Prema Pradipa

[muralidhar_das]

Bhaktivinoda Thakura >> Prema Pradipa >> First Ray >>

 

 

First Ray

 

The meeting of Premadasa Babaji with Haridasa Babaji

As the sun set one spring day, Haridasa Babaji, the crest jewel of the devotees, finished his evening prayers, came out of his kunja, and went out on the forest path along the Yamuna. It is difficult to describe the various feelings of love which manifest in him as he went along in great ecstasy. On the way, Babaji had a vision reminding him of the Lord's pastimes, and he began rolling on the ground exclaiming, “O Vrajendra-nandana! O Gopi-jana-vallabha!” Incessant tears of ecstasy washed away the Lord's names that were written on his cheeks. The Babaji's limbs, resembling the kadamba flower, were beautified by hairs standing on end. His hands became numb, and he was unable to hold his japa-mala. He gradually lost external consciousness and began dancing like a madman. All the ecstatic symptoms like trembling, perspiring, faltering of the voice, and fading of the body color arose, as the Babaji fully entered into the transcendental realm, beyond material nature. The Babaji deeply sighed, “O Krishna! O Prananatha!” and he began crying. As Haridasa Babaji enjoyed the bliss of Vaikuntha, the famous Premadasa Babaji passed Keshi-ghata and arrived there. As the two Vaishnavas met, ecstatic feelings of friendship suddenly awoke in them. And as they looked at each other's beautiful face, they began dancing. Before verbally greeting each other, they embraced out of natural affection and bathed each other in their tears. After some time they greeted each other with loving words.

Conversation between Haridasa Babaji and Premadasa Babaji

Premadasa Babaji said, “Babaji! My heart was broken because of not seeing you for some days. Therefore, to purify myself, I was coming to your kunja to see you. For the last few days I was visiting places like Yavat and Nanda-grama.”

 

Haridasa Babaji replied, “Babaji, is it possible for a less fortunate person to get your darshana? For the last five days I was staying near Govardhana to see Shri Pandita dasa Babaji. I came here this morning. By seeing your lotus feet I've obtained the results of a pilgrimage.”

 

Just by hearing Shri Pandita dasa Babaji's name, Premadasa Babaji's face, which was decorated with tilaka, became inundated with love. When Premadasa Babaji took the renounced order, he had read Bhakti-rasamrita-sindhu and Ujjvala-nilamani before Pandita dasa Babaji. Remembering that, his unprecedented ecstasy gave an indication of his unalloyed devotion for Shri Pandita dasa Babaji. Remaining silent for a moment, Premadasa Babaji said, “Babaji, what is being discussed these days in Pandita dasa Babaji's enlightened assembly of devotees? My cherished desire is to attend his assembly with you.”

Topics regarding Pandita dasa Babaji and discussions on karma, jnana, and hari-katha

On hearing this, Haridasa Babaji lovingly embraced Premadasa Babaji and said, “Babaji, all of Pandita Babaji's activities are transcendental. I went to see him for one day, but I was unable to leave his association for seven. Nowadays many saintly persons are present in his sacred cave. I think they will stay there until the next Kumbha-mela. Everyday there are discussions on new subjects. There are questions and answers on various topics regarding jnana, karma, and pure devotional service.”

 

Hearing this, Premadasa Babaji suddenly said, “Babaji, we've heard that maha-bhagavatas remain intoxicated relishing the sweet topics of Lord Hari. They don't engage in discussions on karma or jnana. Why then does our most worshipable Pandita dasa Babaji spend his time on such topics?”

 

Haridasa Babaji said, “Babaji, such a doubt also arose in my atheistic mind. But when I heard those discussions in Pandita dasa Babaji's holy association, I came to know that all the devotees' discussions on karma and jnana are nothing but hari-katha. Such discussions are nothing like the topics discussed by the materialists which simply agitate the mind. Rather, by hearing such discussions in the association of devotees, the living entity is freed from the bondage of karma and jnana.”

 

On hearing this, Premadasa Babaji wept and said, “Babaji Mahashaya, your conclusive statement is like nectar. And why not? You are famous in the three mandalas (Vraja, Gauda, and Kshetra) as the dear disciple of Siddha Govardhana dasa Babaji of Shri Navadvipa-dhama. If you are merciful, who can remain doubtful? By the mercy of your lotus feet, Bhattacarya Mahashaya, who is famous by the name Professor Lokanatha Nyayabhushana, was delivered from the dark well of logic, accepted the name Shri Govinda dasa Kshetravasi, and took shelter of Vaishnavism, which destroys all kinds of distress. Then what is impossible in your ability to remove doubts? Now let us chant the glories of Lord Hari and go this very day to the valley of Giri-govardhana.”

Haridasa and Premadasa have kirtana on their way to Govardhana

As they finishing speaking, they immediately began chanting the glories of Lord Hari and dancing in ecstasy on their way to Govardhana.

 

The two Babajis sang as they proceeded, and the beauty of the surrounding area appeared as if Prakritidevi was joyfully smiling from hearing their songs. It was the end of spring and a vernal south breeze was softly blowing. The sun—king of the twice-born and lord of the lotus—appeared to shine brightly on the two Vaishnavas, but was actually showering them with nectar. Yamunadevi, the daughter of the sun, being enamored by hearing the glorification of Hari, kept time by producing sweet sounds. The leaves of the tall deodar trees were beautifully rustling in the wind, flapping like flags in Lord Hari's sankirtana party. The two Babajis jumped high as they danced on the way. They were so absorbed in kirtana that they didn't notice how the sweet night turned into morning. When they stopped their chanting and dancing, they saw the sun glorifying the east as it rose to the side of Govardhana.

 

Completing their morning duties a short distance from Govardhana, they entered Pandita dasa Babaji's cave before midday.

[muralidhar_das]

Bhaktivinoda Thakura >> Prema Pradipa >> Second Ray >>

 

 

Second Ray

 

Haridasa and Premadasa Babaji enter Pandita Babaji's cave in Govardhana,they go with him to the assembly stage,and a Babaji from Birbum performs kirtana

Fully decorated as Vaishnavas, Haridasa and Premadasa arrived at Pandita dasa Babaji's ashrama. Gopi-candana shone on their foreheads, and three strands of tulasi beads decorated their necks. Their right hands continuously counted the holy names on japa-mala within their japa bags. The lower part of their bodies were covered with kaupina and outer cloth, their heads were beautified by shikhas, and their limbs were marked with the Lord's holy names. From their lips came the two names, “Hare Krishna, Hare Krishna.” They had not slept that night, as they had come almost sixteen miles, yet they did not appear tired or exhausted. They were so enthusiastic for the Vaishnavas' darshana that they hardly noticed the crowd of people at the entrance of the cave.

 

Although Pandita dasa Babaji usually performed bhajana in his cave, in order to discuss with other sadhus he had built some kutiras and a mandapa, which was covered with madhavi creepers. The two Babajis entered the cave and offered obeisances before Pandita dasa Babaji. Seeing the two Babajis, Pandita dasa Babaji became filled with bliss. After a while, when he heard that other sadhus were assembling, he went with the two Babajis and sat in the mandapa. At that time a singer from Birbum sat facing the Vaishnavas and, taking their permission, began singing from Gitavali (in Lalita raga):

nakarnayati suhrid upadeshammadhava cariu pathanam api lesham

 

sidati sakhi mama hridayam-adhiramyada bhajam iha nahi gokula-viram

 

nalokayam arpitam uru harampranamantam ca dayitam anuvaram

 

hanta sanatana-gunam abhiyantamkim adharayam aham urasina-kantam

“Alas! I didn't listen to the advice of My dear friends like Lalita. And I didn't listen a bit to all of Madhava's flattery. O Sakhi! Because I didn't serve the hero of Gokula in this kunja, My heart is breaking. Oh! Madhava offered Me the best garland and repeatedly offered Me obeisances, but I didn't even glance at Him. Alas! Why didn't I embrace My beloved, who is decorated with eternal transcendental qualities?”

Only by serving Krishna can one attain peace, not by yoga practices beginning with yama and niyama

Everyone was fully satisfied by hearing the kirtana, and they embraced the singer. As the kirtana finished many sadhus gradually came and sat and began talking on various topics. At that time Haridasa Babaji said, “Only the devotees of Krishna are blessed. Wherever they may be, they are on the right path. We are servants of their servants.”

 

In support of this statement, Premadasa Babaji said, “Babaji spoke rightly. In the Shrimad Bhagavatam (1.6.35) it is stated:

yamadibhir yoga-pathaih

 

kama-lobha-hato muhuh

 

mukunda-sevaya yadvat

 

tathatmaddha na shamyati

“Yama, niyama, asana, pranayama, pratyahara, dhyana, dharana, and samadhi these are ashtanga-yoga. It is true that by these practices one may achieve peace, but sometimes in the process one may be overwhelmed by lust and greed. Then instead of attaining peace one may enjoy some yogic opulences for sometime before ultimately falling. But in the devotional service of Lord Krishna, there is no fear of irrelevant fruits, for the servants of Krishna certainly attain peace.'”

When a yogi in the assembly advocates the superiority of yoga over arcana, there was a request for a settlement on the topic

At that time there was an ashtanga-yogi present in Pandita dasa Babaji's assembly. Although he was a Vaishnava, he had achieved perfection after practicing pranayama for a long time. As a result, he gave more importance to ashtanga-yoga than to the ninefold process of bhakti. Being slightly dissatisfied with Premadasa Babaji's statement, he said, “Babaji! Don't disregard the yoga-shastras. The yogis can give up eating and sleeping and live for a very long time. Can you render devotional service as seriously as they can? Therefore you should know that yoga is superior to arcana.”

 

Vaishnavas are naturally not inclined to argue. No one, however, liked the yogi's statement minimizing the importance of devotional service over yoga practice. Everyone remained speechless. Feeling almost insulted, the yogi requested Pandita dasa Babaji for his conclusion.

Pandita dasa Babaji establishes the superiority of devotional service over yoga

At first Pandita dasa Babaji was not inclined to enter into argument, but when the yogi repeatedly assured him that he would accept his conclusion, Babaji began to speak.

 

“The only goal of all yoga practice and devotional service is Bhagavan, who is worshiped by all living entities. The living entities are basically classified in two categories—one is pure and one is conditioned. The pure living entity is one who has no material connection, and the conditioned entity is one who has material connection. The sadhaka is certainly a conditioned soul, while the pure entity has nothing to practice. The basic difference between the conditioned and pure living entities is that the latter is situated in his constitutional position. His only activity is spiritual engagement, and his nature is pure bliss. The conditioned living entity, being bound by material nature, accepts materially designated duties that are of mixed material and spiritual qualities. When one gives up materially designated duties and accepts pure duties, that is called liberation. Pure love is the constitutional activity of the soul and cannot be differentiated from liberation. The liberation sought by yoga practice is the same as love of Godhead attained by devotional service. Therefore the ultimate result of both practices is one. For this reason the scriptures portray the foremost devotee Shukadeva as a great yogi and the foremost yogi Mahadeva as a great devotee. The main difference between yoga and devotional service is this: in the strict practice of yoga, when one attains samadhi by giving up false designations, he attains his constitutional position—that is, prema is awakened. There is fear, however, that in the long process of giving up false designations the sadhaka may become captivated by insignificant by-products and fall down before attaining the ultimate goal. On the other hand, in devotional service there is only discussion of prema. Devotional service is simply the cultivation of the science of love of God. When all activities are meant for cultivating the ultimate result, there is no fear of useless results. The means are the end, and the end is the means. Therefore devotional service is easier than the practice of yoga and should be accepted in all respects.”

Showing the inferiority of the yoga path

“The domination over material nature attained in the practice of yoga is only a temporary result. In that position the ultimate result may be far off and time and again impediments are observed. In the path of yoga there are hindrances at every step. First, at the time of practicing yama and niyama, religiosity is awakened, and as a result of attaining this insignificant result one becomes known as religious-minded, even though no attempt has been made to achieve prema. Second, during the long period of practicing asana and pranayama one achieves a long life free of disease by controlling the breathing. But if there is still no connection with prema, then one's long life free of disease becomes a source of trouble. Third, although by the process of pratyahara one achieves control of the senses, if prema is lacking this is called dry or insignificant renunciation. The reason is that for attaining the ultimate goal, enjoyment and renunciation give equal results. Useless renunciation simply makes one stone-hearted. Fourth, during dhyana, dharana, and samadhi, even if material thoughts are removed, if prema is not awakened the living entity loses his individuality. If the understanding, `I am Brahman' does not awaken pure love, then that results in destruction of his existence. Therefore, please consider: the ultimate goal of yoga is excellent, but the path is full of difficulties. You are a Vaishnava as well as a yogi, therefore you can understand my words without bias.”

 

Before Pandita dasa Babaji even finished his statement, all the Vaishnavas exclaimed, “Sadhu! Sadhu!”

 

 

Though pleased, Yogi Babaji advocates the usefulness of yoga over devotional service in the matter of sense control

 

Yogi Babaji said, “Babaji, your conclusive statement is excellent, but there is one thing I would like to say. I had properly practiced the ninefold process of devotional service, beginning with hearing and chanting, previous to learning yoga. But frankly I tell you that in every activity I used to look for sense gratification. I could not free my heart from false designations as described in Vaishnava instructions on conjugal rasa. I was able to taste conjugal rasa only after practicing pratyahara, and now I have no desire for sense gratification. My nature has completely changed. There is arrangement for pranayama in the path of arcana, so I feel that pratyahara practice is also seen in the instructions of bhakti-yoga. Therefore I feel that yoga practice is necessary.”

By dry speculation or practice the sadhaka will certainly fall down if the limbs of bhakti are used as fruitive rituals for sense gratification

After hearing Yogi Babaji's statement, Pandita dasa Babaji thought for a while. Then he began to speak, “Babaji, you are blessed because you did not forget rasa-tattva while practicing pratyahara. In many cases one falls down due to dry speculation and dry practices, for the soul is by nature full of bliss, it can never appreciate dryness. The soul is always in love or attached, therefore the conditioned soul who falls down from his proper position develops love or attachment for another inferior object. For this reason there is hardly any possibility of self-satisfaction, and therefore material sense gratification becomes prominent. When the soul, who is lord of the senses, realizes his eternal rasa, his natural spontaneous attraction awakens and his material affection diminishes. The path of devotional service is the discussion of love for the Supreme Personality of Godhead. In this path as one's attachment thickens the endeavor to gratify the senses naturally diminishes. I feel that when you began devotional service, you didn't have the association of genuine sadhus. That is why you didn't relish the sweetness of devotional service. You executed the ninefold processes of bhakti as if they were dry or selfish fruitive rituals. As a result you were unable to relish even a little transcendental bliss. I think that's why your hankering for sense gratification increased. In that case there is possibility of benefit in yoga practice. It is necessary for the practicing devotee to relish bhakti-rasa in the association of devotees. Even though a devotee enjoys all types of material sense gratification, that enjoyment does not produce hankering for more enjoyment. Sense enjoyment is the main cause of a devotee's renouncing the desire for material enjoyment.”

 

After hearing this statement, the Vaishnava yogi said, “I didn't know about this, Babaji. I will come in the evening to try to become free of whatever doubts I have. I've heard one gentleman will come from Calcutta today, so I'm taking leave. Please be merciful to me.”

 

As Yogi Babaji went out, Pandita dasa Babaji's sabha broke up

[muralidhar_das]

Bhaktivinoda Thakura >> Prema Pradipa >> Third Ray >>

 

 

Third Ray

 

Mallik Mahashaya, Naren Babu, and Anand Babu arrive at Yogi Babaji's kunja

On the way, while leaving Pandita dasa Babaji's ashrama, Yogi Babaji could understand by the sun's position that it was about eleven o'clock. He was walking rather quickly towards his kunja. Near a tamala tree he saw three Bengali gentlemen coming. He considered that one of them was Mallik Mahashaya. Babaji had previously received news of their intended arrival, so he had kept his kunja cleansed. As the three gentlemen came near, Babaji inquired, “Where do you live? Where are you going?” Among the three, one was wise by age—perhaps sixty years old. His hair and moustache were practically white. He was wearing a fine cotton shirt with dhoti and cadara. He was carrying a bag in his hand and wearing Chinese shoes. The other two had beards and were thirty or thirty-two years old. They were wearing glasses and holding walking sticks and bags. They all held umbrellas over their heads. The wise gentleman came forward and said, “We've come from Calcutta. We will go to Yogi Babaji's ashrama. Nitaidasa Babaji has written him a letter.”

 

On hearing this, Yogi Babaji said, “Then you're looking for me. Are you Mallik Mahashaya?” The gentleman said, “Yes sir.” Babaji cordially received them and brought them to his kunja.

 

The kunja was very sanctified. Three or four kutiras were surrounded by trees. There was one temple room. Babaji arranged for their meal after first engaging his disciple in their service. After taking bath in Manasa-ganga, they took prasada. On finishing their meal, they sat under the pancavati<$FPancavati is a place where five different types of vata trees—ashvattha, bilva, vata, dhatri, and ashoka—are growing>and conversed.

 

Mallik Mahashaya said, “Babaji Mahashaya! Everyone in Calcutta glorifies you. We've come to your feet with the hope of getting enlightenment.”

 

Babaji happily said, “Mahashaya, you are a great soul. Nityananda dasa Babaji wrote me that such a Hindu lover of learning as you is hardly seen in Calcutta. You've studied many yoga scriptures and practiced the same.”

Mallik Babu introduces himself

Slightly smiling, Mallik Babu said, “This is a good morning for me, that I've met such a yogi as you.”

