How to adjust and regulate one's own personal mode of performing bhajan???

[krsna]

 

 

Srila Saccidananda Bhaktivinode Thakura

 

The 1st Verse.

( The objects of devotion birth after birth)

 

gurau sri-gaurange tad-udita-subhakti-prakarane

saci-sunor-lila-vikasita-sutirthe nija manau

harer namni presthe hari-tithisu rupanuga-jane

suka-prokte sastre prati-jani mamastam khalu ratih

 

No matter whenever and wherever I happen to take birth, let my loving affection and attachment remain unshaken throughout each and every lifetime for the following things:

 

for my divine spiritual master,

 

for Sri Gauranga,

 

for the detailed topics of pure devotional service ( and the methods of its execution) as personally instructed by Him,

 

for the holy places of pilgrimage such as Sri Navadvipa, Sri Ksetra, Sri Vrndavana, etc. , which are all blooming with divine sanctity due to His performance of wonderful pastimes therein,

 

for the diksa mantra bestowed upon me by the divine grace of my spiritual master,

 

for the holy name of Sri Hari,

 

for the most beloved eternal associates of the Lord,

 

for the sacred days of celebration throughout the year such as Sri Ekadasi, Sri Janmastami, Sri Radhastami, and the appearance/disappearance days of the great Vaisnava acaryas etc.,

 

for the Lord's dearmost devotees who strictly follow in the sacred footsteps of Srila Rupa Gosvami,

 

and for the holy scriptures narrated by Srila Sukadeva Gosvami such as the Srimad Bhagavatam, etc.

 

 

The 2nd Verse

 

(THE INTERNAL IDENTITY OF LORD CAITANYA, THE ETERNAL GUIDE)

 

sada vrndaranye madhura-rasa-dhanye rasa-mayah

param saktim radham parama-rasa-murtim ramayati

sa caivayam krsno nija-bhajana-mudram upadisan

saci-sunur gaude prati-jani mamastam prabhu-varah

 

The Supreme Lord Sri Krsna is the personified abode of all divinely ecstatic mellow-tastes. And Sri Radhika is the topmost abode of all His divinely potent energies. Indeed, She is the personified form of the highest mellow of love in separation. Within the forest of Vrnda, which is gloriously rich in the all-pervading treasure of the sweetest madhura-rasa, this Lord Sri Krsna is continuously enjoying as He makes Sri Radhika happy by His loving service rendered to Her 24 hours a day. This very same Lord Krsna is exactly identical to the Son of mother Saci Who eternally lives simultaneously yet separately in Gauda-desa as the Instructor of the process for rendering His own service. May this Saci- nanadana become my Supreme Master and Guide, and may He always appear to me just to lead me on the proper devotional path birth after birth after birth.

 

The 3rd Verse

 

(REJECTION OF THINGS UNFAVORABLE FOR SRI RADHA-KRSNA'S ETERNAL SERVICE)

 

na vairagyam grayham bhavati na hi yad bhakti-janitam

tatha jnanam bhanam citi yadi visesam na manute

sprha me nastange hari-bhajana-saukhyam na hi yatas

tato radha-krsna-pracura-paricarya bhavatu me

 

Let no form of so-called renunciation or asceticism become fit for my acceptance if it does not give rise to the continual expansion of my eternal serving mood of loving devotion. And let no form of so-called knwoledge or intellectual cultivation appeal to me at all if it does not admit the reality of eternal individuality shared by the Lord and His devotees during their everlasting daily pastimes. I have no desire at all for practicing any branch of the eight-fold yoga process, for none of them contain any scope for enjoying the daily plasure of serving Lord Hari such as His confidential worship does. Rather, may I render profuse, uninterrupted confidential service 24 hours a day to Sri Sri Radha-Krsna for all of time to come (such service being the means as well as the end) .

 

The 4th Verse

 

( WHERE TO LIVE, AND WHERE NOT TO LIVE)

 

kutire pi ksudre vraja-bhajana-yogye taru-tale

saci-sunos tirthe bhavatu nitaram me nivasatih

na canyatra ksetre vibudha-gana-sevye pulakito

vasami prasade vipula-dhana-rajyanvita iha

 

May I continuously reside in a small, lonely cottage at the base of a desire-tree in the most holy abode of Sri Navadvipa-dhama, which is sanctified by the lotus feet of Sri Saci-Nanadana. Such a bhajan-kutir is perfectly suitble for constant remembrance of, and service to the divine daily sports that are always present in Sri Vraja-dhama. Indeed, in contrast to this, I will never live in any other place, even if it is bankered for with great enthusiasm by the most wise sages and demigods of all sorts. As far as all other places in this world are concerned, whether opulent palaces or temples, whether possessing vast riches of enormous wealth or princely kingdoms and property ----- all such places cannot attract me as much as my modest bhajan-kutir in Sri Navadvipa-dhama does.

 

The 5th Verse

 

( THE REAL PRINCIPLE OF DHARMA WHICH IS DEVOID OF DESIGNATIONS)

 

na varne saktir me na khalu mamata hyasrama-vidhau

na dharme nadharme mama ratir ihaste kvacid api

param tat-tad-dharme mama jada-sariram dhrtam idam

ato dharman sarvan subhajana-sahayann abhilase

 

I have no attachment at all to any of those caste divisions of society such as brahmana, ksatriya, vaisya or sudra. And I certainly do not identify with any order of life such as brahmacarya, grhasta, vanaprasta, or sannyasa. I have no fondness or respect at all for the so-called piety of religiosity or even for the so-called impiety of sinful life in this world-----not even the slightest regard. Instead , I truly desire whathever is practically required just to maintain this material body in order to facilitate my performance of pure devotional service. This is the actual righteousness that I will hope for as long as this material body continues to exist.

 

The 6th Verse

 

(FAVORABLE, AUTHORIZED PRACTICES AND DEVOTIONAL QUALITIES)

 

sudainyam saralyam sakala-sahanam manada-danam

dayam svikrtya sri-hari-carana-seva mama tapah

sadacaro sau me prabhu-.-parair yah samuditah

prabhos caitanyasyaksaya-carita-piyusa-krtisu

 

My austere vow is costant devotion to the lotus feet of Sri Hari. In order to execute that vow, I have accepted the following qualities by my own endeavor:

 

I practice great humility in my dealings with everyone;

 

I try to keep simplicity and purity prominent in all of my practical arrangements:

 

I maintain extreme tolerance in all types of favorable or unfavorable circumstances:

 

I offer all respect unto others, regardless of who they are:

 

I feel genuine compassion for all living entities and act accordingly

 

There are many transcendental activities which are recommended by the great devotees who are fixed-up in unalloyed devotional service to the lotus feet of Sriman-Mahaprabhu, and these can be found described in the books that are full of the imperishable character and pastimes of Mahaprabhu Sri Krsna Caitanya.

 

Only such transcendentally nectarean activities, being recommended by great devotees and practiced by Lord Caitanya Himself, are indeed my own.

 

The 7th Verse

 

( REPULSION FROM THOSE THINGS WHICH ARE DISCONNECTED FROM SRI RADHIKA)

 

na vaikunthe rajye na ca visaya-karye mam ratir

na nirvane mokse mama matir ihaste ksanam api

vrajanandad anyadd hari-vilasitam pavanam api

kathancin mam radhanvaya-virahitam no sukhayati

 

I have no attraction for living in Vaikuntha, that part of the spiritual sky presided over by Sri Sri Laksmi- Narayana; nor do I desire useless activities of gross sense gratification in this material world.

 

I will never cherish the desire for attaining the divine bliss of impersonalistic liberation, even for a second. Furthermore, there are many transcendental pastimes of Sri Hari that may be very purifying for all conditioned souls -- yet such pastimes will never ever give me any real happiness at all.

 

This is because such pastimes are quite different from blissful ecstasies of Vraja-consciousness, being complitely devoid of any relationship with Sri-Radhika, Who is the one and and only fountainhead of pure joy.

 

The 8th Verse

 

( RENUNCIATION OF ALL KINDS OF BAD ASSOCIATION)

 

na me patni-kanya-tanaya-janani-bandhu-nicaya

harau bhakte bhaktau na khalu yadi tesam sumamata

abhaktanam-anna-grahanam api doso visayinam

katham tesam sangadd hari-bhajana-siddhir bhavati me

 

I now disown my wife

my daughters,

my sons,

my mother,

and all my friends,

If they have no genuine attachment for Lord Hari,

for His devotees,

or for His devotional service.

 

It is definitely a great sin even to accept foodgrains prepared by such non-devotional, materialistic sense-gratifiers. If I were to remain in the company of such persons, then how will the eternal perfection of my Hari-bajan ever come about?

