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 dynasty and the cowherd men of Vrndavana
also descend with Lord Krsna in order to join in the transcendental
pastimes of the Lord. When the Supreme Lord returns to His
eternal abode, His associates return with Him to their respective
places, As such, these ever-liberated Vaisnavas are not bound by
the material laws of birth and death."*
Vrajanatha: O master, now I can understand the alambana part
of vibhava. Please explain the uddipana part.
Gosvami: Some things that give impetus (uddipana) or
stimulation to ecstatic love of Krsna are His transcendental
qualities, His uncommon activities, His smiling features, His
apparel and garlands, His flute, His buffalo-horn, His leg-bells,
His conchshell, His footprints, His places of pastimes (such as
Vrndavana), His favourite plant (tulasi), His devotee, and the
periodical occasions for remembering Him. One such occasion for
remembrance is ekadasi.*
Vrajanatha: As far as Krsna's transcendental qualities are
concerned, they can be divided into three groups: qualities
pertaining to His transcendental body, qualities pertaining to His
transcendental speech, and qualities pertaining to His
transcendental mind. Krsna's age is considered in three periods:
kaumara, pauganda, and kaisora. These are described in the
following words (Bhakti-rasamrta-sindhu 2.1.309):
"Krsna's age is considered in three periods: from His
appearance day to the end of His fifth year is called kaumara, from
the beginning of the sixth year up to the end of the tenth year is
called pauganda, and from the eleventh to the end of the fifteenth
year is called kaisora. After the beginning of the sixteenth year,
Krsna is called yauvana, or a youth, and this continues with no
change."*
Krsna's kaisora age may be divided into three parts. Among
His many transcendental qualities manifested in this age, His
handsomeness is very prominent. Lord Krsna's limbs are graceful
and appropriately shaped. This feature is called 'saundarya'
(handsomeness). Lord Krsna is dressed in exquisite garments,
decorated with ornaments, and His hair is also decorated. All this
is called 'prasadhana' (decoration).
There are three kinds of flutes used by Krsna. One is called
venu, one is called murali and the third is called vamsi. Venu is
very small, not more than six inches long, with six holes for
whistling. Murali is about eighteen inches long with a hole at the
end and four holes on the body of the flute. This kind of flute
produces a very enchanting sound. The vamsi flute is about fifteen
inches long, with nine holes on its body.* The right turning
conchshell Krsna holds in His hand is called "Pancajanya". All
these uddipana's increase the devotee’s attraction and love for
Krsna and fill the devotee with bliss. The result is that rati
(attraction) and sthayi-bhava (continuous ecstasy) turn into rasa
(the transcendental mellows of a personal relationship with Krsna).
Come again tomorrow and I will describe anubhava and other things.
The two devotees then took their leave of the Gosvami's feet.
Again and again thinking about the rasas, Vijaya-kumara and
Vrajanatha happily saw the siddha-bakula tree and other holy places
in Lord Jagannatha's temple. Finally they returned to their
lodgings.
Chapter Twenty-seven
Rasa-vicara
The Rasas
After the next day's noon-arati, the two devotees, thirsting
to understand about rasa, honoured prasadam and then went to the
Sri Radha-kanta temple. Sri Gopala-guru Gosvami honoured maha-
prasadam and waited for the two inquisitive devotees. Nearby Sri
Dhyanacandra Gosvami was writing a book about the path of
devotional service. The features of Gopala-guru Gosvami were very
wonderful. He was dressed as a sannyasi. He wore Vaisnava Tilaka.
The holy name of Lord Hari was written on the various limbs of His
body. On his neck were four strands of tulasi beads. His hands
were always on His japa beads. He was rapt in meditation, his two
eyes half closed. From time to time he was decorated with a stream
of tears. From time to time he would call out, "O Gauranga! O
Nityananda!" His body was a little large. His complexion was dark
and splendid. He sat on a banana-bark seat. At a little distance
were wooden sandals and a coconut shell pitcher of water. Vijaya-
kumara and Vrajanatha were both learned in many scriptures, were
sincere Vaisnavas and were residents of Sri Navadvipa. For these
three reasons everyone at the temple carefully honoured them.
Vijaya-kumara and Vrajanatha offered dandavat obeisances to Gopala-
guru Gosvami and he respectfully embraced them. In the course of
time Vrajanatha humbly introduced the topic of rasas. The Gosvami
carefully said, "Today I will teach you about anubhava and other
topics related to the rasas. The four samagris (ingredients of
rasa) are vibhava (special symptoms or causes of ecstasy), anubhava
(subsequent ecstasy), sattvika-bhava (constitutional or existential
ecstasy), and vyabhicari-bhava (aggressive ecstasy). Yesterday I
explained about vibhava. Today I will begin the explanation of
anubhava. Please listen. When one is attracted (rati) to Krsna,
that is called vibhava. When, as a result of that attraction,
ecstatic love (bhava) appears in the heart, the result is called
'udbhasvara'. The bodily symptoms manifested by a devotee in
expressing that ecstatic love for Krsna are called anubhava.
Practical examples of anubhava are as follows: dancing, rolling on
the ground, singing very loudly, stretching the body, crying
loudly, yawning, breathing very heavily, neglecting the presence of
others, drooling, laughing like a madman, wheeling the head, and
belching.
Vrajanatha: How is it possible that these unusual external
symptoms can increase the sweet taste of the rasas of sthayi-bhava?
When the devotee relishes the rasas in his heart, that taste is
manifested externally as these anubhavas. Why, then, should these
anubhavas be considered a samagri separate and distinct from the
taste of rasas in the heart?
Gosvami: Baba, you have learned the nyaya-sastra very well.
Till this day I have not seen anyone raise such a subtle point of
logic. When I studied the rasas I also asked this question of
Srila Pandita Gosvami. By my spiritual master's mercy my doubt was
thrown far away. The secret is this: When the heart is agitated
by the ecstatic feelings of vibhava, many extraordinary and
wonderful feelings (vaicitrya) are manifested. These feelings
blossom in many different ways in the heart. When these feelings
blossom in the heart, they eventually bear fruits of ecstatic
symptoms that are manifested in the external body. These fruits
are called 'udbhasvara'. The fruits of ecstatic symptoms are
manifested as dancing and in many other ways also. Thus, when the
heart dances, then the body dances also. When the heart sings,
then the tongue sings also. In this way you should understand it.
Thus the ecstatic symptoms called udbhasvara are the root from
which all this comes. However, the anubhavas do increase the
vibhavas within the heart. In this way the udbhasvaras are
manifest in the body. Thus the sthayi-bhava and vibhava in the
heart manifests the anubhavas, and the anubhavas in turn also have
an effect upon the heart. Because the anubhavas have this effect
they are considered separate samagris (ingredients of rasa). When
there are singing, yawning, and other like activities, the symptoms
are called 'sita', and where there is dancing and other like
activities they are called 'ksepana'. There are other ecstatic
symptoms, such as blossoming of the body, the flowing of blood, and
expansion and contraction of the body's joints. However, because
these symptoms are very rare, I will not describe them further.
However, when He assumed the form of a tortoise and manifested
other unusual activities, these symptoms were present on the body
of our master, Lord Nimai Pandita. Still, these symptoms are not
seen on the body of a sadhaka devotee.
After hearing these confidential explanations from Gopala-guru
Gosvami, the two inquiring devotees were silent for a long time.
Then, touching the dust of his feet, they asked, "O master, what
are the sattvika-bhavas?"
Gosvami: When a devotee is always intensely affected by love
for Krsna in a direct relationship with Him - or even a little
apart from Him - his status is called sattvika-bhava' (existential
ecstatic love). The symptoms originating from such existential
ecstatic love are divided into three headings - namely moist
(snigdha), burnt (digdha) and dried-up (ruksa).
Vrajanatha: What is moist sattvika-bhava?
Gosvami: Moist sattvika bhava is divided into two: direct and
indirect. When the heart is directly attracted to Lord Krsna, that
is called "mukhya-snigdha-sattvika-bhava" (direct moistened
existential ecstatic love). Being stunned and perspiring are some
of the symptoms of mukhya-sattvika-bhava. When the heart is
attracted to Lord Krsna indirectly, that is called 'gauna-snigdha-
sattvika-bhava' (indirect moistened existential ecstatic love).
Changing of bodily colours and faltering of the voice are the two
symptoms of gauna-snigdha-sattvika-bhava. Aside from direct and
indirect moistened existential ecstatic love, digdha-sattvika-bhava
(burnt existential ecstatic love) may also enter the heart.
Trembling of the body is the symptom of digdha-sattvika-bhava.
When a non devotee is filled with wonder and bliss by hearing the
description of the great wonder that is Lord Krsna's sweetness, the
ecstatic symptoms are called 'ruksa' (dried up). Standing of the
hairs on the body is the symptom of ruksa-sattvika-bhava.
Vrajanatha: How is sattvika-bhava created?
Gosvami: When the sadhaka devotee's vital force of life is in
contact with the various external elements, agitation and
transformation result. From this agitation the various ecstatic
symptoms, such as becoming stunned, are manifested.
Vrajanatha: What are the different ecstatic symptoms
manifested?
Gosvami: There are eight symptoms of sattvika-bhava
(existential ecstatic love): becoming stunned, perspiring, standing
of the hairs on the body, faltering of the voice, trembling of the
body, changing of bodily colours, shedding of tears and
devastation. When the vital force of life is in contact with the
earth one is stunned. When the same force comes into contact with
water, there is shedding of tears. When the same force comes into
contact with fire, there is perspiration. When the force comes
into contact with sky, there is complete devastation. And when
that force comes into contact with air, there is trembling, failing
of the voice, and standing up of the hairs on the body. In this
way the different ecstatic symptoms are manifested. These symptoms
are sometimes manifested internally and sometimes externally.
Sometimes they are called 'bhavas' and sometimes they are called
anubhavas. All the anubhavas are manifested externally only. This
is not said of the sattvika-bhavas. For example, in dancing or
other like activities, the bhava (ecstatic love) is not manifested
directly. The bhava is rather manifested by the intelligence or
the heart. Therefore the various external symptoms of ecstasy,
such as becoming stunned, are considered anubhavas, and are not
sattvika-bhavas. Therefore the anubhavas and sattvika bhavas are
different from each other.
Vrajanatha: I desire to understand why the ecstatic symptoms,
such as becoming stunned are manifested.
Gosvami: Joy, fear, wonder, lamentation, and hatred create an
emptiness in the heart that manifests the ecstatic symptom of
becoming stunned. Joy, fear, anger and other emotions combine to
moisten the body and thus manifest the ecstatic symptom of
perspiration. Wonder, joy, eagerness, fear and other emotions
combine to manifest the ecstatic symptom of the body's hairs
standing up. Lamentation, wonder, anger, joy, fear, and other
emotions bring the ecstatic symptom of faltering of the voice.
Fear, anger, joy, and other emotions bring the ecstatic symptom of
trembling of the body. Lamentation, anger, fear and other emotions
bring the ecstatic symptom of changing of bodily colours. Joy,
anger, lamentation, and other emotions bring the ecstatic symptom
of shedding tears. When they are produced from joy, the tears are
cold, and when they are produced from anger and other like
emotions, the tears are hot. Happiness and unhappiness combine to
make one fall unconscious and attain other like conditions of life,
conditioned that are the ecstatic symptom called devastation.
These transcendental ecstatic symptoms gradually develop, and in
the course of such development, they are sometimes called smoky,
sometimes called blazing, sometimes called shining, and sometimes
called intensely shining. These are the four kinds. In dried up
sattvika-bhava the symptoms are smoky. In moistened sattvika-bhava
the ecstatic love rises higher and higher. Real love (rati) for
Lord Krsna produces all bliss and wonder. When there is only the
semblance of love (raty-abhasa), the symptoms are dried up. Then
there is no wonder.
Vrajanatha: O master, the ecstatic love of sattvika-bhava
brings all good fortune. However, to attain material benefits many
people may make a show-of these ecstatic emotions, as if they were
acting in a drama. What is the position of these people?
Gosvami: Genuine sattvika-bhava is manifested from genuine
pure devotional service. The ecstatic love (bhava) felt by true
Vaisnavas is genuine. Aside from this genuine bhava, the other so-
called bhavas are divided into four groups: raty-abhasa,
sattvabhasa, nihsattva and pratipa.
Vrajanatha: What is raty-abhasa?
Gosvami: When they hear the descriptions of Lord Krsna, the
impersonalists or the sannyasi followers of Sankaracarya, manifest
raty-abhasa.
Vrajanatha: What is sattvabhasa?
Gosvami: when they hear about Lord Krsna, persons who are
naturally soft-hearted may manifest the semblance of joy, wonder,
and other ecstatic emotions. The mimamsaka philosophers and
ordinary women may manifest this when they hear about Lord Krsna.
Vrajanatha: What is nihsattva-bhavabhasa?
Gosvami: Some wicked-hearted persons exhibit artificial
ecstatic symptoms as a sort of dramatic show. In this way they
shed tears and perform other actions. These actions are called
nihsattva. In this way some hard-hearted persons put on an
artificial show of crying in ecstatic love. These persons are
wicked at heart.
Vrajanatha: What is pratipa?
Gosvami: One who acts as Krsna's enemy manifests the semblance
of the ecstatic emotions like anger and fear. This is called
pratipa-bhavabhasa.
Vrajanatha: O master, now I have understood vibhava, anubhava,
and sattvika bhava, and I have also understood the difference
between sattvika and anubhava. Now please explain vyabhicari-
bhava.
Gosvami: There are 33 vyabhicaris. These 33 bhavas work to
increase the sthayi-bhavas. That is why they are called
'vyabhicari'. They are manifested in the words, limbs, and
thoughts. They are also called 'sancari-bhava'. They are like
waves in the nectar ocean of sthayi-bhava, waves that rise from,
and then again disappear into the ocean of sthayi-bhava. The 33
vyabhicari-bhavas are: disappointment, lamentation, humility,
guilt, fatigue, intoxication, pride, doubt, apprehension, intense
emotion, madness, forgetfulness, disease, confusion, death,
laziness, inertness, bashfulness, concealment, remembrance,
argumentativeness, anxiety, thoughtfulness, endurance, happiness,
eagerness, violence, haughtiness, envy, impudence, dizziness,
sleepiness, and alertness. Some of the sancari-bhavas are
independent (sva-tantra) and others are dependent on something else
(para-tantra). The para-tantra sancari-bhavas are of two kinds:
superior and inferior. The superior sancari-bhavas are themselves
of two kinds: direct and indirect. The sva-tantra sancari bhavas
are of three kinds: rati-sunya (without attachment to Krsna), raty-
asparsa (with a touch of attachment to Krsna), and rati-gandha
(with the scent of attachment to Krsna). If these bhavas are
directed to the wrong object they are of two kinds: pratikulya
(unfavourable) and anaucitya (improper). All these bhavas are
manifested in four different conditions: 1. utpatti (growth), 2.
sandhi (union), 3. savalya (variety) and 3. santi (peace).
Vrajanatha: Bhava-utpatti is easy to understand. What is
bhava-sandhi?
Gosvami: When two like or unlike emotions meet, that is called
'sandhi'. Desirable laziness and undesirable laziness may both
appear simultaneously. This is an example of the meeting of like
emotions. Joy and fear may also appear simultaneously. That is an
example of the meeting of unlike emotions.
Vrajanatha: What is bhava-savalya?
Gosvami: When two emotions clash, that is called 'bhava-
savalya". When he heard about Krsna, Kamsa became simultaneously
angry and fearful. That is an example of bhava-savalya.
Vrajanatha: What is bhava-santi?
Gosvami: When an intense emotion suddenly disappears, that is
called 'santi'. When they could not see Krsna, the boys of Vraja
became anxious, but when they heard the sound of Krsna's flute from
afar, their anxiety was at once pacified. This is an example of
the pacification of happiness.
Vrajanatha: If anything else remains to be known about this
topic, then please explain it.
Gosvami: To these 33 vyabhicari-bhavas may be added the one
primary (mukhya) sthayi-bhava and the seven secondary (gauna)
sthayi-bhavas). In this way there are 41 bhavas that produce
ecstatic symptoms on the body and the senses. The activities of the
mind are the origin of these bhavas.
Vrajanatha: What are the various bhavas produced in this way?
Gosvami: They produce the eight sattvika-bhavas, the vibhavas
and the anubhavas.
Vrajanatha: Are all these part of the original nature?
Gosvami: No. Some are part of the original nature and other
come from outside the original nature. The sthayi-bhava is part of
the devotee's original nature, but the vyabhicari-bhavas mostly
come from outside the original nature.
