu dy