 

The 9th Verse

 

(AVOIDANCE OF SO-CALLED 'DEVOEES' WHO PROUDLY NEGLECT SRI RADHIKA)

 

asat-tarkair-andhan jada-sukha-paran krsna-vimukhan

ku-nirvanasaktam satatam ati-dure pariharan

aradham govindam bhajati nitaram dambhikataya

tad-abhyase kintu ksanam api na yami vratam idam

 

There are certain persons who appear to very advanced in devotion. Indeed, to increase their service to the Lord, they have long since rejected the evil company of:

 

those who are completely blinded by faulty arguments arising from so-called intellectual logic,

those who are madly addicted to the fleeting pleasures of the dull material body,

 

those who are averse to and envious of Lord Sri Krsna,

and those who are very fond of the inferior, distasteful concept of liberation as it is cherished by the impersonalists.

They have thus favorably avoided all kinds of bad association; yet it is seen that such persons worship Lord Govinda without Srimati Radarani being present. This just shows that they are actually puffed-up with excessive pride and conceited arrogance directed against Sri Radika, who is Herself the best worshipper of Govinda.

Therefore I will never ever go anywhere near such so-called devotees ----- even for a second. This is my strict vow.

 

The 10th Verse

 

( HOW TO LIVE SIMPLY AND PERFOM VRAJA- BHAJANA UNTIL DEATH)

 

prasadanna-ksirasana-vasana -patradibhir aham

padarthair nirvahya vyavahrtim asangah ku visaye

vasam isa-ksetre yugala-bhajananandita-manas

tanum moksye kale yuga-.-paranam .-tale

 

Passing my life in a simple, practical way----

 

eating only prasada foodgrains and milk products, the remnants of the Supreme, Lord, His mercy,

wearing only prasad cloth that was offered to the Deity,

using only the pots and utensils sanctified by the Lord's exclusive service,

 

I will thus remain completely aloof from material sense-gratification.

 

Living by the side of Sri Radha-kunda ( Her very own abode ), worshiping the Divine Couple with a blissful mind, the time will come for me to die.

 

At the soles of the devotees's lotus feet, who are themselves serving the lotus feet of the Divine Couple, I will thus give up my body.

 

The 11th Verse

 

(HOW TO WORSHIP THE LOTUS FEET OF SRI RADHIKA'S PURE DEVOTEE )

 

saci-sunor-ajna-grahana-caturo yo vraja-vane

pararadhyam radham bhajati nitaram krsna-rasikam

aham tvetat-padamrtam anudinam naisthika-mana

vaheyam vai pitva sirasi ca muda sannati-yutah

 

There is a class of pure devotee who is completely expert and experienced in following all the instruction of Sri Saci-nandana.

Such a devotee incessantly worships Srimati Radharani exlusively,

Who is indeed the most worshipable Personality, and who is deeply absorbed every day in relishing the Divine mellows of Sri Krsna's association.

The pure devotee of this calibre definitely performs his confidential worship whole-heartedly and with exclusive surrender unto Sri Radhika.

Thus he always lives in Sri Vraja-mandala. I shall take the nectarean water that has washed the lotus feet of such a devotee and carry it on my head. Drinking it with great joy, and with a devout heart, I will then happily offer my full prostration upon the ground in the nicest, most perfect way that I possibly can. This will indeed be my routine each and every day.

 

The 12th Verse

 

(FIRM DETERMINATION TO TRANSCEND MAYA BY DAILY FOLLOWING THIS STAVA)

 

harer dasyam dharmo mama tu cira-kalam prakrtito

maha-maya-yogad-abhinipatitah duhkha-jaladhu

ito yasyamy urddhvam sva-niyama-suratya prati-dinam

sahayo me matram vitatha-dalani vaisnava-krpa

 

As a spirit soul, my natural tendency is to be eternally situated in the loving devotional service of Lord Hari; however, due to the strong power and influence of the Lord's maha-maya, I have somehow plunged deeply into the fathomless ocean of material sorrow and grief. I shall transcend this world of maya and go to the spiritual world only by faithfully following these self imposed vows every day. And the only way I will get the strength to follow these vows is by attaining the mercy of all the Vaisnava devotees of the Lord. May their causeless mercy and soft-hearted compassion, which wards off all illusion, become my exclusive friend and guide for all of time everlasting.

 

The 13 Verse

 

( PHAL-SRUTI-THE BENEDICTION OF ETERNAL SERVICE GAINED BY READING THIS STAVA)

 

krtam kenapyetat sva-bhajana-vidhau svam niyamakam

parthed yo visraddhah priya-yugala-rupe 'rpita manah

vraje radha-krsnau bhajati kila samprapya nilayam

sva-manjaryah pascad vividha-varivasyam sa kurute

 

This stava named Sva-niyam Dvadasakam was written by someone to adjust and regulate his own personal mode of performing bhajan. If any other devotee happens to chant this stava with a very special quality of resolute faith, fully offering his mind unto:

 

the supreme beautiful forms of the Divine Couple, Sri Sri Radha-Govinda, his most dear possession,

 

or to the Divine beauty of Their Deity form,

or to the beauty or Sri Gaura-Sundara, the combined form

 

of Sri Sri Radha-Govinda,

 

or to Srila Rupa Gosvami, the dearmost beloved devotee of Sri Sri Radha-Govinda and Sri Gaura-Sundara,

 

----- then that fortunate reader definitely attains his own place of eternal residence in Sri Vraja-dhama.

Always following behind his own manjari-guru, in his own spiritual body of a manjari, he finally renders all kinds of variegated eternal services for the exclusive worship of Sri Sri Radha-Krsna.

 

Thus ends " SVA-NIYAMA DVADASTAKAM"

 

by Srila Bhaktivinoda Thakura,

his last writing.

 

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[krsna]

http://www.srilapurimaharaja.org/books/nam_bhajan.html#fcs

[krsna]

KEEPING IN TOUCH WITH THE SUPREME

 

Simple theoretical knowledge that “I am consciousness; I am not this body,” cannot help us. Just like a person who studied medical science gets all theoretical knowledge. But if he does not practice, then that knowledge will gradually subside. You see? So what is the use of working for this body? The whole world is moving under the bodily conception of life. Because I am born in India, therefore I am thinking “Indian.” Because I am born of a certain family, therefore I am identifying myself with that family. Because my father has given me some name, so I am identifying with that name. So my position is that I am all around surrounded by this bodily conception of life.

 

Now, from studying Bhagavad-gita or deeply thinking over the matter, I come to understand that I am not this body. That is settled. That’s all right. But actually I am working on bodily plane. But you can work in such a way that even with this body you can work in your spiritual platform. That technical knowledge is instructed by Lord Krsna to Arjuna, that “You are not this body, but you have to work at the same time.” Then how? Now, here is the formula: yoga-sthah kuru karmani. Yoga-sthah means that you remain in spiritual consciousness, but at the same time, you go on with your usual work. It is very difficult? I am working with bodily conception of life. How I can be situated in a spiritual conception of life?

 

You will find in the Bhagavad-gita that the Lord says: [bg. 9.26] “Anyone who offers in devotion a little flower, small leaf, a little water, I accept them. Because it is offered to Me in devotion, therefore I accept them. I take them in My hand.” So this means that He has no hand, He has no leg, like our limited measured hand or leg. He can stretch His hand anywhere. And similarly, He can hear from anywhere. That is the prerogative of the Supreme Lord. I have given you several times the example that the sun is far, far away from us. Still, he can distribute his heat and light to us. So if we work with God consciousness, although we are here in this material platform, that work is admitted by the Supreme Lord. That is called yoga-sthah. Yoga means keeping touch with the Supreme. Generally yoga is understood as meditation. But the real meaning of yoga is to keep in touch with the Supreme. (Class by Srila Prabhupada April 1966 in NY)

 

For one who has accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Mukunda or the giver of mukti, the ocean of the material world is like the water contained in a calf’s hoofprint. Param padam, or the place where there are no material miseries, or Vaikuntha, is his goal, not the place where there is danger in every step of life. (Sukadeva Goswami- SB.10.14.58)

[krsna]

 

 

Srila Bhaktisiddhanta Sarasvati Thakura said,

 

"The best of all persons thinks himself to be less than

 

all others. Why should a person be anxious to pry into the

 

defects of others when he does not seek to scrutinize his

 

own conduct? The acts and expressions of the Vaishnavas

 

cannot be understood even by the wise. Let us not be

 

misled by the apparent sight. Many a person has mistaken a

 

pebble for a pearl; a snake for a rope; evil for good; by

 

falling a victim to delusion by relying on apparent sight.