Vrajanatha: Do all devotees possess the same bhavas?
Gosvami: No. The devotees have different natures. That is
because the nature of the mind and heart is different in each
devotee. According to the condition of the heart, the bhava is
more or less exalted. The heart may be exalted, lowly or in an
intermediate state. The bhavas are manifested according to the
condition of the heart. However, nectar is always liquid, and
therefore a devotee's heart is naturally soft and liquid for it
like nectar. Today we will end here. Tomorrow I will describe
sthayi-bhava.
Vijaya-kumara and Vrajanatha offered dandavat obeisances and
took their leave.
Chapter Twenty-eight
Rasa-vicara
The Rasas
Vrajanatha: O master, I see that vibhava, anubhava, sattvika-
bhava, and vyabhicari bhava are all bhavas. What is sthayi-bhava?
Gosvami: The one bhava that controls all the other bhavas,
both obstructed and unobstructed, and that is the monarch even of
Lord Krsna Himself is called 'sthayi-bhava'. When 'Krsna-rati'
(attraction to Krsna) takes shelter of a devotee's heart, that
attraction is called 'sthayi-bhava', Look, among the samagris is
vibhava and included within vibhava is alambana. However, there is
another bhava, a bhava independent of all these others, a bhava
that is the origin and the helper of the rasas, a bhava that
becomes both the enjoyment (asvadana) and the object of enjoyment
(asvadya). Please think deeply about this and try to understand
how sthayi-bhava is different from the other bhavas. Sthayi-bhava
is divided in two: primary (mukhya-rati) and secondary (gauna-
rati).
Vrajanatha: What is primary sthayi-bhava?
Gosvami: In the description of bhava-bhakti you have already
heard about suddha-sattva-rati. That is the same as mukhya-rati.
Vrajanatha: When I read the alankara-sastras (books of
rhetoric) the love that I understood there was all material. It
was very different. The spiritual love that is now described is
very different from that material love. Now I understand that only
when a person is pure in heart will he attain the nectar (rasa) of
love for the Supreme Lord. The so-called love written about by the
authors of the alankara-sastras is only the love that appears in
the material bodies and material minds of souls imprisoned in the
material world. Now I can understand the other kind of love, the
love you have described in your explanation of the rasas. This
pure spiritual love is the be-all-and-end-all of the pure liberated
souls. By the mercy of the hladini sakti, this pure love is
sometimes experienced even by the conditioned souls imprisoned in
the material world. Now I wish to understand the different kinds
of pure spiritual love (suddha-rati).
Seeing Vrajanatha's clear grasp of the spiritual truth, Gopala-
guru Gosvami, shedding tears of happiness, embraced him and said,
"I am very fortunate to have a disciple like you. Please listen,
Mukhya-rati is of two kinds: svartha (for the sake of one's own
self) and parartha (for the sake of the beloved).
Vrajanatha: What is the nature of svartha-mukhya-rati?
Gosvami: When no obstacles stop the bhava (aviruddha-bhava)
then svartha-mukhya-rati increases. However, when obstacles do
stop the bhava (viruddha-bhava), then svartha-mukhya-rati
diminishes.
Vrajanatha: What is the nature of parartha-mukhya-rati?
Gosvami: Whether obstacles are present or not, parartha-mukhya-
rati contracts of its own accord. Aside from these two, there is
also another kind of mukhya-rati.
Vrajanatha: What is it like? Please tell.
Gosvami: This is suddha-mukhya-rati (pure love). It is
divided into five rasas: santa (neutrality), dasya (servitude),
sakhya (friendship), vatsalya (parenthood) and madhurya (conjugal
love). As sunlight is divided into different colours when it
passes through a prism or other like object, so sthayi-bhava
assumes different features according to the different kinds of
persons who contain it.
Vrajanatha: Please describe this suddha-rati (pure love).
Gosvami: Suddha-rati is of three kinds: samanya (ordinary),
svaccha (clear) and santa (peaceful). Samanya-rati is the love the
people in general feel for Lord Krsna. When mukhya-rati is
manifested in different ways in the different kinds of devotees, as
light assumes different colours as it passes through coloured
glass, that kind of mukhya-rati is called 'svaccha' (clear). In
this way some devotees offer prayers to Krsna and call Him
"master", others joke with Krsna and call him "friend", still
others protect Krsna and call him "son", and still others meditate
on Krsna and call Him "the Supersoul". A devotee in santa-rati
(neutrality) meditates with a peaceful mind on the unchanging
Supreme. Suddha- rati is of two kinds: 'kevala' (unmixed) and
'sankula' (mixed). Among the residents of Vraja, Rasala and
Sridama are examples of devotees whose love for Krsna is of one
kind only, unmixed with even the slightest scent of any other kind
of rasa. Their pure love (suddha-rati) is called 'kevala'
(unmixed). Other devotees, such as Uddhava and Bhima have love
that is a mixture of different rasas. Their pure love (suddha-rati)
is called 'sankula' (mixed).
Vrajanatha: Formerly I thought their was not santa-rati in
Vraja. Now I see it is slightly present there also. When they
consider the different kinds of rati (love), books of material
rhetoric (jada-alankara) do not accept santa-rati as a genuine kind
of love. Here it is seen that santa-rati must be accepted as one
kind of love for the Supreme. Now please describe dasya-rati (love
in the rasa of servitorship).
Gosvami: When the devotee thinks, "Krsna is the master, and I
am His servant", he loves Krsna in the dasya-rasa. When he is
attached to Krsna in this way, a devotee is not attracted to or
pleased by anything outside this rasa of servitorship.
Vrajanatha: What are the qualities of sakhya-rati (love in
friendship)?
Gosvami: When a devotee is firmly convinced that Krsna is his
equal, his love for Krsna is called sakhya-rati. In sakhya-rati
there are joking, laughing, and other like activities.
Vrajanatha: Please described the nature of vatsalya-rati
(parental love).
Gosvami: the kindly love that His elders give to Krsna is
called vatsalya-rati. Embracing and fondling Krsna, performing
auspicious rituals for His benefit, pronouncing blessings upon Him
and affectionately touching His chin are some of the activities of
vatsalya-rati.
Vrajanatha: Now kindly describe the qualities of madhura-rati
(conjugal love for Krsna).
Gosvami: The eight kinds of pleasing activities, beginning
with remembering Krsna and gazing at Krsna, that are performed in
the deer-eyed gopis' love for Krsna are called the activities of
'priyata' (love) or 'madhura-rati' (sweet love). Included in these
activities are sidelong glances, moving the eyebrows, speaking
sweet words, and speaking joking words. beginning with santa and
extending up to madhura-rati, the devotees' love, relish, and bliss
increase more and more. Thus I have briefly described the five
kinds of mukhya-rati (primary rasas).
Vrajanatha: Now please describe the secondary (gauna)
spiritual rasas.
Gosvami: The secondary rasas (gauna-bhava) which are part of
alambana, are: laughter, astonishment, chivalry, lamentation,
anger, dread, and ghastliness. In the first six of these rasas the
devotee always meditates on Krsna. When the devotee attains pure
love (suddha-rati), then he finds the material body and material
activities to be very distasteful. He is horrified by them. That
is the seventh rasa, ghastliness. Although these seven rasas are
different from pure love (suddha-rati) because they are in contact
with parartha-mukhya-rati (the primary rasas), therefore these
seven secondary emotions are included among the rasas and the word
'rati' (love) is used to described them. For some devotees one or
more of these secondary rasas remain a permanent part of their
relationship with Krsna. But this is not true for every devotee by
any means. For most devotees these secondary rasas are manifested
only temporarily. In some situations one or more of these
secondary rasas become so strong that they eclipse the natural
primary rasas.
Vrajanatha: In material rhetoric (alankara) eight rasas,
beginning with conjugal love, laughter, and compassion are
described. I can understand how these material rasas look
beautiful only from the point of view of pathetic material heroes
and heroines. These material rasas have no bearing on the spiritual
rasas of Vraja, which are the activities of the pure spirit soul,,
and thus have nothing to do with the activities of the material
mind. The great devotees have divided sthayi-bhava rati into five
primary and seven secondary rasas. This is proper. Now please
kindly describe hasya-rati (the rasa of laughter).
Gosvami: Certain unusual words, appearances, or activities
cause laughter to appear in the heart. In laughter the eyes may
open wide, and the nostrils, lips and cheeks may tremble. This
laughter is produced by sankoca-bhava-rati directed toward Lord
Krsna.
Vrajanatha: What is the rasa of astonishment (vismaya-rati)?
Gosvami: When one sees something extraordinary, astonishment
is manifested in his heart. Some of the symptoms of astonishment
are: opening the eyes wide, speaking words of praise, and standing
of the body's hairs.
Vrajanatha: What is the rasa of chivalry (utsaha-rati)?
Gosvami: When the heart is determined to perform the noble
deeds that are glorified by great saints, that is called chivalry.
Promptness, impatience, and enthusiasm are among the symptoms of
chivalry.
Vrajanatha: What is the rasa of anger (krodha-rati)?
Gosvami: When actions of an enemy make the heart burst into
flames, that is called anger. Harshness, knitting the eyebrows,
and redness in the eyes are among the symptoms of anger.
Vrajanatha: What is the rasa of dread?
Gosvami: When the sight of horrible things makes the heart
wish to flee, that is called dread. Hiding oneself, dryness of the
heart, and fleeing away are among the symptoms of dread.
Vrajanatha: What is the rasa of ghastliness?
Gosvami: When one is averse to abominable things, that is
called ghastliness. Spitting, curling the lips and speaking harsh
criticisms are among the symptoms of ghastliness. When this
emotion is in relation to Lord Krsna, then it is considered on the
spiritual rasas. Otherwise it is merely another material emotion.
Vrajanatha: How many bhavas (emotions) are present in bhakti-
rasa (the mellows of devotional service)?
Gosvami: Sthayi-bhava has eight bhavas, sancari bhava has 33
bhavas, and sattvika bhava has eight bhavas. Combined together
there are 49 bhavas. When these bhavas are manifested from the
three modes of nature and are thus material, they are causes of
material happiness and material suffering. When these bhavas help
one attain Krsna, they are spiritual, beyond the material modes,
and filled with bliss, and what seems to be sorrow in them is
actually spiritual happiness. Srila Rupa Gosvami explain that Lord
Krsna and Krsna's dear devotees are the two alambanas, or resting
places, and therefore the causes of the rasas of spiritual love
(rati). The ecstatic symptoms that begin with being stunned are
counted among the effects of rati and the ecstatic symptoms that
begin with lamentation help the progress of rati. When the rasas
are awakened, these ecstatic symptoms are no longer called cause,
effect, and helper. Then they are called vibhava. Because these
activities then have an especially sweet taste, the panditas call
them 'vibhava'. When dancing and other activities increase the
sweetness of vibhava, the vibhava is called 'anubhava'. Spiritual
(sattvika) activities bring spiritual results. Thus these actions
are called 'sattvika-bhava'. When these vibhavas bring
renunciation and other like emotions, the bhava is called 'sancari-
bhava'. Readers attracted to poems, plays, and other books
describing Lord Krsna know that the vibhavas are causes of
devotional service. In truth these activities of rati (pure love)
are inconceivable. They are very great pastimes of devotional
service. In Mahabharata and other scriptures it is said that these
activities of devotional service are very exalted. They are beyond
the touch of ordinary, material logic. In the Mahabharata it is
written that these bhavas are beyond the understanding of the
material mind, and therefore material logic cannot be employed to
understand them. Whatever is beyond the world of matter cannot be
understood by the material mind. One who attains sweet love for
Lord Krsna's form and other features attains vibhava. This vibhava
does not remain static. It spontaneously increases, growing
greater and greater. Rati (love for Krsna) enables one to directly
perceive Lord Krsna, who is the resting place of transcendental
sweetness and other virtues. On the other hand, when he directly
sees Lord Krsna's form and other features, the devotees love Lord
Krsna more and more. In this way vibhava, anubhava, sattvika-bhava
and vyabhicari-bhava all increase rati, and rati increases them.
Vrajanatha: What is the difference between love for Krsna
(krsna-rati) and material love (visaya-rati). Please kindly
explain.
Gosvami: Material love is part of the material world. Lord
for Krsna is beyond the material world, and it is also the origin
of many wonderful things. Material love is pleasant when the
beloved and present and unpleasant when the beloved is absent.
When a person loves Krsna and Krsna is present, then the lover
experiences the taste of a certain kind of rasa, the rasa of
sambhoga-sukha (the happiness of enjoying with Krsna). However,
when Krsna is absent, the lover experiences the rasa of vipralambha
(separation), which itself produces a specific kind of wonderful
transcendental bliss. In answer to one of Lord Mahaprabhu's
questions, Ramananda Raya described (Sri Caitanya-caritamrta Madhya
8.194) the wonderful bliss the devotee feel in separation from
Krsna, a bliss he called 'vivarta'. Therefore what seems here to
be suffering is in truth the highest spiritual bliss.
Vrajanatha: Material logician says that the rasas are
unimportant. They are only a small portion of what exists. What
is the answer to that claim?
Gosvami: It is true that the material rasas are unimportant.
And why not? In the material rasas material ingredients (samagri)
may nourish the material sthayi bhava (permanent emotions).
However, these are only material rasas. They are not spiritual.
In the state of spiritual perfection, the spiritual rasas are
eternal, complete and self-manifest. However, to an inexperienced
devotee the spiritual rasas may seem to be material. When the
lover is separated from the beloved, the material rasas o love do
not remain indefinitely. The spiritual rasa of love in separation
is much more beautiful and glorious than its material counterpart.
The great potency hladini-sakti brings transcendental bliss to the
rasa of spiritual love in separation. That is why the rasa of
spiritual love in separation is blissful and why it is beyond the
power of material logic to understand. Therefore it is said to be
inconceivable.
Vrajanatha: How many kinds of spiritual rasas are there?
Gosvami: Even though the primary rasas are five, they are
still considered as one. Therefore, adding the seven secondary
rasas, there are eight rasas all together.
Vrajanatha: Please recite the names of these eight rasas. The
result of my hearing your words is that my desire to hear grows
stronger and stronger.
Gosvami: Srila Rupa Gosvami explains (Bhakti-rasamrta-sindhu
2.5.115-116):
"The five primary rasas each more exalted than the preceding
one, are: neutrality, servitorship, friendship, parenthood, and
conjugal love.
"The seven secondary rasas are: laughter, astonishment,
chivalry, lamentation, anger, dread, and ghastliness."*
Vrajanatha: In the context of the spiritual rasas, what is the
proper definition of the word 'bhava'?
Gosvami: Considering the truth in their spiritually purified
hearts, great panditas have written many books about rasa (rasa-
sastras), and in these books they have defined the word 'bhava'. I
have already explained that rasa is of two kinds: 1. cintya-bhava
(bhava that can be understood by the material mind), and 2. acintya-
bhava (bhava that is inconceivable, beyond the understanding of the
material mind). Material logic can be used to understand cintya-
bhava. And why not? The emotions that arise in the heart of a
conditioned soul imprisoned in the material world are all material
in nature. The conditioned souls material ideas and emotions about
the Supreme Lord are also understandable by the material mind.
However, true ideas and emotions directed to the Supreme Lord are
inconceivable, beyond the power of the material mind to understand.
And why not? The Supreme Lord is far beyond the touch of matter.
Because the Supreme Lord is inconceivable, it is not good to think
there can be no bhavas (emotions) in relation to Him. All emotions
are possible in relation to the Supreme Lord. But they are
inconceivable, beyond the material mind's understanding. In your
heart remain rapt in meditation on one of the inconceivable rasas
in relation to the Lord. Meditate on the appropriate sthayi-bhava
and samagris. Then the eternal and perfect spiritual rasa will be
manifest to you.
Vrajanatha: O master, what does 'being rapt in meditation'
mean?
Gosvami: Baba, contaminated by matter, you have wandered in
the circle of karma for many births. Meditation is of two kinds:
previous meditation (praktani) and present meditation (adhunika).
By staying in the material world your originally pure heart and
pure thoughts have both become contaminated. However, by
associating with saintly devotees and by performing spiritual pious
activities, one can throw far away the contaminated material
thoughts and regain his original, natural, spiritual meditation.
When this spiritual meditation becomes strong, the inconceivable
truth appears in his heart. That is the meaning of 'being rapt in
meditation'.
Vrajanatha: Who is qualified to understand the spiritual
rasas? That I would like to know.