 

As he spoke, Mallik Babu fell at Yogi Babaji's feet and continued, “Babaji, please forgive me for the offense I committed. The first time I met you I didn't offer obeisances. Babaji, nowadays in Calcutta the old customs are so far lost that we don't even offer obeisances when we see our superiors. Now let me have the pleasure of touching your feet in this secluded place. My history is this: in my early days I was an atheist. Later, when I received education from the Christians, I thought their religion was better than ours. I went many days to pray in church. Then I embraced Brahmoism, the modern religion preached by Raja Rama Mohan Raya. Then for some days I practiced the foreign arts of demonology, clairvoyance, and mesmerism. In order to properly practice that art I went last year to Madras to see Madam Laurence. By that art I could make departed personalities appear by remembering them. With a little endeavor I could get messages from distant places. Seeing all my abilities, one day Nityananda dasa Babaji said to me, `Babu! If you can see Yogi Babaji at Govardhana you may attain many supernatural powers.' Since then I've developed firm faith in Hindu scriptures. I no longer eat meat, and I always remain pure. I've developed more abilities due to these habits. Now I follow many Hindu vows. I drink Ganges water, I don't take food touched by non-Hindus, and morning and evening I offer prayers to God.”

The introduction of Naren Babu and Anand Babu

“Naren Babu and Anand Babu came with me. They have faith in Brahmoism, but they don't hesitate to accept that there is some truth in the yoga-shastras. I've shown them a number of results from yoga. Now they have as much faith in me as they have in their preceptor. They had no desire to visit Hindu tirthas, where one must indulge in many forms of idolatry. While taking prasada today it appeared from Naren Babu's facial expression that he felt distressed. I feel, however, that they will soon have faith in Hindu shastras like I do. I'm taking shelter at your feet; would you please give me some instructions in raja-yoga?”

Yogi Babaji fears falling down due to materialistic association

Listening to Mallik Babu's prayer, Yogi Babaji displayed an amazing mood of slight joy and sorrow. “Babuji, I'm indifferent and don't have much connection with worldly life. I stayed in a cave in Badrikashrama and, by the practice of kumbhaka, I hardly ate for almost a year. Suddenly I met the great devotee son of Vyasa, Shukadeva, who told me to return to Vraja. Since then, I've become somewhat worldly-minded by the association of the Vraja-vasis. Still, I don't live with those who are extremely attached to material life. So far, your dress, eating, and association is like that of extremely worldly-minded people. I'm apprehensive; if I associate with worldly-minded people, I may fall from the yoga path.”

 

Mallik Mahashaya's vow, change of dress,and acceptance of the holy name, as well as Naren and Anand Babu's independencedue to their faith in Brahmoism

 

Hearing Babaji's words, Mallik Babu said, “I'm prepared to accept dress and eating habits according to your orders, but how can I renounce my two companions? Here is my plan: let Naren Babu and Anand Babu stay here one or two days, and then they can go to Bangiya Samaj in Vrindavana. I will stay under your feet for six months and practice yoga.”

 

Naren Babu and Anand Babu fully accepted that proposal and said, “Within two days we'll be going to Vrindavana, where our servants are waiting for us.” This arrangement was finalized.

 

Naren Babu and Anand Babu then went to see the surrounding natural beauty. Seeing Babaji alone, Mallik Babu said to him, “Babaji, it wasn't right for me to bring them here, because on seeing their dress everyone neglects them. If you are merciful to me, then I will soon give up the association of all non-Aryans.”

 

Babaji said, “By seeing a Vaishnava's dress and behavior, many people give up their company. That is not my habit. I never hesitate to be even with yavanas. Vaishnavas are never envious of other classes, still, for the sake of convenience, I feel one should accept Vaishnava dress and behavior.”

 

One hardly accepts Vaishnava dress after one day's instruction, still, either due to previous samskaras or to acquire Yogi Babaji's confidence, Mallik Babu immediately gave up his Rs.5/- leather shoes. He wore a tulasi-mala on his neck and tilaka on his forehead and then offered obeisances to Babaji. Babaji gave him permission to chant hari-nama softly on beads, and Mallik Mahashaya began this practice.

 

When Naren Babu and Anand Babu returned from their walk and saw Mallik Mahashaya's condition, they conversed, “What sort of mentality is this? It seems our staying here is not good. Though he's a great pandita and seeker, still he's restless. What is this new appearance? Why so far in one day? Let's see what happens. We won't disrespect our sacred Brahmoism. Anyway, we will examine human character by watching him.”

 

Seeing Naren Babu and Anand Babu coming near, Mallik Mahashaya became somewhat restless and said, “Naren! See what I've become. Anand! Are you displeased?”

 

Both Naren and Anand said, “You are the object of our respect. We are not displeased with any of your actions.”

When Yogi Babaji makes some spiritual inquiry, Brahmo preceptor Naren Babu exposes defects in Hindu dharma

Babaji said, “You are learned and religious-minded. But have you discussed the Absolute Truth?”

 

Naren Babu was a Brahmo preceptor. He often assisted teaching the Brahmos. On hearing Babaji's questions, he put his glasses on and began to speak.

 

“Bharat is contaminated with some defects since a long time. The defects are: (1) Jatibheda, or castism. Every human is the son of one father. Everyone is brother. Far from making progress, Indians are gradually becoming fallen because of castism. Especially they are greatly disliked by the advanced European races. (2) By giving up impersonal Brahman and worshiping many imaginary gods and goddesses, they have gone very far from God. (3) Idol worship. (4) Uselessly taking vows such as fasting. (5) Uselessly giving respect to cunning brahmanas. (6) Due to abominable habits, our brothers are gradually going to hell. (7) Belief in rebirth and considering all animals are living entities. (8) Refrain from meat eating. As a result of a lack of proper food their bodies become weak and they are unable to rule the kingdom. (9) Weak husbandless women suffer humiliated conditions due to widowhood. In order to deliver India from these malpractices, the seed of sacred Brahmoism sown by philanthropist Raja Rama Mohan Raya has grown into a tree which is giving fruit these days. We pray to the impersonal Lord that all Indians may become free from the darkness of illusion and accept Brahmoism as taught in the Upanishads. Babaji Mahashaya! When will that day come when we will all pray together?”

 

Naren Babu spoke in a faltering voice and then became silent. At that point no one spoke further.

 

Babaji became a little resolute and said, “Yes, it is better to develop some God consciousness then to have doubts. I once stopped at Valmiki Muni's ashrama on my way to Kanpur. In a public place there I heard these things from an Englishman. After that, I never heard such talk again.”

When Babaji asks some basic questions, Anand Babu responds with the teachings of Brahmoism

Babaji further said, “Alright, I would like to ask about some basic topics. (1) What is the constitution of God? (2) What is His relation with the living entities? (3) What is the process to please Him? (4) What happens to the living entity if God is pleased? (5) Why is the Lord worshiped?”

 

Anand Babu was a modern man from a good family. He gave up his sacred thread and became a preacher of the Brahmo philosophy. When he heard Babaji's scientific questions, he was enthused and stood up. He said, “O Mahatma! Please listen. There are answers to all questions in the storehouse of Brahmoism. Don't minimize Brahmoism because it has no scriptures. All those religions which highly regard some scripture certainly have some old mistakes in them. Your Vaishnava philosophy appears like a small pond in a field compared to the ocean of Brahmosim. Pearls are not found in that pond, pearls are obtained from the ocean. Although we don't have voluminous scriptures, still the scriptures we have, named brahma-dharma, answer all questions like someone who has all knowledge at his fingertips.”

 

Anand Babu opened his bag and put on his glasses. He took a small book from his bag and began to read: “(1) God is formless. (2) His relationship with the living entities is like a father to His sons. (3) He is satisfied by activities which are dear to Him. (4) We get abundant joy. (5) He provides us the mother's breast milk, the grains in the field, and the fish in the reservoir of water. Therefore we are indebted to Him and obliged to worship Him. You see how our dharmacaryas have given the essential truths in a few words. You would have written a voluminous scripture like Mahabharata to explain these five points. Blessed is Raja Rama Mohan Raya! All glories to him! Let the flag of Brahmoism fly from one corner of the world to the other.”

 

Seeing the intense gaze of the bearded Anand Babu, Babaji smiled and said, “All good to you. May the Supreme Lord one day attract you. Today you are my guests. I should not say anything which could give you anxiety. If Lord Gauranga desires we will soon discuss the whole subject.”

 

On hearing Babaji's humble statement, Naren Babu and Anand Babu put their glasses away and smilingly said, “As you say. We will gradually listen to all your conclusions.”

In answering Mallik Babu's questions,Yogi Babaji compares raja-yoga with hatha-yoga

When everyone became silent, Mallik Mahashaya continued saying, “Babaji Mahashaya! Kindly explain raja-yoga.”

 

Yogi Babaji said, “So be it.” and began speaking.

 

“The yoga practiced by philosophers and Puranic scholars is called raja-yoga. Yoga prescribed by the tantric panditas is called hatha-yoga. I've little taste for hatha-yoga, because it is an obstacle in the practice of Vaishnavism. Hatha-yoga is described in the shakta and shaiva tantras as well as the scriptures written from those tantras, like Hatha-yoga dipika and Yoga-cintamani. Among those scriptures I consider Shiva-samhita and Gheranda-samhita the best. During my stay at Kashi I studied those scriptures and practiced some of them, but ultimately I came to see that one can only get some bodily benefit from that system of yoga. Attaining samadhi by that process is not easy.”

Analysis of the science of hatha-yoga

“This is the science of hatha-yoga in short:

 

(A) Through pious and impious activities, the living entity gets a container in the form of a body. The living entity within the container is born and dies according to his karma.

 

(B) That container, in the form of an unfired pot, is not useful even after burning. There is always chance of danger in the ocean of material existence. By hatha-yoga that container is purified by fire.

 

© Seven kinds of bodily purification are:

 

(1) shodhana, or purification by six activities;

 

(2) dridhikarana, or becoming strong by practicing asanas;

 

(3) sthirikarana, or becoming steady by practicing mudras;

 

(4) dhairya, or becoming indifferent by practicing pratyahara;

 

(5) laghava, or becoming light by pranayama;

 

(6) pratyaksha, or direct perception by dhyana; and

 

(7) nirliptikarana, or becoming free from worldly attachments by samadhi.

 

(C1) Six activities for purification are:

 

(1) dhauti (2) vasti, (3) neti, (4) lauliki, (5) trataka, and (6) kapala-bhati—by these six activities the body is purified.

 

(1) Dhauti, or cleansing, is of four types:

 

(a) antar-dhauti, or internal cleansing vatasara, by air; varisara, by water; bahisara,

 

and bahishkriti, also by air, are the four kinds of antar-dhauti.

 

(b) danta-dhauti, or cleansing the teeth danta-mula, the roots of the teeth;

 

jihva-mula, the root of the tongue; karna-randhra-dvaya, the ears; and kapala-randhra,

 

massaging the forehead; are the five kinds of dhauti known as danta-dhauti.

 

© hrid-dhauti, or cleansing the heart danda-dvara, by stick; vamana-dvara, by vomiting;

 

and vastra-dvara, by cloth, are the three kinds of hrid-dhauti.

 

(d) mala-dhauti, or cleansing the stool danda, by stick; anguli, by finger; and

 

jala-dvara, by water; will purify the mala.

 

(2) Vasti, cleansing the abdomen, is of two types:

 

(a) jala-vasti, or sitting in water upto the navel and contracting, and

 

(b) shushka-vasti, dry contraction.

 

(3) Neti, passing a string (the length as measured from the tip of the thumb to the tip of the outstreched small finger) into the nostril and out the mouth.

 

(4) Lauliki, quickly swinging the head from side to side.

 

(5) Trataka, without blinking the eyes, staring at a point till tears come.

 

(6) Kapala-bhati, or bhala-bhati, (inhaling through one nostril and exhaling through the other, then vice versa) is of three kinds:

 

(a) avyutkrama, (b) vyutkrama, and © shitkrama.

 

(C2) Becoming strong by practicing asanas:

 

Thirty-two kinds of asanas are advised. After cleaning the container, asana is practiced to make the body strong. This is the second process of hatha-yoga. Siddhasana, padmasana, bhadrasana, muktasana, vajrasana, svastikasana, simhasana, gomukhasana, virasana, dhanurasana, mritasana, guptasana, matsyasana, matsyagrasana, gorakshasana, pashcimottanasana, utkatasana, shakatasana, mayurasana, kukkutasana, kurmasana, uttana kurmasana, mandukasana, uttana mandukasana, vrikshasana, garudasana, vrishasana, shalabhasana, makarasana, ushtrasana, bhujangasana, and yogasana. Any one of these asanas can be practiced.

 

(C3) Becoming steady by mudras:

 

By practicing asana the container is made strong, then by performing mudras it becomes steady. Out of many mudras twenty-five are always and everywhere suggested. They are mahamudra, nabhomudra, uddiyana, jalandara, mulabandha, mahabandha, mahavedha, khecari, viparitakarani, yonimudra, vajrani, shakticalani, tadagi, manduki, shambhavi, adhodharana, unmani, vaishvanari, vayavi, nabhodharana, ashvini, pashini, kaki, matangi, and bhujangini. For each mudra there is a particular benefit.

 

(C4) Becoming indifferent by pratyahara:

 

By performing mudras the container becomes steady, then by pratyahara the container becomes undisturbed. When the mind is gradually withdrawn from the objects of the senses and kept equipoised, that is called pratyahara.

 

(C5) By performing pranayama one becomes light and the nerves are purified, then one may progress to kumbhaka, dhyana, dharana, and samadhi.

 

By performing pratyahara, the mind is controlled and the container becomes undisturbed. After that the body is made light by practice of pranayama. In order to practice pranayama, the place and time should be considered. There are some rules regarding eating. One should know all these things at the time of starting. First, the nerves must be purified. After purifying the nerves, one should practice kumbhaka. It takes about three months to purify the nerves. The eight types of kumbhaka are: sahita, suryabhedi, udvayi, shitali, bhastrika, bhramari, murccha, and kevali. When recaka, puraka, and kumbhaka are regularly practiced, then one comes to the stage of kevala-kumbhaka.

 

When the practitioner becomes light by the practice of pranayama, he can then go on to dhyana, then to dharana, and at last to samadhi. I will give elaborate descriptions on this at the proper time.

Closing remarks on hatha-yoga

If someone practices hatha-yoga in this way, he can do many wonderful feats. By seeing the results, one can believe this. The tantrics express different opinions on the limbs of yoga. For example, in the Niruttara-tantra, fourth petal it is said,

asanam pranasamrodhah

 

pratyaharash ca dharana

 

dhyanam samadhiretani

 

yogangani vadanti shad

“Asana, pranayama, pratyahara, dharana, dhyana, and samadhi are the six limbs of yoga.' Although Dattatreya and others have different opinions, still according to almost all, the origin of hatha-yoga is the same. I did not get satisfaction by practicing hatha-yoga, because by practicing mudras so many kinds of powers are acquired that the practitioner cannot make more progress. Especially the six activities of dhauti, neti, etc. are so difficult to perform that unless the guru is nearby there is often risk of death. When I went to Badrikashrama from Kashi, one raja-yogi kindly taught me raja-yoga. Since then I've given up hatha-yoga.”

After saying this, Babaji said, “That's enough for today, I will give instructions on raja-yoga another day. The day is almost over, and we wish to go to the ashrama of Pujyapada Pandita dasa Babaji.”

Naren and Anand Babu develop faith in Vaishnavism as preached by Yogi Babaji

While Yogi Babaji was explaining hatha-yoga, Naren Babu and Anand Babu observed his gravity and became somewhat respectful and listened attentively to his words.

 

While hearing, they developed some faith in Babaji and some disrespect for their own insignificant knowledge. They said, “Babaji, we will be happy to discuss spiritual topics with you. Therefore we've decided to stay here a few days. We've developed special faith in your words.”

 

Babaji said, “If the Lord is merciful, there is no doubt that very soon you can all become pure devotees of Krishna.”

 

Naren Babu said, “It is not possible for us to accept idol worship, but we no longer feel that Vaishnavism is utterly without substance. Rather, they have more knowledge of the Absolute Truth than the followers of Brahmoism. But, unfortunately, even though they understand the Absolute Truth, they don't give up idol worship—I can't understand why. Had there been no idol worship in Vaishnavism, then there would be unity with Brahmoism and we wouldn't hesitate to recognize you as a Vaishnava.”

 

Babaji became extremely grave. He knew how to show young people the path of bhakti. He therefore said, “Let us leave these topics today.”

 

Being enchanted by Babaji's wisdom and devotion, Mallik Mahashaya became silent. While meditating on the description of hatha-yoga, he thought, “Alas! What fools we are! I went to Madam Laurence in Madras for insignificant things like mesmerism, demonology, and a few details on hatha-yoga. I haven't seen such a great magnanimous yogi so far. By the grace of Nityananda dasa, I'm without doubt seeing auspicious days.”

 

For some days Naren Babu and Anand Babu discussed many spiritual topics with Babaji. As a result they developed much faith in Vaishnavism. They came to understand, to a large extent, the science of devotional service. Previously they had not known the nice points in Vaishnavism. With his fine intelligence Naren Babu could see the pure devotional service referred to by Theodore Parker. Anand Babu read about pure devotional service in many English books, but he was a little surprised to see it described in ancient Vaishnavism. Still, they both argued how those who can discuss pure devotional service to such an extent can preach worship of idols and men such as Rama and Krishna.

 

One day Yogi Babaji said, “Come, let us go see Pandita dasa Babaji.” As the day came to an end, they all started for Pandita dasa Babaji's cave.