 

When faults in others misguide and delude you, you should

 

have patience, be introspective, and find the faults in

 

yourself. Know that others cannot harm you unless you harm

 

yourself."

 

(Sri Chaitanya's Teachings)

 

[krsna]

 

 

BY SRILA BHAKTI BALLABHA TIRTHA GOSWAMI MAHARAJA

 

A lecture by His Divine Grace Srila Bhakti Ballabha Tirtha Goswami Maharaja

 

To spread the message of pure love as taught and practiced by Lord Sri Caitanya Mahaprabhu, and to give mercy to enslaved jivas (living beings) like us, the present acarya of our math, His Divine Grace Sri Srimad Bhakti Ballabha Tirtha Goswami Maharaja, reached Bhatinda along with several other saints despite the precarious condition in Punjab. (Punjab was suffering from terrorism during those days). On the last day of the festival, while addressing the gathering at night, Srila Guru Maharaja began by saying that one gentleman had visited him recently. He had asked, "What is the duty of grhasthas like us? How should we perform hari-bhajan?" Srila Guru Maharaja went on to say that many married persons ask him questions about this subject. They say that they like to do bhajan and go to spiritual festivals but don't get time from their worldly responsibilities. They also say that sadhus don't have anything to do other than hari-bhajan but grhasthas have so many responsibilities to fulfill. What should they do in such a state?

 

Addressing such grhasthas, Srila Guru Maharaja said, "Let's assume you have many things to do and are always engaged in some or the other work. Don't you take some time off to eat while engaged in work? You eat in the morning, you take lunch, and then you take dinner. Some people even eat in the evening. We have so many things to do and yet we find time to eat 3 or 4 times a day. Why? Because we have understood the importance of eating. We know that if we don't eat, our bodies will become weak. However, we have not understood the importance of hari-bhajan. That is why we are not able to find time for it."

 

Srila Guru Maharaja went on to say that necessity is the mother of invention. When we understand the importance of hari-bhajan, we will also find some time for it. At our maths in Calcutta and other cities, sat-sanga (scriptural discourse) is a daily activity. Some people come daily for sat-sanga but if they are unable to come for some reason like rain, etc. they always hanker for sat-sanga and look forward to when they will be able to go to the math and hear the hari-katha. Why does this happen? Because their soul has been awakened. When their soul does not get its food, they feel pain and emptiness. Therefore they somehow try to manage and get more and more time for sat-sanga.

 

One can easily find some time for bhajan, even in the midst of innumerable responsibilities. To further explain this point, Srila Guru Maharaja gave the example of Ambarisa Maharaja from Srimad-Bhagavatam. How many responsibilities might we have? At the most 2 or 3 big shops, a big piece of land, or a farm? However, Srila Sukadeva Goswami related to Pariksit Maharaja the story of Maharaja Ambarisa who was the emperor of the whole world. Now you can imagine how many responsibilities he might have had. Yet, he performed bhajan in such a manner that the curse of Durvasa Rsi, which never goes in vain, was not even able to touch him.

 

nabhagad ambariso 'bhun

maha-bhagavatah krti

nasprsad brahma-sapo 'pi

yam na pratihatah kvacit

 

"From Nabhaga, Maharaja Ambarisa took birth. Maharaja Ambarisa was an exalted devotee, celebrated for his great merits. Although he was cursed by an infallible brahmana, the curse could not touch him." (S.B. 9.4.13)

 

Maharaja Pariksit was surprised to hear this and he become interested in hearing more about the character of such an amazing devotee of the lord. Sukadeva Goswami continued:

 

sri-suka uvaca

ambariso maha-bhagah

sapta-dvipavatim mahim

avyayam ca sriyam labdhva

vibhavam catulam bhuvi

 

mene 'tidurlabham pumsam

sarvam tat svapna-samstutam

vidvan vibhava-nirvanam

tamo visati yat puman

 

(S.B. 9.14.15-16)

 

One who possesses wealth is considered to be fortunate. In this respect, Ambarisa Maharaja was very, very fortunate. He had inexhaustible, unlimited opulence and prosperity. Ordinary people cannot even conceive of his wealth. In spite of being such a great emperor, he considered all of his wealth to be very insignificant and temporary like a dream.

 

On the footpaths of Calcutta, we can see many beggars that are born and die there while begging. Think of a beggar who is hungry and sleeping on an old and dirty sheet. He is dreaming that he has become a big minister or a king. Everybody is honoring him. There are beautiful arrangements of various kinds of foodstuff and drinks for his satisfaction. There are arrangements of air-conditioned rooms for his residence. Whenever he wants to travel, he goes by airplane and various other luxurious vehicles. While seeing such a beautiful dream, he wakes up and sees that he is still sleeping on the footpath over a torn sheet. So his dream of being a king seems completely false. In the same way, although Maharaja Ambarisa possessed immense wealth, he considered it all to be false and temporary. He did not have even a tinge of attachment for his possessions. He knew very well that his wealth could be destroyed while he was alive or he would have to leave it behind. Separation was inevitable. He also knew that attachment to temporary material wealth causes one to fall down into ignorance, hellish conditions or miseries. This is the secret. To live in the world while not belonging to it. Sadhus also live in this world but they never want to enjoy it. Sadhus consider themselves, this world, and all the belongings of this world to be the objects of enjoyment for the Supreme Lord.

That is the reason why they never get entangled in this material world. It is known as sudarsan. In the Bhagavad-Gita (9.24), the Supreme Lord Sri Krsna says:

 

aham hi sarva yajnanambhokta ca prabhur eva ca

 

"I am the enjoyer of all kind of sacrifices. I am the doer. Nobody else is the enjoyer or doer." When we come under the maya potency of the Supreme Lord, we consider ourselves to be the doer or enjoyer. Maharaja Ambarisa, in spite of being the sole emperor of the world, never got the false pride of being the owner of the earth. For example, when we go on pilgrimage, we pay 4000 rupees to the railway company to book a passenger bogie. For one month, we travel in that bogie to all the holy places. During our pilgrimage we pay full attention to the cleanliness, electricity, and water supply in the bogie. If anything goes wrong, we go to the station office and get it fixed. After one month, we reach Bhatinda (Punjab) and get down from the train so fast it's like there is a race going on.

 

After leaving the bogie we never look back at it. We spent so many days in it. We took care of its cleanliness, electricity, water, etc. and spent 4000 rupees on it. However, we have not even a slight attachment for that bogie. What is the reason for this?

 

The reason is knowledge.

 

The knowledge that this bogie is not ours. It belongs to the railway company. It was only meant for our pilgrimage. If we get a similar kind of realization about this material world, we will think that all our possessions, wife, son, family, house and our very body belong to the Supreme Lord. Always think that we have got it for a fixed period of time as per the will of the Supreme Lord, and after finishing that period, it will go away by the will of the Supreme Lord. Then we will not keep attachment for this temporary world which is full of miseries. Sometimes, travelers come to a dharmasala (lodge), stay for some time, and then go on to their destinations. Similarly, we should not have attachment for this world while living in this world. However, these are all not just talking matters–we should realize them.

 

Just think!

 

Maharaja Ambarisa did not have even the least bit of attachment for such a great kingdom and immense wealth. And here we are not able to leave our attachment for a house or a cottage. If we lose a ten dollar bill we will think about it continuously. What is the reason? How had Maharaja Ambarisa got such a consciousness? In reply, Srimad-Bhagavatam says:

 

vasudeve bhagavati

tad-bhaktesu ca sadhusu

prapto bhavam param visvam

yenedam lostravat smrtam

 

(S.B. 9.4.17)

 

Maharaja Ambarisa had bhava (strong attachment with feelings: the first stage of development of love of God) in the eternal blissful form of the Supreme Personality of Godhead, Vasudeva, and in the saintly persons who are the Lord's devotees. That is why the whole universe and all its wealth were valueless for him. Therefore, unless we get a higher taste, we will not be able to forgo our attachments to this world. For example, if you put a little sugar or a rasagulla in the mouth of a child who has eaten dirt, he will spit out all the dirt from his mouth–something he would not do even after getting scolded for it. He will then become greedy to eat the rasagulla. Similarly, by being attached to the Supreme Lord and His devotees, all our attachments to this world will come to an end. With attachment to the Supreme Lord, all our greed, ignorance, miseries, and fear of hell will end and we will get the highest taste for the Supreme Lord.

 

Gaur Premanande! Hari Hari Bol!