Gosvami: A person who, by constant meditation in this way,
finds that the inconceivable spiritual truth is manifested in his
heart, is along qualified to understand the spiritual rasas. No
one else is qualified to understand the spiritual rasa. No one
else is qualified. Srila Rupa Gosvami explains (Bhakti-rasamrta-
sindhu 2.5.132):
"When one transcends the status of ecstatic love and thus
becomes situated on the highest platform of pure goodness, one is
understood to have cleansed the heart of all material
contamination. In that pure stage of life, one can taste this
nectar, and this tasting capacity is technically called rasa, or
transcendental mood."*
Vrajanatha: Who is not qualified to thus taste the nectar of
the transcendental rasa? As it is an offense to give the holy name
to an unqualified person, so it must also be an offense to explain
the rasas to an unqualified person. O master, please be merciful
and explain this point to poor and fallen people like myself.
Gosvami: Renunciation that has nothing to do with pure
devotional service is called phalgu-vairagya (false renunciation).
Persons who are in the fire of false renunciation, the dry
speculative habit, and who neglect devotional service are in a
lamentable situation. Persons who are attached to the ritualistic
ceremonies recommended in the Vedas and to the impersonal Brahman
cannot relish the transcendental pleasure of devotional service.
Therefore devotees who have already tasted the nectar of devotion
should be very careful to protect devotional service from such dry
speculators, formal ritual elevationists and impersonal
salvationists. Devotees should protect their valuable jewel of
spiritual love from the clutches of thieves and burglars. In other
words, a pure devotee should not describe devotional service and
its different analytical aspects to speculators and false
renounces.*
Vrajanatha: I have become very fortunate. I will always
honour the order that comes from your saintly mouth.
Vijaya-kumara: O master, I maintain my family by reading and
lecturing on Srimad Bhagavatam. Srimad Bhagavatam is a book
describing the rasas of devotional service. If man reads and
explains Srimad Bhagavatam to the people in general in order to
earn money, does he commit an offense?
Gosvami: Ah! Srimad-Bhagavatam is the crest jewel of all
scriptures. It is the mature ripened fruit of the tree of Vedic
knowledge. In Srimad Bhagavatam (1.1.3) it is said:
"O expert and thoughtful men, relish Srimad Bhagavatam."*
The meaning of these words is that only the expert and
thoughtful, who know how to relish the transcendental rasas are
qualified to taste the nectar of Srimad Bhagavatam. No one else is
qualified. Baba, give up this profession. You are a person who
likes to drink the nectar of the transcendental rasas. Don't
commit an offense to the rasas. In the Vedas (Taittiriya Upanisad
2.7) it is said:
"The Supreme Lord is rasa."
This means that the rasas are Lord Krsna Himself. There are
many other books you could teach to maintain your material body.
Teach some other book for that purpose. You should not read Srimad
Bhagavatam to the people in general in order toe earn money. If
you find a person qualified to taste the spiritual rasas, then with
great bliss you may read Srimad Bhagavatam to him, but do not
accept any salary or any daksina (donation).
Vrajanatha: O master, today you have saved me from a great
offense. What will come from the offense I have already committed?
Gosvami: That offense will not stay. With an honest heart
surrender to the rasas and take shelter of them. They will
certainly forgive you. You need not worry.
Vrajanatha: O master, if need be I will accept a very lowly
profession. But I will not describe the rasas to an unqualified
person, and I will not accept money for teaching about the rasas.
Gosvami: Baba, you are very fortunate. Lord Krsna has
accepted you as His own devotee. If this were not so, then how
could you be so sincere and dedicated to devotional service? Lord
Gaura has given all His potencies to you.
Chapter Twenty-nine
Rasa-vicara
The Rasas
Vrajanatha and Vijaya-kumara decided to stay in Jagannatha
Puri for caturmasya. After hearing about the rasas from the mouth
of Sri Gopala-guru Gosvami, they both decided to follow the path of
worshipping the Lord according to the rasas. Hearing from him the
glories of observing caturmasya, Vrajanatha's grandmother accepted
his suggestion to stay in Jagannatha Puri. Every morning and
evening they would all see Lord Jagannatha. They bathed in
Narendra-sarovara, and they saw all there was to see in Jagannatha-
puri. With devotion they saw Lord Jagannatha as He was being
served. When he learned of their decision, Sri Gopala-guru was
very happy. He said, "O Vrajanatha, O Vijaya-kumara, I love you as
a father loves his sons. I am not happy to be separated from you.
If your stay here for many days, then I will be happy. It is easy
to find a sincere spiritual master, but it is not easy to find a
sincere disciple."
Vrajanatha humbly asked, "O master, please explain the
features of the different rasas. We will consider ourselves
fortunate to hear about them from you.
Gosvami: Your proposal is excellent. Please hear the words
Lord Gauracandra will place in my mouth. First is santa rasa
(neutrality). In this rasa the sthayi-bhava is santa-rati. The
happiness attained in the impersonal Brahman is very slight. The
happiness attained in a relationship with the Supreme Person is
much greater than that impersonal happiness. The cause of that
personal happiness is the direct perception of the Supreme
Personality of Godhead's spiritual form. The alambana (object of
worship) in santa rasa is the four-armed form of Lord Narayana.
This form of the Lord manifests qualities like supreme power and
opulence. In this way the visaya and anubhava are manifested in
alambana. Peaceful persons situated in santa-rasa are the asraya of
santa-rati. Atmaramas and persons who have faith in the Supreme
Personality of Godhead are qualified for santa rasa. The four
sages headed by Sanaka and Sanandana are prominent among the
atmaramas. These four sages are boy sannyasis. At first they were
attached to the impersonal Brahman. Later they became attracted to
the sweetness of the form of the Supreme Person. They began to
worship the Lord's spiritual form. Persons who are austere and
renounced, but who have not yet thrown far away the desire for
impersonal liberation, are eligible for santa-rasa. Hearing the
important Upanisads, living in a secluded place, meditating,
searching for the truth, study, seeing the universal form,
associating with persons engaged in devotional service mixed with
impersonal speculation (jnana-misra-bhakti), and studying the
Upanisads with others of equal scholarship are the uddipanas that
inspire this rasa. The fragrance of tulasi offered to the Supreme
Lord's lotus feet, the sound of the conchshell, sacred mountains,
sacred forests, sacred places, the Ganges, being free of material
desires, and the awareness that time will eventually destroy
everything material, are also uddipanas that inspire santa-rasa.
Vrajanatha: What are the anubhavas of this rasa?
Gosvami: Staring at the tip of the nose, acting like an
avadhuta, looking for a distance of four hands as one walks,
assuming the jnana-mudra (joining the forefinger and thumb), not
hating the enemies of the Supreme Personality of Godhead, being
slightly inclined to the devotees dear to the Lord, being attracted
to the soul's liberation and the end of his residence in the
material world, being neutral and aloof, being free of false ego,
material possessiveness, and material pride, and feeling a sort of
cool tempered love for the Supreme are included among the anubhavas
of santa-rasa. Yawning, swelling of the limbs, teaching about
devotional service, bowing down before Lord Hari, and offering
prayers to Lord Hari are also included among anubhavas.
Vrajanatha: What are the sattvika ecstatic symptoms in santa-
rasa?
Gosvami: Devastation (except the aspect of falling to the
ground) and being stunned are included among the many ecstatic
symptoms in this rasa. There are no passionate (dipta) ecstatic
symptoms in this rasa.
Vrajanatha: What are the sancari-bhavas in this rasa?
Gosvami: Lamentation, patience, joy, thoughtfulness,
remembrance, melancholy, eagerness, anxiety and argumentativeness
are seen among the sancari bhavas of santa-rasa.
Vrajanatha: How many are the different kinds of santa-rati?
Gosvami: Sthayi-bhava santa-rati is of two kinds: 1. sama
(equipoised) and 2. sandra (intense). In sama santa rati is
manifested asamprajnata-samadhi, where the activities of the body
are filled with awareness of the Supreme Lord's presence. In
sandra santa rati is manifested nirvikalpa-samadhi where all
ignorance is destroyed and the direct manifestation of the Supreme
Lord's form brings intense bliss. On the basis of these two kinds
of santa-rati, there may also be divisions of pariksya (indirect)
and saksat-kara-rupa (direct) santa-rati. Sukadeva Gosvami and
Bilvamangala Thakura are examples of two persons who renounced
santa-rasa and became expert in tasting the bliss of the rasas of
direct devotional service. The great scholar Sarvabhauma
Bhattacarya is also an example of that.
Vrajanatha: The books of material rhetoric (alankara) do not
accept santa-rasa. Why is that?
Gosvami: Peacefulness is far away from all materialistic
activities. When spiritual activities are performed, then the
peacefulness of santa-rasa gradually become manifested. In this
way the spiritual rasas become manifested. The Supreme Lord
Himself declared, "Faith in Me brings peacefulness." Look, how can
one attain faith in the Lord without first being situated in santa-
rati? Therefore, at the beginning of spiritual life one must first
accept santa-rasa.
Vrajanatha: Now I understand santa-bhakti-rasa. Now please
explain, one by one, the vibhavas and other aspects of dasa-rasa
(servitorship). Dasya rasa is also called prita-bhakti rasa by the
panditas. Dasya rasa is of two kinds: 1. anugrahya-patra-dasya
(the object of mercy), and 2. lalya-patra dasya (the object of
affection). Prita rasa is also divided into these two kinds: 1.
sambhrama-prita (with pride) and 2. gaurava-prita (with
submission).
Gosvami: What is sambhrama-prita?
Vrajanatha: Persons who are proud to be servants of Krsna have
sambhrama-prita for Krsna, the son of Nanda. When this rasa
develops it is called sambhrama-prita. In this rasa Krsna and
Krsna's servants are both the alambanas.
Gosvami: What form does Krsna manifest in this rasa?
Vrajanatha: In Gokula sambhrama-prita Krsna has two arms. In
the other parts of this rasa He sometimes has two arms and
sometimes four arms. In Gokula Krsna is a cowherd boy, has two
arms, holds the flute and is decorated with a peacock-feather and
other ornaments. When He is manifested outside of Gokula, Krsna is
decorated with jewels and His feature is that of aisvarya (power
and opulence). Srila Rupa Gosvami (Bhakti-rasamrta-sindhu 3.2.11-
15) explains:
"Krsna possesses the following qualities: 1. Many millions of
universes come from the pores of His body, 2. He is an ocean of
mercy, 3. He has inconceivable potencies, 4. He is served by all
mystic powers, 5. He is the seed from which all incarnations have
come. 6. His transcendental qualities attract the hearts of the
liberated souls. 7. He is the supreme controller. 8. He is the
supreme object of worship. 9. He knows everything. 10. He is
determined. 11. He has all wealth. 12. He is tolerant and
forgiving. 13. He protects the surrendered souls. 14. He is
happy. 15. He is truthful. 16. He is expert. 17. He brings all
auspiciousness. 18. He is powerful. 19. He is religious. 20. He
sees through the eyes of the scriptures. 21. He is the best friend
of the devotee. 2. He is generous. 23. He is glorious. 24. He
is grateful. 25. He is the resting place of fame. 26 He is the
best. 27. He is powerful. 28. He is controlled by love. In this
way Lord Hari is the alambana (the object of love) for His four
kinds of servants."
Vrajanatha: What are these four kinds of servants?
Gosvami: The devotees who have taken shelter of dasya-rasa are
of four kinds: 1. prasrita (who humbly look down when they stand
before their master), 2. ajnanuvarti (who humbly carry out their
master's orders), 3. visvasta (who have full faith in their
master), and 4. prabhu jnane namra-buddhi (who are humble and very
conscious of their master's superiority). These four are also
called: 1. adhikrta (they who are qualified), 2. asrita (they who
have taken shelter), 3. parisada (associates) and 4. anugata
(followers).
Vrajanatha: Who are the adhikrta servants?
Gosvami: Brahma, Siva, Indra, and the other demigods and
demigoddesses are adhikrta servants and maidservants. By
fulfilling various duties in the material world, the eventually
become qualified (adhikrta) to serve the Supreme Lord directly.
Vrajanatha: Who are the asrita servants?
Gosvami: The three kinds of asrita servants are: 1. saranagata
(surrendered souls), 2. jnani (wise philosophers) and 3. seva-
nistha (intent on serving). Kaliya and the kings imprisoned by
Jarasandha are counted among the saranaagata servants. Saunaka and
the other sages who have rejected the desire for impersonal
liberation and taken shelter of Lord Hari are counted among the
jnani servants. Because they were attached to worshipping the Lord
from the very beginning of their lives Candradhvaja, Harihara,
Bahulasva, Iksvaku and Pundarika are counted among both the seva-
nistha and saranaagata servants.
Vrajanatha: O master, who are the parisada servants?
Gosvami: Uddhava, Daruka, Satyaki, Srutadeva, Satrajit, Nanda
(this is another Nanda, not Lord Krsna's father), Upananda, and
Bhadra are counted among the parisada servants. Although these
persons give advice to Lord Krsna, at the appropriate times they
also serve Him. Among the Kauravas, Bhisma, Pariksit, Vidura and
others are counted among the parisada servants. Among them all
Uddhava, who is filled with pure love (prema) is the best.
Vrajanatha: Who are the anuga devotees?
Gosvami: The anugata devotees, whose hearts are always eager
to serve the Lord are of two kinds: 1. the servants who stay in
Dvaraka, and 2. the devotees who stay in Vraja. Sucabdra, Mandala,
Stambha, and Sutambha are included among the anuga devotees in
Dvaraka. Raktaka, Patraka, Patri, Madhukantha, Rasala, Suvilasa,
Premakandha, Makarandaka, Ananda, Candrahasa, Payoda, Bakula,
Rasada and Sarada are included among the anuga servants in Vraja.
Raktaka is the best of the anuga servants in Vraja. The parisada
servants are of three kinds: 1. dhurya (leaders), 2. dhira
(philosophers) and 3. vira (heroes). The asrita servants are also
of three kinds: 1. nitya-siddha (eternally perfect), 2. siddha
(perfect), and 3. sadhaka (aspiring for perfection).
Vrajanatha: What are the uddipanas of dasya-rasa?
Gosvami: The sound of Krsna's flute, the sound of His buffalo-
horn bugle, His smiling glance, hearing the narration of His
glories, His lotus footprints, His bodily limbs splendid like a new
monsoon cloud, and the fragrance of His transcendental body.
Vrajanatha: What are the anubhavas of this rasa?
Gosvami: To perform one's duties in every situation, to follow
orders, to be free of envy, to make friendship with devotees
sincerely surrendered to Lord Krsna, and to have faith in Lord
Krsna are included among the extraordinary anubhavas of this rasa.
Dancing all the udbhasvaras, respect for Lord Krsna's personal
friends, and renunciation for everything outside the realm of Krsna
consciousness are also included among these anubhavas.
Vrajanatha: What are the sattvika-vikaras (ecstatic symptoms)
of these three aspects of prita-rasa (dasya rasa)?
Gosvami: In this rasa are many sattvika-bhavas, among which
being stunned is the most prominent.
Vrajanatha: What are the vyabhicaris in this rasa?
Gosvami: Joy, pride, determination, remorse, melancholy,
humility, anxiety, remembrance, misgivings, thoughtfulness,
eagerness, fickleness, argumentativeness, passion, shyness, being
stunned, illusion, madness, concealment, awakening, dream,
exhaustion, disease and death are the vyabhicaris of this rasa.
Arrogance,, fatigue, fear, forgetfulness, ferocity, anger, envy and
sleep are not present among the vyabhicaris in this rasa. When he
meets the Lord, the devotee manifests joy, pride, and peacefulness.
When he is separated from the Lord, the devotee manifests withering
away, disease and death. The eighteen bhavas that begin with
remorse are seen in all circumstances, whether the devotee meets
the Lord or is separated from Him.
Vrajanatha: I wish to know what are the sthayi-bhavas of prita-
rasa.
Gosvami: The sthayi bhava of this rasa is the love (priti)
that appears in the heart when the heart is filled with awe and
trembles at the thought of master. In santa-rasa, attraction to
the Supreme is the only sthayi-bhava. In dasya-rasa, affection
combined with the possessive idea that 'the Lord is mine' is the
sthayi-bhava. This respectful affection gradually grows stronger
and stronger until it becomes pure affection (prema), love (sneha)
and intense love (raga). When it is free from fear and awe, and
when it is deep rooted, this respectful affection (sambhrama-priti)
becomes pure affection (prema). When that pure affection becomes
intense, the heart melts and the pure affection (prema) is called
love (sneha). In this condition of sneha, the devotee cannot bear
even a moment's separation from the Lord. When this love (sneha)
increases to the point where the devotee finds that even his sorrow
brings happiness, the love becomes intense love (raga). At this
point the devotee wishes to do whatever pleases Krsna, even if the
devotees loses his own life in the process. Adhikrta and asrita
servants experience love up to the stage of prema. The parisada
servants experience love up to the stage of sneha. Pariksit,
Daruka, Uddhava, and the anuga servants in Vraja experience love up
to the stage of raga. When raga is manifested, then a small
portion of sakhya-rasa (friendship inevitably comes with it).