[muralidhar_das]

Bhaktivinoda Thakura >> Prema Pradipa >> Fourth Ray >>

 

 

Fourth Ray

 

Accompanying Yogi Babaji, Mallik Mahashaya and the two Babus go to the Govardhana cave, and they hear a song on the way

The day was almost over. The heat of the sun had reduced. A soft western breeze was blowing. Many people were out on pilgrimage. Some lady pilgrims were singing the following song as they walked along:

tyaja re mana hari-vimukha loka-sangajaka sanga hi,

 

kumati upajatahi,bhajana hi padata vibhanga.

 

satata asat patha, lei yo yayata,upayata kamini-sangashamana duta,

 

paramayu parakhata,dura hi neharata ranga.

 

ataeva se hari-nama sara parama madhupana karaha chodi dhanga, kaha madha-hari-carana-saroruhe mati rahu janu bhringa.

“O dear mind, please give up the company of those averse to Hari. Their company gives birth to wicked thoughts, and one's devotion is spoiled. Such association always leads one towards materialistic life and the association of women. Yamaraja's servants enjoy seeing those people's duration of life diminishing. Therefore give up all hypocrisy and drink the supreme nectar of the holy names. Stay absorbed in Lord Hari's lotus feet as the bee is absorbed in the lotus flower.”

While listening to the song, Mallik Mahashaya cast a sidelong glance at Naren Babu and Anand Babu and their minds slightly changed. Naren Babu somewhat jokingly said, “From today we'll not deride Vaishnavism. I don't see any difference between Vaishnavism and Brahmoism; only I can't understand the meaning of idol worship.” On hearing this no one replied. They all proceeded forward. Yogi Babaji said, “Let us also sing as we go.” Babaji started singing, and they all followed:

hari hari! kabe vrindavana-vasinirakhiba nayane yugala-ruparashitejiya shayana-sukha vicitra palankakabe vrajera dhulate dhusara habe angashad-rasa bhojana dure pariharikabe yamunara jala khaba kara purinarottama dase kaya kari pariharakabe va emana dasha haibe amara

“O Hari! When will I become a resident of Vrindavana and always see the beautiful forms of Shri Shri Radha and Krishna? Giving up the enjoyment of sleeping in wonderful beds, when will my body be covered with the dust of Vraja? When will I give up the six kinds of tasty foods and drink the waters of the Yamuna with my two hands? Narrotama dasa says, when will I give up these things and come to the state?”

They almost all felt like dancing while singing this prayer. Naren Babu and Anand Babu had often danced in the Brahmo's nagara-kirtana in Calcutta, so they didn't see anything wrong in dancing with Yogi Babaji in that mood. Only when Babaji sang yugala ruparashi (the beautiful forms of Shri Shri Radha and Krishna), they sang aparupa ruparashi (the beautiful form of the formless Lord). As they chanted, a beautiful scene was created. One was a genuine Babaji, one was a worldly Vaishnava with no shikha, and the other two were wearing shoes and glasses. As the proceeded, many people were eagerly watching them thinking, “Is Babaji delivering Jagai and Madhai?”

The two Vaishnavas and two Babus in Pandita dasa Babaji's ashrama

Swimming in the ocean of kirtana ecstasy, they arrived at Pandita dasa Babaji's ashrama. When Pandita dasa Babaji and the other Babajis heard the kirtana, they approached the party, offered obeisances, and joined in the ecstatic chanting. The kirtana ended after about one hour of the night had passed.

 

After everyone sat in the mandapa, Mallik Mahashaya took the dust of the Babajis' feet and smeared it all over his body. He then smeared the bodies of his two companions with his hands saying, “Let all your doubts be dispelled.” They replied, “Anyone can take the dust of other's feet, but today we've had a new feeling in our hearts—just as one feels purified after morning bath. But we're afraid that if we continue like this we may become idol worshipers. To tell the truth, we've chanted and seen many kirtanas with the Brahmos, but we've never experienced such prema as we have experienced now with the devotees. Let us see what formless Hari has in store for us.”

 

On hearing their talk, Premadasa Babaji and Haridasa Babaji became somewhat astonished and asked, “Where do they come from?” When Yogi Babaji told everything about them, Premadasa said, “There is no doubt that Gaurachandra has attracted these two great souls through you.”

Yogi Babaji asks Pandita dasa Babaji how one can attain rasa-samadhi and raga-sadhana without practicing yoga

Everyone was seated happily in the mandapa. One lamp dimly flickered in the corner. Most of those present were counting hari-nama on tulasi-mala in their japa bags. Yogi Babaji said to Pandita Babaji, “Your instruction has dispelled much of the darkness in my heart. But I have one doubt. It is this: if we don't recognize and practice pranayama, dhyana, and dharana of the yoga path, then how can we attain rasa-samadhi? In order to awaken one's constitutional position within the heart, one is required to execute sadhana. What is the sadhana for arousing raga, or spontaneous attachment?”

 

On hearing the question, everyone expectantly looked toward Pandita Babaji's grave, auspicious face. Mallik Mahashaya became a little astonished. Perhaps he had believed that Yogi Babaji was the greatest Vaishnava. On Yogi Babaji's inquiry, Mallik Mahashaya understood that Yogi Babaji respected Pandita Babaji like his guru. He then looked on Pandita Babaji with great respect.

Pandita Babaji's reply: The difference between material attachment and spiritual attachment, and attaining renunciation without performing Vaishnava sadhana or attaining spiritual attachment by yoga practice is impossible

Pandita Babaji began to speak, “It is difficult for the conditioned soul to act on the spiritual platform with pure spiritual attachment. It is this pure spiritual attachment which is pervertedly transformed into material attachment. As material attachment increases, spiritual attachment proportionately decreases. As spiritual attachment increases, material attachment proportionately decreases. This is the natural characteristic of the living entity. It is not that subjugating material attachment awakens one's spiritual attachment. Many people take shelter of renunciation just to subjugate material attachment, but they don't try to increase their spiritual attachment. This ends in misfortune.

 

“Thought and practice like dhyana, pratyahara, and dharana are advised for attaining the end result of awakening one's spiritual attachment. And many people practice these. But they don't sufficiently discuss how to attain spiritual attachment. That is why yogis often become captivated by yogic opulence and ultimately fail to attain spiritual attachment. On the other hand, Vaishnava practices are superior.

 

“You see, any sadhana is just a special activity. One may develop attachment to whatever activities are required to be performed in human life, and one may only think and labor hard while endeavoring to achieve the Absolute Truth. Are those who work in this way able to quickly awaken spiritual attachment? If the sadhaka keeps his attempts to develop spiritual attachment as a separate activity in his life, then he will be pulled by material attachment on one hand and spiritual consciousness on the other. In that case, his life will follow whichever attachment is greater. A boat moves by the strength of oars, but when the water's current carries away the boat, the oars are defeated. In the same way, as the sadhaka tries to cross the ocean with the boat of the mind and various oars like dhyana, pratyahara, and dharana, sometimes the current of attachment quickly carries him into sense gratification.”

Analysis of the superiority of devotional service in spontaneous love over yoga practice and cultivating impersonal knowledge

“Devotional service to Vishnu is executed with spontaneous love. The sadhaka certainly achieves spiritual attachment in no time through spontaneous devotional service. One should know what the current of attachment is. Whatever the heart of the conditioned soul naturally likes and whatever pleasing things he accepts for his maintenance are all material attachments in human life. After consideration, it is observed that among these attachments there are five kinds connected with the five sense organs. Being attracted to the sense objects, the mind runs towards them. One eats with the tongue, smells with the nose, hears with the ears, feels with the skin, and sees with the eyes. The mind of the conditioned soul is always attached to some sense object. What power can detach the mind from the objects of the senses? Though dry impersonal speculation could be helpful to some extent in this matter, still, due to the passive nature of impersonal Brahman, the worshiper is unable to get complete strength. Therefore the yogis and jnanis face so many difficulties. In devotional service there are no difficulties. The lives of Krishna's devotees are not separated from Brahman. Material attachment and spiritual attachment in this path are nondifferent. When the mind wants to see the sense object through the eyes, good—let it see the indescribable beauty of the Deity. In this case material enjoyment and spiritual enjoyment are the same. You want to hear? Then hear the songs and talks which glorify Krishna. Do you like to eat palatable dishes? Then offer all types of tasty dishes to Lord Krishna and accept the prasada. To smell—there is the tulasi and sandalwood pulp which was offered to the Lord. Like this, all objects are spiritualized for the practitioner of Krishna consciousness. One who executes Krishna consciousness is always merged in spiritual existence. All of his activities enhance his spiritual attachment. For him, the activities of the senses are not impediments, rather they are the means of attaining love of God. I've briefly explained the relation between spiritual attachment and other spiritual paths. You are a great Vaishnava. Now I'm finished speaking. Please forgive me if I made any mistake.”

Everyone was enchanted by Pandita dasa Babaji's explanation, and Naren and Anand Babu grow doubtful about Raja Rama Mohan Raya

Everyone was amazed by listening to Pandita Babaji's speech. Different persons had different feelings arise. Although Yogi Babaji was adept in the field of yoga, still, he was fully qualified in Vaishnava mellows. He was now free from doubt and relished the dust particles of Pandita Babaji's feet. Pandita Babaji embraced him with love and affection. Mallik Mahashaya's feelings could not be understood by anyone.

 

Naren Babu and Anand Babu considered for some days the basic truths about Deity worship. Yogi Babaji gave them Shri Chaitanya-gita to study. After studying and considering the various aspects, they more or less understood the purport, but still had no faith. They heard the grave, devotionally pregnant instructions of Pandita Babaji and they discussed together: “Alas! We are enchanted with foreign knowledge! We don't know what priceless jewels our own country has!”

 

Naren Babu said, “Anand Babu! What education made Raja Rama Mohan Raya neglect the science of Deity worship? Perhaps he was somewhat mistaken on this subject! Raja Rama Mohan Raya can make a mistake? I'm afraid to say this! This Rama Mohan Raya made us believe that our Vyasa and Narada were mistaken, so today how will we say that he is wrong?”

 

Anand Babu said, “Why fear? For the sake of truth we can reject even Rama Mohan Raya.”

Yogi Babaji tactfully chants while taking his three companions back to the kunja

It was late in the night. Yogi Babaji started moving with his three companions.

 

Returning to the kunja, they sang the following song on the way:

kena ara kara dvesha, videshi-jana-bhajanebhajanera linga nana, nana deshe nana janekeha muktakacche bhaje, keha hantu gadi pujekeha va nayana mudi, thake brahma-aradhanekeha yogasane puje, keha sankirtane majesakale bhajiche sei, eka matra krishna-dhaneataeva bhratribhave, thaka sabe susadbhavehari-bhakti sadha sada, e-jivane va marane

“Why are you envious of those who follow a different process of worship? There are different persons in different countries. Someone worships dressed in a loincloth, and someone worships while stooping. Someone worships Brahman with his eyes closed. Someone worships while sitting in yogic posture, while some are absorbed in sankirtana. But everyone worships Him, Krishna, the abode of wealth. Therefore in the mood of brotherhood, everyone should live in full cooperation. Always execute devotional service to Lord Hari in this life or in death.”

While singing, Anand Babu and Naren Babu felt embarrassed to sing krishna-dhane and sang bhagavane instead. This immediately caught Yogi Babaji's attention, but that night he didn't say anything to them.

With devotion, they all honored some prasada and took rest

[muralidhar_das]

Bhaktivinoda Thakura >> Prema Pradipa >> Fifth Ray >>

 

 

Fifth Ray

 

According to modern western thought, Vaishnavas are debauchees and bhakti is simply licentiousness

Naren Babu and Anand Babu were lying down together, but for a long time they were unable to sleep because of various thoughts. Naren Babu said, “Anand Babu! What do you think? For a long time we knew Vaishnavism as most despicable. Some debauchees turned Krishna, the crest jewel of debauchees, into God. Even that day Reverend Chart gave a long captivating speech on this subject. Our own head acarya especially warned us many times about Krishna. One day he said that the Vaishnavas speak highly about devotional service, but actually they take the lusty affairs of men and women to be bhakti. He doesn't see that there is a natural propensity which is known as bhakti. But seeing the Vaishnavas' devotional mood and listening to their instructions, so pregnant with knowledge, I no longer feel disrespect towards them. What do you say?”

 

Anand Babu said, “I don't know, for some reason I now have special faith in them. Pandita Babaji is such a saintly person! Simply seeing him awakens one's devotion for God. His instructions are like nectar. His humility is exemplary. His knowledge is boundless. Just see, Yogi Babaji is such a scholar and expert in yoga-shastra, yet he still learns so much from Pandita Babaji.”

Naren Babu's doubt concerning Deity worship as idolatry and his speculation on this subject

Naren Babu said, “I've noted a wonderful point from Pandita Babaji's talks. The Deity worshiped by the Vaishnavas is not an idol separate from the Lord, but it is just a representation which invokes devotion to the Lord. But my doubt is this: can the divinity be observed in such a token form? The Lord is the all-pervading, omnipresent person. If we put Him in a limited form, are His glories not minimized by subjugating Him into a particular time and place? Moreover, is it a sign of intelligence to imagine one thing in another?”

Anand Babu's more refined conception of Deity worship

Anand Babu understood a little more. He said, “Naren Babu! I no longer like to have such doubts. The Supreme Lord is that person who is without a second, no one is equal or superior to Him. Everything is controlled by Him. There is nothing that can arouse enviousness in Him. Whatever activity one does to attain devotion to Him, He awards the fruits according to the firm determination in one's heart. Particularly, all formless truths have some representation. Although the representation is different from the represented object, still, it symbolizes the mood of that object. As watches represent formless time, essays represent subtle knowledge, and pictures represent acts of mercy, in the same way there is no doubt about the benefit obtained from the form of the Deity in the execution of devotional service. I don't feel Deity worship should be despised as idolatry. Rather, the Deity may be especially adored, considering it a representation of the Supreme. If the watch and books are kept with care, then what is wrong in worshiping the Deity which invokes devotional feelings? The Lord knows that such activities are meant for Him. He will certainly be pleased as a result.”

Babaji assures them to discuss idol worship later and advises them to sleep

Naren Babu and Anand Babu thought Yogi Babaji and Mallik Mahashaya had fallen asleep. That is why they were openly discussing all those subjects. Yogi Babaji was always beyond sleep, therefore, after hearing all their talk he gestured and said, “It is late in the night, go to sleep. Tomorrow I will discuss all these topics.”

 

Naren Babu and Anand Babu had now become quite faithful. Apprehending Babaji's mercy, they respectfully said, “Babaji! We also take shelter at your feet as Mallik Mahashaya did. We pray for your mercy.”

 

Babaji said, “I'll try to explain tomorrow.”

 

In a short time everyone fell asleep. Seeing them sleep, Babaji engaged in yoga practices which they were unable to see.

Yogi Babaji explains raja-yoga - the eight processes of raja-yoga

Rising early in the morning they performed their morning duties and sat at the base of the pancavati.

 

Mallik Mahashaya inquired about raja-yoga, and Babaji began to explain, “Samadhi is the main process of raja-yoga. In order to attain samadhi one first practices yama, then niyama, then asana, then pranayama, then pratyahara, then dhyana, and then dharana. One must practice these processes. If the sadhaka is of good character, religious, and pure, however, he then first practices asana. If he has faulty character or any impure mleccha habits, then he must certainly first practice yama and niyama. The philosophy of Patanjali is the shastra of the yoga system. I will explain raja-yoga based on Patanjali's statements.

 

“He says:

“yama-niyama-pranayama-pratyahara-dharana-dhyana-samadhayo 'shtavangani” (Pd. 2.29)

“(1) Yama, (2) niyama, (3) asana, (4) pranayama, (5) pratyahara, (6) dharana, (7) dhyana, and (8) samadhi—these are the eight processes of raja-yoga.”

(1) Yama - five kinds such as nonviolence and truthfulness

ahimsa-satyasteya-brahmacaryaparigraha yamah (Pd. 2.30)

(A) Ahimsa, nonviolence; (B) satya, truthfulness; © asteya, refraining from theft; (D) brahmacarya, celebacy; and (E) aparigraha, freedom from possessiveness—these five are yama. Those who are violent should carefully give it up.

 

(A) The desire to kill other living entities is called himsa. Yavanas, as well as Aryans who are influenced by tamo-guna or rajo-guna, should practice ahimsa before taking instructions in yoga.

 

(B) Those who are liars should practice speaking the truth.

 

© Those who steal other's wealth should practice asteya.

 

(D) Those who are fond of sex should refrain from that habit.

 

(E) Those who desire other's wealth should subjugate that desire.

 

(2) Niyama—five kinds such ascleanliness and satisfaction

shauca-santosha-tapah-svadhyayeshvara-pranidhanani niyamah (Pd. 2.32)

`Shauca, cleanliness; santosha, satisfaction; tapa, austerity; svadhyaya, Vedic study; and ishvara-pranidhana, meditation on the Supreme Lord—these five are niyama.' The body should be kept clean. Learn to keep the mind satisfied. Learn to tolerate all kinds of difficulties. If one has committed many sins, one should learn to repent for them. One should acquire knowledge by studying the Vedic literatures. One should learn to engage his mind in the Lord.

 

(3) Asana—Out of thirty-two kinds,padmasana and svastikasana

(tatra) sthira-sukhamasanam (Pd. 2.46)

All the asanas I previously mentioned in the description of hatha-yoga are accepted in raja-yoga also. Padmasana and svastikasana are famous in raja-yoga. For example, padmasana is described as follows:

urvoru-parivinyasya samyak padatale ubheangushthau ca nivadhniyat hastabhyam

 

vyutkramat tatha

‘Placing the soles of both feet on the thighs and holding the big toes with the hands (is called padmasana).'