( Translated from the Viswa Shanti Sutra Pravachan Mala booklet, published by Sree Chaitanya Gaudiya Math, Chandigarh)

 

[krsna]

Baul Sangit -

 

 

by Srila Saccidananda Bhaktivinoda Thakura

 

Song 1

 

 

ami tomar duhkher duhkhi sukher sukhi, tai tomare boli

bhai re nitai-er hate giye (ore o bhai) nam enechi tomar tore

1) I am your ever well-wisher -- I become sad when you are sad, and I become happy when you are happy. This I sincerely proclaim to you, dear brothers! Having gone shopping at Lord Nityananda's Marketplace, O brothers, I have brought back the holy names of the Lord just for your benefit.

 

 

gaura-candra-marka kora, e hari-nam rase bhora name

nami padche dhora, lao yadi vadana bhore’

2) Being marked with the symbol of Lord Gaura-chandra, this Hari-nama is succulent with divine mellows. If you would please take the holy name and always fill your mouths with it, then you shall realize that the name fully contains the Lord who is named.

 

 

papa tapa saba dure ja'be, sara-moy samsara ha'be,

ar kono bhoy nahi rabe, dubbe sukher pathare

3) By chanting the holy name all your sinful reactions and material miseries will be cast far away. This world will become full of wonderful meaning for you, there will be no more fear, and you will be immersed in the ocean of pure joy.

 

 

ami kangal artha-hina, nam enechi kore' rna,

dekhe amaya ati dina, sraddha-mulye deo dhore'

4) I myself am now quite wretched and indeed destitute, for by arranging to bring the Lord's holy name here I have have fallen into great debt. Seeing me as a soul stricken with extreme poverty, please hand over to me the price of your faith.

 

 

mulya lo'ye tomar thai, maha-janake dibo, bhai,

je kichu tay labha pai, rakhbo nijer bhandare

5) Taking your payment, O brothers, I will pass it along to the Mahajana (the proprietor, Lord Nityananda.) Whatever small commission I may earn by conducting this transaction will be kept in my own storeroom.

 

 

nadiya-godrume thaki, canda-baul boliche daki',

nam vina ar sakala phanki, chayabaji e samsare"

6) Living on the island of Godrum in the district of Nadiya, this person named Chand Baul shouts and exclaims, "Other than the holy name of the Lord, all else in this world is simply false, like the illusions of a shadow-theater!"

 

 

Song 2

 

 

dharma-pathe thaki' koro jivana japana, bhai hari-nam

koro sada (ore o bhai) hari vina bandhu nai

1) O my dear brothers! Just pass your lives by adhering to the proper path of religiosity. Constantly chant Hari-nama, O brothers, for other than Lord Hari you have no friend.

 

 

je kono vyavasa dhori', jivana nirvaha kori',

bolo mukhe hari hari, ei matra bhiksa cai

2) Accepting whatever livelihood that suits you, just live your life honestly. Fill your mouths with the constant chanting of "Hari! Hari!" -- this is the only alms I beg of you.

 

 

gauranga-carane majo, anya abhilasa-tyajo,

brajendra-nandane bhajo, tabe bodo sukha pai

3) Remain absorbed in the lotus feet of Lord Gauranga, renounce all other ambitions, and worship Vrajendra-Nandan. If you would do this much, then I will experience great pleasure.

 

 

ami canda-baul-das, kori tava krpa asa,

janaiya abhilasa, nityananda-ajna gai

4) I am Chand Baul Das, and I wish only to receive your mercy. I have informed you of my desires, for I sing as I have been personally ordered by Lord Nityananda.

 

 

Song 3

 

 

asalo katha bolte ki tomar kentha-dhora,

kapni-anta -- saba phanki

1) O you have so much to say about being genuine! You are seen to be wrapped in an old tattered blanket and wearing a simple loincloth, just like a renounced ascetic -- but in actuality all of this is simply pretentious.

 

 

dharma-patni tyaji' ghare, para-nari-sanga kore,

artha-lobhe dvare dvare phire, rakhle ki baki

2) Leaving your legally married wife at home, you go off and keep the company of the wives of others. In your greed for acquiring more and more wealth, you wander like a poor beggar from door to door, and you secretly keep so much surplus stored away.

 

 

tumi guru bolcho vate, sadhu-guru niskapate,

krsna-nam deno karna-pute, se ki emon hoy meki?

3) You are quite confident in presenting yourself as a saintly spiritual master, and thus you are busily engaged in initiating innocent people by reciting Krishna-nama into their ear -- is this behavior not a great charade?

 

 

jeba anya siksa dey, ta'ke ki `guru' bolte hoy?

dudher phal to' ghole noy, bheve' citte dekho dekhi

4) Can anyone be called a "guru" simply because he gives advice to others? A cook can never use whey in a recipe that calls for milk. Now think about this and just see what I see.

 

 

sama-dama-titiksa-bale, uparati, sraddha ho'le,

tabe bheko canda-baul, bole, encade peke habe ki?

5) On the strength of the true qualities of peacefulness, sense control, and tolerance, one's mundane desires are renounced as true spiritual faith arises. That being the case, the renunciant Chand Baul says, "What will become of your premature imitation of spiritual perfection?"

 

 

Song 4

 

 

`baul baul' bolche sabe, hocche baul kon jana dadi-cuda

dekhiye (o bhai) korche jivake vancana

1) Everyone keeps using the word "Baul, Baul" as a cheap label, but who has actually become a Baul (a pure devotee gone mad in genuine ecstatic love of God)? By merely exhibiting a long beard and a topknot upon your head, O brothers, you thus cheat many people.

 

 

deha-tattva -- jader tattva, ta'te ki chaday mayar gartta,

cidananda paramartha, jante to tay parbe na

2) Your philosophy of deha-tattvadeha-tattva -- that the material body is supposedly divine -- is simply a philosophy of dull matter (jada-tattva). By maintaining such a doctrine is it possible to become freed from the womb of Maya? The supreme goal of life is the attainment of eternally conscious bliss (chidananda) -- although you understand this well you will still be unable to enter transcendence.

 

 

jadi baul cao re ho'te, tabe calo dharma-pathe,

yosit-sanga sarva-mate chado re maner vasana

3) O! If you really want to become a genuine Baul (a transcendental madman), then please proceed on the path of religiosity. O! Just abandon in all ways the mind's craving for the inappropriate company of women.

 

 

vesa-bhusa-ranga jata, chadi' name hao re rata,

nitai-cander anugata, hao chadi' sab durvasana

4) O! Abandoning the performance of adorning yourself with dramatic clothing and ornaments in imitation of Lord Krishna, may you become attached to chanting His pure holy names. May you become the loyal follower of Nitai Chanda, thereby renouncing all evil obsessions.

 

 

mukhe `hare krsna' bolo, chado re bhai kathar chala,

nam vina to' su-sambala, canda-baul ar dekhe na

5) O my dear brothers! Completely giving up your clever manipulative speech, just fill your mouths with the chanting of "Hare Krishna!" Chand Baul sees no means of support other than the abundant resource of the Lord's holy name.

 

 

Song 5

 

 

manusa-bhajan korcho, o bhai, bhaver gan dhore' gupta

kore' rakhcho bhalo vyakta ha'be yamer ghare

1) O my dear brothers! You devotedly engage in the worship of the material bodies of human beings, and yet you dare to sing songs about ecstatic spiritual emotions (bhava). You expertly conceal your own secret activities, but all of them will be fully exposed in Yamaraja's court.

 

 

meye hijde, purusa khoja, tabe to' hoy kartta-bhaja,

ei chale korcho maja, maner prati cokha there'

2) Considering women to be hermaphrodites and men to be eunuchs makes one a member of the Kartta-bhaja sect. On the pretext of this deviant thinking you engage in mundane sense gratification, thus deluding even your own minds.

 

 

`guru satya' bolcho mukhe, acho to, bhai, jader sukhe,

sanga tomar bahirmukhe, suddha ha'be kemon kore?

3) Although your mouths proclaim "the guru is reality," O brothers, you revel in mundane sense pleasures. You freely associate with envious non-devotees -- how then will you ever become purified?

 

 

yosit-sanga-artha-lobhe, maje to' jiva citta-ksobhe,

baule ki se-sab sobhe, aguna dekhe' phadim mare

4) The heart of the jiva becomes greatly agitated by absorption in the association of materialistic women as well as greed for wealth -- does a true Baul become attracted by the glitter of these worldly things? A cricket is attracted by a flame and jumps straight into it, thereby meeting death.

 

 

canda-baul minati kori' bole, -- o-sab parihari',

suddha-bhave bolo `hari', ja'be bhava-sagara-pare

5) Chand Baul very humbly suggests, "Giving up all these degrading things, please chant the name of Hari in a purified manner. Then you will surely cross beyond the ocean of material suffering."

