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| Śrīla Bhaktisiddhānta Saraswati Ṭhakura |
শ্রী গৌड़िয-কন্ঠহার
Gaudiya Kanṭhahāra:
The Jeweled Necklace of the Gaudiya Vaishnavas
18th Jewel
The Jeweled Necklace of the Gaudiya Vaishnavas
18th Jewel
Prayojana-Tattva
The Ontology of the Ultimate Goal
Being a compendium of quotations from revealed scriptures
concerning the truths about the cult of Chaitanya Mahāprabhu
Compiled under the authority and direction of
His Divine Grace
Bhaktisiddhānta Sāraswāti Goswāmī
Prabhupada
Translated and edited, with original Sanskrit and Bengali and Roman transliteration by
B. V. Mahāyogi, Michael Dolan
Being a compendium of quotations from revealed scriptures
concerning the truths about the cult of Chaitanya Mahāprabhu
Compiled under the authority and direction of
His Divine Grace
Bhaktisiddhānta Sāraswāti Goswāmī
Prabhupada
Translated and edited, with original Sanskrit and Bengali and Roman transliteration by
B. V. Mahāyogi, Michael Dolan
The Definition of Bhāva
१८.१
शुद्ध-सत्त्व-विशेषात्मा प्रेम सूर्यांशु- साम्यभाक्
रुचिभिश्-चित्तत्मा सृण्यकृद्-असौ भाव उच्यते
18.1
śuddha-sattva-viśeṣātmā prema sūryāṁśu- sāmyabhāk
rucibhiś-cittatmā sṛṇyakṛd-asau bhāva ucyate
As bhakti develops beyond the stage of ruci, and the heart, mind, and intellect are softened by divine love, one comes to the stage known as bhāva-bhakti. This transcendental stage is beyond the modes of material nature, and is saturated
with the qualities of śuddha-sattva: transcendental goodness. At that time one's heart becomes illuminated like the sun, for bhāva- bhakti is like a ray of premabhakti.
(Bhakti-rasāmṛta-sindhu 1.3.1)
१८.१
शुद्ध-सत्त्व-विशेषात्मा प्रेम सूर्यांशु- साम्यभाक्
रुचिभिश्-चित्तत्मा सृण्यकृद्-असौ भाव उच्यते
18.1
śuddha-sattva-viśeṣātmā prema sūryāṁśu- sāmyabhāk
rucibhiś-cittatmā sṛṇyakṛd-asau bhāva ucyate
As bhakti develops beyond the stage of ruci, and the heart, mind, and intellect are softened by divine love, one comes to the stage known as bhāva-bhakti. This transcendental stage is beyond the modes of material nature, and is saturated
with the qualities of śuddha-sattva: transcendental goodness. At that time one's heart becomes illuminated like the sun, for bhāva- bhakti is like a ray of premabhakti.
(Bhakti-rasāmṛta-sindhu 1.3.1)
१८.२
नयनं गलद्-अश्रु-धारया वदनं गद्गद- रुद्धया गिरा
पुलकैर् निचितं वपुः कदा तव नाम-ग्रहणे भविष्यति
18.2
nayanaṁ galad-aśru-dhārayā vadanaṁ gadgada- ruddhayā girā
pulakair nicitaṁ vapuḥ kadā tava nāma-grahaṇe bhaviṣyati
O My Lord, when will My eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will My voice choke up in ecstasy (bhāva), and when will the hairs of My body stand on end while chanting Your holy
name?
(Śikṣāṣṭakam 6)
The Causes of Bhāva, Transcendental Emotion
१८.३
यन् मर्त्य-लीलौपयिकं स्व-योगमाया- बलं दर्शयता गृहीतम्
विस्मापनं स्वस्य च सौभगर्द्धेः परं पदं भूषण-भूषणाङ्गम्
18.3
yan martya-līlaupayikaṁ sva-yogamāyā- balaṁ darśayatā gṛhītam
vismāpanaṁ svasya ca saubhagarddheḥ paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam
The Lord appeared in the mortal world by His internal potency, yoga-māyā. He came in His eternal form, which is just suitable for His pastimes. These pastimes were wonderful for everyone, even for those proud of their opulence, including
the Lord Himself in His form as the Lord of Vaikuntha. Thus His transcendental body is the ornament of all ornaments.
(Bhāg. 3.2.12)
The Lord's Sweet Nature as the Opulent Lord of Threes
१८.४
स्वयं त्व् असाम्यातिशयस् त्र्यधीशः स्वाराज्य-लक्ष्म्य्-आप्त-समस्त-कामः
बलिं हरद्भिश् चिर-लोक-पालैः किरीट-कोट्य् एडित-पाद-पीठः
18.4
svayaṁ tv asāmyātiśayas tryadhīśaḥ svārājya-lakṣmy-āpta-samasta-kāmaḥ
baliṁ haradbhiś cira-loka-pālaiḥ kirīṭa-koṭy eḍita-pāda-pīṭhaḥ
Lord Śrī Kṛṣṇa is the Lord of all kinds of threes and is independently supreme by achievement of all kinds of fortune and opulence. He is worshiped by the eternal maintainers of the creation, who offer Him the paraphernalia of worship by touching their millions of helmets to his feet.