Panditas say that in this rasa meeting with Krsna is called 'yoga'
and separation from Krsna is called 'ayoga'. Ayoga is of two
kinds: 1. utkanthita (filled with longings), and 2. viyoga
(tragic). Yoga is of three kinds: 1. siddhi (perfection), 2. tusti
(happiness), and 3. sthiti (residence). Siddhi is to see Krsna
after longing to meet Him. Tusti is to see Krsna after a long
separation. Sthiti is to live in the same place with Krsna.
Vrajanatha: I understand sambhrama-priti (respectful
affection). Now please explain gaurava-priti (love mixed with
pride).
Gosvami: When he is proud to be able to embrace Krsna, the
devotee's affection is called gaurava-priti. When the affection
present in this rasa is increased by the vibhavas and other bhavas,
it becomes gaurava-priti. Lord Hari and the servants Lord Hari
love are the alambanas of this love. In gaurava-priti the devotee
thinks that Krsna is more important, more famous, more intelligent,
and more strong than the devotee. The devotee thinks Krsna is his
protector and affection parent. In this way Krsna becomes the
object (visaya) of the devotee's love. The affectionate devotees
are of two kinds: 1. the devotees proud to be younger associates of
Krsna, and 2. the devotees proud to be Krsna's sons. Sarana,
Gada, and Subhadra are among the devotees proud to be younger
associates of Krsna. Pradyumna, Carudesna and Samba are among the
devotees proud to be Krsna's sons. Sri Krsna's parental affection,
gentle smiles, and other activities are the uddipanas of this love.
These affection devotees sit on a seat below that of Krsna. They
respectfully follow behind Krsna. The renounce their own wishes
and fulfil Krsna's wishes. These are the anubhavas of this
relationship. The sancaris and vyabhicaris of this relationship
are like those already explained.
Vrajanatha: What does the word 'gaurava' mean?
Gosvami: The word "gaurva" means 'the situation where the
devotee is proud to have Krsna as his father or superior (guru)."
Love that is mixed with pride to have such a relationship with
Krsna is called 'gaurava-priti'. That is the sthayi-bhava of this
rasa.
Vrajanatha: O master, now I understand the priti rasa (dasya
rasa). Now please explain the rasa that is called preya-bhakta
rasa or 'sakhya-rasa'.
Gosvami: In this rasa Krsna and His friends are the alambanas.
Krsna, who is the prince of Vraja, and who holds the flute in His
two hands, is the visaya. Krsna's friends are the asraya.
Vrajanatha: I wish to understand the different kinds of
friends Krsna has and their qualities and features.
Gosvami: Their forms, qualities, and garments are like those
of Krsna's servants. However, Krsna's friends are confident to
approach Krsna as equals. They are not filled with awe and
veneration like Krsna's servants. These friends are of two kinds:
1. friends in Dvaraka and 2. friends in Vraja. Arjun, Bhimsena,
Draupadi, and Sridama Vipra are among the friends in Dvaraka, and
the other cities. Among them, Arjuna is the best. The friends in
Vraja are always eager to see Krsna. Krsna is their very life.
They are the best of Krsna's friends. In Vraja, Krsna has four
kinds of friends: 1. suhrt (well-wishers), 2. sakha (friends), 3.
priya-sakha (confidential friends) and 4. priya-narma-vayasya
(intimate friends). Krsna's well-wisher friends are a little bit
older than Krsna and they have some parental affection for Him.
Because of their being older than Krsna, they always try to protect
Him from any harm. As such, they sometimes bear weapons so that
they can chastise any mischievous persons who want to harm Krsna.
Counted among the well wisher friends are Subhadra, Mandalibhadra,
Bhadravardhana, Gobhata, Yaksa, Indrabhata, Bhadranga, Virabhadra,
Mahaguna, Vijaya, and Balabhadra.* Among these friends Balabhadra
and Mandalibhadra are the best. Friends who are younger than
Krsna, who are always attached to Him, and who give Him all kinds
of service are called ordinary friends, or simply friends. Such
ordinary friends are called sakhas, and the names of some sakhas
are Visala, Vrsabha, Ojasvi, Devaprastha, Varuthapa, Maranda,
Kusumapida, Manibandha, and Karandhama.* Among them Devaprastha is
the best. The more confidential friends are called priya-sakhas
and are almost Krsna's age. Because of their very confidential
friendship, their behaviour is only on the basis of pure
friendship. Some confidential friends are as follows: Sridama,
Sudama, Dama, Vasudama, Kinkini, Stoka-krsna, Amsu, Bhadrasena,
Vilasi, Pundarika, Vitanka, and Kalavinka. There are other friends
who are more confidential than the suhrt, sakha and priya-sakha
friends. They are called priya-narma or intimate friends. Counted
among the priya-narma friends are Subala, Arjuna, Gandharva,
Vasanta, and Ujjvala.* Among them, Ujjvala, who is always eager to
speak joking words, is the best. Among these friends some are
nitya-siddha (eternally perfect), others are suracara (demigods who
eventually attained this rasa) and others are sadhaka (human beings
who by performing devotional service eventually attained this
rasa). The friends serve Krsna in many different ways. Thus they
perform a wonderful variety of different activities.
Vrajanatha: What are the uddipanas of this rasa?
Gosvami: Krsna's age, His beauty, His bugle, His flute, His
conchshell, His pleasing attitude, His exceptional joking
abilities, His great power, and His playful activities all provoke
(uddipana) love in friendship for Him. When Krsna is spending His
days as a cowherd boy, he is in the kaumara and pauganda ages. In
the kaisora age, when Krsna appeared in Gokula, He acted as a
cowherd boy, and then, when He was sixteen, He went to Mathura.
Vrajanatha: I request that you explain to me the anubhavas of
Krsna's friends.
Gosvami: Krsna played with His intimate friends sometimes by
fighting or wrestling with their arms, sometime by playing ball,
and sometimes by playing chess. Sometimes they carried one another
on their shoulders and sometimes they exhibited their expertness at
whirling logs. And the cowherd friends used to please Krsna by
sitting together with Him on couches or on swings by lying together
on their beds, by joking together, and by swimming in the pool,* by
playing with the monkeys and other animals and by dancing, singing
and other activities. All these activities are called anubhava.
The suhrt friends used to sit together and advise one another what
to do, sometimes inducing one another to be engaged in welfare
work. The sakha friends would offer betel nuts to one another,
decorate one another's faces with tilaka, or smear pulp of candana
on one another's bodies. The priya-sakha friends wanted to defeat
Krsna. Sometimes they used to snatch His clothing or snatch away
the flowers from His hands. Sometimes they would try to induce one
another to decorate His body for Him, and failing this, they were
always ready to fight, challenging one another to combat in
wrestling. The priya-narma-sakha friends would make arrangements
for Krsna's madhura-lila. Like the servants, these friends also
decorated Krsna with forest flowers and fanned Him.
Vrajanatha: What are the sattvika bhavas and sancari-bhavas of
this rasa?
Gosvami: They are like those for dasya-rasa, only a little
more.
Vrajanatha: What is the sthayi-bhava for this rasa?
Gosvami: Srila Rupa Gosvami explains (Bhakti-rasamrta-sindhu
3.3.105):
"When there are dealing between Krsna and His friends, which
are completely devoid of any feelings of respect and they all treat
one another on an equal level, such ecstatic love in friendship is
called sthayi."*
Vrajanatha: What does the word 'visrambha' mean here?
Gosvami: It is said (Bhakti-rasamrta-sindhu 3.3.106):
"Visrambha means firm confidence that one is equal to his
friend."
Vrajanatha: How does this kind of friendship develop?
Gosvami: The stages of sakhya-rasa are: prema, sneha, raga and
pranaya.
Vrajanatha: What are the qualities of pranaya?
Gosvami: In this kind of love awe and veneration are
completely absent, even in situations where they might be
appropriate. Sakhya-rasa is very wonderful and unprecedented.
Sakhya-rasa is very different from either dasya-rasa or vatsalya-
rasa. Among all the rasa, sakhya-rasa is especially dear to Krsna.
And why not? Krsna and His friends have a very close relationship.
In some ways the spiritual ecstasy of sakhya-rasa is almost similar
to the ecstasy of madhurya-rasa.
Chapter Twenty-six
Rasa-vicara
The Rasas
Today, after honouring kichari prasadam, Vijaya-kumara and
Vrajanatha saw the samadhi of Haridasa Thakura. Then they saw the
temple of Sri Tota-Gopinatha, and then they went to the temple of
Sri Radha-kantha. There they offered dandavat obeisances to Sri
Gopala-guru Gosvami and then sat down. They discussed many things
with Sri Dhyanacandra Gosvami. Meanwhile, Sri Gopala-guru Gosvami
honoured prasadam and then also sat down on his seat. Vrajanatha
humbly asked him about vatsalya-bhakti rasa. Sri Gopala-guru
Gosvami said, "In vatsalya-rasa Krsna is the visaya, and His elder
relatives and superiors are the asraya. Krsna's body is dark and
handsome. He has all virtues. He is gentle , a pleasing speaker,
honest, sincere, shy, humble, respectful, and generous. The king
and queen of Vraja, Rohini, the elder gopis, Devaki, Kunti,
Vasudeva and Sandipani Muni are included among the devotees in
vatsalya rasa. Nanda and Yasoda are the best among them. The
uddipanas include Krsna's kaumara age and other ages and His form,
garments, childhood, restlessness, talking, joking and pastimes.
Vrajanatha: What are the anubhavas in this rasa?
Gosvami: The anubhavas include smelling Krsna's head,
massaging His limbs, offering blessings to Him, giving orders to
Him, caressing Him, protecting Him, and giving good advice to Him,
kissing Him, hugging Him and calling His name are also included
among these activities.
Vrajanatha: What are the sattvika ecstatic symptoms in this
rasa?
Gosvami: The sattvika ecstatic symptoms in this rasa include
milk flowing from the breasts and the eight ecstatic symptoms that
begin with becoming stunned.
Vrajanatha: What are the vyabhicari-bhavas in this rasa?
Gosvami: The vyabhicaris in vatsalya rasa are like those in
prita-rasa (dasya rasa).
Vrajanatha: What are the sthayi-bhavas in this rasa?
Gosvami: The sthayi-bhavas are mercy and love that is free
from awe and veneration. The parental love felt by Yasoda and
other great devotees is naturally very strong. The sthayi-bhava in
this rasa proceeds from prema, to sneha and raga. Lord Balarama's
rasa is a mixture of dasya-rasa and vatsalya rasa. King
Yudhisthira's rasa is a mixture of vatsalya, dasya and sakhya.
King Ugrasensa's rasa is a mixture of vatsalya and sakhya. The
rasa of Nakula, Sahadeva, Narada Muni and many others is a mixture
of sakhya and dasya. The rasa of Siva, Garuda, Uddhava and many
other is a mixture of dasya and sakhya.
Vrajanatha: O master, now we have heard your description of
vatsalya-rasa. Please be merciful now and describe madhura rasa,
the most exalted of the rasas. By hearing your description we will
become fortunate.
Gosvami: Madhura-rasa is said to be the most important of the
bhakti-rasas. A living entity who has taken shelter of the
material rasas may become devoted to the Supreme Lord and may thus
gradually turn from the things of the material world and thus
attain renunciation. A person who is not renounced in this way is
not qualified to understand the spiritual rasas. Therefore the
people in general are not qualified to understand the madhura-rasa.
Madhura-rasa is very difficult to understand. It is not easy to
find a person qualified to understand it. This rasa is very
confidential. Therefore it is appropriate to keep it hidden from
general view. Therefore, even though many things could be said
about madhura-rasa, I will describe it only briefly.
Vrajanatha: O master, I am a follower of the cowherd boy Sri
Subala. Please consider what I am qualified to hear, and tell me
only that much.
Gosvami: The priya-narma-sakha friends of Krsna are to a
certain extent aware of the activities of madhura-rasa. Taking
this into consideration, I will tell you what is right for you to
hear, and I will not tell you what is not appropriate for you to
hear.
Vrajanatha: What are the alambanas of this rasa?
Gosvami: In this rasa the visaya is Sri Krsna, the hero whose
handsomeness has no equal. The transcendental asraya is the
devotees who relish pastimes with Him. Therefore the vraja-gopis
are the asraya in this rasa. Of all the dear gopis, Sri Radha is
the best. Of the many uddipanas in this rasa, the sound of Krsna's
flute is the first. The anubhavas of this rasa include sidelong
glances and smiles. All the sattvika-bhavas are gloriously present
in this rasa. All the vyabhicaris, except for laziness and
ferociousness, are also present in this rasa.
Vrajanatha: What are the sthayi-bhavas of this rasa?
Gosvami: The appropriate vibhavas act to increase the love
present in madhura-rasa. No vijatiya or svajatiya bhavas can break
the love that Sri Radha and Sri Madhava feel for each other.
Vrajanatha: How many are the different varieties of madhura-
rasa?
Gosvami: Madhura-rasa is of two kinds: 1. vipralambha
(separation) and sambhoga (meeting).
Vrajanatha: What is vipralambha?
Gosvami: Vipralambha is of many kinds, including purva-raga
(the beginning of love), mana (jealous anger), and pravasa (the
beloved goes far away).
Vrajanatha: What is purva-raga?
Gosvami: Purva-raga is said to be the situation before the
lover's have met.
Vrajanatha: What are mana and pravasa?
Gosvami: Mana is well known. Pravasa is when the lover loses
the association of the beloved.
Vrajanatha: What is sambhoga?
Gosvami: When the two lovers meet and enjoy (bhoga) together,
that is called sambhoga. I will not say anything more about
madhura-rasa. Persons qualified to understand madhura rasa should
study the confidential description of it in the book Sri Ujjvala-
nilamani.
Vrajanatha: Now please briefly describe the gauna-bhakti-rasa
(the secondary rasas of devotional service).
Gosvami: The seven gauna-rasas are: laughter, astonishment,
chivalry, lamentation, anger, dread, and ghastliness. When one of
these secondary rasas becomes very powerful, it occupies the place
of primary (mukhya) rasas. In this situation it seems to be
independent of the primary rasas. Seemingly independent in this
way, the secondary rasa then becomes nourished by its own sthayi-
bhavas, vibhavas, and other bhavas. However, the truth is that the
five rasas beginning with santa-rasa are the only primary rasas.
The seven secondary rasas, which begin with hasya (laughter), are
considered vyabhicaris in relation to the five primary rasas.
Vrajanatha: From my study of rhetoric (alankara), I have
learned all these things about the rasas. I know all this about
the secondary rasas, which begin with hasya (laughter). I wish to
know how these secondary rasas are related to the primary rasas of
devotional service. Please be merciful and explain this.
Gosvami: It is said that among the five rasas some are friends
(compatible) and some are enemies (incompatible). The friends of
santa-rasa are dasya, ghastliness, dharma-vira (chivalry in
performing pious deeds), and astonishment. The friends of
astonishment are dasya, sakhya, vatsalya and madhura-rasa. The
enemies of santa-rasa are madhura rasa, yuddha-vira (chivalry in
battle), anger, and dread. The friends of dasya-rasa are
ghastliness, santa-rasa, dharma vira (chivalry in performing pious
deeds), and dana-vira (chivalry in giving charity). The enemies of
dasya-rasa are madhura-rasa, yuddha-vira (chivalry in battle), and
anger. The friends of sakhya rasa are madhura rasa, laughter, and
yuddha-vira (chivalry in battle). The enemies of sakhya-rasa are
vatsalya rasa, ghastliness, anger, and dread. The friends of
vatsalya rasa are laughter, compassion, and dread. The enemies of
vatsalya rasa are madhura rasa, yuddha-vira (chivalry in battle),
dasya rasa, and anger. The friends of madhura-rasa are laughter
and sakhya rasa. The enemies of madhura rasa are vatsalya rasa,
ghastliness, santa-rasa, anger, and dread. The friends of hasya-
rasa (laughter are ghastliness, madhura-rasa and vatsalya-rasa.
The enemies of hasya rasa are compassion and dread. The friends of
adbhuta-rasa (astonishment) are chivalry, santa rasa, dasya rasa,
sakhya rasa, vatsalya rasa and madhura rasa. The enemies of
adbhuta rasa are anger and ghastliness. The friends of vira-rasa
(chivalry) are astonishment, laughter, sakhya-rasa and dasya-rasa.