 

 

Song 6

 

 

eo to' eka kalir cela matha neda kapni para,

tilak nake, galay mala

1) Here is just another disciple of Kali-yuga. He keeps his head shaved, wears a loincloth, tilak on his nose and tulasi beads around his neck.

 

 

dekhte vaisnaver mata, asalo sakta kajer bela

sahaja-bhajan korchena mamu, sange lo'ye parer bala

2) By looks he appears to be a Vaisnava, but in actuality his conduct is that of a sakta, one who worships the principle of material energy in order to enjoy her. He engages in sahaja-bhajan (so-called "natural worship"), but does so by posing as "uncle" to the children of others, and then stealthily taking the illicit association of their daughters.

 

 

sakhi-bhave bhajchena ta're, nije ho'ye nanda-lala

krsna-daser kathar chale maha-janake dicchena sala

3) Accepting these young girls as sakhis (Radha's gopi friends), he fancies himself to be the Son of Nanda. By the deceptive lecturing about how everyone should become Krsna-dasa (the servant of himself as "Krsna"), this disciple of Kali-yuga thus hurls a sharp spear at the true devotees of the Lord.

 

 

nava-rasika apane mani' khacchena abar mana-kola

baul bole dohai, o bhai, dura koro e lila-khela

4) Giving artificial recognition to nava-rasika (the nine relishers), he thus eats and enjoys the bananas of his own mental fabrications. Chand Baul says, "O my dear brothers! Desist from this bogus imitation of the Lord's amorous sports."

 

 

Song 7

 

 

(mana amar)

hunsa'r theko, bhulo' nako, suddha sahaja tattva-dhane

noile mayar vase, avasese, kandte ha'be ciro-dine

1) O my dear mind! Please be alert and cautious -- do not forget the treasure that is the principle of suddha sahaja tattva (pure natural truth as opposed to bogus sahajiya tendency). Otherwise ultimately in the grip of Maya you will perpetually weep.

 

 

suddha-jive jada nai bhai, thika bujho tai, nije sakhi (se) vrndavane se

jakhan krsna-candre bhaje, sukhete maje, madhura-rase anuksane

2) The pure spirit soul is not material, O brother -- understand this correctly -- but is actually a female sakhi living in Vrndavana. When the soul worships her Lord Krsna-candra in this mood, then she becomes immersed in pure happiness, incessantly tasting the sweetness of the madhura-rasa.

 

 

jada-dehe ta'r sadhana-bhakti, jnana-virakti, deher yatra

dharma-bhave se grhe thake, bane ba thake, majiye dake, (`krsna') bole' eka-mane

3) While still living within the material body, she engages in sadhana-bhakti (regulated devotional service), developing detachment through the cultivation of jnana (transcendental knowledge), and thus passes life in accordance with religious principles. Such a devotee lives either at home or in the forest, and remains engrossed in calling out the name "Krsna!" with single-minded diligence.

 

 

eke-i to' boli sahaja-bhajan, suddha-mana, krsna pa'bar

eka upaya iha chadi' je aropa kore, sei to' mare, ta'r to' nahi bhajan hoy

4) Verily this is called sahaja-bhajan, or natural worship. It is conducted with a purified mind, and is the one and only means for attaining Krsna. Whoever deviates from this process by imposing their own concocted philosophy indeed perishes; their activities are not bhajan.

 

 

canda-bauler e visvas, chota haridas, ekatu kevala

vipathe cale' saci-suter krpay, dura ho'ye, hay, na pay ar gaura-carane

5) This is the conviction of Chand Baul. The devotee of Lord Chaitanya named Chota Haridasa somehow embarked on an improper path; by the mercy of the Son of mother Saci, he was cast away, alas, and did not again attain the lotus feet of Gauranga.

 

 

Song 8

 

 

maner mala japbi jakhan, mana, keno korbi bahya

visarjana mane mane bhajan jakhan hoy,

prema uthle pade' bahya-dehe vyapta ho'ye roy;

abar dehe care, japay kore, dharay mala anuksana

1) My dear mind, when you chant japa on the mala within your mind, why do you cease the actions of chanting japa externally? When one performs bhajan within the mind, and prema factually arises internally, then the external body also becomes pervaded by those symptoms. Therefore the body rocks and sways, while one incessantly turns their beads in chanting japa.

 

 

je vyata bhanda-tapasa hoy,

baka-bidala dekha'ye bahya ninde atisoy;

nije juta pe'le kamini-kanaka kore sada samghatana

2) This improper form of mental chanting is the tendency of the pretentious so-called renunciants. As displayed in the fables of the crane and cat, such renunciation is extremely contemptible. Although such a trait is shown externally, whenever one gains an opportunity to enjoy women and wealth he continually indulges.

 

 

se vyatar bhitora phakkakar,

bahya-sadhana-ninda boi ar ache kiba ta'r;

(nijer) mana bhalo dekha-te giye ninde sadhu-acarana

3) Inside such a man is merely an empty cavity of deceit. What does he have to express other than direct blasphemy of the process of executing external sadhana-bhakti? He thus makes a show of his own mental concoctions as being supposedly "superior" while he openly condemns the activities of the true sadhus.

 

 

suddha kori' bhitora bahira, bhai, hari-nam korte thako, tarke kaj nai,

(suska) tomar tarka korte jivana ja'be canda-baul tay duhkhi ho'no

4) O dear brother! Purify yourself both internally and externally. Stay engaged in chanting Hari-nama, instead of simply babbling stubbornly with controversial attitudes. When you pass your life consumed with dry arguments, then Chand Baul becomes very sad.

 

 

Song 9

 

 

ghare bose' baul hao re mana,

keno korbi dusta acarana

1) O my dear mind! May you become a transcendentally maddened Baul while remaining at home. Why do you engage in wicked activities?

 

 

mane mane rakhbi baul-bhava,

sanga chadi' dharma-bhave korbi visaya labha;

jivana japana korbi, hari-namanande sarva-ksana

2) You may keep the mood of a Baul within your mind, and giving up improper association you will automatically obtain sense pleasures in accordance with religious principles. Thus you will pass your life while every moment experiencing the bliss of Hari-nama.

 

 

jata-dina hrdoy-sodhana noy,

ghara chadle pare `markata-vairagi' ta're koy;

hrdoy-dose ripur bose, pade pade ta'r patana

3) One who renounces his home while his heart is not yet purified is called a markata-vairagi ("monkey-like renunciant"). By the heart being full of offenses, acting under the control of the enemy, one sinks lower and lower at every step.

 

 

encade-paka vairagi je hoy,

parer nari lo'ye paler goda ho'ye roy;

(abar) artha-lobhe dvare dvare kore nicer aradhana

4) A renunciant immature in renunciation is one who swindles the wives of others and thus remains just like a fat monkey in charge of a harem of female monkeys.

 

Furthermore, such a person goes from door to door out of greed to receive monetary donations. Thus he engages in the so-called worship of even fallen and degraded souls.

 

 

ghare bose' pakao nijer mana,

ar sakala-dina koro harir nam-sankirtana;

tabe cand bauler sange sese korbi samsara visarjana

5) May your own mind become ripened with maturity while remaining at home. And just perform Hari-nama sankirtan each and every day. Then, in Chand Baul's company, you shall utterly renounce the material world.

 

 

Song 10

 

 

balavan vairagi thakur,

kintu grhir madhye bahadur abar kapni pore',

mala dhore', bahena seva-dasir dhur

1) You call yourself a very great and venerable renunciant, but factually you are even more of a sense-gratifier than those who are still householders. Furthermore, you wear a loincloth for show, and carry tulasi beads in your hand -- but like a beast of burden, you bear the load of trying to seduce various women into rendering your own service as seva-dasis.

 

 

acyuta-gotra-abhimane,

bhiksa korena sarva-sthane,

taka-payasa gani' dhyane dharana pracur kori' cutki bhiksa,

korena siksa, vanig-vrtti pindisur

2) You beg alms everywhere you go, proudly advertising yourself as belonging to the disciplic lineage of the infallible Lord Krishna (acyuta-gotra) -- but in your show of deep meditation you simply concentrate on repeatedly calculating the total amount of your acquired rupees and milk. You are expert at begging on behalf of your belly, and you make a hoax of giving spiritual instructions to others, ultimately exhibiting the behavior of a businessman. You are a voracious glutton, accustomed to consuming huge quantities of food.