(Bhāg. 3.2.21)
The Symptoms of Bhāva Appear in Those Who Cultivate the Holy Name in the Association of Devotees
१८.५-६
परस्परानुकथनं पावनं भगवद्-यशः मिथो रतिर् मिथस् तुष्टिर्
निवृत्तिर् मिथ आत्मनः स्मरन्तः स्मारयन्तश् च मिथो ऽघौघ- हरं हरिम्
भक्त्या सञ्जातया भक्त्या बिभ्रत्य् उत्पुलकां तनुम्
18.5-6
parasparānukathanaṁ pāvanaṁ bhagavad-yaśaḥ mitho ratir mithas tuṣṭir
nivṛttir mitha ātmanaḥ smarantaḥ smārayantaś ca mitho 'ghaugha- haraṁ harim
bhaktyā sañjātayā bhaktyā bibhraty utpulakāṁ tanum
One should learn how to associate with the devotees of the Lord by gathering with them to chant the glories of the Lord. This process is most purifying. As devotees thus develop their loving friendship with one another, their rati, or
transcendental happiness, and their satisfaction gradually increases. And by
thus encouraging one another they are able to give up sense gratification, which is the cause of all suffering.
The devotees of the Lord constantly discuss the glories of Lord among
themselves. Thus they constantly remember Him and remind one another of His qualities and pastimes. In this way, by their devotion to the principles of bhakti-yoga, the devotees please the Lord, who takes away from them everything
inauspicious.
Being purified of all impediments, the devotees awaken to pure love of Godhead, which can only be obtained from those who have it for bhakti alone can cause bhakti. Thus, even within this world, their spiritualized bodies exhibit symptoms
of transcendental ecstasy, such as standing of the bodily hairs on end.
(Bhāg. 11.3.30-31)
The Practical Symptoms of Bhāva
१८.७-८
क्षान्तिरव्यर्थ कालत्वं विरक्तिर्मान शून्यता आशाबन्धः
समुत्-कन्ठा नामगाने सदा रुचिः अशक्तिस्-तद् गुणाख्याने
प्रीतिस्-तद्-वसति-स्थले इत्यादयो ऽनुभावाः स्युर्जात-भावाङ्कुरे जने
18.7-8
kṣāntiravyartha kālatvaṁ viraktirmāna śūnyatā āśābandhaḥ
samut-kanṭhā nāmagāne sadā ruciḥ aśaktis-tad guṇākhyāne
prītis-tad-vasati-sthale ityādayo 'nubhāvāḥ syurjāta-bhāvāṅkure jane
In those within whom bhāva-bhakti has awakened, the following symptoms will be found: tolerance, eagerness to utilize one's time in the devotional service of the Lord, detachment from material things, humility or pridelessness, ardent
hopes of receiving the Lord's mercy, eager and anxious longing for the Lord and his service, a constant taste for chanting the
Lord's holy name, eagerness to glorify the Lord and discuss his pastimes, and a longing to live in a holy place
where the Lord has performed his pastimes.
(Bhakti-rasāmṛta-sindhu, Purva Vibhāga 1.3.25)
Two Kinds of Rāga-marga the Practitioner and the Perfected Soul
१८.९
सेवा साधक-रूपेण सिद्ध-रूपेण चात्र हि तद्-भाव-लिप्सुना कार्या व्रज-लोकानुसारतः
18.9
sevā sādhaka-rūpeṇa siddha-rūpeṇa cātra hi tad-bhāva-lipsunā kāryā vraja-lokānusārataḥ
A person desiring to attain the mood of Kṛṣṇa's devotee should render service
both with his material body as well as spiritual body following in the footsteps of
the residents of Vraja.
(Bhakti-rasāmṛta-sindhu, Purva Vibhāga 1.2.295)
१८.१०
बाह्य, अन्तर, इहार दुइ तऽ साधन
ऽबाह्येऽ साधक-देहे करे श्रवण-कीर्तन
ऽमनेऽ निज-सिद्ध-देह करिया भावन रात्रि-दिने करे
व्रजे कृष्णेर सेवन निजाभीष्ट कृष्ण-प्रेष्ठ
पाछेतऽ लागिया निरन्तर सेवा करे अन्तर्मना हञा
18.10
bāhya, antara, ihāra dui ta' sādhana
'bāhye' sādhaka-dehe kare śravaṇa-kīrtana
'mane' nija-siddha-deha kariyā bhāvana rātri-dine kare
vraje kṛṣṇera sevana nijābhīṣṭa kṛṣṇa-preṣṭha
pācheta' lāgiyā nirantara sevā kare antarmanā hañā
There are two processes by which one may execute this rāgānugā bhakti external and internal. When self-realized, the advanced devotee externally remains like a neophyte and executes all the śāstric injunctions, especially hearing and chanting. However, within his mind, in his transcendental spiritual body, he serves Kṛṣṇa in Vṛndāvana in his particular way. He serves Kṛṣṇa twenty-four hours, both day and night.