And svastikasana is described in these words:

janurvorantare yogi kritva padatale ubherijukayah samasinah svastikam tat pracakshyate

'Placing the soles between the knee and thigh and sitting straight is called svastikasana.'

(4) Pranayama—Perfection by recaka,puraka, and kumbhaka

 

 

tasmin sati shvasa-prashvasayor gati-vicchedah pranayamah (Pd. 2.49)

‘When performing asanas, pranayama in the form of moving and stopping the incoming and outgoing airs should be practiced.' When the air is exhaled through the nostrils, that is called recaka or svasa. When the air is inhaled through the nostrils, that is called puraka or prasvasa. When the air is retained, that is called kumbhaka. By recaka, puraka, and kumbhaka one becomes perfect in pranayama.

 

People who have perfected yama and niyama and mastered asanas should practice pranayama.

 

Three rules in the practice of pranayama:(A) relating to place, (B) relating to time, and© relating to number

 

 

(sa tu) bahyabhyantara-stanbhavrittir desha-kala-sankhyabhih paridrishto dirgha-sukshmah (Pd. 2.50)

'In the practice of pranayama, while inhaling, exhaling, and retaining air, there are a few rules relating to the place, time, and number.'

(A) The rules regarding place are as follows: The sadhaka should go to a sacred, level, undisturbed place where the body, mind, and intelligence can remain fixed. Sitting on a seat of kusha grass covered with deerskin and soft cloth, the sadhaka should practice pranayama. Nearby there should be a transparent reservoir of water. The room should be clean, and the air should be healthy. Light foods which are pleasing to the sadhaka should be easily available nearby. There should be no disturbances from snakes, animals, and mosquitos. The place should not be far from one's native land, but it should also not be one's own house.

 

(B) The rules regarding time are as follows: The best time for practicing pranayama is at the beginning or end of winter. Pranayama may be nicely practiced in the morning, midday, afternoon, and late night. Pranayama should not be done on an empty stomach or just after eating. The sadhaka must take light food. Intoxicants, meat, and fish are forbidden. Sour, dry, salty, and spicy foods are also forbidden. Slightly sweet and fatty foods, especially sweet rice should be taken from time to time. Irregular activities like early morning bath and late night eating are forbidden.

 

© Rules regarding number are as follows: Being seated, one should mentally chant bija mantra sixteen times while inhaling through the nerves ida, or candra. That air should be retained while chanting upto sixty-four times. Then that air should be exhaled while chanting upto thirty-two. After that one should inhale through the nostril called surya, or pingala, while chanting sixteen times, retain while chanting sixty-four times, and exhale through ida chanting thirty-two times. Again one should inhale through the ida and, after retaining, exhale through the pingala while chanting as before. By doing this three times, one matra, or unit, of pranayama is complete. The left nostril is called ida, or candra, and the right is called pingala, or surya. The retention cavity is called sushumna. According to other opinions recaka is done first. In either case the result is the same.

 

Through purification of the nerves by `matra,' pranayama's kumbhaka is performed

 

By practicing pranayama from one to twelve matras, adhama-matra is done. If one can do sixteen matras it is madhyama-matra. By practicing twenty matras, uttama-matra is accomplished. All matras are done five times—morning, midday, afternoon, after dusk, and midnight.

 

After three months of practice in this way the nerves are purified. After the nerves are purified, pranayama's fourth part, kevala-kumbhaka is completed. Patanjali has stated:

bahyabhyantara-vishayakshepi caturthah (Pd. 2.51)

'Pranayama is performed without recaka and puraka in the fourth kumbhaka (called kevala).'

 

If kumbhaka is performed well, two great fruits are obtained. First, the mind's covering of external perception is reduced. Second, one's mind becomes eligible for dharana.

 

(5) Pratyahara

 

 

svavishayasamprayoge cittasya svarupanukaraivendriyanam pratyaharah (Pd. 2.54)

'When the senses are not fully engaged in their respective sense objects but are restrained within and simply superficially touch the sense objects, that is called pratyahara.' When one practices to gradually engage the act of seeing within, that is called pratyahara of the eyes. Similarly, when all the senses are withdrawn, the mind is gradually controlled and hankering for sense gratification diminishes. Only a sadhaka can experience how this happens. I got special benefit by practicing this system.

 

(6) Dharana

 

 

desha bandhash cittasya dharana (Pd. 3.1)

'When the mind is fixed on some place like the navel or nose this is called dharana.' The ultimate result of dharana is obtained with the help of dhyana and the awakening of samadhi. But, during the practice of dharana many powers are acquired. I don't think it's necessary to mention them here. It should be known that those who are seeking the ultimate truth don't look for powers. Although many powers are present while practicing dharana, the Vaishnavas don't accept them. What the yoga philosophers call dharana is called mudras in hatha-yoga.

 

(7) Dhyana

 

 

tatra pratyayaikatanata-dhyanam (Pd. 3.2)

`In the place where dharana is executed, the harmony of jnana is called dhyana.' For example, when dharana is fixed on Krishna's lotus feet, that state of harmonious knowledge or conviction is called carana-dhyana, or meditation on the Lord's feet. If dharana is not fixed, then undisturbed dhyana is not possible.

 

(8) Samadhi: In raja-yoga one can relish prema while practicing raja-yoga in the state of samadhi

 

 

tad evartha matra-nirbhasam svarupa-shunyam iva samadhih (Pd. 3.3)

`When the object obtained by dharana remains manifest in dhyana, but it appears devoid of identity, that state is called samadhi.' Those impersonalists who achieve samadhi no longer note the characteristic called vishesha, or variety. That sort of samadhi is attained in the final stage of hatha-yoga. In the state of samadhi in raja-yoga, truth beyond material nature is realized. In that state one can taste unalloyed love. That subject cannot be described by words. When you attain samadhi, you can understand that state. Anything more than what I've instructed cannot be expressed in words.”

 

Mallik Mahashaya's eagerness to learn raja-yoga

Yogi Babaji spoke until here and then stopped. During the explanation, Mallik Mahashaya wrote down a little summary of each topic. When the instructions came to samadhi, he fell at Babaji's feet and said, “Prabhu! Be kind on this servant and teach me yoga practice. I'm selling my life at your holy feet.”

 

Babaji picked Mallik Mahashaya up, embraced him, and said, “Yoga practice is done alone. You can start tonight.”

 

Being pleased by Babaji's scholarship and gravity, Naren Babu and Anand Babu humbly bowed their heads and offered their respectful obeisances to Babaji.

 

Anand and Naren Babu propose to take instructions from Babaji

Anand Babu said, “Babaji Mahashaya! We came like lions, now we've become like dogs. When we came we thought that the Hindus have given up social life for idol worship and useless vows. We were to offer them life again with our preaching of Brahmoism. We thought Vaishnavas were bereft of understanding the Absolute Truth and uselessly renounce the world on the advice of others. They accept the renounced order simply as a means to get a woman. Our preaching the illuminating teachings of Brahmoism would dispel the darkness from the Vaishnavas' hearts. We have come to your holy feet for just a few days, but our misconceptions have been dispelled by seeing your behavior, scholarship, and divine love. What more can we say, we've decided to stay at your holy feet.”

 

Vaishnavas are faultless, but doubting why they're called idol worshipers, the Babus inquire from Babaji

Naren Babu offered his obeisances at Babaji's feet and humbly said, “If you have compassion on us, then please dispel these few doubts and free us from our mental distress. I'm convinced that Vaishnavism is almost faultless. Whatever appears defective in our speculative hearts, whatever misconceptions arise, are all actually not mistakes but some kind of special traditions. By these traditions unknown subjects are made known to the common people. I don't think that such an exalted scholar as you would practice any illusory worship.”

 

Babaji explains the science of Vaishnavism

With a smile on his face, Babaji said, “Babuji! You've come close to the truth. The Vaishnava science is actually aparokshavada. What is suddenly heard or seen is not necessarily true. The science of Vaishnavism is completely transcendental. That's why all the histories, descriptions, and delineations on Vaishnavism are related to the spiritual world. We commonly call that world Vaikuntha. The wonder and variety of that world can not be put in words, nor can it be comprehended by the mind. The reason is that words and mind are always bound by material endeavor. The nature of Vaikuntha is described and delineated in Vaishnavism with the support of similar truths in respective subjects within the material world. Vaishnavism is examined and scrutinised by supreme samadhi. That is why in Vaishnavism more faultless, confidential truths can be attained than in religions which arise from speculative philosophies. All religions that are based on speculation are insignificant and incomplete. But when the goal of religion is found through samadhi, you should know that is the eternal religion of the living entity. Indeed, prema is the life of Vaishnavism. Prema can never be attained in religion which follows the path of speculation. Most fortunately, you're attracted by Vaishnava prema. After honoring prasada today, I will listen to your doubts and clear them as far as I'm able.”

 

Babaji and the Babus chant anddance before the Deity

At that time the conch was blown in the temple room. Babaji said, “Puja is finished. Let us take darshana of the Deity.”

 

Everyone got up and took the Lord's darshana with folded hands. Tears of ecstasy started flowing from Babaji's eyes. Babaji began dancing and singing the following song:

jaya radhe krishna, jaya radhe krishna, jaya vrindavana-candra

Seeing the Babaji's ecstatic dance, Mallik Mahashaya also began to dance.

 

Naren Babu and Anand Babu said, “Let us also dance. No one is here to laugh at us. If our doubts are dispelled today, then we won't feel shy chanting Radha-Krishna.” Saying this the two started clapping and dancing with Babaji. Then the pujari brought caranamrita and they all took.

 

After a while the midday bhoga offering was finished. Then Babaji and the three Babus took prasada with great respect.

[muralidhar_das]

Bhaktivinoda Thakura >> Prema Pradipa >> Sixth Ray >>

 

 

Sixth Ray

 

Naren Babu receives the Brahmo preceptor's letter and the result

For a few days there was no rain, so the sun's rays were very hot. After taking prasada, Yogi Babaji brought the Babus to sit under the pancavati. There was a soft breeze blowing. As they were discussing various topics, a mailman brought two letters. One of the letters was for Naren Babu, and the other was for Mallik Mahashaya.

 

Naren Babu carefully read his letter before the others. The letter, written by a Calcutta Brahmo preceptor, was:

Naren Babu,

 

I haven't received a letter from you since almost ten days. The sacred Brahmoism has great expectations from you. You should try to deliver the Vrindavana youths' minds from the pit of idol worship. The Vaishnavas have nothing good to offer except their sweet kirtanas. If you can learn some new tunes within a short time, then Harendra Babu can compose some Brahmo songs with those melodies. Please send your weekly report on your preaching of Brahmoism. I would also like to inform you both that your small monthly donations are pending.

Your brother at heart,

 

Shri_________

Naren Babu read the letter, slightly smiled, and slowly said, “Let us see what happens. Perhaps the Brahmos should not expect a small monthly donation from me anymore.”

 

Mallik Mahashaya receives Nityananda Babaji's letter

After Naren Babu's letter was read, Mallik Mahashaya, with a joyful face, began reading his letter.

 

From Ahiri-tola, Nityananda dasa Babaji wrote:

Abode of all auspiciousness,

 

I'm eagerly awaiting news of your spiritual well-being. Last night in a dream I saw you in Vaishnava dress dancing in a kirtana party. If that is true, then I'm not surprised because you have the holy association of Yogi Babaji. As a result there is no doubt that you have certainly received the seed of the devotional creeper.

 

As Krishnadasa Kaviraja has written,

brahmanda bhramite kona bhagyavan jivaguru-krishna-prasade paya bhakti-lata-bija

“Out of all living entities wandering throughout the entire universe, one who is fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Krishna. By the mercy of both Krishna and the spiritual master, such a person receives the seed of the creeper of devotional service.”

 

I know, however, that you are particularly eager to practice yoga. But don't practice dry yoga alone. Although Babaji is a yogi, still he is a rasika. Take some lessons on rasa-tattva from him. If possible, with Babaji's consent, see the most worshipable Pandita Babaji. But unfortunately your association is not good. Brahmos, Christians, and Moslems are very fond of speculation and argument. Association with them makes the storehouse of a rasika's heart go dry. Simply knowing that God is the all-powerful Lord and everyone should worship Him—this is not sufficient. Worship is of two kinds—antaranga, or internal, and bahiranga, or external. External worship is controlled by speculation. It arises from prayer, hymns, gratitude, and duty. There is no such mood in internal worship, but the activities of internal worship are executed naturally out of an indescribable, confidential attraction of the soul.

 

I hope you will accept the suggestion of this wretched Vaishnava and act accordingly. I close here today.

Akincana,

 

Shri Nityananda dasa

Hearing the letter's contents, the two Babus condemn themselves

Naren Babu listened to the letter with special attention. He sighed and said, “Fie on this dry speculative philosophy! Whatever Babaji has written is completely true. Anand Babu, alas! Why for so many days we didn't talk with Nityananda dasa Babaji? Babaji used to come to Mallik Mahashaya and we would leave due to considering him bad association. If the Supreme Lord Hari takes us again to Calcutta, then we will beg forgiveness for our offenses.”

 

Two baula Babajis enter doing kirtana

Before Naren Babu finished speaking, two baula Babajis arrived there. In their hands they held waterpots and gopi-yantras, one-stringed musical instruments. They had moustaches and beards, their hair was bound up like a crown on their heads, and they were dressed in kaupina and outer cloth. The two Babajis arrived while singing the following song:

are! guru-tattva jene krishna-dhana cinle nadhruva-prahladera mata emana bhakta ara habe nadekha cataka name eka paksha, tara krishna-name haya daksha,kevala matra upalaksha, bale phatika jala de' natara nava ghana vari vine, anya vari pana kare nadekha sarva ange bhasma makha, ara sarvada shmashane thaka,ganja bhang dhutura phanka, bhava-rase haya maganase ye tripurari, prema-bhikhari, krishna-pada vai jane najate ati apakrishta, mucirama dasa premira shreshtha,maha-bhavete nishtha, kare ishtha sadhanatara mana ye canga, katuyaya ganga, gangate ganga thake na

“Alas! Not understanding guru-tattva, you didn't appreciate the treasure of Krishna. Such devotees as Dhruva and Prahlada will not be found today. There is a bird named cataka which is expert in chanting Krishna's name. But actually it's a pretense, for it's only asking for clear water. They don't drink any water except from a new cloud. See! His limbs are smeared with ashes, and he always stays in the crematorium. He smokes ganja and takes bhang and dhatura and becomes absorbed in ecstasy. He is Tripurari (Shiva) who begs for prema and knows only the lotus feet of Krishna. Muci Ramadasa is the greatest lover of God, though he's from a wretched caste. He's fixed in mahabhava while serving his worshipable Lord. His mind is pure, so he doesn't need to go to the Ganga—he finds the Ganga in his waterpot.”

 

The baulas are actually monists

After finishing the song, they took a little rest and then proceeded west on Yogi Babaji's order.

 

Anand Babu inquired, “Who are they?”

 

Babaji said, “They are Babajis from the baula-sampradaya. Their philosophy is different from ours. Although they glorify Shri Chaitanya Mahaprabhu's name, we will not call them fellow Vaishnavas. The reason is that they've taken shelter of their own concocted philosophy which is detestable. In reality they are monists.”

 

The unity and oneness of the philosophies of the four acaryas of the four sampradayas

 

Naren Babu humbly asked, “Babaji Mahashaya, how many main sects are there in Vaishnavism? On what topics do their philosophies agree?”

 

Babaji said, “In Vaishnavism there are actually four sampradayas, or sects. The names are: Shri-sampradaya, Madhva-sampradaya, Vishnusvami-sampradaya, and Nimbarka-sampradaya. Ramanujacarya, Madhvacarya, Vishnusvami, and Nimbarkacarya are the original preachers of these four philosophies. They were all born in South India. All the sampradayas agree on the following points:

 

(1) The Supreme Lord is one without a second. He possesses all transcendental potencies and controls all laws.

 

(2) The Supreme Lord has an exquisitely beautiful, all-auspicious spiritual form. That form is transcendental to all laws of the material world. In Him all contradictions are wonderfully reconciled. Though He has a form, He is all-pervading. Though He is beautiful, mundane senses cannot perceive Him. Though situated in one place, He is simultaneously fully present everywhere.

 

(3) Both the animate and inanimate are born from His energies. He is the creator, maintainer, and destroyer of time, place, and law.

 

(4) The living entity's constitution is spiritual, but by the Lord's desire he is conditioned by material nature and thus enjoys or suffers under those laws. By the process of devotional service, however, he is freed from material bondage.

 

(5) The paths of jnana and karma are full of hardship. When jnana and karma serve the purpose of bhakti, there is no fault. But, unlike karma and jnana, bhakti is fully independent.

 

(6) The living entity's duty is to associate with sadhus and discuss devotional service.

 

Shri Chaitanya Mahaprabhu belonged to the Madhva-sampradaya. Neda, daravesha, sanai are all dharmadvajis and nondevotees

“Shri Chaitanya Mahaprabhu considered Himself a member of the Madhva-sampradaya. We therefore belong to that sect. The philosophies of the baulas, sanais, nedas, daraveshas, karttabhajas, and atibadis are those of nondevotees. Their instructions and activities are most incoherent. Many people lose respect in Vaishnavism by discussing their philosophies. Actually Vaishnavism cannot be held responsible for the defects of all those hypocrites.

 

“Mahaprabhu's preaching of Vaishnavism is prominent in Bengal. It is the teachings of the Gosvamis that are accepted there, not the teachings of the baulas.”