The enemy of vira-rasa is dread. Some think that santa rasa is
also an enemy of vira-rasa. The friends of karuna-rasa
(compassion) are anger and vatsalya rasa. The enemies of karuna-
rasa are chivalry, laughter, astonishment, and the sambhoga
(meeting) part of madhura rasa. The friends of raudra-rasa (anger)
are compassion and chivalry. The enemies of raudra-rasa are
laughter, madhura rasa, and dread. The friends of bhayanaka rasa
(dread) are ghastliness and compassion. The enemies of bhayanaka-
rasa are chivalry, madhura rasa, laughter and anger. The friends
of bibhatsa rasa (ghastliness) are santa rasa, laughter, and dasya
rasa. The enemies of bibhatsa rasa are madhura rasa and sakhya
rasa. All the other rasas are closely related.
Vrajanatha: Please explain the result of these rasas meeting
with each other.
Gosvami: When the friendly rasas meet, the result is very
palatable. It is good when an anga rasa (part) meets with an angi
rasa (whole). The rasas may be primary or secondary, an angi rasa
should meet with a friendly anga-rasa.
Vrajanatha: Please explain the difference between angi (whole)
and anga (part).
Gosvami: Whether it is a primary rasa or a secondary rasa,
when on rasa dominates another, the dominating rasa is called angi.
The anga rasa (dominated rasa) then becomes a sancari-bhava that
nourishes the angi-rasa. In the Visnu-dharmottara Purana is said:
"When rasas meet, the dominating rasa becomes the sthayi bhava
and the others become the sancari bhavas."
Vrajanatha: How is it possible for one of the secondary
(gauna) rasas to become an angi rasa (a dominating rasa).
Gosvami: Srila Rupa Gosvami explains (Bhakti-rasamrta-sindhu
4.8.45):
"Lord Vamanadeva is actually the Supreme Personality of
Godhead, but He appeared to have been 'born' as one of the brothers
of Indra. Although Vamanadeva is sometimes taken as a less
important demigod, He is actually the maintainer of Indra, the king
of the demigods. Thus, although sometimes Vamanadeva is considered
to be a subordinate demigod, His actual position is that of the
supreme whole, the source f the entire demigod system. In the same
way, a rasa which is actually prominent may sometimes appear to be
manifested in a subordinate way, although its actual position is as
the main or prominent loving feeling of a devotee."*
Vrajanatha: What happens when two inimical rasas meet?
Gosvami: It becomes like sweet nectar when something salty or
sour is mixed in. This mixing of incompatible rasas is called
'rasabhasa'.
Vrajanatha: Is the mixing of incompatible rasas never good in
any situation?
Gosvami: Srila Rupa Gosvami explains (Bhakti-rasamrta-sindhu
4.8.63-64):
"When an opposing argument is to be refuted, or when
remembering something, or when speaking impartially, or in a
favourable way one stands between two rasas, or when there is a
difference of the lover (asraya) and beloved (visaya), then the
meeting of incompatible rasas does not produced an unpalatable
result."
In this way it is seen that even though dasya-rasa and
vatsalya rasa are enemies, when they are present, at different
times, in the relationship of King Yudhisthira with Lord Krsna,
there is no incompatibility. Although these two rasas are
enemies, they are not present simultaneously. Sometimes, when the
ecstasy of bhava is very intense, there is no incompatibility when
incompatible rasas meet. Srila Rupa Gosvami explains (Bhakti-
rasamrta-sindhu 4.8.83):
"Sometimes, when they are present in very exalted and powerful
personalities, many different incompatible rasas join to become
compatible."
Vrajanatha: I heard from the Vaisnavas that Lord Mahaprabhu
was not very happy to hear words contaminated with rasabhasa, and
he would not agree to hear songs contaminated with that defect.
Now I understand the fault of rasabhasa. Now please kindly explain
the different kinds of rasabhasa.
Gosvami: Rasabhasa, or incompatible mixtures of mellows, may
be classified as uparasa (false expression), anurasa (imitation),
and aparasa (perverted or misrepresented mellows). In this way
there is great, intermediate, or lesser expression of rasabhasa.
Vrajanatha: What is uparasa?
Gosvami: Pushed by sthayi-bhava, vibhava, anubhava, and the
other bhavas, the twelve rasas may become uparasas. When sthayi-
bhava, vibhava, or anubhava are manifested in a distorted way, then
uparasa is manifested.
Vrajanatha: What is anurasa?
Gosvami: When the twelve secondary rasas are manifested, but
they have no relation to Krsna, then they are anurasa. When
chivalry and other like rasas only approach the borderline of
having a relationship with Krsna, they are also considered anurasa.
Vrajanatha: If these sentiments have no relationship with
Krsna, then they are not rasas at all. They are only material.
What is the distinguishing feature of anurasas that makes them
different from material feelings?
Gosvami: Anurasas do not have a direct relationship with
Krsna. Some examples of anurasas are the gopis' laughing (hasya
rasa) when they saw a monkey dance, and Narada's astonishment
(adbhuta-rasa) when he heard two parrots debating Vedanta in
Bhandiravana. In these examples one can see a relationship with
Krsna, but it is distant. One cannot see a direct relationship
with Krsna. In such a situation there is anurasa.
Vrajanatha: What is aparasa?
Gosvami: If Krsna becomes the object of His enemy's laughter
or other unfavourable sentiment, that is called aparasa. When he
saw Krsna flee from the battlefield, Jarasandha laughed again and
again. That is an example of aparasa. Srila Rupa Gosvami explains
(Bhakti-rasamrta-sindhu):
"Some call these incompatible mellows 'tad-abhasa' and others
call them 'rasabhasa'. But person who know the truth about the
rasas use the word 'rasa' to refer to the compatible, pleasing
rasas only."
After hearing these words, Vijaya-kumara and Vrajanatha, tears
in their eyes and their words choked up, at once fell before the
lotus feet of their spiritual master and said:
"I offer my respectful obeisances unto my spiritual master,
who with the torchlight of knowledge has opened my eyes, which were
blinded by the darkness of ignorance."*
Filled with the bliss of spiritual love, Sri Gopala-guru
Gosvami embraced the two disciples. With a sincere heart he
blessed them, "May the truth of the rasas be manifest before you."
Every day Vijaya-kumara and Vrajanatha discussed the spiritual
truth with Sri Dhyanacandra Gosvami. They would also accept the
caranamrta from Sri Gopala-guru Gosvami's feet and the nectar
remnants of the prasadam foods that had touched his lips. Some
days they stayed in their own bhajana-kutira. Other days they
would visit Sri Haridasa Thakura's samadhi. Other days they would
visit the temple of Sri Gopinatha. Other days they would see the
many pure Vaisnavas performing devotional service under the siddha
bakula tree. In these ways the two devotees became plunged in the
nectar ocean of devotional service. Sometimes they would see the
places where Lord Mahaprabhu was overcome with ecstatic love,
places described in Srila Rupa Gosvami's Stava-mala and Srila
Raghunatha dasa Gosvami's Stavavali. Sometimes they would join the
pure Vaisnavas in chanting the holy names of Lord Hari. In this
way Vijaya-kumara and Vrajanatha gradually became advanced in
devotional service. Vijaya-kumara thought, "Sri Gopala-guru
Gosvami briefly described madhura-rasa to us. I should hear a more
detailed explanation of it from his mouth. Let Vrajanatha remain
plunged in his mellows of sakhya rasa. I will go alone and learn
all the truths of madhura-rasa." By the kind help of Dhyanacandra
Gosvami, Vijaya-kumara got a copy of Sri Ujjvala-nilamani. He
studied that book. When any doubts arose, he placed his questions
before Sri Gopala-guru Gosvami.
One afternoon Vijaya-kumara and Vrajanatha were sitting by the
seashore, looking at the waves, and observing how the wave-filled
ocean was like life. Vijaya-kumara said, "No one could say what
would happen next in life. We should learn about the path of raga-
marga (raganuga-bhakti) from Sri Gopala-guru Gosvami." Vrajanatha
said, "Sri Dhyanacandra Gosvami has written a book about raga-
marga. I have seen it. If our spiritual master teaches us that
book we will gain a great result. Good. I will make a copy of
that book." After coming to this conclusion, he approached Sri
Dhyanacandra and requested a copy of the book. Sri Dhyanacandra
replied, "I cannot give you a copy. You must first get permission
from Sri Gopala-guru Gosvami.
Then the two of them approached Sri Gopala-guru Gosvami and
placed their request before him. He said, "Good. Get a copy and
then return." With these words as their permission, Vijaya-kumara
and Vrajanatha got a copy of the book. They thought that at
appropriate times they would approach Sri Gopala-guru Gosvami and
learn the book under his guidance.
Sri Dhyanacandra Gosvami was learned in all the scriptures.
Especially in the scriptures that describe devotional service to
Lord Hari, he had no equal. He was the foremost of Sri Gopala-guru
Gosvami's disciples. Thinking them good candidates for devotional
service, he taught Vijaya-kumara and Vrajanatha everything about
the path of devotional service. Again and again they approached
Sri Gopala-guru Gosvami's holy feet, and again and again Vijaya-
kumara and Vrajanatha had their doubts answered. They learned
about Lord Mahaprabhu's daily activities and Lord Krsna's daily
pastimes. Following these pastimes, they worshipped the Lord
during the eight portions of the day.
Chapter Thirty-one
Madhura-rasa-vicara
Madhura-rasa
Autumn came. After five hours of night, the moon rose.
Vijaya-kumara thought, "I should see Sraddhavali and Sundaracala.
Vijaya-kumara had studied the method of worshipping the Lord in
pure madhura-rasa. He liked only Lord Krsna's pastimes in Vraja
and nothing else. He was always rapt in thinking of Lord Krsna's
pastimes with the gopis in Vraja. He had heard that Lord
Mahaprabhu saw Sundaracala as the land of Vraja. Vijaya-kumara set
out for Sundaracala. He crossed the Balagandi and began to proceed
toward Sraddhavali. AS he walked he saw gardens on both sides.
Finally Vrndavana appeared before him. Plunged in an ocean of
spiritual love, Vijaya-kumara said, "Ah! How fortunate I have
become today! Today I can see Vraja Puri, which even Brahma and
the demigods cannot easily attain. Here is a forest garden. Here,
in a bower of malati and madhavi vines, Sri Krsna, the master of my
life, is joking with the gopis." Pushing aside all feelings of awe
and veneration, agitated Vijaya-kumara ran to that place. As he
was running, Vijaya-kumara fainted and fell unconscious to the
ground. A gentle breeze blew on Vijaya-kumara. After a short time
Vijaya-kumara became conscious again. He looked in one direction
and then another. Not seeing the Lord's pastimes, he became
unhappy at heart. Eventually Vijaya-kumara returned home. He went
to bed. He did not tell anyone what he had seen. The sight of
Lord Krsna's pastimes in Vraja made Vijaya-kumara's heart blossom
with joy. In his heart Vijaya-kumara thought, "Today I have seen
something very confidential. Tomorrow I will tell my spiritual
master." After a few moments he remembered that a person who sees
the Lord's confidential pastimes should not reveal that fact to
anyone. Thinking about this again and again, he gradually fell
asleep. When he rose in the morning he could think of nothing
else. He honoured prasadam, went to the home of Kasi-misra and
offered dandavat obeisances to his spiritual master. His spiritual
master respectfully embraced him and asked about his welfare.
Vijaya-kumara kept his eyes on his spiritual master's lotus feet.
With a steady heart he asked about the madhura-rasa.
Vijaya-kumara, "O master, you have been merciful to me without
limit. I would like to ask a question about the confidential
truths of the splendid madhura-rasa. I have been reading Sri
Ujjvala-nilamani, and some parts of it I do not understand."
Hearing this, the spiritual master replied, "Baba, you are a very
dear disciple of mine. You may place your questions before me. I
will answer as far as I am able.
Vijaya-kumara said, "O master, it is said that among the five
primary rasas, the madhura rasa is the most confidential. And why
not? Madhura rasa eternally possesses all the virtues present in
santa, dasya, sakhya and vatsalya rasas. Madhura rasa is the most
wonderful and beautiful of all rasas. How can there be any doubt?
Persons who follow the path of dry renunciation are completely
unqualified to understand the truth of madhura rasa. On the other
hand, the path followed by the materialists is not a good path to
follow. The Vraja madhura rasa is completely different from
material sexual activities. The madhura rasa cannot be understood
very easily. If the madhura rasa is so wonderful, why it is so
much like the affairs of ordinary men and women in the material
world?
Gosvami: Baba Vijaya-kumara, you know very well that the
wonderful variety present in the material world is only a perverted
reflection of the wonderful variety present in the spiritual world.
The confidential truth here is that in a reflection everything is
the reverse of the original. Thus what is highest in the original
is lowest in the reflection, and what is lowest in the original is
highest in the reflection. When we look in the mirror, we see our
limbs reflected in reverse. That is easy to understand, In the
same way, when the shadow of the Supreme Lord's inconceivable
potency is reflected in the material world, that reflected image is
in reverse. Thus when the spiritual rasas are reflected in the
material world, that reflected image is in reverse. The Absolute
truth has a great variety of unprecedented and wonderful
happinesses. The highest stage of those happinesses is the rasas.
The conditioned souls think of these rasas only in terms of their
material reflections. Some thinkers claim that the spiritual truth
has no variety. These persons try to become one with the Supreme.
They think variety exists only in the material world and in the
world of spirit there is no variety. These persons cannot
understand the truth about the spiritual world. However, a person
who takes shelter of logic and simple common sense can easily
understand the truth. The reality is that the Supreme is the
resting place of all rasas. Therefore wonderful variety exists in
Him. The great variety of material rasas are all reflected from
Him. Therefore, by looking at the material rasas we can understand
something of the original spiritual rasa, which cannot be perceived
by the material senses. A great variety of rasas exist within the
Supreme. That much may be understood. The lowest rasa in the
spiritual world is the peaceful rasa called santa-rasa. Above that
is dasya-rasa. Above dasya rasa is sakhya rasa. Above sakhya rasa
is vatsalya rasa. Then, above them all, is madhura rasa. However,
when these rasas are reflected in the material world, their
positions are all inverted. Thus, in the material world the
madhura rasa is in the lowest position. Above that is vatsalya
rasa. Above vatsalya rasa is sakhya rasa. Above sakhya rasa is
dasya rasa. Then, above them all, is santa rasa. They who analyse
the different rasas in the material world come to the conclusion
that madhura rasa is the lowest of all. That is why the activities
of madhura rasa in the material world are very unimportant and are
a source of embarrassment. However, in the spiritual world the
madhura rasa is the most pure of all the rasas. It is filled with
purity, splendour and wonderful sweetness. In the spiritual world
when Krsna, the supreme male, meets with His potencies, who are all
female, Their activities are supremely pure. Their activities are
the root of spiritual reality. However, the perverted reflection
of those activities in the material world is degraded and a source
of embarrassment. The truth is that Krsna is the only male, and
His potencies are all female. Therefore, in this rasa in the
spiritual world there is nothing that is impious or goes against
the teachings of religion. In the material world one individual
soul is the enjoyer and another individual soul is the enjoyed. In
this way the material madhura rasa contradicts the original
spiritual reality. That is why the material madhura rasa is the
resting place of revulsion and embarrassment. The truth is that it
is not possible for one individual soul to be the enjoyer of
another individual soul. All individual souls are meant to be
enjoyed, and Lord Krsna is the only enjoyer. It is because it is
so much in opposition to the true nature of the individual soul
that the material madhura rasa is so abominable, repulsive, and
embarrassing. How can there be any doubt? Look, consider the
nature of a reflection in a mirror? There must be some similarity
between the reflected material couples in the material world and
their origin in Lord Krsna's supreme pure transcendental pastimes.
However, the difference between them is that one is the most
abominable and the other is the most exalted.
Vijaya-kumara: O master, now my life is a success. I fully
accept your very pleasing conclusion. Now my doubt is destroyed.
Now I am able to understand the madhura rasa present in the
spiritual world. Ah, the very word 'madhura rasa' is sweet. It is
spiritual and free from the touch of matter. It is the source of
supreme transcendental bliss. Who is so unfortunate that he will
refer to the happiness of santa rasa to the sweet happiness of
madhura rasa? O master, I am very eager to understand the madhura
rasa. Please be merciful to me.
Gosvami: Baba, please listen carefully, and I will speak. In
madhura rasa Krsna is the visaya and His beloveds are the asraya.
Their meeting is the alambana.