 

 

bole ta're baul-canda,

eta tomar galar phanda,

jiver ei aparadha sighra koro dur yaji' grhir dharma,

su-svadharma, suddha koro antahpur

3) Unto those of such nature, Chand Baul advises -- this is the noose about your neck. Quickly cast afar these offenses unto other souls. Worship the Lord in the honest role of a householder, executing your proper occupational duty according to your own ability, and thus purify yourself internally.

 

 

nyasi-mana-asa tyaji',

dina-bhave krsna bhaji',

svabhava-gata dharma yaji',

nas' dosankur; tabe krsna pa'be,

duhkha ja'be ha'be tumi su-catur

4) Giving up your desire for being honored as a sannyasi, just worship Krsna in a humble state of mind. By performing your religious occupational duties according to your own natural propensity, the seedlings of your vices will be destroyed. Then you will attain Krishna, your unhappiness will go away, and you will become very intelligent.

 

 

Song 11

 

 

keno bheker prayas?

hoy akala-bheke sarva-nas ho'le citta-suddhi,

tattva-buddhi, bheka apani ese' hoy prakas

1) Why do you have so much desire for changing clothes? By prematurely changing clothes from those of a householder to those of a renunciant, all is destroyed. Only when one's consciousness is first purified, then the intelligence perceives transcendental truth, and finally the change of clothes will automatically come and be manifest in its time.

 

 

bheka dhori' cesta kore,

bheker jvalaya sese mare,

nedanedi chadachadi, akhada bendhe' vas;

akala-kusmanda, jata bhanda, korche jiver sarva-nas

2) But when one makes an artificial endeavor to put on the clothes of an ascetic, then ultimately one perishes in the fever of that improper dress. Thus one becomes known as a member of the sect called Neda-Nedi, going about the town begging alms, and living at the meeting place called akhara. Such a worthless person, just like a pumpkin grown uselessly at an unsuitable time of year, finally destroys everything that would be good for their own soul.

 

 

suka, narada, catuhsana, bheker adhikari ha'na,

tan'der saman parle ho'te bheke korbe as;

bolo temana buddhi, citta-suddhi ka'jana dharaya korche vas?

3) The great sages Sukadeva Goswami, Narada Muni, and the four Kumaras are truly qualified to wear the dress of renunciants. One may desire to wear a dress similar to theirs as soon as one becomes as renounced as they are. Tell me -- who can develop the intelligence and purified heart of these great sages merely by wearing a particular garment?

 

 

atmanatma-suviveke, prema-lataya citta-bheke,

bhajana-sadhana-variseke koroha ullas;

canda-baul bole, emana ho'le, ho'te parbe krsna-das

4) In full knowledge of what is the soul and what is not of the soul, wearing the dress of a renunciant within your heart, just make your creeper of prema bloom by sprinkling it with the rainfall of bhajan-sadhana. Chand Baul says, when this occurs, then you will actually become Lord Krsna's servant.

 

 

Song 12

 

 

ho'ye visaye avesa, pe'le, mana, jatana asesa chadi'

radha-syame braja-dhame, bhugcho hetha nana-klesa

1) My dear mind, you have brought unending trouble upon yourself under the sway of material sense gratification. Leaving the company of Radha-Syama in Vraja-dhama, you have come to this material world and suffered a host of painful miseries.

 

 

maya-devir karagare, nijer karma-anusare,

bhuter vegara khat-te khat-te jivana korcho sesa;

kori' `ami-amar', dehe abar, korcho jada raga-dvesa

2) Trapped within the prison-house of Maya-Devi, and tossed helplessly according to the urges of your past karma, your life has come to an end after slaving and slaving away at very difficult and mundane labor. Absorbed in the material body, thinking in terms of "I" and "mine," you experience only attraction and repulsion for dull material things.

 

 

tumi suddha cidananda, krsna-seva ta'r ananda,

panca-bhuter hate pode' hay, acho ekati mesa;

ekhona sadhu-sange, cit-prasange, tomar upaya avasesa

3) You are actually composed of spiritually conscious bliss, whose only happiness is found in Krsna-seva. Alas, you have fallen into the hands of the five material elements (earth, water, fire, air, and ether), and have thus become just like an ignorant sheep who is helpless within their firm grip. But now your ultimate means of deliverance is to be found in the company of sadhus, discussing topics of the eternally conscious nature.

 

 

kanaka-kamini-sanga, chadi' o bhai miche ranga,

grahana koro baul cander suddha upadesa tyaji' lukocuri,

baul-giri, suddha-rase koro pravesa

4) The association of materialistic women, as well as endeavors for accumulating wealth for the purpose of sense gratification -- O my dear brother! Give up such insignificant play! Please accept the pure advice of Chand Baul: Rejecting all deceptive tendencies that are associated with the sects of impure Bauls, just enter the flow of pure, spiritual mellows of devotion.

 

Thus ends Baul Sangit by Srila Bhaktivinoda Thakura

 

[krsna]

Chapter 10 - Sadhana of the Jiva, Pure Bhakti


 

By Thakura Bhaktivinoda

 

 

A factual delineation of the sadhana of the jiva will be presented, through examination of the nature of pure bhakti, the qualification for bhakti, the types of bhakti and the various services of bhakti.

 

The nature of pure bhakti is discussed by Sri Rupa Gosvami in Bhakti Rasamrta Sindhu purva vibhaga 1.22, as well as Caitanya Caritamrta Madhya 19,.167:

 

anyabhilasita sunyam jnana-karmady anavrtam

anukulyena krsnanusilanam bhaktir uttamam


 

To serve Krsna in a favorable mood by all the senses is called Krsna bhakti. Being free from all desires except the desire to increase devotion to Krsna, without worshiping any other personality or devata as another Lord; being devoted to Krsna alone, giving up all practice of jnana and karma, and serving Krsna with all the senses in a favorable mood, is called pure devotional service.

 

Favorable (anukulya) refers to a pleasing attitude towards Krsna. It is possible to cultivate realization of Brahman or Paramatma by following the paths of jnana or yoga. But these are not bhakti (not being pleasing to the Lord.). By the word "jnana" is meant cultivation of analytical knowledge and search for undifferentiated Brahman. However, for the perfection of the jiva, it is very necessary to have knowledge Ðjnana) of the true nature of jiva, jada (matter) and Bhagavan and their relationships. This is included within the cultivation of devotional service.

 

By the word 'karma" is meant daily (nitya), periodic (naimittika) or personally motivated (kamya) rituals such as prayascitta or atonement ceremonies, which are directed away from the Lord. Though the acts of service to Krsna seem almost like karma, because of the distinct quality of faith in Krsna, the activities are called bhakti rather than karma. The practice of detachment (vairagya) which is practiced before taking to bhakti is also a type of karma. Only the unmotivated, direct desire of the soul to serve Krsna is seen in the activities of bhakti.

 

There are four qualities in the state of sadhana bhakti and two qualities in the stage of perfection of bhakti. 


 

klesa-ghni subhada moksa-laghuta-krt sudurlabha

sandrananda-visesatma sri-krsnakarsini ca sa


 

1 The first characteristic of sadhana bhakti is the destruction of miseries, constituted of ignorance (seed of sin), desire for sinful action, and sinful action (and reaction); and ignorance (seed of punya), desire to do punya and the actions of punya.

 

2 The second characteristic of sadhana bhakti is the bestowal all good qualities and pure happiness on the jiva, as well manifesting the affection from all living entities and to all living entities.

 

3 The third characteristic is to consider liberation as very insignificant.

 

4 The fourth characteristic is its rare attainment. Even after performing all the activities of bhakti for a long time if the person does not have deep attachment to the goal, he cannot attain prema.

 

5 The fifth quality is the intense bliss.

 

6 The sixth qualitiy is the ability to attract even Krsna. The last two manifest in the stage of perfection.

(B.R.S. Purva Vibhaga 1.17)


 

The first four qualities are also seen in the perfect stage of bhakti. The first part of the perfect stage is called bhava bhakti. At this stage, the first four qualities appear in full. The final stage of perfect bhakti is prema. In the stage of practice, there is sadhana bhakti and in the stage of perfection (sadhya) there is bhava bhakti and prema bhakti. Pure logic can never hope to capture the essence of bhakti. However if logic is obedient to favorable inclination to Krsna, then bhakti may be understood. In this chapter only sadhana bhakti will be discussed.