 

Mahaprabhu's teachings are purely presented in the Gosvami's books

At this point Naren Babu asked, “Are Chaitanya Mahaprabhu's teachings recorded in some particular book?”

 

Babaji said, “No, Mahaprabhu did not write any book. His teachings are purely presented in the books of His associates. Shri Sanatana, Shri Rupa, Shri Jiva, and Shri Gopala Bhatta—the books of these four saintly associates of Lord Chaitanya are highly honored.”

 

Naren Babu asked, “Babaji, which books have they written? And where are they available?”

 

Babaji said, “They've written many books. It would take a long time to name them all. I am mentioning the names of a few. Shri Jiva Gosvami wrote the Shat-sandarbhas. The science of devotional service is particularly explained in these books. All the subjects of bhakti are contained in these books.”

 

There is certain knowledge present in all subjects and sciences, but the science of bhakti is the best

“There is some knowledge in every subject of the world. The sciences of electricity, water, smoke, life, and music all have some knowledge in them. Unless these sciences are discussed well, one cannot have true knowledge about them. Among all subjects of the world, the science of bhakti is the most serious. If bhakti was not scientific, how could it be discussed? The science of bhakti is not found in modern religions. Sanatana-dharma is evolved from Aryan culture, and Vaishnavism is the best part of sanatana-dharma. Therefore the science of bhakti is only possible in Vaishnavism. In Jiva Gosvami's Shat-sandarbha and Rupa Gosvami's Bhakti-rasamrita-sindhu, the science of bhakti is particularly expounded. These two books are being printed somewhere. I especially request you to study these two books.”

 

Bhakti is not awakened by reading devotional literatures and argument

Naren Babu said, “I've now understood that those who don't know devotional literatures have meager devotion.”

 

Babaji said, “Naren Babu! I don't say like that. Bhakti is the constitutional nature of the living entity and is therefore easy to perform. It is not born out of any book. All devotional literatures are born from bhakti. It is not seen that one will get bhakti simply by reading devotional literature. Rather, a fool's faith will generate bhakti, while much argument will not. Every living entity has the seed of bhakti. One has to take the role of a gardener to develop that seed from a sprout into a tree. Activities like discussing devotional literature, worshiping the Supreme Lord, associating with devotees, and living where devotees are engaged in service are required to be done. As the seed of bhakti sprouts the gardener must clean the earth of all thorns and foreign matter. All these things can be nicely done if one properly understands the science of bhakti.”

 

Thinking Krishna an ordinary person, Naren asks about the Supreme Lord's nature

Naren Babu said, “Babaji Mahashaya! I have a major doubt. Can you please dispel it? It is best for the living entity to offer devotion to the Supreme Lord. If it is offered to Krishna, how can that be proper? Is Krishna the Supreme Lord? We've heard that Krishna took birth at a particular time, He engaged in various activities, and at last He gave up His life at the hands of a hunter. So how can rendering service to Krishna be devotion to the Supreme Lord? Can it be called devotional service if someone worships an ordinary person? If someone gives up worshiping Krishna to serve Lord Chaitanya, I consider he'll be greatly benefited, because Lord Chaitanya was able to associate many times with the Supreme Lord due to His saintly qualities.”

 

Although one, the Supreme Lord manifests differently to the karmis, jnanis, and bhaktas

Babaji said, “Naren Babu! If Krishna is rejected, then what is the glory of Vaishnavism? There are many religions based on monotheism, but there is no rasa, or loving mellows, in them because Shri Krishna, the summon bonum, is absent. In sadhana there are three subjects: the sadhaka, or the worshiper; the sadhana, or the worship; and the sadhya, or the object of worship. In the execution of devotional activities the proper qualification of the devotional sadhaka, sadhana, and sadhya are required. In the pursuit of the Absolute Truth, sadhana has three divisions: karma, jnana, and bhakti. In the path of karma, the sadhaka is very attached to his duty or the fruits. In this case the work itself is sadhana. One may perform work with desire or without desire. In this path the sadhya is the Supreme Lord, who awards the fruits of work. In the path of jnana, the sadhaka is meditative, the sadhana is meditation, and the sadhya is Brahman—the object of troublesome meditation. In the path of bhakti, the sadhaka is full of love, and the sadhya is the Supreme Personality of Godhead. A sadhaka is qualified for whichever path he has taste for. We are sadhakas in the path of bhakti, so we have nothing to do with Brahman and Paramatma. All our activities are only in relation with the Supreme Personality of Godhead. One should not think, however, that Paramatma, Brahman, and Bhagavan are different truths. The sadhya is one only, but manifest differently by different sadhanas. Neither should one think that Bhagavan has various gradations. The Supreme Absolute Truth is one substance and independently devoid of material conditions. But the Supreme Lord manifests to the sadhakas differently according to their eligibility. If you give this special thought then you will understand.”

 

Naren Babu said, “Babaji Mahashaya. Please explain this subject a little more clearly. I understand something, but ultimately I'm somewhat confused.”

 

Discussion on the different features of Paramatma, Brahman, and Bhagavan

Babaji said, “Paramatma, Brahman, and Bhagavan are one substance with three features. Paramatma is the creator, maintainer, and destroyer of the world, the controller of all living entities, and the manifestation of the Lord's supreme energy. Paramatma and Parameshvara are identical manifestations. Paramatma is realized by one who has attained higher spiritual vision. Brahman is an indescribable manifestation—transcendental to the material world. Brahman is changeless and all-pervading, still everything rests in Brahman. This manifestation is the second stage in the living entity's understanding. That person whose nature is different from matter and the living entities, who possesses all energies, who performs inconceivable activities, and who has a supremely sweet and opulent form is Bhagavan. His energy in the form of Paramatma enters the world and in the form of Brahman He is fully transcendental, yet still He has a body and activities.”

 

Naren Babu thought very deeply and said, “Now I've understood your ideas. I see it's not a product of speculation, but the truth. Today I've tasted transcendental bliss. Vaishnavism is most magnanimous. It embraces the philosophies of all sampradayas and outshines the illumination of all other knowledge.”

 

Anand Babu said, “Naren Babu! Let the nectar flow from Babaji's lips. As I drink this nectar through my ears, I'm becoming mad with ecstasy.”

 

Naren Babu said, “From today I bid goodbye to Paramatma and Brahman. Bhagavan will be my heart's only Lord. I will be satisfied with Him only.”

 

Bhagavan's opulence and sweetness; Naren and Anand Babu's natural attraction for sweetness

Babaji said, “There is more to be said. I've already mentioned that Bhagavan is full of aishvarya, or opulence, and madhurya, or sweetness. Therefore devotees of the Lord are of two types. Some serve the Lord of opulence and some love the Lord of sweetness. Naren Babu, which type of sadhaka do you wish to be?”

 

Naren Babu said, “I have some doubt in this matter. If we consider the Lord without opulence, then where will His supremacy be? But when I hear the word madhurya, I become maddened. I don't understand why.”

 

Babaji said, “Both aishvarya and madhurya are found in the Lord. When madhurya is intensified, the whole world becomes mad.”

 

Naren Babu and Anand Babu both said, “We're fond of madhurya.”

 

Babaji said, “In that case you are natural devotees of Krishna. When Bhagavan's madhurya is increased, the form of Shri Krishna is manifest. This is nicely explained in Bhakti-rasamrita-sindhu. Shri Krishna is the sweet moon in all fine arts. Let Him fully manifest in the lotus of your hearts.”

 

Yogi Babaji's words can never be fruitless. After discussing both subjects a little deeply, Naren Babu and Anand Babu said, “From today, we are Krishna's servants. With flute in hand and complexion like a newly arrived cloud, may Krishnacandra be comfortably seated in our hearts.”

 

Babaji said, “You see, to whom can a madhurya-bhakta go besides Krishna? Can the aishvarya-bhakta fearlessly display loving affection for Narayana? Had Krishna not been the Supreme Lord, then could we offer sakhya-rasa, vatsalya-rasa, and the topmost madhurya-rasa unto Him?”

 

Naren Babu and Anand Babu took the dust of Babaji's feet on their heads and felt fulfilled. They said, “From today, please give us lessons on Bhakti-rasamrita-sindhu.”

 

Seeing his two friends mood, Mallik Mahashaya became jubilant and thought, “Nothing is impossible for magnanimous Gurudeva.”

 

On the instructions of Babaji, the two Babus discuss Shri Chaitanya-caritamrita

Babaji said, “Though you have acquired much understanding of English, you haven't studied Sanskrit. Bhakti-rasamrita-sindhu is a Sanskrit book, so you won't be able to quickly understand it. For the time being you should study Chaitanya-caritamrita.”

 

On Babaji's instruction a disciple brought a copy of Chaitanya-caritamrita. Naren Babu and Anand Babu took the book and began deeply studying it in a kutira. Whatever doubt they had was dispelled by Babaji. Anand Babu and Naren Babu took a vow not to leave the kunja until they had completed the book.

 

Anand Babu and Naren Babu sat inside one kutira, and Mallik Mahashaya practiced kumbhaka in another. Many listeners came and sat with Anand Babu and Naren Babu, and together they would chant the verses of Chaitanya-caritamrita. Hearing that reading was very sweet.

 

The natural result of reading Chaitanya-caritamrita—tears of love,dancing, and chanting

 

In this way after about ten days they finished the book. While reading some passages, tears of love flowed from their eyes. Sometimes their hair would stand on end, and they would set the book aside and dance while chanting the following prayer:

‘gauranga' bolite habe pulaka-sharira'hari hari' bolite nayane ba'be nira.ara kabe nitai-canda karuna haibe samsara-vasana mora kabe tuccha ha'be. vishaya chadiya kabe shuddha ha'be mana kabe hama herabo shri-vrindavana.rupa-raghunatha-pade hoibe akutikabe hama bujhava se yugala-piriti.rupa-raghunatha-pade rahu mora ashaprarthana karaye sada narottama-dasa.

“When will that day come when simply by uttering Lord Chaitanya's name there will be shivering on my body? Then, as I chant `Hari Hari,' or `Hare Krishna,' there will be pouring of tears from my eyes. When will that day come when Lord Nityananda will be merciful upon me so that my desire for material enjoyment will become insignificant? When will my mind be freed from the contamination of material enjoyment and I shall be purified? Then it will be possible for me to understand Vrindavana. When I shall be eager to study the teachings of the Gosvamis from Rupa Gosvami to Raghunatha dasa Gosvami? Then I may be able to understand the pastimes or loving affairs between Radha and Krishna. Let my only desire be to attain the lotus feet of the Gosvamis from Rupa Gosvami to Raghunatha dasa Gosvami. Narottama dasa Thakura always offers his prayers in this way.”

 

Many Vaishnavas would sit and listen to Naren Babu's sweet chanting. There was a lot of discussion on the confidential topics discussed between Lord Chaitanya and Ramananda Raya, Rupa, and Sanatana. After reading Chaitanya-caritamrita twice, they began to read Bhakti-rasamrita-sindhu. Often Babaji would happily give instructions.

 

Naren Babu and Anand Babutake shelter of the holy name

One day Naren Babu and Anand Babu offered obeisances at Babaji's feet and said, “Prabhu! We will be indebted if you give us the Hare Krishna mantra.” Babaji had them clean themselves externally by taking bath and internally by devotion, then without delay he gave them the Hare Krishna mantra. They then began to constantly chant hari-nama on tulasi beads. One day they asked, “Prabhu! Shall we mark our forehead with tilaka?” Babaji answered, “Do as you like. I don't insist on external formalities.”

 

The two Babus accept Vaishnava dress

Although Babaji showed indifference to external formalities, still, by the Babu's association with the Vaishnavas, they developed a desire to wear Vaishnava dress. When Mallik Mahashaya saw Anand Babu and Naren Babu with tilaka and mala the next morning, he thought, “Krishna can do anything.”

 

From that day Naren Babu and Anand Babu gave up their beards and moustaches and packed away their foreign shoes. They completely accepted the dress of grihastha Vaishnavas.

 

The two Babus develop compassion for others

In the evening, Naren Babu and Anand Babu sang a song composed by Naren Babu. Babaji was in ecstasy by hearing that song.

kabe vaishnavera daya ama prati ha'beamara bandhavavarga krishna-nama la'beshushka yuktivada ha'te haibe uddharabrahma chadi' krishne mati haibe sabarasakalera mukhe guru-krishna-nama shuni'anande naciba ami ka're hari-dhvaniprabhu gurudeva-pade prarthana amaramama sangigane prabhu karaha uddhara.

“When will the Vaishnavas be kind to me? When will my friends chant the holy name of Krishna? Then they will be freed from the influence of dry speculation, and they will give up their attachment for Brahman and become Krishna conscious. Hearing everyone chant the glories of guru and Krishna, I'll dance in ecstasy and chant the name of Hari. My prayer at the feet of the Lord and the spiritual master is, `O Lord, please deliver my associates.'”

[muralidhar_das]

Bhaktivinoda Thakura >> Prema Pradipa >> Seventh Ray >>

 

 

Seventh Ray

 

Naren Babu questions the Brahmo preceptor by letter

In the morning, Naren Babu posted a long letter he had written the previous night. The letter was addressed to the head Brahmo preceptor. In it he glorified devotional service and condemned dry speculation. He wrote in detail specifically about the condition of his mind, and he asked the Acarya some questions.

 

Prema-kunja and the festival therewhich everyone joined

Just after sending the letter, one Vaishnava came and invited everyone for a festival at Prema-kunja. Anand Babu, Babaji, Mallik Mahashaya, and Naren Babu all promised to attend.

 

At ten o'clock in the morning after finishing puja, prayers, and the reading of shastra, they all went to Prema-kunja. Prema-kunja is a most sanctified place, surrounded by a wall and beautified by many madhavi creepers. The Deities of Lord Gauranga and Nityananda Prabhu were situated in front of a broad courtyard. Many Vaishnavas were performing kirtana there.

 

Visiting Vaishnavas were gradually coming. They all sat in the courtyard and discussed various topics.

 

Within the kunja there was one room for the Vaishnavis. One Vaishnavi named Prema-bhavini was reciting Chaitanya-caritamrita there.

 

Even though the Vaishnavi's room was separate, still male Vaishnavas were not forbidden to visit.

 

The woman's room at Prema-kunja and Prema-bhavini's recitation of Chaitanya-caritamrita

Naren Babu said to Anand Babu, “You see, I don't find any difference between the ashramas of the Brahmos and the Vaishnavas. As the woman Brahmos read and sing, the woman Vaishnavas do the same here. This arrangement is not new for the Vaishnavas. So there is no doubt that the Brahmos have seen this system and followed it.”

 

After gradually moving forward, Naren Babu and Anand Babu arrived at the woman's room. They saw all the female servants of Krishna sitting in the dust. Prema-bhavini was sitting on a small asana and reciting shastra. She was wearing plain white cloth. Her forehead was marked with long tilaka, and her neck was decorated with tulasi beads. Her limbs were marked with the holy name of Hari. Near her was an acamana cup. The Vaishnavis sitting around her were wearing the same dress and holding japa-mala in their hands. They were all looking at Prema-bhavini's face like cataka birds. She was sweetly reciting from Chaitanya-caritamrita (2.23.9-13):

kona bhagye kona jivera `shraddha' yadi hayatabe sei jiva `sadhu-sanga' ye karaya.sadhu-sanga haite haya `shravana-kirtana'sadhana-bhaktye haya `sarvanartha-nivartana.'anartha-nivritti haile bhaktye `nishtha' hayanishtha haite shravanadye `ruci' upajaya.ruci haite bhaktye haya `asakti' pracuraasakti haite citte janme krishne prity-ankurasei `bhava' gadha haile dhare `prema'-namasei prema—`prayojana' sarvananda-dhama

“If, by good fortune, a living entity develops faith in Krishna, he begins to associate with devotees. When one is encouraged in devotional service by the association of devotees, one becomes free from all unwanted contamination by following the regulative principles and chanting and hearing. When one is freed from all unwanted contamination, he advances with firm faith. When firm faith in devotional service awakens, a taste for hearing and chanting also awakens. After taste is awakened, a deep attachment arises, and from that attachment the seed of love for Krishna grows in the heart. When that ecstatic emotional stage intensifies, it is called love of Godhead. Such love is life's ultimate goal and the reservoir of all pleasure.”

 

One of the listeners, a young lady named Rasa-bhavini, asked, “Sakhi, what is rati?”

 

Hearing that question, Prema-bhavini replied, “Rati is the seedling of prema.”

 

Rasa-bhavini slightly smiled and again inquired, “Where does rati reside, and unto whom should it be reposed?”

 

Prema-bhavini was an experienced Vaishnavi. She had many times already discussed all these topics and understood the conclusions. Hearing Rasa-bhavini's question, Prema-bhavini's heart melted in ecstatic love and incessant tears began to flow from her eyes. She began to speak.

 

“Sakhi, don't harbor worldly consciousness in spiritual subject matters. This is not the rati that you hear about in the debauchee's perverted sensual activities. The rati in the material body is burnt in the crematorium along with the body. It doesn't permanently remain with you. The rati experienced in the dealings between men and women in this world—that is very insignificant, because the pleasure of the body is finished with the body. The living entity is spirit soul, he has an eternal body. In that eternal body every living entity is stri, or enjoyed, and Shri Krishnacandra is the only purusha, or enjoyer. The demands of the material body should be reduced and those of the eternal body should be increased. As a woman's rati, or affection, rushes severely towards a man, the transcendental rati of the eternal stri's body rushes towards Shri Krishna. The heart's lust for sense objects is called rati. But the spiritual body's natural lust for Krishna is the living entity's eternal rati. Sakhi, if that rati is not manifest, then why you'll give up everything—honor and respect—to live in Vraja. Rati is a natural propensity. It is causeless. On seeing the sense objects it becomes agitated. As I said previously, rati is the seed of prema. This seed should be sprouted by the watering process of hearing and chanting.”