Vijaya-kumara: What are the features of Krsna when He is the
visaya in madhura rasa?
Gosvami: Ah! That is a very pleasing question. Krsna's
complexion is the colour of a new rain cloud. He is charming.
All His features are sweet and charming. He is the strongest. His
youthfulness is always new and fresh. He speaks eloquently and
sweetly. He is intelligence, glorious, sober, profound the best,
famous, charming to all women, always new and fresh, the enjoyer of
incomparable transcendental pastimes, handsome, the most dear and
expert at playing the flute. The supreme male Krsna has many
transcendental qualities like these. The glory of all the
Kamadevas is at once eclipsed by a mere glimpse of the glory of
Krsna's feet. Lord Krsna's sidelong glance enchants the hearts of
all. Krsna is the great treasure of transcendental pastimes. He
is the good fortune attained by the gopis.
Vijaya-kumara: Krsna has a great host of wonderful spiritual
qualities. Krsna is the only hero of the wonderful and spiritual
madhura rasa. Now I can fully understand all this. Previously I
studied many scriptures. I had praise only for material logic.
Even though I would sometimes meditate on Lord Krsna, I did not
have firm faith in Him. But now, by your mercy a little bit of
devotion, devotion that is the root of attraction to Krsna, has
risen in my heart. Now that my heart has become purified by
devotion, I have attained the direct perception of Lord Krsna. I
turned away from Krsna. But still Krsna never left my heart. Ah,
how merciful He is! Now I can understand these words (Bhakti-
rasamrta-sindhu 2.5.131-132):
"Non devotees cannot understand the transcendental mellows
experienced between the devotee and the Lord. In all respects, this
is very difficult, but one who has dedicated everything to the
lotus feet of Krsna can taste the transcendental mellows.*
"When one transcends the status of ecstatic love and thus
becomes situated on the highest platform of pure goodness, one is
understood to have cleansed the heart of all material
contamination. In that pure stage of life, one tastes this nectar,
and this tasting capacity is called 'rasa' or transcendental mood.
O master, now I can directly understand that the true rasas
are the splendid spiritual rasas in the heart. The so-called rasas
in the material world are not the true rasas. The true rasas are
in the spiritual world. Each living being is a tiny particle of
spirit, a soul. When the soul becomes rapt in the meditation of
devotional service (bhakti-samadhi), then the spiritual rasas are
manifested in him. By the mercy of the spiritual master one is
able to understand both the soul's pure, original, spiritual
identity, and the soul's conditioned existence in the material
world. One who understands this has no doubts.
Gosvami: Baba Vijaya-kumara all you say is true. To further
remove any doubts you may still have, I will explain more about the
spiritual truth. Tell me: What is the relationship of pure truth
and mixed truth?
Vijaya-kumara: (offering dandavat obeisances to his spiritual
master's feet's) O master, only by your mercy I will be able to
speak properly. If my explanations are faulty, then please be
merciful and correct me. That which truly exists is called
'existence' (satta). Thus it is said that there is 'true existence
of a particular place' (sthiti-satta), 'true existence of a form'
(rupa-satta), 'true existence of certain qualities' (guna satta)
and 'true existence of certain activities' (kriya-satta). True
existence (satta) has neither beginning nor end. True existence is
manifested in an eternal present, uncontaminated by past or future.
It is filled with many great wonders and it is perfectly pure in
nature. That is pure existence (suddha-sattva). Pure existence is
manifested by the Lord's pure spiritual potency (suddha-cit-sakti).
The material world of maya, where past and future are manifested,
is only a shadow of the original spiritual potency (cit-sakti).
When that something is seen to begin its existence in the world of
maya, that beginning comes from the material mode of passion. When
something is seen to come to an end in the material world of maya,
that ending comes from the material mode of ignorance. These kinds
of existence are all mixed. The pure spirit soul, however, is
unmixed, pure existence (suddha-sattva). The form, qualities, and
activities of the pure soul are all pure existence (suddha-sattva.
However, when the individual spirit soul is imprisoned by maya, the
soul's qualities are seen to be mixed with the material modes of
passion and ignorance.
Gosvami: Baba, your analysis is very subtle. Now please tell
me: How does the living entity's heart become enlightened with pure
existence?
Vijaya-kumara: As long as he remains imprisoned in the
material world, the soul does not manifest its original, pure
existence. Only the is the soul's original, pure form manifested.
The soul's original form is not manifested as a result of
impersonal speculation (jnana-cesta) or fruitive work (karma
cesta). How can one become clean if he washes himself with dirt?
Spiritual knowledge is like fire. With the fire of knowledge one
should burn away the contamination of materialism. How does one
attain the spiritual happiness that comes from washing away the
contamination of matter? By the mercy of Krsna and the Vaisnavas
one attains devotional service. By engaging in devotional service
one regains his original spiritual identity. When that original
identity is regained, the heart becomes effulgent with pure
spiritual existence.
Gosvami: Baba, I am very happy to teach a qualified student
like you. What other questions do you have?
Vijaya-kumara: Previously you said that there are four kinds
of heroes: dhirodatta, dhira-lalita, dhira-prasanta and
dhirodhatta. Which kind of hero is Krsna?
Gosvami: Krsna is all four of these heroes. If one asks how a
personality can be beheld in four quite opposing ways the answer is
that the Lord is the reservoir of all transcendental qualities and
activities. Therefore, His different aspects can be analysed
according to the exhibition of Hi limitless variety of pastimes,
and as such there is no contradiction.*
Vijaya-kumara: If you are merciful, then please kindly explain
all this. (speaking these words), Vijaya-kumara fell, with tears
in his eyes at the feet of his spiritual master. The saintly
Gosvami lifted him up, embraced him, and tears flowing from his own
eyes, began to speak.
Gosvami: In madhura rasa Krsna assumes two roles: that of
husband and that of paramour.
Vijaya-kumara: O master, Krsna is our eternal husband. How
can He be a paramour?
Gosvami: This is very confidential. In the realm of spiritual
activities, madhura rasa is a secretly hidden jewel. Among the
many jewels of madhura rasa, the jewel where Krsna assumes the role
of paramour (parakiya) is the best, the Kaustubha jewel.
Vijaya-kumara: The devotees who have taken shelter of madhura
rasa worship Krsna as their husband. What is this secret, that
Krsna can be a paramour?
Gosvami: If the Supreme is impersonal and without qualities,
then there is no possibility of a rasa with Him. If He is
impersonal, the Veda's declaration, 'raso vai sah' (The Supreme
Personality of Godhead is the reservoir of transcendental rasas)
has no meaning. If the Supreme has neither qualities nor
happiness, then He cannot have any contact with rasa. Only if He
has qualities may He have contact with rasa. The rasas are
manifested in the heart. The rasas cannot be manifested in
relation to an impersonal qualityless Supreme. They are manifest
only in relation to the Supreme Person. In santa rasa the Lord's
supreme power and opulence are prominent. The dasya rasa, where
the Lord's position as the supreme master is prominent, is above
santa rasa. The sakhya rasa, where the idea that one is the Lord's
equal is prominent, is above dasya rasa. The vatsalya rasa where
the idea that one is the Lord's superior is prominent, is above
sakhya rasa. The madhura rasa is above the vatsalya-rasa. It is
above all the other rasas. In madhura rasa, parakiya is above
svakiya. These two are based on 'atma' (myself) and 'para'
(another person). The one means that one is Krsna's, and the other
means that one belongs to another. These two opposites are both
manifested in relation to the Supreme Person. In one part of
Krsna's pastimes, svakiya love is manifested, and in another part
of His pastimes parakiya love is manifested. When the hero and
heroine passionately meet, that is the wonderful parakiya rasa.
Parakiya rasa is much great then svakiya rasa. The svakiya rasa is
dry in comparison, and the parakiya rasa is blossoming with
happiness. When Krsna is the hero, parakiya rasa is not at all
abominable. If an individual soul is the hero, then one can
consider whether his actions follow the path of religion or oppose
it. If an individual soul is the hero in parakiya love, then that
is very abominable. Therefore philosophers affirm that an
individual soul who becomes a paramour is very rehensible. Srila
Rupa Gosvami explains that in books of ordinary material rhetoric
(alankara-sastra) it is accepted that a paramour is in an inferior
position. This is true for a material paramour, but it is not true
for Sri Krsna, the spiritual Supreme Personality of Godhead, the
origin of all incarnations.
Vijaya-kumara: Lord Krsna then appears as both husband and
paramour. Please first explain His role as husband.
Gosvami: When He accepts a girl's hand in marriage, then He is
the husband.
Vijaya-kumara: What is the nature of His role as paramour and
His parakiya rasa?
Gosvami: When love becomes everything for Him, and when,
passionately desiring another's wife, He jumps over the rules of
religion, then He is a paramour. When He ignores the religious
rules that govern this life and the next and when He has only
contempt for the institution of marriage, and when He thus offers
Himself to a girl, then Lord Krsna enjoys the parakiya rasa. In
parakiya rasa there are two kinds of heroines: 1. an unmarried girl
and 2. the wife of another.
Vijaya-kumara: What is the nature of svakiya rasa?
Gosvami: When He accepts a girl's hand in marriage, becomes
her husband, and protects her, and when she is always faithful to
Him, that is svakiya rasa.
Vijaya-kumara: When does Sri Krsna accept the svakiya and
parakiya rasas?
Gosvami: When He marries the queens in Dvaraka, He accepts
svakiya rasa and when He becomes the lover of the girls of Vraja,
He accepts the parakiya-rasa.
Vijaya-kumara: What is the position of these two kinds of
beloveds in Lord Krsna's unmanifested pastimes?
Gosvami: This is very confidential. You know that Lord
Krsna's opulences are four quarters. Three quarters are the
spiritual world, and one quarter is the material world. Within
that one quarter of the Lord's opulences exist the material
universes that have fourteen planetary systems. On the boundary
that divides the material and spiritual world flows the Viraja
river. On the father shore of the Viraja is the spiritual world.
The spiritual world is enclosed by a wall of light called the
Brahmajyoti. Beyond that wall may be seen the spiritual sky of
Vaikuntha. In Vaikuntha the Lord's opulence is prominent. There
Lord Narayanacandra, the king of kings, is served by numberless
spiritual opulences. In Vaikuntha the Lord accepts only the
svakiya rasa. There Sri, Bhu, Nila and the other wives serve their
husband, Lord Narayana. Above Vaikuntha is Goloka. In Vaikuntha
the Dvaraka queens serve Krsna according to svakiya rasa. In
Goloka the girls of Vraja serve Krsna according to their own rasa.
Vijaya-kumara: If Goloka is Lord Krsna's highest abode, why is
Vraja gloried as the most wonderful place?
Gosvami: Vraja, Gokula, Vrndavana, and many other places are
all situated within Mathura-mandala. Goloka is the highest abode.
When it is manifested within the material world, Goloka is called
Mathura-mandala. They are both the highest abode.
Vijaya-kumara: How is that possible? I don't understand.
Gosvami: It is possible by the power of Lord Krsna's
inconceivable potency. Lord Krsna's inconceivable potency cannot
be understood by material thought process or material logic, the
spiritual realm called Goloka comes to the material world and is
then called Mathura-mandala. In the Lord's unmanifested pastimes
(aprakata-lila) that same world is called Goloka. Lord Krsna's
transcendental pastimes are eternal. When one is qualified to see
pure spirit, then he can see the world of Goloka. Then he sees
that the Gokula present in the material world is the same as Goloka
in the spiritual world. However, when a person's intelligence is
tortured by material ideas, he cannot see that Goloka is the same
as Gokula. He sees that they are different. He sees that Gokula
is part of the material world.
Vijaya-kumara: How does one become qualified to see Goloka?
Gosvami: Sri Sukadeva Gosvami explains (Srimad Bhagavatam
10.28.14-15):
"Krsna immediately thought that His devotees in Vrndavana
should be informed of the spiritual sky and the Vaikuntha planets
therein. Thus Krsna showed them the eternal, ever-existing
spiritual sky, which is unlimited and full of knowledge.
Information of the spiritual sky can be had only from great sages
and saintly persons who have already surpassed the influence of the
three material modes of nature."*
Baba, with Krsna's mercy, no one can see Goloka. It was by
His mercy that the people of Vraja were able to see Goloka. Goloka
is the supreme spiritual abode, far beyond the material world. It
contains all wonders. It is eternal and spiritual. It is the home
of limitless spiritual pastimes. The spiritual effulgence called
Brahmajyoti is the eternal effulgence emanating from Goloka. The
devotees who have completely renounced the material world are able
to see Goloka as it is.
Vijaya-kumara: Are all liberated souls able to see Goloka?
Gosvami: Among millions and millions of liberated souls it is
hard to find a single devotee of the Supreme Lord. Persons who
follow the path of astanga yoga or the path of impersonal
speculation may attain liberation, but in that kind of liberation
they forget their original spiritual identity in the spiritual
world of Vraja. Devotees who are attracted by the Supreme Lord's
opulences also cannot see the world of Goloka. Following their
hearts, they go to Vaikuntha and there they serve the Supreme Lord
in His form of opulence and majesty. Among the devotees who
worship Krsna according to the rasas of Vraja, only they who by
Lord Krsna's mercy are released from Maya's prison are able to see
Goloka.
Vijaya-kumara: Well, if one these few liberated souls can see
Goloka, then why is Goloka described in Sri Brahma-samhita, Hari-
vamsa, Padma Purana and other scriptures? Simply by worshipping
Him in Vraja one can easily attain Lord Krsna's mercy. Why, then
do all these scriptures describe Goloka?
Gosvami: A rasika devotee who worships Krsna according to the
rasas of Vraja Lord Krsna lifts from the material world and places
in Goloka. Such a person can see Goloka in full. Among the pure
devotees who worship Krsna in Vraja some, very few are able to see
Goloka. There are two kinds of devotees: siddha (perfect devotees)
and sadhaka (aspiring devotees). The sadhaka devotees are not
qualified to see Goloka. The siddha devotees are of two kinds:
vastu-siddha (perfect in reality) and svarupa siddha (perfect in
conception). The vastu-siddha devotees are persons who by Lord
Krsna's mercy are taken directly to Goloka. The svarupa-siddha
devotees are persons who, although they are not taken, by Lord
Krsna's mercy, from the material world and placed in Goloka, can
still see the true form of Goloka. There are many kinds of
devotees whose eyes of devotional service are gradually opened, by
Lord Krsna's mercy. Some can see a little of Goloka, some can see
more of Goloka and some can see a great deal of Goloka. According
to the degree they have attain Lord Krsna's mercy, to that degree
they can see Goloka. In the stage of sadhana the devotee can have
a brief glimpse of Goloka in Gokula in the material world. When a
devotee leaves the stage of sadhana-bhakti and attains bhava-
bhakti, then he can see Goloka to a greater extent. When a devotee
attains the stage of prema, then he can see Goloka to a very great
extent.
Vijaya-kumara: O master, what is the difference between Goloka
and Vraja?
Gosvami: Whatever can be seen in Vraja can also be seen in
Goloka. However, persons with different kinds of qualification may
see Vraja differently. The truth is that Goloka and Vrndavana are
not different in anyway. However, there may be differences in
different persons' ability to see. A person tightly bound by the
mode of ignorance will see Vraja as just another place in the
material world. A person influenced by the mode of passion will
see Vraja as a pleasant place. A person in the mode of pure
goodness will see Vraja more clearly than the others. In this way
different people are more or less able to properly see the land of
Vraja.
Vijaya-kumara: O master, I can understand a little. Please
give one or two examples to help me understand. Examples comparing
things in the spiritual world to things in the material world are
always imperfect. Still, they can be useful, for the nature of one
thing can be hinted by comparing it to another.
Gosvami: This is a very difficult topic. If one has a direct
spiritual vision, he is forbidden to reveal it to others. If by
Krsna's mercy one is able to see directly, one must keep that
revelation always a secret. I will repeat to you what the previous
acaryas have taught about this. Anything more than that you will
soon see for yourself by Lord Krsna's mercy. Pure spiritual
perception exists in Goloka. Material ideas do not exist there at
all. To nourish the rasas, the Lord's spiritual potency (cit-
sakti) manifests all wonderful states of being (bhava). In this
way many ideas and conceptions are manifested. In Goloka Krsna is
beginningless. He is never born. Still, to help the Lord's
pastimes, the Lord's spiritual potency convinces Nanda and Yasoda
that they are Krsna's parents. In this way the vatsalya rasa is
manifested. In madhura rasa the wonderful varieties of vipralambha
(separation) and sambhoga (enjoying pastimes together) are also
manifested by the Lord's spiritual potency. In this way the
parakiya rasa and svakiya rasa are manifested in an eternal present
(nitya-vartamana). Look, in this way many different ideas and
beliefs are manifested by Yogamaya in Vraja. Yogamaya convinces
Yasoda that Krsna was born in her maternity room. Yogamaya
convinces the gopis that they were married to Abhimanyu, Govardhana-
gopa, and others. In this way the parakiya rasa is nourished.