(Cc. Madhya 22.156-157,159)
The Development of Prema into Sneha, Rāga, Anurāga, Bhāva, and Mahābhāva
१८.११-१२
स्याद्-दृढेयं रतिः प्रेमा प्रोद्यन् स्नेहः क्रमादयम्
स्यान्-मानः प्रणयो रागो ऽनुरागो भाव इत्य् अपि बीजम्
इक्षुः स च रसः स गुडः खण्ड एव सः
स शर्करा सिता सा च सा यथा स्यात् सितोपला
18.11-12
syād-dṛḍheyaṁ ratiḥ premā prodyan snehaḥ kramādayam
syān-mānaḥ praṇayo rāgo 'nurāgo bhāva ity api bījam
ikṣuḥ sa ca rasaḥ sa guḍaḥ khaṇḍa eva saḥ
sa śarkarā sitā sā ca sā yathā syāt sitopalā
When rati, or constant affectionate attachment to Kṛṣṇa, is very fixed, steady, and determined, then it is known as prema, or pure love of God. The development of such divine love may be compared to the refinement of sugar.
Just as in the development of sugar first there is the seed, then the juice, then molasses, then crude sugar, refined sugar, sugar candy, and rock candy, so in the same way, rati matures into prema, and then sneha, mana, praṇaya, rāga,
and anurāga and bhāva.
(Ujjvala-nilamaṇi, Sthayibhāva Pra 53-54)
১৮.১৩
সাধন-ভক্তি হৈতে হয ঽরতিঽর উদয রতি গাঢ হৈলে তার ঽপ্রেমঽ নাম কয
প্রেম ৱৃদ্ধি-ক্রমে নাম স্নেহ, মান, প্রণয রাগ, অনুরাগ, ভাৱ, মহাভাৱ হয
18.13
sādhana-bhakti haite haya 'rati'ra udaya rati gāḍha haile tāra 'prema' nāma kaya
prema vṛddhi-krame nāma sneha, māna, praṇaya rāga, anurāga, bhāva, mahābhāva haya
By regularly practicing devotional service (sādhana-bhakti), one gradually becomes attached to Kṛṣṇa. This is called rati. When rati becomes intensified, it becomes, prema. The basic aspects of prema, when gradually increasing to
different stages are sneha, māna, praṛaya, rāga, anurāga, bhāva, and mahābhāva.
(Cc. Madhya 19.177-178)
One With Eyes of Prema Can See the Supreme Person
१८.१४
प्रेमाञ्जन-च्छुरित-भक्ति-विलोचनेन सन्तः सदैव हृदयेषु विलोकयन्ति
यं श्यामसुन्दरम् अचिन्त्य-गुण-स्वरूपं गोविन्दम् आदि-पुरुषं तम् अहं भजामि
18.14
premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
I worship Govinda, the Primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.
(Brahmāsaṁhitā 5.38)
The Shelter of Madhurya-rasa-bhakti
१८.१५
आनन्द-चिनमय-रस-प्रतिभाविताभिस्
ताभिर् य एव निज-रूपतया कलाभिः
गोलोक एव निवसत्य् अखिलात्म-भुतो
गोविन्दम् आदि-पुरुसं तम् अहं भजामि
18.15
ānanda-cinamaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhuto
govindam ādi-purusaṁ tam ahaṁ bhajāmi
I worship Govinda, the Primeval Lord, residing in His own realm, Goloka, with Rādhā, resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of the sixty-four artistic activities, in the company of Her confidantes (sakhīs), embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa.
(Brahma-saṁhitā 5.27)
The Direct and Indirect Tasting of Rasa
१८.१६
एतावद् एव जिज्ञास्यं तत्त्व-जिज्ञासुनात्मनः
अन्वय-व्यतिरेकाभ्यां यत् स्यात् सर्वत्र सर्वदा
18.16
etāvad eva jijñāsyaṁ tattva-jijñāsunātmanaḥ
anvaya-vyatirekābhyāṁ yat syāt sarvatra sarvadā
A person searching after the Supreme Absolute Truth, the Personality of Godhead, must certainly search for this in all circumstances, in all space and time, both directly and indirectly.
(Bhāg. 2.9.36)
The Definition of Rasa
१८.१७
व्यवतीत्य भावना-वर्त्म यश् चमत्कृतिभारभूः
हृदि सत्त्वोज्ज्वले बाढं स्वदते स रसो मतः
18.17
vyavatītya bhāvanā-vartma yaś camatkṛtibhārabhūḥ
hṛdi sattvojjvale bāḍhaṁ svadate sa raso mataḥ
When one transcends the status of ecstatic love and is 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 mellow.