 

As Prema-bhavini spoke feelings of ecstasy arose in her. She became restless and fell, while exclaiming, “O Lord of my heart, where are You?” Everyone became anxious and chanted hari-nama to her.

 

Naren Babu said to Anand Babu, “See, here's an example of pure love. Those fools who call Vaishnavas debauchees are most unfortunate. They cannot understand what Vaishnava prema is.”

 

Honoring prasada at the Prema-kunja festival

Meanwhile, a conch shell was blown and all the Vaishnavas assembled in the courtyard. All the visiting Vaishnavas sat down to honor the festival prasada. In order to show respect to the renounced Vaishnavas, the grihastha Vaishnavas waited. There arose loud chanting of the names Shri Gauranga and Nityananda. Everyone began taking prasada saying, “Prema sukhe.” While taking sak, or spinach, one Vaishnava took a few strands in his mouth and cried out, “Oh! How much happiness Krishnacandra had eating this sak!” Taking krishna-prasada, they were all overwhelmed thinking how Krishna was pleased. After honoring prasada, everyone got up while chanting “Hari bol!” with love and devotion.

 

Hearing the glories of the Vaishnava's remnants, the two Babus and Mallik Mahashaya honor some

The festival organizers gathered together some of the Vaishnava's remnants. When Anand Babu asked Yogi Babaji about this, Babaji replied, “That prasada is called adharamrita, or nectar of the lip's. Whoever is averse to honoring this adharamrita due to caste consciousness is a pretender and devoid of equanimity. He cannot be considered a Vaishnava. The festival's adharamrita is the testing ground for those who are proud of their caste. Particularly, the visiting Vaishnavas have purified all types of people; for by taking their remnants with love, one's pride of birth is vanquished. When one's pride of birth is vanquished, one can get krishna-bhakti.” Anand Babu, Mallik Mahashaya, and Naren Babu then honored those remnants with great love and devotion.

 

Only Vaishnavas can bring unity among humans

Naren Babu said, “I see that only Vaishnavism has the purity to bring unity amongst humans. The Brahmos are falsely proud of their equanimity, but in practice they're not magnanimous. Now I understand that in cultivating religiosity one must know that all living entities are equal. It is the opinion of the Aryans that one should maintain some discrimination in matters of worldly dealings and birth. When it is seen that caste is simply based on worldly discrimination, then the defects that the Brahmos point out in judging caste is simply extraneous.” Anand Babu and Mallik Mahashaya both supported Naren's conclusion.

 

Everyone thus finished taking prasada. All the Vaishnavas chanted “Hari bol!” as they returned to their own places. One old Vaishnavi was the manager of Prema-kunja. She affectionately took Anand Babu, Naren Babu, and Mallik Mahashaya to the woman's room and had them sit down. They were all pleased, being enchanted by her motherly affection. The old Vaishnavi inquired, “Where is your residence? By your speech it appears you are from Calcutta.”

 

Mallik Mahashaya, Anand Babu, and Naren Babu then gave their introductions.

 

Prema-bhavini introduces herself as Naren Babu's pisima and discussions of their pastincrease their affection

Listening to Naren Babu's introduction, Prema-bhavini moved forward and asked, “Can you recognize me?”

 

Naren Babu said, “No.”

 

Prema-bhavini said, “Can you say where your aunt is now?”

 

Naren Babu said, “When I was just a child my aunt went to Kashi. She never returned home. I can somewhat remember her features. She used to put me to sleep with stories about dacoits.”

 

Prema-bhavini said, “I'm that aunt of yours! When I left you and went to Kashi, I found that very painful. I stayed in Kashi for some time but found the association to be not good so I came to Vrindavana. I've been living in this kunja for the last twenty years. Since coming here, I've become attached to Vaishnavism. I've read all the Vaishnava literatures, listened to the sadhu's instructions, and gradually taken complete shelter of Hari's lotus feet. Since coming here I haven't tried to get news about you or written any letter to you. I remained silent fearing that if I inquired about you I may fall into the material whirlpool again. After seeing you today I'm feeling a kind of jubilation. Seeing you with tilaka and japa beads, I couldn't think of you as a family member. In my father's side everyone was a shakta, or worshiper of Devi. Please tell me how you've become a Vaishnava.”

 

Naren Babu told everything about himself. Hearing this Prema-bhavini became overwhelmed with joy and couldn't speak. “Hey Nanda-tanaya! Hey Gopi-jana-vallabha! Who can understand on what pretext You accept someone and bestow mercy on him.” Saying this, Prema-bhavini fell to the ground. Her hairs stood on end, and her body began perspiring and shivering.

 

Naren Babu picked his father's sister up with affection as if she were his mother. On seeing this, Anand Babu and Mallik Mahashaya were somewhat bewildered. Rasa-bhavini, Krishna-kangalini, Hari-rangini, and other Vaishnavis smeared their bodies with the dust from Prema-bhavini's feet while sweetly chanting. One old Vaishnavi said, “Prema-bhavini's life has become successful. She is illumined with that love of God which is difficult for even Lord Brahma to attain.”

 

After some time Prema-bhavini came to her external senses. She opened her eyes and, while crying, began to say, “Naren! Stay for a few days and visit me daily. Let your devotion to your guru's feet be fixed. Without the mercy of the guru, no one can have Krishna's mercy. When you go home, take some Vraja dust for your mother.”

 

Naren Babu said, “Pisima! If you wish to go home, I will take you with special care.”

 

Prema-bhavini said, “Darling, I've become indifferent to everything. I no longer desire nice food, nice clothes, nice house, or loving relations. I strongly desire to serve Krishna with a fixed mind. Had you not taken shelter of Vaishnavism, I wouldn't have introduced myself to you. The devotees of Krishna are my mother and father—they are my friends and brothers. Only Krishna is my husband. Leaving life with Krishna, I won't go anywhere. You stay well and worship Krishna.”

 

They depart from Prema-kunja and see some cowherd boys' Vasanta festival on the way

At that time, Yogi Babaji called them. Mallik Mahashaya, Naren Babu, and Anand Babu offered obeisances to the old Vaishnavi and Prema-bhavini and went to the outer room.

 

Babaji said, “The day is over, let's go to our kunja.” Saying this the four started off.

 

After going some distance they saw a kadamba forest. There were a few Vraja boys dressed as cowherds dancing under a tree. As they danced, they softly chanted the following song in Vasanta raga:

abhinava kutala, guccha samujjala,

 

kuncita kuntala-bhava

 

pranayi jane rata, candana sahakrita,

 

curnita vara-ghana-sara.

 

jaya jaya sundara nanda-kumara

 

saurabha sankata, vrindavana-tata,

 

vihita-vasanta-vihara.

 

adhara-virajita, mandatara ita,

 

locita nija parivara

 

catula drigancala, racita rasoccala,

 

radha-madana-vikara.

 

bhuvana-vimohana, manjula narttana,

 

gati valgita mani-hara

 

nija-vallava-jana, suhrit-sanatana,

 

citta viharadavatara

“O beautiful son of Nanda! All glories to Your Vasanta pastimes in Vrindavana, which is filled with the fragrance of flowers. Your curling hair beautifies the fresh budding flowers in it, and Your body is decorated with powdered dyes thrown by Your beloveds. The sweet gentle smile on Your lips make the gopis jubilant, and Your fleeting glance overwhelms Shrimati Radharani with love. Your nectarean dancing pose, which captivates the world, causes Your jeweled necklace to move to and fro on Your chest. You are the eternal friend of the surrendered souls and have incarnated to sport in their hearts. (or: You are dwelling in the heart of Sanatana Gosvami as his best well-wisher.)”

 

Moving a little forward, Anand Babu inquired, “O boys! What are you doing?”

 

One of the boys stepped forward and said, “We are engrossed in our life's treasure—Krishna's Vasanta festival.”

 

Anand Babu asked, “Will you take some money?”

 

The boys replied, “Krishna's forest pastimes don't require money. Green leaves, flutes, horns, sticks, cows, and lovers—these are the ingredients of Krishna's pastimes. Sweetness is the only mood of Krishna's pastimes. We don't know what opulence is. I am Subala, he is Shridama, he is Balarama, this is a stick, that's a horn, this is a kadamba forest, and we are all lovers of Krishna. What need do we have? You may depart, the time for our service is running out.”

 

Relishing the mood of Vraja,they enter Yogi Babaji's kunja

Anand Babu and Naren Babu left that place and went ahead to Babaji, who replied to their inquiry, “Why do you ask about vraja-bhava? Everyone here has this sentiment, and everything is absorbed in this mood. All the boys are spiritually situated. See, even the trees are humbly bending down, being absorbed in Krishna's pastimes in the cave. Time to time the birds sing “Radha-Krishna.” Alas! Vrindavana is such a strange sight for those who are engaged in argument.”

 

As Babaji spoke, feelings of ecstasy arose in him. Exclaiming, “Hey Radhe! Hey Vrindavaneshvari!” he became stunned.

 

Seeing Babaji's condition, Anand Babu and Naren Babu ecstatically chanted, “Hari! Hari!” and began dancing.

 

Anand Babu said, “Isn't it strange! Brahmacarya Mahashaya wants to save all these boys from the pit of idol worship! I would have written him, `Vaidya-raja! Heal your own disease.'”

 

After a little while they all danced in ecstasy as they entered Yogi Babaji's kunja.

 

Giving up argument, the two Babus execute devotional practices with the Vaishnavas

 

Everyday the Babus read devotional literatures, discussed the Absolute Truth, chanted hari-kirtana, performed parikrama, honored maha-prasada, had Deity darshana, and performed various other devotional practice. The two Babus found nothing interesting outside the Vaishnava's association. If someone wanted to argue, they would say the time of argument has passed. “Let the Brahmo followers argue over whether the Absolute Truth has form or not and what is religion and irreligion. Let us remain enchanted by drinking the nectar of hari-bhakti. Where ignorance is bliss, it's folly to be wise.”

 

In this way a few weeks passed.

[muralidhar_das]

Bhaktivinoda Thakura >> Prema Pradipa >> Eighth Ray >>

 

 

Eighth Ray

 

Brahmo preceptor's reply to Naren Babu's questions

One morning Naren Babu was sitting under an amalaki tree reading a long letter. Anand Babu and Mallik Mahashaya with a few other Vaishnavas came there.

 

Anand Babu asked, “Naren Babu! Who has written that letter?”

 

With a somewhat dry face, Naren Babu said, “Today I've received a reply from Brahmacarya Mahashaya.” On Anand Babu's request, Naren Babu began reading the letter.

 

Brother!

 

I became extremely unhappy by reading your letter. I don't know whose false logic you have fallen victim of so that you've given up the hard-earned jewel of knowledge. Don't you remember how much trouble I took to remove all your superstitions? Why are you again embracing those same superstitions? The head of the Brahmos, Yisu Prabhu (lit. Lord Jesus), has said that reformation of religion is the most difficult of all activities. People don't give up superstitions soon, because human beings are always subject to make mistakes. Even a holy man like Jesus couldn't give up his past beliefs. Therefore, however much you've been instructed, your misgivings haven't been removed. Though the course of your thinking has changed, still it is my duty to try and bring you to the right path. I'm therefore giving the answers to your questions one by one—give special thought and try to understand.

 

The Brahmo's opinion on the nature of bhakti

You have written that the natural loving propensity of humans is bhakti. You don't accept that bhakti is a separate propensity. According to me, bhakti is an independent propensity. People are completely controlled by sense enjoyment, so the propensity for bhakti cannot be explained. When we call the Supreme Lord `Father,' then a propensity to love the Father manifests externally. Internally, a symptom of one's indescribable relationship with the all-pervading Lord is manifest. When we call the Lord `Friend,' then the mood of common friendship arises, but within there remains a feeling of awe and reverence for the Supreme Lord. In conclusion, we are not familiar with the propensity for bhakti. We can recognize it if we are delivered.

 

The Brahmo philosophy does not acceptthe beauty of the Supreme Truth

You have written that the Brahmo's often refer to the beauty of the Supreme Lord. But if He has no form, then where's the question of beauty? What kind of argument is this, Naren? This is an excuse to have faith in the Deity of Krishna. The beauty that we refer to is nothing but loving enchantment. One can see that beauty with eyes of love. Actually, how is it possible for the all-pervading Lord to have beauty?

 

The predominance of reason over loving feelingsin impersonalism

You have written that reasoning should be given up in order to improve one's loving propensity. This sort of statement is of no use. Human beings are superior to other animals due to the strength of reasoning. If they give up reasoning then they become equal with the insignificant animals. Let loving feelings increase as far as there is no contradiction with reason. Where there is contradiction with reason, loving feelings are distressful. When showing love, one always takes shelter of reason. It is not that the ultimate duty is to offer loving feelings to the Supreme Being. In worldly life when one produces children and performs his duty towards others, these activities are known as pleasing to the Lord. If one who is renounced takes shelter of loving feelings, he will definitely fall down. You should very carefully read the books of Theodore Parker.

 

In Brahmo philosophy, bhakti is formless monotheism

You said that Brahmo philosophy is Rationalism, but it is not so. You know that in England monotheism is of two kinds: `Deist' and `Theist.' The Deist is called a rationalist. They accept the existence of the Supreme Lord, but they don't accept His worship. The Theist accepts the process of worship. The Brahmos call them brothers. The Moslem and Christian religions cannot be called monotheism. The Christians accept three Beings—God, Jesus, and the Holy Spirit—as one. In that case how can their religion be pure monotheism? The Moslem religion may not have Jesus or the Holy Ghost, but they have Satan, who is equal to the Supreme Lord. They also accept Mohammed somewhat like a demigod. Actually they are not monotheists. Monotheists don't make sects, they write books. It is only the worshipers of the one Supreme Brahman who have established a monotheist sect. So why have you entered the pit of idolatry leaving such a wonderful sect? I can't say. If Brahmoism is called rationalism, then who is the devotionalist? Brahmoism accepts bhava, or loving feelings, but unless bhava is restricted it gradually contradicts reason.

 

Naren Babu is enticed to take a job

Naren, give up the association of day dreamers and come quickly to Calcutta. There is a job opening here in the forest office. On my request, the boss has agreed to give you the post. But unless you come within a week, you will not get it.

 

Your brother at heart Shri____________

 

The Brahmo preceptor's letter was read four or five times. Anand Babu and Naren Babu carefully discussed the contents. Finally they decided that whatever the Brahmacarya wrote was useless.

 

Yogi Babaji shows the mistakes ofthe Brahmo philosophy and everyone goesto Pandita Babaji's mandapa

On inquiry, Yogi Babaji replied, “The living entity's propensity to perform devotional service is not separate from the propensity to love God. The characteristic of the soul is raga, or deep attachment. When that raga is reposed in the Supreme Lord it is called bhakti, and when raga is reposed on material objects it is called material attachment. Whatever you've read in Bhakti-rasamrita-sindhu is true—the propensities are not two. If you have some doubt, then you may ask Pandita Babaji to clear it.”

 

Naren Babu had himself concluded that whatever the Brahmo preceptor had written was all simply sectarian opinion.

 

That day, as evening approached, Naren Babu, Anand Babu, Mallik Mahashaya, and Babaji all went to see Pandita Babaji.

 

In Pandita Babaji's mandapa about fifty saintly Vaishnavas were seated. Among them, Haridasa and Premadasa Babajis were sitting near Pandita Babaji. Seeing Yogi Babaji with his associates, they all gave a jubilant welcome saying, “Please come.” Yogi Babaji's party appropriately offered obeisances and sat down there.

 

Premadasa inquired, “Babaji, I see your associates have changed their dress.”

 

Yogi Babaji replied, “Yes, Krishna has fully accepted them. You all please bless them so their love for Krishna flourishes.”

 

All the Vaishnavas together said, “Definitely it will. By your mercy, what is not possible?”

 

Pandita Babaji discusses rasa-tattva andinstructs everyone to relish Shrimad Bhagavatam,the essence of all scriptures

After the party was comfortably seated, Yogi Babaji humbly addressed Pandita Babaji, “Babaji, they've abandoned all false arguments and become Krishna's devotees. Now I'm convinced they're eligible for rasa-tattva. They've come to your feet today with a hope to receive detailed instructions on this subject.”

 

Hearing the name rasa-tattva, Pandita Babaji became full of ecstasy and took permission from the assembled Vaishnavas. He then offered full obeisances at the lotus feet of Lord Gauranga, and, placing a copy of Shrimad Bhagavatam before him, he began to speak on the Absolute Truth:

nigama-kalpa-taror galitam phalam

 

shuka-mukhad amrita-drava-samyutam

 

pibata bhagavatam rasam alayam

 

muhur aho rasika bhuvi bhavukah

“The compiler of Shrimad Bhagavatam says, `O expert and thoughtful men, relish Shrimad Bhagavatam, the mature fruit of the desire tree of Vedic literatures. This Shrimad Bhagavatam has been brought into this world through the lips of Shri Shukadeva Gosvami as a ripened fruit falls from a tree with the help of a parrot. The difference between this fruit and others is that other fruits have skin and seed while this one does not, because it is completely full of rasa. When one thinks about Brahman, which is beyond the material sky, he merges in spiritual existence. Dry meditation on Brahman simply ends in merging, but meditation on Krishna, who is glorified in the Vedas as full of rasa, awakens ecstasy, the beginning of a bhavuka's life. Therefore, O thoughtful persons, merge into the ecstasy of spiritual existence. Serve Krishna, the source of rasa, and keep drinking the juice of this fruit in the form of Shrimad Bhagavatam.'”