These various ideas and beliefs created by Yogamaya are not really
untrue. They are part of the total reality of Goloka. Thus the
different residents of Goloka do indeed see things differently.
Vijaya-kumara: Should one purify his thoughts by meditating on
the Lord's pastimes in the eight periods of the day (asta-kalina-
lila) and in this way be able to see the Lord in meditation?
Gosvami: It is not like that. One first sees the Lord's
pastimes in Vraja, and then one remembers those pastimes of the
eight periods of the day. By engaging in devotional service one
obtains Krsna's mercy, and then the Lord's pastimes are manifested
before one. There is no need to first purify one's thoughts by
meditating on the Lord's pastimes.
Vijaya-kumara: It is said:
"One attains perfection that corresponds to his meditation."
Does this mean that when one attains perfection he will obtain
what he meditated on during the period of sadhana-bhakti?
Therefore one should strive to meditate purely one Goloka.
Gosvami: What you say is true. All the ideas and beliefs
present in vraja are pure truths. There is nothing imperfect or
wrong with about them. If there were anything untrue about them,
they would be faulty. When one perfectly practices sadhana bhakti,
he attains perfection. What one purely meditates on during the
practice of sadhana bhakti, one directly sees when one attains
perfection. Try to perform the duties of sadhana bhakti nicely.
Do not try to purify these activities. To purify them is beyond
your power. With His inconceivable potency, Lord Krsna Himself
will purify them. If you try to purify them yourself, you will be
pricked by the thorn of material ideas. If Krsna is merciful to
you, the fruit you pick will not be bitter.
Vijaya-kumara: Today I have become fortunate. I have one more
question. Do the Lord's wives in Dvaraka reside in Vaikuntha? If
not, do they reside in Goloka?
Gosvami: All bliss is found in Vaikuntha in the spiritual
world. There is no attainment higher than Vaikuntha. Dvaraka and
all the cities where the Lord resides are manifested in Vaikuntha.
each in her own abode, the Lord's wives in these different cities
serve the Lord there. As far as madhura-rasa is concerned, only
the girls in Vraja reside in Goloka. Whatever pastimes were
manifested in Vraja in the material world are all manifested in
Goloka. Also, in the Gopala-tapani Upanisad it is seen that Rukmini
devi, following the svakiya rasa, enjoys pastimes in Mathura-puri
in Goloka.
Vijaya-kumara: O master, the activities of parakiya rasa are
manifested in a certain sequence in Vraja in the material world.
Are they all manifested in exactly the same sequence in Goloka?
Gosvami: They are all exactly the same. They are all
spiritual. Only the beliefs created by Yogamaya are absent. Those
beliefs do not remain there. Only the pure spiritual part remains
there. I cannot explain that any more clearly. By the power of
your devotional activities you will come to understand what I mean.
Vijaya-kumara: At the time of cosmic devastation the entire
material world disappears. How, then, is it possible that the
Supreme Lord enjoys pastimes eternally in His abode of Vraja in the
material world?
Gosvami: The Lord's pastimes in Vraja are eternal in two ways.
Travelling in a great circle through the numberless material
universes, the Lord manifests all His pastimes, one after another.
In this way the Lord's pastimes are manifested eternally. Also,
the Lord's pastimes always exist in the spiritual eternal present
(nitya-vartamana), even when they may be invisible to material eyes
(aprakata).
Vijaya-kumara: If the Lord openly manifests (prakata-lila) His
pastimes in every material universe, does that mean that every
universe has its own land of Vraja?
Gosvami: Yes, it does. Goloka has the power to manifest
itself anywhere. In every material universe the abode of the
Lord's pastimes is manifested. The world of Goloka also manifests
itself in the heart of every devotee of the Lord. Why does the
land of Mathura (Mathura-mandala) continue to exist in the material
world, even though the Lord no longer manifests (prakata) His
pastimes there?
Vijaya-kumara: The Lord continues to enjoy pastimes there
eternally, even though those pastimes cannot be seen by material
eyes (aprakata). Also, to show mercy to the devotees, the Lord
keeps His abode manifested in the material world.
In that way the day's conversation ended. Again and again
thinking of the Lord's pastimes during the eight periods of the day
(asta-kaliya-seva), Vijaya-kumara returned to his residence.
Chapter Thirty-two
Madhura-rasa-vicara
Madhura-rasa
Vijaya-kumara honoured prasadam and took rest at night.
Vrajanatha completed his devotional activities, chanted the holy
names of Lord on his beads, and went to sleep. Vijaya-kumara did
not sleep. He used to think that Goloka was a different place.
Now he could understand that Goloka and Gokula were not different.
The parakiya rasa has its root in Goloka. However, how could Krsna
be a paramour? That was his only doubt. Now he thought, "Krsna is
the Absolute Truth. The potency and the master of potencies are
not different. If Krsna and His potency are not different, then
how can Krsna be the husband or the paramour of His potency?" Once
he thought, "Tomorrow I will place this question before my
spiritual master, and he will remove my doubt." Then again he
thought, "It would not be good to ask the master again about
Goloka. Still, I must throw this doubt far away." Thinking very
seriously about all this, he fell asleep. Asleep, he dreamed that
he met his spiritual master and placed this question before him.
In the dream his spiritual master resolved the doubt. The
spiritual master said, "Baba, Vijaya-kumara, Krsna's desires are
not dependent on the wishes of others, pushed here and there like
an elephant prodded with a goad. He eternally desires to conceal
His own opulence and divine power, and instead manifest His
charming sweetness. He makes His potency exist as a separate
entity. Then His potency manifests Herself as millions and
millions of beautiful girls. In this way His potency serves Him
very diligently. Krsna is not very pleased when His potency serves
Him in the mood of opulence. With the wonderful power of His
potency, He makes these manifestations of His potency into married
girls. Then He becomes their sole paramour. Desiring to enjoy the
parakiya-rasa, Krsna rejects His own natural self-sufficiency
(atmarama-dharma), and enjoys the rasa dance and other wonderful
pastimes with His potencies, who are all convinced that they are
the wives of others. In all these activities, His flute becomes a
dear friend. In this way the parakiya-rasa is eternally perfect in
the realm of Goloka. It is for this purpose that the pastime
forests of Goloka and Vrndavana exist. Vraja's rasa-mandala,
Yamuna shore, Govardhana Hill, and other pastimes places all exist
in Goloka also. In this way svakiya rasa and parakiya rasa both
exist in Goloka. Pure svakiya rasa is splendidly manifested in
Vaikuntha. Svakiya rasa and parakiya rasa, which are
simultaneously one and different from each other, are both seen in
Goloka. Look. This is very wonderful. Although the parakiya-rasa
in Vraja seems to be material and Krsna seems to be an ordinary
paramour, the truth is that it is not material and Krsna is not a
paramour at all. And why not? Krsna has been enjoying the company
of His potencies from a time without beginning. Their relationship
is actually the perfection of svakiya-rasa, of the love of a
husband and wife. That His potencies are married to others and
Krsna is their paramour is only an idea created to nourish the
bliss of Their pastimes in Vraja. This same idea also nourishes
the Lord's pastimes in Goloka, which is far from the world of
matter. In Gokula, which is manifested within the material world,
Yogamaya creates the idea that Krsna's potencies are married to
others and Krsna is their paramour."
Hearing this explanation in his dream, Vijaya-kumara threw all
his doubts far away. He became fully convinced that Goloka beyond
the material world, and Gokula situated within the material world
are indeed the same place. Then the bliss of the rasas of Vraja
appeared in his heart. He became firmly convinced of Krsna's
eternal pastimes in Vraja during the eight periods of the day (asta-
kalina). Rising the next morning, he thought, "My spiritual master
has been merciful to me without any limit". From that time he had
full faith in his spiritual master's descriptions of the rasas.
Vijaya-kumara honoured prasadam and, at the appropriate time,
shedding tears of love, fell down before his spiritual master's
lotus feet. Filled with spiritual love, the spiritual master
picked him up and said, "Baba, you have attained Lord Krsna's
mercy. Simply by seeing you, I have become fortunate." He hugged
Vijaya-kumara and then he began to sing these verses from Prema-
vivarta:
"A person who has attained Lord Krsna's mercy is the most
fortunate person in the entire world.
"The spiritual love of Goloka is manifest in his heart. He
sees Goloka and Gokula. Maya flees from him."
After singing this song for many minutes, the spiritual master
again became aware of the external world. Then Vijaya-kumara
offered dandavat obeisances to him.
Vijaya-kumara: O master, I do not know anything about Lord
Krsna's mercy. I only know that everything has come from your
mercy. Stopping all efforts to see Goloka directly, I am now
content to place my eyes on Gokula. For now it is good that I try
to understand the wonderful variety of rasas in Vraja. Now I will
return to the original topic we were discussing. O spiritual
master, May it be said that the gopis who thought of Krsna as their
husbands are situated in svakiya rasa?
Gosvami: The gopis who thought of Krsna as their husband may
at that time be situated in svakiya rasa. However, the natural
position of the girls in Gokula is parakiya rasa. Although their
natural position is not svakiya rasa, because they marry Krsna by
the gandharva rite or another rite, they may for some time be
situated in svakiya-rasa. This is manifested in the Lord's Gokula
pastimes.
Vijaya-kumara: O master, I have many questions. I shall ask
them according to the sequence presented in Sri Ujjvala-nilamani.
Now I would like to learn about the nayakas (heroes). There are
four kinds of nayakas: anukula (friendly) daksina (sincere), satha
(deceptive) and dhrsta (arrogant). What is the nature of the
anukula hero?
Gosvami: A hero who is attached to one heroine does not desire
any other, is an anukula hero. Lord Ramacandra has that kind of
love for Sita. Lord Krsna has anukula love for Sri Radhika.
Vijaya-kumara: I wish to learn how the anukula hero is
manifested in the four personality types that begin with
dhirodatta. Please be merciful and describe the dhirodatta-anukula
hero.
Gosvami: The dhirodatta-anukula hero is grave, humble,
tolerant, merciful, true to His word, averse to praising Himself,
modest and generous at heart. However, the dhirodatta-anukula hero
will renounce these qualities in order to secretly meet with His
beloved.
Vijaya-kumara: What is the dhira-lalita anukula hero?
Gosvami: The dhira-lalita hero is naturally very funny, always
in full youthfulness, expert in joking, and free from all
anxieties. If He always enjoys pastimes with the same heroine, the
dhira-lalita hero becomes a dhira-lalita anukula hero.
Vijaya-kumara: What is a dhira-prasanta anukula hero?
Gosvami: A dhira-prasanta anukula hero is very peaceful,
forbearing, considerate, and obliging.
Vijaya-kumara: What is a dhirodatta anukula hero?
Gosvami: A dhirodatta anukula hero is very envious, proud,
easily angered, restless, and complacent.
Vijaya-kumara: What is a daksina hero?
Gosvami: The word 'daksina' means 'honest'. A hero who does
not stop feeling respect, awe and love for His previous beloved,
even after He becomes attached to a new beloved is a daksina hero.
A daksina hero treats His many beloveds equally.
Vijaya-kumara: What is a satha hero?
Gosvami: A hero who is affectionate to His beloved when she is
present, but blasphemes her when she is not present, is a satha
hero.
Vijaya-kumara: What are the qualities of a dhrsta hero?
Gosvami: a dhrsta is expert at fearlessly speaking lies, even
when His body clearly bears many marks showing how He enjoyed with
another beloved.
Vijaya-kumara: O master, how many different kinds of heroes
are there?
Gosvami: As far as we are concerned, there is no hero but
Krsna. In Dvaraka He is perfect. In Mathura He is more perfect.
In Vraja He is most perfect. In each of these places He is both
husband and paramour. In this way He is six (3 x 2) heroes. In
each of these six different situations He is also the four kinds of
heroes that begin with dhirodatta. In that way he becomes 24 (2 x
3 x 4) different kinds of heroes. In each of these 24 situations
he is also an anukula, daksina, satha and dhrsta hero. In this way
He becomes 96 (2 x 3 x 4 x 4) kinds of heroes. Thus there are 24
svakiya heroes and 24 parakiya heroes. The svakiya heroes are less
prominent and the parakiya heroes are more prominent. In the rasas
and pastimes of Vraja the 24 kinds of parakiya heroes are
manifested eternally. In different kinds of pastimes a different
kind of hero is required. In this way Krsna assumes the roles of
these different kinds of heroes.
Vijaya-kumara: O master, now I can understand the different
qualities of the hero and heroine. Now I request that you teach me
about the hero's different assistants.
Gosvami: The hero had five kinds of assistants. They are:
ceta (confidential messenger), vita (valet), vidusaka (comedian),
pitha-mardaka (constant companion), and priya-narma-sakha (dear
friend). All these assistants are expert at speaking joking words,
always bound by ties of strong friendship, an expert judge of time
and circumstances, expert, and expert at speaking confidential
words to pacify the gopis when they become angry.
Vijaya-kumara: Who are the cetas? Please say.
Gosvami: The cetas are expert at arranging Krsna's rendezvous
with the gopis. The cetas are naturally bold and arrogant.
Bhangura and Bhrngara are prominent among Krsna's ceta companions
in Gokula.
Vijaya-kumara: Who are the vitas? Please say.
Gosvami: the vitas are expert in dressing and decorating
Krsna. They are clever, skilled in conversation, and expert in
bringing other under their control. Kadara and Bharatibandhu are
prominent among the Krsna's vita companions.
Vijaya-kumara: Who are the vidusakas? Please say.
Gosvami: The vidusakas are fond of eating, fond of quarrelling
and expert at inducing laughter by means of their funny gestures,
expert jokes and funny appearance. Vasanta, Madhumangala, and many
other gopas are prominent among Krsna's vidusaka companions.
Vijaya-kumara: Who are the pitha-mardakas?
Gosvami: The pitha-mardaka has qualities like those of the
hero. He is the hero's constant companion. Sridama is Krsna's
pitha-mardaka companion.
Vijaya-kumara: What are the qualities of the priya-narma-
sakha?
Gosvami: The priya-narma-sakha companions have taken shelter
of friendship with Krsna. They know Krsna's closest secrets.
Subala and Arjuna are prominent among Krsna's priya-narma-sakha
friends. The priya-narma-sakhas are the best of these five kinds
of assistants. Among these five assistants - the cetas, vitas,
vidusakas, pitha-mardakas, and priya-narma-sakha - the cetas are in
dasya rasa, the pitha-mardakas are in vira-rasa (chivalry), and the
others are in sakhya rasa. The cetas are servants, and the other
four kinds of assistants are friends.
Vijaya-kumara: Are there no women among the assistants?
Gosvami: Yes. There are. They are the dutis (messengers).
Vijaya-kumara: How many different kinds of dutis are there?
Gosvami: There are two kinds of dutis: svayam-duti (messengers
of their own accord) and apta-duti (they who are appointed as
messengers). The svayam-dutis are Krsna's sidelong glance and the
sound of His flute.
Vijaya-kumara: Ah! Who are the apta-dutis?
Gosvami: Vira, who is expert at speaking bold and outrageous
words, and Vrnda, who speaks sweetly, are Krsna's two apta-dutis.
The svayam-dutis and these two apta-dutis are extraordinary. In
addition there are many ordinary dutis, such as Lingini, Daivajna,
and Silpa-karini. It is better that I describe them later, when we
discuss the heroines and messengers.
Vijaya-kumara: Now I understand Sri Krsna's natures,
qualities, and other features as a hero. I have also learned that
Krsna eternally enjoys pastimes as both a husband and a paramour.
As a husband He enjoys pastimes in Dvaraka, and as a paramour He
enjoys pastimes in Vraja. Our Krsna is a paramour. Therefore we
must learn about the beautiful girls of Vraja.
Gosvami: Almost all of Krsna's gopi-beloveds in Vraja are in
the parakiya rasa. And why not? In madhura rasa nothing is higher
than parakiya. The svakiya rasa felt by the queens in Dvaraka is
dull and stunted in comparison. Therefore the parakiya-rasa gives
the most pleasure to Lord Krsna.
Vijaya-kumara: What is the meaning of all this?