(Bhaktirasāmṛta-sindhu 2.5.132)
The Qualification for Mādhurya-rasa
१८.१८
यदि हरि-स्मरणे सरसं मनः यदि विलास- कलासु कुतहलम्
मधुर-कोमल-कान्त-पदावलीम् शृणु तदा जयदेव-सरस्वतीम्
18.18
yadi hari-smaraṇe sarasaṁ manaḥ yadi vilāsa- kalāsu kutahalam
madhura-komala-kānta-padāvalīm śṛṇu tadā jayadeva-sarasvatīm
If you at all wish to fill your consciousness with the remembrance of Śrī Śrī Rādhā and Kṛṣṇa and enter into a serving position within their sublime pleasure pastimes on the banks of Rādhā-kuṇḍa, then listen carefully to this sweet and poignant song of Jayadeva, which is filled with the narrations of their divine love.
[Within this verse there is relationship (sambandha) and the means of attaining perfection (abhidheya). The qualifications (adhikara) for entering one's constitutional position in the confidential pastimes of Rādhā-Mādhava, rendering Them service, and realizing the highest ecstasy in that position, is attainable by those rasika devotees who are free from all anārthas.
They are qualified to read this book and thus reach the highest goal (prayojana).
(Gīta-govinda 1.3)
The Prohibition for Those Who are Unqualified: Imitation is Poison
१८.१९
नैतत् समाचरेज् जातु मनसापि ह्य् अनीश्वरः विनश्यत्य्
आचरन् मौढ्याद् यथारुद्रो ऽब्धि- जं विषम्
18.19
naitat samācarej jātu manasāpi hy anīśvaraḥ vinaśyaty
ācaran mauḍhyād yathārudro 'bdhi- jaṁ viṣam
One should never imitate the behavior of great persons. If out of foolishness an ordinary person imitates such behavior [as
Kṛṣṇa's dancing with the gopīs], even mentally he is doomed, just as one who imitates Rudra by swallowing a
ocean of poison.
(Bhāg. 10.33.30)
The Separation Experienced in Mādhurya-rasa
१८.२०
युगायितं निमेषेण चक्षुषा प्रावृषायितम्
शून्यायितम् जगत् सर्वं गोविन्द-विरहेण मे
18.20
yugāyitaṁ nimeṣeṇa cakṣuṣā prāvṛṣāyitam
śūnyāyitam jagat sarvaṁ govinda-viraheṇa me
O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence.
(Śikṣāṣṭakam 7)
१८.२१
अमुन्य् अधन्यानि दिनान्तराणि हरे त्वद्- आलोकनम् अन्तरेण
अनाथ-बन्धो करुणैक-सिन्धो हा हन्त कथं नयामि
18.21
amuny adhanyāni dināntarāṇi hare tvad- ālokanam antareṇa
anātha-bandho karuṇaika-sindho hā hanta kathaṁ nayāmi
O Hari! O Friend of the helpless! You are the only ocean of mercy! Because I have not met You, my inauspicious days and nights have become unbearable. I do not know how I shall pass the time.
(Kṛṣṇa- karṇāmṛta 41)
१८.२२
आश्लिष्य वा पाद-रतां पिनष्टु माम् अदर्शनान् मर्म-हतां करोतु वा
यथा तथा वा विदधातु लम्पटो मत्-प्राण- नाथस् तु स एव नापरः
18.22
āśliṣya vā pāda-ratāṁ pinaṣṭu mām adarśanān marma-hatāṁ karotu vā
yathā tathā vā vidadhātu lampaṭo mat-prāṇa-nāthas tu sa eva nāparaḥ
I know no none but Kṛṣṇa as My Lord, and He shall remain so even if He handles Me roughly in His embrace or makes Me broken-hearted by ignoring Me completely. He is completely free to do whatever He wants, for He is a debauchee, yet He is still My worshipful Lord, unconditionally.
(Śikṣāṣṭaka 8)
Extreme Separation
१८.२३
अयि दीन-दयार्द्र-नाथ हे मथुरानाथ कदावलोक्यसे
हृदयं त्वदलोक-कातरं दयित भ्राम्यति किं करोम्य् अहम्
18.23
ayi dīna-dayārdra-nātha he mathurānātha kadāvalokyase
hṛdayaṁ tvadaloka-kātaraṁ dayita bhrāmyati kiṁ karomy aham
O my Lord! O most merciful Master of Mathurā! When shall I see You again? Because of my not seeing You, my agitated heart has become unsteady. O most beloved one, what shall I do now?