 

What is real rasa?

“O rasika Vaishnavas! Rasa is the supreme goal. What materialistic people in this world call rasa is not called rasa<$FShrila Prabhupada has stated in Chapter 20 of the Nectar of Devotion that the word rasa “is understood by different persons differently....” The Samsad Bengali-English Dictionary includes as meanings—sap, syrup, juice, and sentiment expressed or flavor contained in a writing.> by us. Scholars of rhetoric don't call the rasa of a tree rasa, because they explain a mental rasa which is superior to the rasa of an ordinary tree. In the same way we also don't call the rasa of the material body and mind rasa. But the rasa which is naturally inherent in the soul is called rasa by us. In contrast, we sometimes refer to rasa as date or sugarcane juice, or the by-products like guda, sugar, and rock candy; and we sometimes refer to rasa as the relationship between hero and heroine; but actually we know that real rasa is the relationship between our souls and the soul of all souls, Shri Krishna.

 

“On the transcendental platform, human beings are by constitution pure spirit. On that platform there is no material body or mind. One who is searching for liberation, searches for attaining that platform, there is no doubt. Being situated in that state, the living entities live with the Supreme Brahman in the dhama beyond material nature called Vaikuntha. When the living entity is situated in that constitutional position, transcendental to matter, that is called the pure spiritual platform. The unmixed feeling of happiness which the living entities experience in that state, living with the Supreme Personality of Godhead, is genuine rasa.”

 

The taste for sense gratification is a perverted reflection of bhakti-rasa, although not different

“Although conditioned by material nature, the living entity is not cut off from his spiritual identity. Due to his association with the contaminated material atmosphere, the conditioned living entity's spiritual identity is transformed as the mind. Still, one is not separated from his constitutional nature. Now the soul has faith, hope, and happiness in the material condition. In this state, however, the rasa of one's constitutional nature is perverted into sense gratification in the form of happiness and distress. What is vikara, or perversion? When pure characteristics are deformed—that is vikara. Therefore even in the state of vikara, pure characteristics remain perceivable. The rasa experienced in activities of sense enjoyment is deformed spiritual rasa. That inherent spiritual rasa can be minutely perceived by self-confidence. Although perverted rasa can be easily differentiated from that rasa by simple intelligence, still, while chanting the holy name the inherent spiritual rasa is referred to as bhakti-rasa in order to differentiate it. The nature of bhakti and the nature of material love are not independent from one another. The latter is only the reflected state of the former. The rationalists experience the spiritual rasa to some extent, and by mistake they think the nature of bhakti and the nature of material love are different subjects. Those who are a little familiar with bhakti-rasa and have discussed the nature of both don't have such beliefs.”

 

The difference between bhava and rasa—rasa is the aggregate of all bhavas

“The rasa of the Supreme Brahman is undivided, yet, by inconceivable potencies, full of variety. The difference in bhava and rasa is that many bhavas unitedly give rise to rasa. Likewise, you should know the words bhavuka and rasika have different meanings. Bhava is like a painting, and rasa is like a canvass with many paintings. Unless the few bhavas that conjointly give rise to rasa are described, the word rasa cannot be explained.

 

Rasata is attained when all bhavas combine together. Amongst all bhavas, the bhava which is prominent is called sthayi-bhava. Amongst the other three bhavas, one is named vibhava, one is named anubhava, and one is named sancari-bhava. Sthayi-bhava with the support of the other three becomes relishable and is transformed into rasa.

 

“The science of rasa is like an ocean. I couldn't relish even a portion of a drop of that ocean. I'm an extremely insignificant person. I don't have the capacity to teach you the topic of rasa. Whatever Lord Gauranga has taught, I am repeating the same like a parrot.”

 

Explanation of the three types of rasa—worldly, heavenly, and spiritual

“I'll try to teach you rasa-tattva with another kind of explanation. Rasa is of three varieties—vaikuntha-rasa, or spiritual rasa; svargiya-rasa, or heavenly rasa; and parthiva-rasa, or worldly rasa. There are six kinds of material rasa such as sweet, which is available in things like sugarcane and dates. Heavenly rasa is observed in emotional feelings. As a result, hero and heroineship is established between living entities and rasa is generated. Spiritual rasa is only observed in the soul. Although that rasa may awaken in a conditioned soul, it does not exist anywhere except in the soul. When there is an abundance of this rasa in the soul, its wave may touch the mind. That wave crosses over the mind and pervades the body of the sadhaka. Then reciprocation of rasas is introduced. In spiritual rasa, Shri Krishnacandra is the only hero. The one spiritual rasa is transformed and reflected into heavenly mental rasa. Then again it is further reflected as worldly rasa. That is why the rules, the process, and nature of the three rasas are one kind. Spiritual rasa is the life of the Vaishnavas. The other two rasas are extremely detestable and irrelevant if they are not meant to bring one to the platform of spiritual rasa. People who are influenced by base, low propensities are enchanted by heavenly and worldly rasas. Vaishnavas carefully give up heavenly and worldly rasas and desire only spiritual rasa.”

 

Parthiva-rasa

When referring to rasa, four types of bhavas are observed—sthayi-bhava, vibhava, anubhava, and sancari-bhava. Let us see the examples of parthiva-rasa. A few bhavas exist during the appearance of sweet rasa. First the rati, or attachment, to sweet rasa is called sthayi-bhava. The object of that rati is vibhava. There are two types of objects—ashraya, or shelter, and vishaya, or subject. That which has attachment for the sweet—the human tongue—is the ashraya, or shelter. That towards which the attachment rushes—the guda—is the vishaya, or subject. All the qualities of temptation which exist in the vishaya are called uddipana. When attachment is awakened for the sweet, then whatever symptoms are manifest are called anubhava. In order to nourish that attachment, feelings such as joy are called sancari-bhava. When attachment for sweets becomes palatable by support of these bhavas, that is sweet rasa.

 

Svargiya-rasa and its inferiority to vaikuntha-rasa

“Let us see the example of svargiya-rasa. Svargiya-rasa is broader and more magnanimous than parthiva-rasa because its subject is more subtle than matter. See the attachment between hero and heroine, father and son, or master and servant. Or see the attachment between friends. In all attachments, sthayi-bhava with the help of the other three bhavas becomes rasa.

 

“As svargiya-rasa is broader and more magnanimous than parthiva-rasa, in the same way vaikuntha-rasa is unlimitedly broader and more magnanimous than svargiya-rasa. In parthiva-rasa there is only one relationship—the relationship between the enjoyer and what is enjoyed. In svargiya-rasa there are four relationships—dasya, sakhya, vatsalya, and madhurya. But in svargiya-rasa the object of rasa is improper and unworthy. That is why svargiya-rasa cannot be eternal. In vaikuntha-rasa there are five types of relationships—shanta, dasya, sakhya, vatsalya, and madhurya. Both rasas are related with matter and spirit. That is why the feelings of relationship are the same in both rasas. The only difference is that in vaikuntha-rasa the ingredients are all eternal and saturated with the undivided supreme spirit. Therefore the eternal situation of that rasa is observed. Svargiya-rasa is imperfect because the ingredients are all temporary. Therefore it is short-lived and the source of embarrassment and insignificant fruits.”

 

Vaikuntha-rasa is not dependent on reasoning

“We have shown the relationship between the three different rasas. Now I will describe whatever I can about vaikuntha-rasa.

 

“From time to time we hear from the rationalists that vaikuntha-rasa is not a reality, but just imagination. There's no reason for this, because reasoning has no place in spiritual topics. One who has not tasted vaikuntha-rasa can never understand this subject. Therefore those who have become fortunate don't give importance to reasoning on this subject. You should realize rasa-tattva by tasting it in the association of sadhus.

 

“It is now late in the night. Tomorrow I will again discuss this topic according to my ability. You are all Vaishnavas, so you know all about this subject. Since you have given me permission I am speaking.”

 

Babaji became silent and the meeting came to an end. Naren Babu and Anand Babu were wonderstruck and discussed the subject matter as they departed.

 

 

*********

[muralidhar_das]

Ninth Ray

The two Babus conclusion regarding Pandita Babaji's teachings on rasa

Carefully meditating on the topics they had heard from the lips of Pandita Babaji, Naren Babu and Anand Babu could not sleep. Mallik Mahashaya was practicing kumbhaka in another kutira. Babaji had mercifully trained him in that practice. Anand Babu and Naren Babu began to talk between themselves.

 

Naren Babu said, “Anand Babu! I cannot believe at all that the propensity for bhakti is separate from the propensity for sense enjoyment as stated by the Brahmacarya. Whatever instructions Pandita Babaji has given have completely impressed me. I don't feel that the human being has a separate propensity because he's conditioned. The inherent occupation of the soul (which acts in a liberated state) acts in the capacity of the mind's function in the conditioned state. Therefore the soul's attachment is turned into aversion to God and acts in the form of attachment for sense gratification. I'm convinced that the dasya, sakhya, vatsalya, and madhurya we see in worldly behavior is a transformation of vaikuntha-rasa.”

 

Naren Babu's proper conclusion regarding svargiya-prema

“Everyone praises the character of those who have a heavenly nature and who live in this world as pious people. A servant who displays unalloyed devotion for his master and considers the master's benefit as his own, a friend who considers his friend's happiness and distress as his own, a son who dedicates his life to his father, and a wife who gives her life for the happiness of her husband—such pious people are respected by everyone as heavenly beings. Therefore, whatever Pandita Babaji said about the rasa of worldly relationships, known as svargiya-rasa, is completely scientific and reasonable.

 

“We have read in many novels that some extremely devoted wife sacrificed even her life for the lord of her heart. By reading about her character so much devotion awakens for her! The relationship between man and woman is based on the body. When the body is finished, where will that love be reposed? One living entity is male and the other is female—but I don't feel this state remains eternally; for the difference between man and woman is simply based on the body, not on the soul. Therefore the love between man and woman can remain only until death. If, like the Vedantists, we accept transmigration and residence in heavenly planets and believe that the satisfaction of that sincere love is revived in that state, still loving relationships between man and woman cannot exist in the completely liberated state. Therefore I'm ready to believe that it is definitely true that that love is temporary as Pandita Babaji said.”

 

Naren Babu's proper conclusion regarding vaikuntha-prema

“There is no doubt that vaikuntha-prema is eternal. Prema is the most palatable of all things in the world—even the most unfortunate people accept this. Comte and other dry speculators accept that prema is the embodiment of all bliss. Madhurya-prema is superior to dasya, sakhya, and vatsalya. This can be understood by seeing the nature of that prema. Had there not been a most excellent prema called vaikuntha-prema, then prema would not be eternal. There is no doubt that attaining that prema, which is the natural life of the living entity, is the ultimate goal.”

 

Anand Babu said, “According to Babaji's instruction, vaikuntha-prema is the only goal of human life. Svargiya-prema can never be the goal because it's temporary. So what to speak of parthiva-prema.”

 

Naren Babu refutes the Brahmo philosophy(1) Bhava is not dependent on reason

“Brahmacarya has said that although bhava is superior, still, unless it's controlled by reason, it will be abominable. Just see what a mistake he has made. If bhakti is the embodiment of bhava, then why will it be controlled by reasoning, which is blind and lame. If bhava rushes towards Vaikuntha, then reasoning will definitely try to hold it back within the material world. Then, as reasoning restrains bhakti, how can one experience Vaikuntha? Anand Babu! With reasoning abandon reasoning in spiritual matters.”

 

(2) Devotion to one's father is not devotion

“Brahmacarya has said that when the Lord is addressed as Father, then vatsalya-rasa is manifest; but in the heart an indescribable feeling is awakened for the all-pervading Lord, which can be called a loving propensity. Anand Babu, I can't say why the Acarya likes such blind reasoning! Why don't we say the propensity to love one's father is the propensity for bhakti? If the loving propensity is reposed on the father of one's material body, then that is the propensity of svargiya-rasa. But if the same is reposed on the Supreme Personality of Godhead, then that is vatsalya of vaikuntha-rasa—with faith in this all one's desires are fulfilled. Besides, the all-pervading Lord means Bhagavan, who is full with all opulences. When this relationship is firmly established, those opulences will be hidden and sweetness will manifest.”

 

Expressing sorrow for the Brahmo preceptor

“It can be concluded that in the living entity's natural perfection of spiritual attachment, relationships like vatsalya and sakhya are employed in Krishna's service. Babaji has explained only vaikuntha-rasa. After reading Acarya Mahashaya's conclusion, it appears he is unfortunate. He appears to be fond of shanta-rasa rather than vatsalya and sakhya, so I fail to understand how he'll make progress in the science of God.”

 

The two Babu's taste for conjugal rasa

“Anand Babu! The rationalists may despise it, but I hanker for worshiping the Lord, who is filled with sweetness, in the transcendental mellow of conjugal rasa. What is your mood?”

 

Anand Babu said, “Naren Babu! Whatever you've said is as valuable as the most precious diamond. I also have an intense thirst for the conjugal rasa.”

 

Speaking in this way the night passed and morning arrived. Most of that day they passed in their regular activities.

 

Pandita Babaji again discussesthe science of vaikuntha-rasa

As on the previous day, they all went in the evening to Pandita Babaji's mandapa. After Haridasa Babaji humbly reminded Pandita Babaji about the previous night's talk, Pandita Babaji began speak, “Lord Gauranga's associate, Shrila Rupa Gosvami, has written two books—Shri Bhakti-rasamrita-sindhu and Shri Ujjvala-nilamani—in which he has taught the complete science of vaikuntha-rasa to the world. By reading these two books one may elaborately understand the science of rasa. As these books are so voluminous it is difficult for less intelligent persons to quickly understand their purport. Because of their voluminous nature, most people prefer to hear that subject matter in brief. I dare not describe the entire contents of those books. I will tell the main points of those books in a nutshell. Vaishnavas who don't see other's faults will certainly forgive me for the pride born from describing this unlimited ocean of rasa. I'm servant of the Vaishnavas, to execute their order is my life's main business.”

 

Because they are eternal, Vaikuntha and the Supreme Brahman are full of variegatedness. Had they been without variety, they would have no existence

“Vaikuntha-rasa is eternal, beginningless, and unlimited. In some places the Upanishads say that the Supreme Brahman is impersonal. In those places it should be understood that in the material world atomic particles of water, air, and fire are distinct by their respective material characteristics. Such material distinctions do not exist in the spiritual world. The Vedic literatures, however, never say there is no variety in the spiritual world. Existence and variety are simultaneously present everywhere. Whatever exists has a distinct characteristic by which it can be differentiated from other objects. If there's no distinction, then that object may be said to have no existence. Had the Supreme Brahman been without variety, then how could it be differentiated from the material creation? If we can not say that the Supreme Brahman is different from creation, then the creator and creation becomes one. Then hope, faith, fear, reasoning, and all kinds of knowledge become nonexistent.”

 

Brahman is the boundary and covering of Vaikuntha

“In order to differentiate Vaikuntha from the material creation, some distinct characteristic is required. Although Vaikuntha is the absolute truth, it is wonderful by variety. Vaikuntha is fully spiritual—beyond material nature. Impersonal Brahman means the covering region of Vaikuntha. It is the nondifferentiated dividing boundary where material variegatedness ends and before Vaikuntha variegatedness begins.”

 

Eternal variegatedness establishes the difference between the Lord and the various living entities

“The Supreme Brahman and the living entities reside in Vaikuntha. In Vaikuntha the constitution of God is eternally established by variegatedness, and the living entities eternally reside in their spiritually perfect bodies. The variegatedness there does not allow one living entity to merge with another, nor does it give an opportunity for the living entities to merge with the Lord. This variegatedness establishes mutual distinctions, situations, and relationships. Variegatedness cannot be said to be something beyond Bhagavan. Sudarshana cakra is variegatedness in the form of the Lord's device. That is the first power of the Lord's energy.”

 

The power of the variegated potency is of three kinds—sandhini, samvit, and hladini

 

“The Lord's inconceivable energy displays its power in the form of variegatedness such as the Lord's body, the living entity's body, the situation of both, and the form of the spiritual realm.

 

“The power of the variegated energy is of three kinds: sandhini, samvit, and hladini. From the potency of sandhini, all existence is manifest. The existence of the body, death, time, association, ingredients, etc. are all made of sandhini. All relationships and feelings are manifest from samvit. All rasa is manifest from hladini. Existence as well as relationship and feeling all culminate in rasa. Those who don't accept variety, the impersonalists, are dry. Variety is the life of enjoyment.”

 

The world is full of matter and impure while Vaikuntha is spiritual and pure

“Let us finish one topic right now. Vaikuntha is chinmaya, or spiritual, the living entity is spiritual, Bhagavan is spiritual, their relationship is spiritual, activities there are spiritual, and all the results are spiritual. What have you understood? As the material world is made of material elements, the spiritual world is similarly made of spiritual substance. What is cit? Variegated matter, subtle matter, or is it the opposite of matter? It is none of these. Cit is the ideal element. As much as cit is pure, matter is impure.”

 

The meaning of cit—knowledge attained by samadhi, the atma, and his body

“When referring to cit, it is immediately compared to knowledge. How can that be? Our knowledge is based on matter, is that the case with cit?—No. If pure knowledge is obtained from the atma through samadhi, then one can relish knowledge related to cit. It is not that only atma is meant by the word cit. The atma's constitution, or body, is made of cit. The inconceivable energy eternally manifests a formation of ingredients named cit. From that formation, the abode, the bodies, and other paraphernalia eternally manifest in Vaikuntha. The atma belongs to Vaikuntha, that is why the characteristics of cit accompany the atma in this world and reflect the substance named matter.