Gosvami: Lord Siva, who is expert at understanding the mellows
of madhura rasa, explains that when women are very contrary or hard
to find, or when they are protected by a host of obstacles, then
Kamadeva uses his most powerful weapons. Visnugupta also explains
that when the hero is forbidden to meet His beloved, or when His
doe-eyed beloved is unapproachable then the hero's heart is very
strongly attracted to His beloved. Look, even though He is always
self-satisfied (atmarama), Krsna expanded into as many forms as
there were gopis in the rasa dance pastime. A sadhaka devotee
should try to understand the rasa dance pastime of the Lord. The
instruction is given that if a sadhaka devotee desires to attain
auspiciousness, then with devotion he should enter into an
understanding of the rasa dance pastimes. Of course, he should not
be so foolish as to try and imitate Lord Krsna's activities in the
rasa dance. The meaning is that the devotee should try to
understand how much the gopis love Lord Krsna.
Vijaya-kumara: Please clearly describe the love the gopis feel
for Lord Krsna.
Gosvami: Krsna is a gopa. He is the son of Nanda. He enjoys
pastimes of madhura rasa only with the gopis. He does not enjoy
these pastimes with no other girls. A devotee who is qualified for
madhura rasa, and who is either a sadhaka bhakta or a bhava bhakta
should worship Krsna as the gopis do. In your meditation, you
should serve Sri Sri Radha-Krsna as the fortunate gopis of Vraja
do. If you cannot think of yourself as a gopi married to someone
other than Krsna, then you will not be able to attain the parakiya
rasa. To think that they are married to someone less is the nature
of the gopis in Vraja. Srila Rupa Gosvami has written (Sri Ujjvala-
nilamani, Krsna-vallabha-prakarana 19):
"The Vraja-gopis never meet with their husband, nor do their
husbands even feel jealous, for the gopis husbands are all
creations of Yogamaya."
The gopis' weddings and husbands are both creations of
Yogamaya. The gopis never had any husband but Krsna. Still, in
the eternal present (nitya-vartamana) that is the feature of time
in the spiritual world, the gopis eternally think that they are
married to someone other than Krsna. If this were not the case,
then the wonderful rasas where the beloved in contrary,
unattainable, surrounded by obstacles, and forbidden, would not be
possible. It is because she refuses to accept parakiya rasa that
Goddess Laksmi in Vaikuntha cannot become on of Krsna's beloved in
the rasas of Vraja.
Vijaya-kumara: How does a gopi think herself married to
someone other than Krsna?
Gosvami: A gopi thinks, "I was born in a gopa's house. At the
appropriate time I was given in marriage to a certain gopa."
Thinking in this way, a gopi develops a strong yearning to enjoy
pastimes with Krsna. In this way the gopis think they are married
to a certain gopa, and that they have no children. This is called
'gopi-bhava' (the assumptions of the gopis).
Vijaya-kumara: How does a male attain this conception?
Gosvami: It is only because of the power of Maya that a soul
residing in the material world imagines that it is male. In the
understanding of pure spirit, Krsna is the only male and all others
are female. In spirit there is no sign of material male or female.
Still, if one intently meditates on this rasa, one can become
qualified to become a gopi in Vraja. A person who yearns to attain
the madhura rasa will become qualified to become a gopi in Vraja.
By again and again desiring in this way, one attains that
perfection.
Vijaya-kumara: What is the glory of being a gopi married to a
gopa other than Krsna?
Gosvami: When the vraja-gopis married to other gopas yearn to
enjoy pastimes with Krsna, then the greatest splendour and the
greatest virtues decorate them with the beauty of pure love. Their
rasa is sweeter than the rasas of Laksmi and all the goddesses of
fortune.
Vijaya-kumara: How many different kinds of beautiful girls are
there in Vraja?
Gosvami: There are three kinds: sadhana-para (persons who
became gopis by performing sadhana-bhakti), devi (demigoddesses who
became gopis) and nitya-priya (eternally dear gopis).
Vijaya-kumara: Are the sadhana-para gopis divided into
different groups?
Gosvami: The sadhana-para gopis are divided into yauthiki and
ayauthiki.
Vijaya-kumara: Who are the yauthiki gopis?
Gosvami: Persons who performed sadhana-bhakti in order to
enter this rasa in Vraja, and become yauthiki gopis, that is gopis
who belong to certain groups.
Vijaya-kumara: Which sages in this way took birth in Vraja?
Gosvami: Some sages found that even after dutifully
worshipping Lord Gopala, they still could not attain their desired
perfection. However, when they were able to personally see the
glorious handsomeness of Lord Ramacandra, the diligently performed
sadhana-bhakti in order to attain their desire. As a result they
attained ecstatic love (bhava) and they took birth in Vraja as
gopis. This is described in the Padma Purana. In the Brhad-Vamana
Purana it is said that some of these gopis attained their desires
perfection at the beginning of the rasa dance.
Vijaya-kumara: How did the personified Upanisads take birth as
gopis?
Gosvami: When they saw the gopis' good fortune, the
intelligent Upanisads became filled with wonder. They faithfully
performed austerities, and as a result were born in Vraja as gopis
filled with spiritual love (premavati).
Vijaya-kumara: Who are the ayauthiki gopis?
Gosvami: Persons who, seeing the gopis' passionate love for
Krsna, yearn to become like them, and to attain this end engage in
sadhana bhakti, become the ayauthiki gopis (which are divided into
two groups: pracina (elderly) and navina (young). In this way one,
two or three of these gopis are born in Vraja. The pracina
ayauthiki gopis eventually attain salokya-mukti, and in the
spiritual world they associate with the eternally dear (nitya
priya) gopis. After a lifetime as demigoddesses, human beings or
other kinds of beings, the pracina ayauthiki gopis take birth in
Vraja. Eventually they become pracina gopis and at the end attain
the salokya-mukti I have just described.
Vijaya-kumara: I can understand this description of the
sadhana-para gopis. Now please described the devis.
Gosvami: When Lord Krsna took birth as an amsa incarnation
among the demigods in Svargaloka, some eternally dear (nitya priya)
gopis took birth as amsa incarnations among the demigoddesses to
please Him. When Krsna took birth in His original form in Gokula,
they took birth as daughters of the gopas. They became the dear
friends (prana-sakhi) of the eternally dear (nitya-priya) gopis.
Vijaya-kumara: O master, when did Lord Krsna take birth as an
amsa incarnation among the demigods?
Gosvami: Taking birth from Aditi's womb, Lord Krsna appeared
as the amsa incarnation Vamana. The demigods are also vibhinnamsa
manifestations of Lord Krsna. Siva and Brahma were not born from a
mother's womb. Brahma and Siva posses fifty of Lord Krsna's
qualities, as do the ordinary souls. However, Brahma and Siva are
not counted among the ordinary souls, for they are vibhinnamsas.
In addition to the fifty qualities all individual souls possess,
Brahma and Siva also possess five other qualities. Therefore they
are called the best of the demigods. Ganesa and Surya are also
considered on the same level as the millions of Brahmas. All other
demigods are considered ordinary individual souls. All the
demigods are vibhinnamsas manifested from Lord Krsna. The wives of
the demigods are also vibhinnamsas of the Lord's cit potency
(spiritual potency). Before Krsna's appearance on the earth,
Brahma ordered the demigoddesses to take birth on the earth in
order to please Krsna. Following Brahma's order, they took birth
in different places in Vraja according to their own inclination and
their activities in sadhana-bhakti. These demigoddesses born in
Vraja became dear friends (prana-sakhi) of the Lord's eternally
dear (nitya-priya) gopis. They yearned to attain the association
of Lord Krsna.
Vijaya-kumara: O master, the personified Upanisads took birth
as gopis. Did the goddesses who rule over any other scriptures
also take birth in Vraja?
Gosvami: In the Padma Purana, Srsti-khanda it is said that
Gayatri-devi, the mother of the Vedas, took birth as a gopi and
attained Lord Krsna's association. It was at that time that she
manifested the form of Kama-Gayatri.
Vijaya-kumara: Is the Kama-Gayatri not beginningless?
Gosvami: The Kama-Gayatri is certainly beginningless?
However, there is a time when this beginningless Gayatri first
appeared in the form of the Goddess Gayatri who is the mother of
the Vedas. Because of her engagement in sadhana-bhakti, the
Goddess Gayatri could understand how fortunate the Upanisads were
to have become gopis. Then, accompanied by the Gopala-tapani
Upanisad she took birth in Vraja. In this way it is understood
that the Kama-Gayatri is eternal, and the Goddess Gayatri who is
the mother of the Vedas is eternally distinct from the Kama-
Gayatri.
Vijaya-kumara: All the Upanisads took birth as gopis in Vraja.
They all accepted the gopa-hero Krsna as their husband (pati).
Following the marriage ritual of the gandharvas, these gopis then
accepted Krsna as their husband. This much I understand. However,
the nitya-priya (eternally dear) gopis associate with Krsna from
time without beginning and in that relationship is their paramour.
Is this relationship created by Maya?
Gosvami: It may be created by Maya, but it is not created by
the Maya of the material world. The Maya of the material world has
no power to touch Lord Krsna's pastimes. Even though it may be
manifested within the material world, Lord Krsna's Vraja pastimes
are beyond the touch of the material Maya. Another name of the
Lord's cit sakti (spiritual potency) is Yogamaya. She arranges
Lord Krsna's pastimes so that ordinary people influence by Maya see
them as material. She makes the nitya-priya gopis of Goloka think
they are married to persons other than Krsna, and she also brings
those gopis to Vraja in the material world. She arranges the nitya-
priya gopis' wedding ceremonies, and she arranges that Krsna
becomes their paramour. The all-knowing supreme male, Krsna and
His all knowing spiritual potencies voluntarily accept the rasa
roles Yogamaya gives The. Thus it is seen that this is the best of
all rasas, Lord Krsna is supremely independent, all His desires are
at once fulfilled, and His iccha-sakti (the potency that fulfils
His desires) is supremely glorious. The great glory of this rasa
is not seen in Vaikuntha, Dvaraka, and other places. When they
attain salokya liberation, the prana sakhi gopis and the nitya
priya gopis leave behind any idea that He is their paramour. That
is their final attainment.
Vijaya-kumara: The conclusion is very wonderful. Now I am
fully satisfied. O master, please teach me about the nitya-priya
gopis.
Gosvami: If you were not qualified to hear these explanations
would Lord Gauracandra make these confidential truths appear in my
mouth? Look, all knowing Srila Jiva Gosvami kept these truths
hidden in his heart, although in some places in his commentaries,
in his Krsna-sandarbha, and in other books he did reveal them.
Srila Jiva Gosvami was always anxious that if unqualified persons
heard these confidential truths, they would take shelter of
irreligion. Seeing how the Vaisnavas mostly understood the rasas
and accepted rasabhasa, Srila Jiva Gosvami became anxious. For
this reason he took great care not to write anything that would
support any false conclusion. You are qualified to hear these
things. I do not reveal these truths to unqualified persons. Now
I will describe the nitya-priya gopis.
Vijaya-kumara: Who are the nitya-priya gopis? Although I have
studied many scriptures, I still yearn to drink the nectar words
that come from my spiritual master's saintly mouth.
Gosvami: The nitya-priya gopis in Vraja, among whom Radha and
Candravali are the most important, possess transcendental beauty,
intelligence and a host of virtues. In this way they are like Lord
Krsna Himself. They are described in these words Brahma-samhita
(5.37):
"I worship Govinda, the primeval Lord, who resides in His own
realm, Goloka, with Radha, who resembles His own spiritual figure
and who embodies the ecstatic potency (hladini). The companions
are Her confidants, who embody the extensions of Her bodily form,
and who are imbued and permeated with ever-blissful spiritual
rasa."*
In these words of Brahma, which are the essence of all the
Vedas, the nitya-priya gopis are described. The nitya priya gopis
are said to be 'nitya' (eternal) because they are the Lord's
spiritual potency, and therefore they are beyond the limitations of
time and space imposed by the material energy. They are an eternal
spiritual reality. The word 'kalabhih' here may refer to the sixty
four arts practiced by the nitya-priya gopis in their eternal
pastimes. Or, this word may have another meaning. The commentary
of this verse explains:
"Here the word 'kalabhih' means 'with the potencies who are
expansions of Her form."
What I have explained to you are the opinions of Srila Svarupa
Damodara Gosvami. Please know that these confidential explanations
are the great treasure that Srila Rupa Gosvami, Srila Sanatana
Gosvami and Srila Jiva Gosvami keep hidden in the vaults of their
hearts.
Vijaya-kumara: My ears yearn to hear the names of the nitya-
priya gopis?
Gosvami: Radha, Candravali, Visakha, Lalita, Syama, Padma,
Saibya, Bhadrika, Tara, Vicitra, Gopali, Dhanistha and Pali are
among the names of the nitya-priya gopis written in the Skanda
Purana, Prahlada-samhita and other scriptures. Candravali is also
known by the name Somabha. Radha is also known by the name
Gandharva. Khanjanaksi, Manorama, Mangala, Vimala, Lila, Krsna,
Sari, Visarada, Taravali, Cakoraksi, Sankari, Kunkuma and many
other gopis are also famous in this world.
Vijaya-kumara: How do these gopis relation to each other?
Gosvami: All these gopis are yuthesvaris (leaders of groups of
gopis). There are hundreds and hundreds of groups, and in each
group there are hundreds of thousands of gopis. From Radha to
Kunkuma, all these groups are yuthesvaris. Visakha, Lalita, Padma
and Saibya are also mentioned here. Among the yuthesvaris, eight
gopis, headed by Radha, are considered the most fortunate. They
are called the 'pradhana' (most important) gopis.
Vijaya-kumara: Visakha, Lalita, Padma and Saibya are all
pradhana gopis. They are all very expert in making Lord Krsna's
pastimes especially glorious. Why were they not clearly mentioned
as yuthesvaris?
Gosvami: They have all transcendental virtues, and they are
certainly very qualified to become yuthesvaris. However, Lalita
and Visakha are so overcome with bliss simply by associating with
Sri Radha that they have no desire to become independent
yuthesvaris themselves. Some gopis are followers of Srimati
Radharani and other gopis are followers of Candravali. This is
described in the scriptures.
Vijaya-kumara: Still, I have heard that Lalita does indeed
have a group. What is it like?
Gosvami: Srimati Radharani is the foremost of all group
leaders. Out of special affection and respect some gopis are said
to belong to Lalita's group or Visakha's group. However Lalita,
Visakha, and the other eight principal friends (asta-sakhi) of
Radha are considered the leaders of different factions in Sri
Radha's group. By great good fortune one may be able to enter
Srimati Lalita's group.
Vijaya-kumara: O master, in which scriptures are the names of
the gopis found?
Gosvami: All these names are found in the Padma Purana, Skanda
Purana, and Bhavisya Purana Uttara-khanda. In the Satvata Tantra
many other names are also found.
Vijaya-kumara: Srimad Bhagavatam is the crest jewel of all
scriptures in the world. If all these names were found in Srimad
Bhagavatam, that would be a source of great bliss.
Gosvami: Srimad Bhagavatam is a scripture that teaches the
highest truth. It is an ocean filled with the nectar of the
spiritual rasas. Persons expert at relishing the spiritual rasas
(rasika) can see that all the truths of the rasas are described in
Srimad Bhagavatam. The name of Sri Radha and the names of all the
gopis are secretly written in Srimad Bhagavatam. If you carefully
read the verses of the Tenth Canto, you will see them all. To keep
unqualified persons far away, Srila Sukadeva Gosvami described all
these things very secretly. O baba Vijaya-kumara, what will happen
if you give japa beads to a person who will wear them only as an
ornament around his neck. The more the reader is exalted in
devotional service, the more he will understand the secrets hidden
in Srimad Bhagavatam. Here the skill of Srila Sukadeva Gosvami was
shown in his power to explain very confidential truths in a way the
people in general could not understand. Only a reader qualified to
understand these secrets properly has the power to understand them
all. The truth is that without taking shelter of the disciplic
succession (guru-parampara), no one can understand these truths. A
person studying on his own cannot understand them. Carefully study
Ujjvala-nilamani and you will become able to see how all the rasas
are described in Srimad Bhagavatam.
After talking for a long time, they ended the day's conversation
about the Lord (ista-gosthi). Again and again thinking about the
transcendental hero and heroines in the spiritual world, Vijaya-
kumara walked to Haracandi-sahi's place. As he thought about the
vidusakas, pitha-mardakas, and other associates or the Lord, he
tasted many different kinds of happiness. As he thought about
Krsna's flute and the other svayam-duti messengers, tears came from
his eyes. The spiritual love (bhava) of Vraja rising in his heart,
Vijaya-kumara blissfully danced. The pastimes and gardens he saw
last night splendidly rose again in his heart.