(Padyāvalī, Mādhavendra Purī)
The Determined Prayer of One Who Aspires to Worship Kṛṣṇa in Mādhurya-rasa-
१८.२४
न धर्मं नाधर्मं श्रुति-गण-निरुक्तं किल कुरु
ब्रजे राधा-कृष्ण-प्रचुर-परिचर्याम् इह तन्ग्
शचीसूनुं नन्दीश्वर-पति-सुतत्वे गुरुवरं
मुकुन्द-प्रेष्ठत्वे स्मर परमजस्रं ननु मनः
18.24
na dharmaṁ nādharmaṁ śruti-gaṇa-niruktaṁ kila kuru
braje rādhā-kṛṣṇa-pracura-paricaryām iha tang
śacīsūnuṁ nandīśvara-pati-sutatve guruvaraṁ
mukunda-preṣṭhatve smara paramajasraṁ nanu manaḥ
O mind! Disregard the piety and impiety mentioned in the Vedas. Render eternal, confidential, loving service to the lotus feet of Śrī Śrī Rādhā and Kṛṣṇa in Vraja. Always meditate on the lotus feet of the son of Śaci, Śrī Caitanya Mahāprabhu, who is nondifferent form the son of Nanda. And always meditate on gurudeva, who [as the representative of Śrīmatī Rādhārāṇī] is the most beloved of Mukunda [Śrī Kṛṣṇa].
(Manāh-Śikṣā 2)
Thus ends the Eighteenth Jewel of Gauḍīya- Kaṇṭhahāra, entitled Prayojana-tattva.
१८.२
नयनं गलद्-अश्रु-धारया वदनं गद्गद- रुद्धया गिरा
पुलकैर् निचितं वपुः कदा तव नाम-ग्रहणे भविष्यति
18.2
nayanaṁ galad-aśru-dhārayā vadanaṁ gadgada- ruddhayā girā
pulakair nicitaṁ vapuḥ kadā tava nāma-grahaṇe bhaviṣyati
O My Lord, when will My eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will My voice choke up in ecstasy (bhāva), and when will the hairs of My body stand on end while chanting Your holy
name?
(Śikṣāṣṭakam 6)
The Causes of Bhāva, Transcendental Emotion
१८.३
यन् मर्त्य-लीलौपयिकं स्व-योगमाया- बलं दर्शयता गृहीतम्
विस्मापनं स्वस्य च सौभगर्द्धेः परं पदं भूषण-भूषणाङ्गम्
18.3
yan martya-līlaupayikaṁ sva-yogamāyā- balaṁ darśayatā gṛhītam
vismāpanaṁ svasya ca saubhagarddheḥ paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam
The Lord appeared in the mortal world by His internal potency, yoga-māyā. He came in His eternal form, which is just suitable for His pastimes. These pastimes were wonderful for everyone, even for those proud of their opulence, including
the Lord Himself in His form as the Lord of Vaikuntha. Thus His transcendental body is the ornament of all ornaments.
(Bhāg. 3.2.12)
The Lord's Sweet Nature as the Opulent Lord of Threes
१८.४
स्वयं त्व् असाम्यातिशयस् त्र्यधीशः स्वाराज्य-लक्ष्म्य्-आप्त-समस्त-कामः
बलिं हरद्भिश् चिर-लोक-पालैः किरीट-कोट्य् एडित-पाद-पीठः
18.4
svayaṁ tv asāmyātiśayas tryadhīśaḥ svārājya-lakṣmy-āpta-samasta-kāmaḥ
baliṁ haradbhiś cira-loka-pālaiḥ kirīṭa-koṭy eḍita-pāda-pīṭhaḥ
Lord Śrī Kṛṣṇa is the Lord of all kinds of threes and is independently supreme by achievement of all kinds of fortune and opulence. He is worshiped by the eternal maintainers of the creation, who offer Him the paraphernalia of worship by touching their millions of helmets to his feet.
(Bhāg. 3.2.21)
The Symptoms of Bhāva Appear in Those Who Cultivate the Holy Name in the Association of Devotees
१८.५-६
परस्परानुकथनं पावनं भगवद्-यशः मिथो रतिर् मिथस् तुष्टिर्
निवृत्तिर् मिथ आत्मनः स्मरन्तः स्मारयन्तश् च मिथो ऽघौघ- हरं हरिम्
भक्त्या सञ्जातया भक्त्या बिभ्रत्य् उत्पुलकां तनुम्
18.5-6
parasparānukathanaṁ pāvanaṁ bhagavad-yaśaḥ mitho ratir mithas tuṣṭir
nivṛttir mitha ātmanaḥ smarantaḥ smārayantaś ca mitho 'ghaugha- haraṁ harim
bhaktyā sañjātayā bhaktyā bibhraty utpulakāṁ tanum
One should learn how to associate with the devotees of the Lord by gathering with them to chant the glories of the Lord. This process is most purifying. As devotees thus develop their loving friendship with one another, their rati, or
transcendental happiness, and their satisfaction gradually increases. And by
thus encouraging one another they are able to give up sense gratification, which is the cause of all suffering.