 

The quality of sadhana bhakti is this:

 

krti-sadhya bhavet sadhya-bhava sa sadhanabhidha

nitya-siddhasya bhavasya prakatyam hrdi sadhyata

 

When a person tries to attain the goal of pure bhakti (sadhya-bhava) through utilization of his senses (krti-aadhya) it is called sadhana bhakti. The goal is eternally perfect (nitya-siddhasya), but that practice by which it becomes manifest in the heart (prakatyam hrdi) is called sadhana. ( B.R.S. Purva Vibhaga 2.2)

 

Types of Bhakti

 

The import here is that the suitable method by which a person is able to absorb his mind in Krsna is called sadhana bhakti or upaya bhakti. This sadhana bhakti is of two types: vaidhi and raganuga.

 

Sadhana bhakti is called vaidhi bhakti when the soul practices devotion to Krsna according to the regulation of scriptures, lacking natural attraction to Krsna. The rules of vaidhi bhakti should be practiced by brahmanas, ksatriyas, vaisyas and sudras; by brahmacaris, grhasthas, vanaprasthas and sannyasis. This is glorified in the scriptures. In the Narada Pancaratra this is also described:

 

surarse vihita sastre harim uddisya ya kriya

saiva bhaktir iti prokta taya bhaktih para bhavet 


 

All the activities prescribed in the scriptures to please the Lord are called sadhana bhakti, or upaya bhakti. By that means para bhakti or sadhya bhakti (upeya bhakti) is attained. (Narada Pancaratra)

 

Qualificaton (devotees according to faith)

 

There are three types of people practicing sadhana bhakti.:

 

sraddhavan jana haya bhakti adhikari

uttama madhyama kanistha sraddha anusari


 

A faithful devotee is a truly eligible candidate for the loving service of the Lord. According to one's faith, one is classified as a topmost devotee, an intermediate devotee or an inferior devotee. (C.C. Madhya 22. 64)

 

The meaning of faith (sraddha) is this:


 

sraddhah sabde visvasa kahe sudrdha niscaya

krsne bhakti kaile sarva karma krta haya


 

By rendering transcendental loving service to Krsna, one automatically performs all subsidiary activities. This confident, firm faith, favorable to the discharge of devotional service is called sraddha. (C.C. Madhya 22.62)


 

To have firm faith that devotion to Krsna is the only means for the jiva, and that attempts at karma and jnana devoid of devotion are useless-such a favorable inclination of the heart is called faith or sraddha. If a person's faith is deep and unshakeable, he is called an uttama adhikari. One whose faith is moderately firm is called a madhyama adhikari. The person who as no firm faith, such that he has danger of changing faith due to opposing arguments, is called a kanistha adhikari. There are two types of kanisthas: those whose faith is mixed with karma and jnana and those whose faith is free from karma and jnana. Those free from karma and jnana can attain the uttama level through devotee association. Those whose faith is mixed with karma and jnana progress only with great difficulty and the very strong mercy of devotees.

 

Concerning the mixed faith of a kanistha, Srila Rupa Gosvami has written in Bhakti Rasamrta Sindhu:


 

mrdu sraddhasya kathita svalpa karmadhikarita


 

A person who has only tender faith has a slight tendency to karma. (B.R.S. Purva Vibhaga 2.186)

 

People of tender faith perform bhakti by means of the varnasrama system and offering of the results of their work (karmarpana). Their bhakti is not real bhakti but a semblance of bhakti (bhakty abhasa): their chanting of Hare Krsna is called shadow namabhasa (chaya namabhasa). If that bhakti harbors material desires or desire for liberation, it is called pratibimba namabhasa. In that case, such persons are called karmis or jnanis but not bhaktas.The kanistha adhikari offering the result of his work or knowledge to Krsna (karma-jnana arpana), without any desire other than to please Krsna (anyabhilasita sunya) is called vaisnavabhasa, or vaisnava praya, almost a vaisnava.

 

(Bhakti is devoid of cultivation of jnana,and vairagya and desire for mukti)

 

When Ramananda was defining sadhana bhakti, Mahaprabhu gave the answer "This is external, please say more." That was because this Ramananda was speaking of the vaisnava praya, on the stage of tender faith. Later, when Mahaprabhu replied "This is correct, please say more," Ramananda had begun to discuss pure bhakti. Quoting from Srimad Bhagavatam he gave a description of the devotee with firm faith, who rejects jnana:

 

jnane prayasam udapasya namanta eva

jivanti sammukharitam bhavadiya-vartam

sthane sthitah sruti-gatam tanu-van manobhir

ye prayaso' jita jito'py asi tais trilokyam 


 

To attempt to understand the Lord by the ascending process, through knowledge gained by the material senses is called asrauta, but Krsna is not obtainable by mind, words and body. The devotee thus gives up the path of logic through observation of temporary external objects by the temporary senses, and hears from the mouths of the devotees devoid of the four defects of illusion, inattention, cheating and limited senses, and with direct realization of the truth. He serves by hearing about and glorifying Krsna with faith. Devoid of all false ego, he dedicates his whole life, body, mind and words, to hearing and chanting the authorized message of bhakti. Though unconquerable, the Lord becomes known and controlled by prema bhakti of this devotee, whatever status he occupies in the three worlds. (Srila Bhaktivinoda's translation) (S.B.10.14.3)


 

By the accumulation of devotional credits of many lifetimes, the jiva attains faith favorable for development of bhakti. With this faith, if the devotee minimizes his material needs just to maintain his life, real bhakti will arise. This is not the practice dry renunciation aiming at liberation. 


 

bhukti-mukti-sprha yavat pisaci hrdi vartate

tavad bhakti sukhasyatra katham abhyudayo bhavet

 

As long the witches of bhukti and mukti linger in the heart, how can pure bhakti arise? (B.R.S. Purva 2.16)


 

The desire for mukti is quite contrary to bhakti. Among the five types of mukti (salokya, samipya, sarupya, sarsti and sayujya) sayujya mukti is extremely contrary. But the devotees do not even aspire for the four other types of mukti.

 

As Srimad Bhagavatam says:

 

salokya sarsti samipya sarupyaikatvam apy uta

diyamanam na grhnanti vina mat sevanam janah


 

A pure devotee does not accept any kind of liberation-salokya, sarsti, samipya, sarupya or ekatva-even though they are offered by the Supreme Personality of Godhead. ( S.B.3.29.13)


 

There is no special qualification for sadhana bhakti as there is in varnasrama. Any person who develops faith (as described above) has the qualification for bhakti. Such a person, who is qualified for bhakti, (being on a higher level of qualification) is not obligated to perform karma or to indulge in vikarma. Qualified for bhakti, he has no taste for sinful activity. If a sinful act by chance takes place, its effect is destroyed by bhakti itself. One does not depend on atonements (prayascitta).

 

As Srimad Bhagavatam says:

 

svapada-mulam bhajatah priyasya

tyaktanya bhavasya harih paresah

vikarma yac chotpatitam kathancid

dhunoti sarvam hrdi sannivistah 


 

One who has thus given up all other engagements and has taken full shelter at the lotus feet of Hari, the Supreme Personality of Godhead, is very dear to the Lord. Indeed, if such a surrendered soul accidentally commits some sinful activity, the Supreme Personality of Godhead, who is seated within everyone's heart, immediately takes away the reaction to such sin. (S.B.11.5.42)


 

Proper determination of ones qualification is the cause of all good qualities. Performing actions not suitable to ones qualification is the cause of all faults.

 

sve sve'dhikare ya nista sa gunah parikirtitah

viparyayas tu dosah syad ubhayor esa nirnayah


 

Steadiness in one's own position (proper qualification for actions) is declared to be actual piety, whereas deviation from one's position is considered impiety. In this way the two are definitely ascertained. (S.B.11.21.2)


 

Performing the activities of devotion with steadiness, as mentioned in the above verse, is the direction of the scriptures. 



 

The activities of bhakti


 

Being qualified with the requisite faith, the devotee performs the activities of vaidhi bhakti according to the scriptural injunctions. There are many angas or activities of bhakti, but they may be abbreviated as sixty-four. These are: taking shelter of an authorized guru, taking initiation and teachings from guru, serving the guru, following the path of the previous devotees, inquiry about the ultimate truth, renouncing material enjoyment for Krsna, living in a devotional tirtha, accepting what is necessary to maintain the body, observing ekadasi, respect for the asvattha and dhatri trees. These ten angas are the beginning of devotional service, and must be practiced.

 

The next ten are: giving up material association, not making unqualified disciples, giving up big material endeavours, giving up studying of books devoid of bhakti, or superificial study of bhakti sastra, or argumentation on the same, not being miserly in dealings, not falling into lamentation, giving up disrespect to devatas, not giving agitation to other entities by ones work, giving up seva and nama aparadhas, avoiding hearing criticism of Krsna or his devotees. These ten are practiced by avoidance. The chief among all the twenty are taking shelter of guru, taking initiation and serving the guru.