 

“Therefore the substance cit is more subtle and palatable than matter, subtle matter, matter in any capacity, or the opposite of matter, nirvishesha.”

 

Cit, or consciousness, is of two types—pratyag and parag

“Cit and consciousness are one substance. One should know a little about the word chaitanya. Chaitanya is of two kinds—pratyag and parag. When Vaishnavas are absorbed in prema, at that time pratyag chaitanya, or internal knowledge, arises. When one's absorption in prema is broken, he then comes to his external senses and parag chaitanya arises. Parag chaitanya is not called cit, but it is called a shadow of cit.

 

“In the liberated state we have a spiritual form. In the conditioned state we have a form of indistinct matter and spirit. In the liberated state vaikuntha-rasa is enjoyed, and in the conditioned state it should be sought after. We have discussed the enjoyable rasa in that state (but with perverted form).”

 

An introduction to the five rasa—shanta, dasya, sakhya, vatsalya, and madhurya

“All cit substance is full of shanta-rasa. According to the relationship, rasa is of five kinds. Shanta-rasa is the first. In shanta-rasa there are a few bhavas, or feelings, like shelter at the Lord's feet, cessation of all material distress, and distaste for anything other than Bhagavan. When dry impersonalism or the Brahman conception is finished, shanta-rasa awakens. Sanaka, Sanatana, Sananda, and Sanat-kumara were impersonalists at first, then they surrendered to the Lord and became absorbed in shanta-rasa. Sthayi-bhava, vibhava, anubhava, and sancari-bhava are present in shanta-rasa, but as yet, not manifest. In shanta-rasa, sthayi-bhava is always present in the form of rati, yet being unnourished, it doesn't develop into prema.

 

By good fortune rasa increases and the second platform of rasa, dasya, is awakened. In this stage, as the devotee feels “The Lord is my master,” an intimate attachment appears which nourishes the loving relationship. Affection, or rati, of sthayi-bhava is nourished in this rasa in the form of prema. The Lord and the living entity thus accept a reciprocal relationship with the Lord as master and the living entity as servant.

 

The third rasa is sakhya. The affection of sthayi-bhava flourishes in this rasa from the stage of prema into pranaya, love. Awe and reverence of the master-servant relationship is left behind and faith becomes strong.

 

The fourth rasa is vatsalya. Affection in this rasa crosses beyond prema and pranaya and attains sneha. In this rasa, faith is further enriched in strength.

 

The fifth rasa is madhurya. Affection, or rati, of sthayi-bhava in this rasa crosses beyond prema, pranaya, and sneha and develops into mana, bhava, raga, and ultimately mahabhava. In this rasa, the strength of faith increases so much that the Lord and the devotee become one in heart and soul.”

 

The various apartments of Vaikuntha and the location of the rasas in the various apartments

“The five rasas are all present in Vaikuntha. The outer apartment of Vaikuntha is full of opulence. The inner apartment is full of sweetness. Lord Narayana resides in the opulent apartment, and Lord Krishna resides in the sweet apartment. The apartment of sweetness has two subdivisions—Goloka and Vrindavana.

 

“Shanta and dasya are always present in the apartment of opulence. Sakhya, vatsalya, and madhurya are eternally present in the apartment of sweetness.

 

“According to the living entity's inclination, he reposes and enjoys in the appropriate apartment.”

[muralidhar_das]

********

 

 

Bhaktivinoda Thakura >> Prema Pradipa >> Tenth Ray >>

 

 

Tenth Ray

 

Consideration of rati—rati is the root of rasa

“Rasa doesn't arise without the mixing of these four bhavas—sthayi-bhava, anubhava, vibhava, and sancari-bhava.

 

“First, one must consider sthayi-bhava. In the act of evoking rasa, the bhava which is prominent is called sthayi-bhava. Rati itself is sthayi-bhava, because when rati gains taste it is rasa. When rati is supported by vibhava, anubhava, and sancari-bhava, it becomes rasa. On their own, vibhava, anubhava, and sancari-bhava do not become rasa. Vibhava is the cause which awakens rasa. Anubhava is the activity which awakens rasa. Sancari-bhava is that which supports the awakening of rasa. Therefore rati is the root of rasa, vibhava is the cause, anubhava is the activity, and sancari-bhava is the support. These conditions are common for the five kinds of rasas: namely, shanta, dasya, sakhya, vatsalya, and madhurya.”

Consideration of rati (1) Three different symptoms are full of bhava, full of

 

eagerness, and full of desire

“What is rati? The answer—sthayi-bhava. Nothing is understood! Rati is a favorable expression of full eagerness and jubilation. The atma's first function is rati. The atma is full of knowledge. Therefore its function is to discriminate. It is of two kinds—one is thoughtful and the other is full of rasa. When thoughtful discrimination is nourished, all branches of knowledge are revealed. When discrimination full of rasa is manifest, it is called rati. The symptoms of rati are that it is favorable, or full of feelings which serve the purpose of the worshipable Lord; it is full of joy, or full eagerness related to the worshipable Lord; and it is full of eager desire, or full of strong desire to please the worshipable Lord.”

Consideration of rati (2) The origination of the endeavor for rasa is called rati, not ruci

“The beginning of the soul's first endeavor for rasa is called rati. Some people call the beginning of that endeavor ruci, but this is not befitting because the origin of the atma's endeavor for rasa with knowledge is called ruci. The origin of the endeavor for pure rasa is called rati. The origination of the endeavor for pure knowledge is called vedana. Because other bhavas are supported by rati and can exist in the act of awakening rasa, rati is called sthayi-bhava. In vaikuntha-rasa one's spontaneous self attachment is called sthayi-bhava. In svargiya-rasa one's mental attachment is the sthayi-bhava. That is why ordinary word jugglers have described this rati as jubilation of the mind. In parthiva-rasa that which makes the senses jubilant, that rati is known as sthayi-bhava.

 

“Out of the five relationships beginning with shanta and dasya, as each is adjoined to bhava, the hidden rati is manifest and gradually illuminates into prema, sneha, pranaya, mana, rati, raga, anuraga, and ultimately mahabhava. With the nourishment of rati the desired rasa is nourished.”

 

The differences of vishaya and ashraya, which are two kinds of alambana within vibhava

 

“Vibhavas are of two kinds—alambana and uddipana. Ashraya is that which possesses rati. Vishaya is the object of one's rati. Although the Absolute Truth is one, there are different examples in the different rasas. Lord Narayana is the example in the rasa of opulence. Shri Krishna is the example in the rasa of sweetness. With the help of shringara-rasa, I will give one example. Krishna and His devotees are examples of alambana. In the case of Krishna's attachment for His devotee; the ashraya is Krishna and the vishaya is the devotee. And in the case of the devotee's attachment for Krishna, the vishaya is Krishna and the ashraya is the devotee.”

 

Uddipana within vibhava

“Uddipana is all the qualities of ashraya and vishaya. Particularly, uddipana is the qualities of vishaya which attract rati. Shri Krishnacandra's qualities, pregnant with sweetness, are unlimited and boundless. Living entities are enchanted by those qualities. Those qualities are the uddipana of the living entity's attachment to Krishna. Krishnacandra is also attracted by the devotees' qualities such as their affection. All those qualities are the uddipana of Krishna's attachment. This bhava related to the manifestation of one's attachment is subservient to vibhava.”

 

Conjugal rasa is of two varieties—svakiya and parakiya—which should not be discussed in this assembly

“In shringara-rasa, Krishna is the purusha, or enjoyer, and all devotees are stri, or the enjoyed. Krishna is the husband and the devotees are His wives. Regarding svakiya and parakiya, these are confidential truths which should be privately learned at the feet of one's spiritual master. If I explain this topic in the assembly, it could be harmful for the unqualified devotees. Higher truths cannot be attained unless one is situated on a higher platform. Just as higher knowledge gradually arises in all scientific literature, likewise, confidential truths are attained in devotional literatures by proper qualification.”

 

One is not qualified in any rasaother than one's own

“One who is a devotee in shanta-rasa trembles while addressing the Lord as friend. One who is a devotee in vatsalya-rasa hesitates to address the Lord as husband. One who is a servant in the conjugal rasa of svakiya is completely unable to display mana, or anger, and other moods of the vamya devotee. Great rasikas like Jayadeva know how much Krishna becomes subservient in proportion to the devotees' qualification. You are also rasika-bhaktas, therefore I will not speak more on this subject. Other than the basic topics of rasa-tattva, I will not enter into subtle examples. Regarding vibhava, I'll explain up to the point of Krishna becoming the alambana, or shelter, as husband and paramour and the devotees are of three types—svakiya, parakiya, and sadharana. All these subjects will be particularly known by studying Ujjvala-nilamani.”

 

Anubhavas

“There are two kinds of anubhavas: (I) angika and (II) satvika. Some persons describe satvika-anubhava as an independent limb. In fact, the essence will be the same.

 

(I) Angika anubhava is of three varieties:(A) alankara, ornaments of emotional love; (B) udbhasvara, external manifestations of emotional love; and © vacika, verbal manifestations of emotional love.

 

( A) Alankara is of three kinds:(1) angaja, in relation to the body; (2) ayatnaja, in relation to the self; and (3) svabhavaja, in relation to nature.

 

(1) Angaja anubhava is of three kinds:(a) bhava, ecstasy; (b) hava, gestures; and © hela, negligence.

 

(2) Ayatnaja anubhava is of seven kinds:(a) shobha, beauty; (b) kanti, luster; © dipti, brilliance; (d) madhurya, sweetness; (e) pragalbhata, impudence; (f) audarya, magnanimity; and (g) dhairya, patience.

 

(3) Svabhavaja anubhava is of ten kinds:(a) lila, pastimes; (b) vilasa, enjoyment; © vicchitti, breaking off; (d) vibhrama, puzzlement; (e) kila-kincita; (f) mottayita; (g) kuttamita; (h) vivvoka, neglect; (i) lalita, charm; and (j) vikrita<$FIn Chaitanya-caritamrita (2.8.175) Shrila Prabhupada says, “There are no English equivalents for the words kila-kincita, motöayita, and kuööamita.” There are, however, some examples in Madhya-lila Ch. 14.170-200.>.

 

This ends the description of (A) alankara anubhavas.

 

(B) There are five kinds of udbhasvaras:(1) vesha-bhushara shaithilya, slackening of the belt and a dropping of clothes and hair; (2) gatra-moöanam, bodily contortions; (3) jrimbha, yawning; (4) ghranasya phullatvam, trembling of the front portion of the nostrils; and (5) nihshvasa-prashvasa, heavy breathing.

 

© There are twelve kinds of vacika anubhavas:(1) alapa, (2) vilapa, (3) samlapa, (4) pralapa, (5) anulapa, (6) upalapa, (7) sandesha, (8) atidesha, (9) apadesha, (10) upadesha, (11) nirdesha, and (12) vyapadesha.

 

This concludes the description of (I) angika anubhavas.

 

(II) There are eight types of satvika anubhavas:(1) stambha, being stunned; (2) sveda, perspiring; (3) romanca, hairs standing on end; (4) svarabhanga, choking; (5) vepathu, trembling; (6) vaivarnya, change in the bodily color; (7) ashru, crying; and (8) pralaya, devastation.

 

Consideration of the difference betweenangika and satvika anubhavas

“Unless the subtle difference between anga and satva is understood by consideration, the above mentioned divisions will never make sense. Citta is the director of all angas. The perversion of citta is called satva. In the state of satva, as bhavas manifest and pervade the limbs, then by consideration of the place of their origination, those bhavas are called satvika vikara. But all angika bhavas awaken in every limb and shine. Satvika vikaras awaken in every satva. All angika vikaras awaken in the angika bhavas. It takes time to understand these subtle divisions.”

 

Thirty-three sancari-bhavas

“Just as sthayi-bhava and vibhava are two main divisions related to rasa, similarly anubhava is understood to be one main division. As anubhava is one division, in the same way all sancari-bhavas are also one division. The thirty-three varieties are as follows: (1) nirveda, indifference; (2) vishada, moroseness; (3) dainya, meekness; (4) glani, a feeling that one is in a faulty position; (5) shrama, fatigue; (6) mada, madness; (7) garva, pride; (8) shanka, doubt; (9) trasa, shock; (10) avega, intense emotion; (11) unmada, craziness; (12) apasmara, forgetfulness; (13) vyadhi, disease; (14) moha, bewilderment; (15) mriti, death; (16) alasya, laziness; (17) jadya, invalidity; (18) vrida, shame; (19) avahittha, concealment; (20) riti, remembrance; (21) vitarka, argument; (22) cinta, contemplation; (23) mati, attention; (24) dhriti, forbearance; (25) harsha, jubilation; (26) autsukya, eagerness; (27) augrya, violence; (28) amarsha, anger; (29) asuya, jealousy; (30) capalya, impudence; (31) nidra, sleep; (32) supti, deep sleep; and (33) prabodha, awakening.”

 

Vyabhicari-bhava

“These sancari-bhavas may also be called vyabhicari-bhavas. Rati of sthayi-bhava is nourished by all of these. If sthayi-bhava is compared to the ocean, then these sancari-bhavas may be compared to waves. Just as waves time to time quickly rise and expand the ocean, in the same way sancari-bhavas expand rasa by repeatedly dunking the rasa sadhaka's rati. These sancari-bhavas rush specially towards sthayi-bhava and are therefore called vyabhicari-bhavas.”

 

Sancari-bhavas nourish rati

“All sancari-bhavas are special ecstasies situated in the heart. These thirty-three ecstasies naturally arise in the heart. When one awakens a conjugal relationship with Krishna they are sancari-bhavas of conjugal rasa. Those various ecstasies are of contradictory natures. It is not that all ecstasies act at the same time. Sancari-bhavas awaken according to which kind of rasa is functioning. Sometimes it is nirveda, and sometimes mada. Sometimes it is alasya, and sometimes prabodha. Sometimes it is vishada, and sometimes harsha. Sometimes it is moha, and sometimes mati. Unless these sancari-bhavas awaken, how will rati be nourished?”

 

Rati mixed with one's relationship is prema

“Now you will come to understand that rati in the form of sthayi-bhava is like a hero. The related vibhava is the hero's throne. Anubhava, in the form of activities, is the hero's power. And sancari-bhavas are the soldiers. Five divisions of rasas manifest according to the different relationships. Rati is like the indivisible root of the science of rasa. When rati is alone it is called rati, but when it is joined with one's relationship it becomes prema. As rati attains vibhava when it takes shelter with one's relationship, similarly, as rati transforms into the appropriate prema when it joins with one's relationship. As that rasa flourishes, the sadhaka leaves aside other rasas. According to the rasa in which one advances, that rasa is beneficial and best. This is the consideration on the constitution of the science of rasa.”

 

A comparative study of rasa with impartial consideration, as well as a consideration on shanta-rasa

“With impartial consideration, dasya-rasa is superior to shanta-rasa. Sakhya-rasa is superior to dasya-rasa. Vatsalya-rasa is superior to sakhya-rasa, and madhurya-rasa is superior to vatsalya-rasa. This comparison is seen with impartial consideration. In shanta-rasa, rati alone is present; vibhava and sancari-bhava are, as yet, undeveloped. In that state, having given up maya, the sadhaka is spiritually situated and observed to be nearly impersonal, like unseen matter. Though it is a sort of liberation, the fruit of liberation is not enjoyed. Unseen rati is impotent like an imaginary flower in the sky. For the superior sadhaka, those results are truly insignificant. However much the Brahmo sadhaka glorifies that position, the Vaishnava knows it is no better that the womb.”

 

Consideration of dasya, sakhya, vatsalya, and madhurya rasas

“When vibhava is added, then dasya-rasa is awakened. Dasya-rasa is of two kinds—siddha-dasya and unnati-garbha. In siddha-dasya, dasya is the limit. In unnati-garbha-dasya, sakhya, vatsalya, and madhurya rasas germinate.

 

“In this way sakhya is of two kinds—siddha and unnati-garbha. In siddha-sakhya, rati, prema, and pranaya are found to be steady. In unnati, vatsalya and conjugal feelings germinate.

 

“Vatsalya is always siddha. Vatsalya does not turn into any other rasa. When sakhya is nourished, it becomes vatsalya or madhurya. Although vatsalya is one form of culmination, it is inferior to madhurya. In madhurya-rasa, pranaya, mana, sneha, etc. are not reckoned. They are completely independent.”

 

One must know rasa-tattva by relishing it with Shri Gurudeva

“O saintly Vaishnavas! I have briefly explained the science of rasa. Only by speaking some words, more cannot be said on this topic. Rasa is something to be relished. One cannot understand rasa just by hearing. When you relish that pure rasa, then you know the feelings that arise. One can never express that with words. If anyone present has not relished rasa-tattva, he should take shelter of a suitable guru, confidentially relish rasa, and realize this science. I'm unable to say any more. Offering unlimited obeisances at the feet of the Vaishnavas, I stop here.”

 

Anand Babu and Naren Babu attain the Vaishnava platform

 

Pleased by Pandita Babaji's nectarean words, all the Vaishnavas exclaimed, “Sadhu!

 

Sadhu!” and went to their own residences. After hearing Babaji Mahashaya's talk, Anand Babu and Naren Babu became most eager to drink the nectar of rasa. They both took shelter of Yogi Babaji's feet to receive further instruction on rasa. What they received from the feet of Shri Guru is too confidential to describe. As a result of his previous activity, Mallik Mahashaya became a master in the yoga-shastra. But he could not understand the science of rasa at all.