The devotees of the Lord constantly discuss the glories of Lord among
themselves. Thus they constantly remember Him and remind one another of His qualities and pastimes. In this way, by their devotion to the principles of bhakti-yoga, the devotees please the Lord, who takes away from them everything
inauspicious.
Being purified of all impediments, the devotees awaken to pure love of Godhead, which can only be obtained from those who have it for bhakti alone can cause bhakti. Thus, even within this world, their spiritualized bodies exhibit symptoms
of transcendental ecstasy, such as standing of the bodily hairs on end.
(Bhāg. 11.3.30-31)
The Practical Symptoms of Bhāva
१८.७-८
क्षान्तिरव्यर्थ कालत्वं विरक्तिर्मान शून्यता आशाबन्धः
समुत्-कन्ठा नामगाने सदा रुचिः अशक्तिस्-तद् गुणाख्याने
प्रीतिस्-तद्-वसति-स्थले इत्यादयो ऽनुभावाः स्युर्जात-भावाङ्कुरे जने
18.7-8
kṣāntiravyartha kālatvaṁ viraktirmāna śūnyatā āśābandhaḥ
samut-kanṭhā nāmagāne sadā ruciḥ aśaktis-tad guṇākhyāne
prītis-tad-vasati-sthale ityādayo 'nubhāvāḥ syurjāta-bhāvāṅkure jane
In those within whom bhāva-bhakti has awakened, the following symptoms will be found: tolerance, eagerness to utilize one's time in the devotional service of the Lord, detachment from material things, humility or pridelessness, ardent
hopes of receiving the Lord's mercy, eager and anxious longing for the Lord and his service, a constant taste for chanting the
Lord's holy name, eagerness to glorify the Lord and discuss his pastimes, and a longing to live in a holy place
where the Lord has performed his pastimes.
(Bhakti-rasāmṛta-sindhu, Purva Vibhāga 1.3.25)
Two Kinds of Rāga-marga the Practitioner and the Perfected Soul
१८.९
सेवा साधक-रूपेण सिद्ध-रूपेण चात्र हि तद्-भाव-लिप्सुना कार्या व्रज-लोकानुसारतः
18.9
sevā sādhaka-rūpeṇa siddha-rūpeṇa cātra hi tad-bhāva-lipsunā kāryā vraja-lokānusārataḥ
A person desiring to attain the mood of Kṛṣṇa's devotee should render service
both with his material body as well as spiritual body following in the footsteps of
the residents of Vraja.
(Bhakti-rasāmṛta-sindhu, Purva Vibhāga 1.2.295)
१८.१०
बाह्य, अन्तर, इहार दुइ तऽ साधन
ऽबाह्येऽ साधक-देहे करे श्रवण-कीर्तन
ऽमनेऽ निज-सिद्ध-देह करिया भावन रात्रि-दिने करे
व्रजे कृष्णेर सेवन निजाभीष्ट कृष्ण-प्रेष्ठ
पाछेतऽ लागिया निरन्तर सेवा करे अन्तर्मना हञा
18.10
bāhya, antara, ihāra dui ta' sādhana
'bāhye' sādhaka-dehe kare śravaṇa-kīrtana
'mane' nija-siddha-deha kariyā bhāvana rātri-dine kare
vraje kṛṣṇera sevana nijābhīṣṭa kṛṣṇa-preṣṭha
pācheta' lāgiyā nirantara sevā kare antarmanā hañā
There are two processes by which one may execute this rāgānugā bhakti external and internal. When self-realized, the advanced devotee externally remains like a neophyte and executes all the śāstric injunctions, especially hearing and chanting. However, within his mind, in his transcendental spiritual body, he serves Kṛṣṇa in Vṛndāvana in his particular way. He serves Kṛṣṇa twenty-four hours, both day and night.
(Cc. Madhya 22.156-157,159)
The Development of Prema into Sneha, Rāga, Anurāga, Bhāva, and Mahābhāva
१८.११-१२
स्याद्-दृढेयं रतिः प्रेमा प्रोद्यन् स्नेहः क्रमादयम्
स्यान्-मानः प्रणयो रागो ऽनुरागो भाव इत्य् अपि बीजम्
इक्षुः स च रसः स गुडः खण्ड एव सः
स शर्करा सिता सा च सा यथा स्यात् सितोपला
18.11-12
syād-dṛḍheyaṁ ratiḥ premā prodyan snehaḥ kramādayam
syān-mānaḥ praṇayo rāgo 'nurāgo bhāva ity api bījam
ikṣuḥ sa ca rasaḥ sa guḍaḥ khaṇḍa eva saḥ
sa śarkarā sitā sā ca sā yathā syāt sitopalā
When rati, or constant affectionate attachment to Kṛṣṇa, is very fixed, steady, and determined, then it is known as prema, or pure love of God. The development of such divine love may be compared to the refinement of sugar.
Just as in the development of sugar first there is the seed, then the juice, then molasses, then crude sugar, refined sugar, sugar candy, and rock candy, so in the same way, rati matures into prema, and then sneha, mana, praṇaya, rāga,
and anurāga and bhāva.
(Ujjvala-nilamaṇi, Sthayibhāva Pra 53-54)
১৮.১৩
সাধন-ভক্তি হৈতে হয ঽরতিঽর উদয রতি গাঢ হৈলে তার ঽপ্রেমঽ নাম কয
প্রেম ৱৃদ্ধি-ক্রমে নাম স্নেহ, মান, প্রণয রাগ, অনুরাগ, ভাৱ, মহাভাৱ হয
18.13
sādhana-bhakti haite haya 'rati'ra udaya rati gāḍha haile tāra 'prema' nāma kaya
prema vṛddhi-krame nāma sneha, māna, praṇaya rāga, anurāga, bhāva, mahābhāva haya
By regularly practicing devotional service (sādhana-bhakti), one gradually becomes attached to Kṛṣṇa. This is called rati. When rati becomes intensified, it becomes, prema. The basic aspects of prema, when gradually increasing to
different stages are sneha, māna, praṛaya, rāga, anurāga, bhāva, and mahābhāva.
(Cc. Madhya 19.177-178)
One With Eyes of Prema Can See the Supreme Person
१८.१४
प्रेमाञ्जन-च्छुरित-भक्ति-विलोचनेन सन्तः सदैव हृदयेषु विलोकयन्ति
यं श्यामसुन्दरम् अचिन्त्य-गुण-स्वरूपं गोविन्दम् आदि-पुरुषं तम् अहं भजामि
18.14
premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
I worship Govinda, the Primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.
(Brahmāsaṁhitā 5.38)
The Shelter of Madhurya-rasa-bhakti
१८.१५
आनन्द-चिनमय-रस-प्रतिभाविताभिस्
ताभिर् य एव निज-रूपतया कलाभिः
गोलोक एव निवसत्य् अखिलात्म-भुतो
गोविन्दम् आदि-पुरुसं तम् अहं भजामि
18.15
ānanda-cinamaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhuto
govindam ādi-purusaṁ tam ahaṁ bhajāmi
I worship Govinda, the Primeval Lord, residing in His own realm, Goloka, with Rādhā, resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of the sixty-four artistic activities, in the company of Her confidantes (sakhīs), embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa.
(Brahma-saṁhitā 5.27)
The Direct and Indirect Tasting of Rasa
१८.१६
एतावद् एव जिज्ञास्यं तत्त्व-जिज्ञासुनात्मनः
अन्वय-व्यतिरेकाभ्यां यत् स्यात् सर्वत्र सर्वदा
18.16
etāvad eva jijñāsyaṁ tattva-jijñāsunātmanaḥ
anvaya-vyatirekābhyāṁ yat syāt sarvatra sarvadā
A person searching after the Supreme Absolute Truth, the Personality of Godhead, must certainly search for this in all circumstances, in all space and time, both directly and indirectly.
(Bhāg. 2.9.36)
The Definition of Rasa
१८.१७
व्यवतीत्य भावना-वर्त्म यश् चमत्कृतिभारभूः
हृदि सत्त्वोज्ज्वले बाढं स्वदते स रसो मतः
18.17
vyavatītya bhāvanā-vartma yaś camatkṛtibhārabhūḥ
hṛdi sattvojjvale bāḍhaṁ svadate sa raso mataḥ
When one transcends the status of ecstatic love and is 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 mellow.
(Bhaktirasāmṛta-sindhu 2.5.132)
The Qualification for Mādhurya-rasa
१८.१८
यदि हरि-स्मरणे सरसं मनः यदि विलास- कलासु कुतहलम्
मधुर-कोमल-कान्त-पदावलीम् शृणु तदा जयदेव-सरस्वतीम्
18.18
yadi hari-smaraṇe sarasaṁ manaḥ yadi vilāsa- kalāsu kutahalam
madhura-komala-kānta-padāvalīm śṛṇu tadā jayadeva-sarasvatīm
If you at all wish to fill your consciousness with the remembrance of Śrī Śrī Rādhā and Kṛṣṇa and enter into a serving position within their sublime pleasure pastimes on the banks of Rādhā-kuṇḍa, then listen carefully to this sweet and poignant song of Jayadeva, which is filled with the narrations of their divine love.
[Within this verse there is relationship (sambandha) and the means of attaining perfection (abhidheya). The qualifications (adhikara) for entering one's constitutional position in the confidential pastimes of Rādhā-Mādhava, rendering Them service, and realizing the highest ecstasy in that position, is attainable by those rasika devotees who are free from all anārthas.
They are qualified to read this book and thus reach the highest goal (prayojana).
(Gīta-govinda 1.3)
The Prohibition for Those Who are Unqualified: Imitation is Poison
१८.१९
नैतत् समाचरेज् जातु मनसापि ह्य् अनीश्वरः विनश्यत्य्
आचरन् मौढ्याद् यथारुद्रो ऽब्धि- जं विषम्
18.19
naitat samācarej jātu manasāpi hy anīśvaraḥ vinaśyaty
ācaran mauḍhyād yathārudro 'bdhi- jaṁ viṣam
One should never imitate the behavior of great persons. If out of foolishness an ordinary person imitates such behavior [as
Kṛṣṇa's dancing with the gopīs], even mentally he is doomed, just as one who imitates Rudra by swallowing a
ocean of poison.
(Bhāg. 10.33.30)
The Separation Experienced in Mādhurya-rasa
१८.२०
युगायितं निमेषेण चक्षुषा प्रावृषायितम्
शून्यायितम् जगत् सर्वं गोविन्द-विरहेण मे
18.20
yugāyitaṁ nimeṣeṇa cakṣuṣā prāvṛṣāyitam
śūnyāyitam jagat sarvaṁ govinda-viraheṇa me
O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence.
(Śikṣāṣṭakam 7)
१८.२१
अमुन्य् अधन्यानि दिनान्तराणि हरे त्वद्- आलोकनम् अन्तरेण
अनाथ-बन्धो करुणैक-सिन्धो हा हन्त कथं नयामि
18.21
amuny adhanyāni dināntarāṇi hare tvad- ālokanam antareṇa
anātha-bandho karuṇaika-sindho hā hanta kathaṁ nayāmi
O Hari! O Friend of the helpless! You are the only ocean of mercy! Because I have not met You, my inauspicious days and nights have become unbearable. I do not know how I shall pass the time.
(Kṛṣṇa- karṇāmṛta 41)
१८.२२
आश्लिष्य वा पाद-रतां पिनष्टु माम् अदर्शनान् मर्म-हतां करोतु वा
यथा तथा वा विदधातु लम्पटो मत्-प्राण- नाथस् तु स एव नापरः
18.22
āśliṣya vā pāda-ratāṁ pinaṣṭu mām adarśanān marma-hatāṁ karotu vā
yathā tathā vā vidadhātu lampaṭo mat-prāṇa-nāthas tu sa eva nāparaḥ
I know no none but Kṛṣṇa as My Lord, and He shall remain so even if He handles Me roughly in His embrace or makes Me broken-hearted by ignoring Me completely. He is completely free to do whatever He wants, for He is a debauchee, yet He is still My worshipful Lord, unconditionally.
(Śikṣāṣṭaka 8)
Extreme Separation
१८.२३
अयि दीन-दयार्द्र-नाथ हे मथुरानाथ कदावलोक्यसे
हृदयं त्वदलोक-कातरं दयित भ्राम्यति किं करोम्य् अहम्
18.23
ayi dīna-dayārdra-nātha he mathurānātha kadāvalokyase
hṛdayaṁ tvadaloka-kātaraṁ dayita bhrāmyati kiṁ karomy aham
O my Lord! O most merciful Master of Mathurā! When shall I see You again? Because of my not seeing You, my agitated heart has become unsteady. O most beloved one, what shall I do now?
(Padyāvalī, Mādhavendra Purī)
The Determined Prayer of One Who Aspires to Worship Kṛṣṇa in Mādhurya-rasa-
१८.२४
न धर्मं नाधर्मं श्रुति-गण-निरुक्तं किल कुरु
ब्रजे राधा-कृष्ण-प्रचुर-परिचर्याम् इह तन्ग्
शचीसूनुं नन्दीश्वर-पति-सुतत्वे गुरुवरं
मुकुन्द-प्रेष्ठत्वे स्मर परमजस्रं ननु मनः
18.24
na dharmaṁ nādharmaṁ śruti-gaṇa-niruktaṁ kila kuru
braje rādhā-kṛṣṇa-pracura-paricaryām iha tang
śacīsūnuṁ nandīśvara-pati-sutatve guruvaraṁ
mukunda-preṣṭhatve smara paramajasraṁ nanu manaḥ
O mind! Disregard the piety and impiety mentioned in the Vedas. Render eternal, confidential, loving service to the lotus feet of Śrī Śrī Rādhā and Kṛṣṇa in Vraja. Always meditate on the lotus feet of the son of Śaci, Śrī Caitanya Mahāprabhu, who is nondifferent form the son of Nanda. And always meditate on gurudeva, who [as the representative of Śrīmatī Rādhārāṇī] is the most beloved of Mukunda [Śrī Kṛṣṇa].
(Manāh-Śikṣā 2)
Thus ends the Eighteenth Jewel of Gauḍīya- Kaṇṭhahāra, entitled Prayojana-tattva.
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