 

Wearing the marks of a Vaisnava, wearing the names on the body, receiving the flower remnants, dancing before the Lord, offering obeisances, standing when the Lord approaches, following the procession of the Lord, going to the temple, parikrama, deity worship, service to the Deity, singing, sankirtana, japa, vijnapti, offering praise to the Lord, tasting prasadam, taking the foot wash, smelling the incense or flowers, touching the deity, seeing the deity, performing aratrika, seeing festivals, receiving the Lord's glance, offering things dear to oneself, putting forth all effort for Krsna's sake, surrender to the Lord's will in all cases, service to tulasi, Bhagavatam, Mathura and Vaisnavas, holding festivals along with the devotees, observance of Kartika vrata, celebration of Janmastami etc. serving the deity, relishing the meaning of the Bhagavatam in association of devotees, association with advanced devotees, nama sankirtana and living in Mathura.

 

Even with a little practice of the last five items, a person can attain bhava bhakti. Amongst the items, some are engagement for the body, some for the senses, and some for the mind. In other words, vaidhi sadhana bhakti may be defined as the method of engaging the body, mind and senses in Krsna's service. Some devotees reach perfection by practice of one item, and others practice many. The material results which these activities yield are recorded in the scriptures, but these are only meant for encouraging the materialistic person. Actually the main result of any of the items of sadhana bhakti is one-attraction of the jiva to Krsna.

 

Though the items of bhakti are classified as sixty-four, they are factually only nine items.

 

As Srimad Bhagavatam says:


 

sravanam kirtanam visnoh smaranam .-sevanam

arcanam vandanam dasyam sakhyam atmanivedanam

iti pumsarpita visnau bhaktis cen nava laksana

kriyeta bhagavaty addha tan manye'dhitam uttamam


 

Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Visnu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him-these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Krsna through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge. (S.B.7.5.23-24)

 

Caitanya Caritamrta says the same in Madhya Lila. 22.118.

 

Those knowledgeable of bhakti do not say that the acts of karma are at any time an anga or activity of bhakti. Unless an action loses its fruitive intention and attains the form and name of causeless devotion, it does not become bhakti. Before karma transforms its very nature, it undergoes three stages: niskama karma (karma without material desire), karmarpana (offering the results to Krsna) and karma yoga. When a person passes these three stages, the very form of karma (karma svarupa) changes and becomes devotional service.

 

Thus Srimad Bhagavatam says:

 

tavat karmani kurvita na nirvidyeta yavata

mat katha sravanadau va sraddha yavan na jayate


 

As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by sravanam kirtanam visnoh, one has to act according to the regulative principles of the Vedic injunctions. ( S.B.11.20.9
)

 

When a person becomes indifferent to karma, karma simply becomes jnana. When real faith in topics of Krsna arises, karma changes into bhakti.

 

Concerning niskama karma and karmarpana, Narada says:

 

naiskarmyam apy acyuta bhava varjitam

na sobhate jnanam alam niranjanam

kutah punah sasvad abhadram isvare

na carpitam karma yad apy akaranam


 

When brahma jnana, essentially devoid of both karma and devotion to Acyuta, has no good qualities, naturally karma, which by nature is inauspicious, even if it becomes niskama, without desire, cannot attain any good qualities, as long as it is not offered the Lord. ( S.B. 1.5.12
)

 

How karma offered to the Lord (karmarpana) becomes bhakti is described by Narada in Bhagavatam:


 

amayo yas ca bhutanam jayate yena suvrata

tad eva hy amayam dravyam na punati cikitsitam

evam nrnam kriya yogah sarve samsrti- hetavah

ta evatma vinasaya kalpante kalpitah pare

yad atra kriyate karma bhagavat-paritosanam

jnanam yat tad adhinam hi bhakti-yoga- samanvitam

kurvana yatra karmani bhagavac-ciksaya' sakrt

grnanti guna-namani krsnasyanusmaranti ca


 

If one tries to cure a sickness by the very cause of the sickness, the disease will never be cured. The cause of the disease of samsara of the jiva is karma kanda. Whether it is niskama (performed without desire for resutls), or offered to the Lord, it still does not yield destruction of samsara. Only after karma is accepted only to the extent of maintaining the body does it lose its nature as karma. Only then can it transform into bhakti. Only when those karmas alone which are favorable for pleasing the Lord are accepted, and the person accepts sambandha jnana concerning bhakti, does all karma become bhakti yoga. Making all actions in relation to Krsna, and accepting the teachings concerning the Lord, the devotee should constantly chant and remember the qualities and names of Krsna. This is the instruction of the scriptures.1 ( S.B.1.5.33.36 )

 

Though jnana and vairagya are somewhat favorable for entering bhakti, they are not angas of bhakti. If they become prominent, they harden the heart, and one cannot appreciate bhakti, which is by nature very tender. They are by nature obstacles in the development of relation with Krsna. Devotion is the only cause of bhakti. Rather than practice vairagya, the devotee should practice yukta-vairagya.

 

anasaktasya visayan yatharham upayunjatah

nirbandhah krsna-sambandhe yuktam vairagyam ucyate


 

Relating everything in the world as much as possible to Krsna in a favorable way,without being attached, is called yukta vairagya. (B.R.S. Purva Vibhaga 2.125)

 

Yukta vairagya is necessary in sadhana bhakti, whereas cultivation of knoweldge and false renunciation are not angas of bhakti but contradictory elements. The display of devotion to gain money or disciples is also far removed from true devotion and is also contradictory to true bhakti. Qualtities such as proper discrimination are certainly necessary in practice of bhakti, but they are not angas of bhakti. Yama niyama, ahimsa, cleanliness-the aspects of good character-become splendorous when they take shelter of an anga of bhakti. They are not independent angas of bhakti.

 

jnana vairagyadi bhaktira kabhu nahe anga

ahimsa yama niyamadi bule krsna bhakta sanga


 

The path of speculative knowledge and renunciation is not very essential for devotional service. Indeed, good qualities such as nonviolence and mind and sense control automatically acompany a devotee of Lord Krsna. ( C.C. Madhya 22, 145
)

 

Raganuga bhakti

 

Up until now, vaidhi bhakti has been discussed. Now we will discuss raganuga sadhana bhakti.


 

isthe svarasiki ragah param avistata bhavet

tan mayi ya bhaved bhaktih satra ragatmikodita

 

Raga or attachment means intense and natural absorption in the object of love. When devotion to Krsna has this quality it is called ragatmika bhakti. (B.R.S. Purva Vibhaga 104)


 

The practice of following this mood of ragatmika bhakti is called raganuga bhakti. Just as bhakti which follows the rules of scripture is called vaidhi bhakti, so that bhakti which follows after ragatmika bhakti is called raganuga bhakti. Neither of these is the goal or perfection; both are sadhana or practice. Ragatmika bhakti has two types: kamanuga and sambandhanuga.

 

The ragatmika bhakti of the inhabitants of Vraja and Mathura is well known. Those who are eager to attain the mood of those devotees are qualified for raganuga sadhana bhakti. Just as the qualification for vaidhi bhakti is faith in scripture, so the qualification for raganuga bhakti is a greed to attain the mood of the ragatmika devotees.

 

tat tad bhavadi-madhurya-srute dhir yad apeksate

natra sastram na yuktim ca tal lobhotpatti laksanam

krsnam smaran janam casya prestham nija- samihitam

tat tat katha ratis casau kuryad vasam vraje sada

seva sadhaka-rupena siddha-rupena catra hi

tad bhava lipsuna karya vraja-lokanusaratah


 

Scripture and logic are not the symptoms of greed for the Lord. When the mind eagerly awaits absorption in the mood of love on hearing sweetness of the particular moods it is called pure greed. The method of practice is this: to relish topics of Krsna's pastimes while remembering Krsna and ones chosen Vraja devotee, to live in Vraja constantly, and to serve Krsna in ones body or chosen spiritual body, through service similar to that of the inhabitants of Vraja with a greed for the mood of ones chosen ideal. (B.R.S. Purva Vibhaga 118, 150-151)


 

Among the angas of bhakti mentioned in vaidhi bhakti such as kirtana , those which are favorable for his service are accepted by the practitioner of raganuga. Those aspiring for dasya rasa copy the mood and gestures of Patraka and other servants; those desirous of sakhya rasa copy the mood and gestures of Subala and other friends; those desirous of parental rasa copy the mood and gestures of Yasoda and other elders; and those desirous of madhura rasa copy the mood, service and gestures of the Vraja gopis.

 

There are two types of ragatmika bhakti: by kama and sambandha. Similarly there are two types of raganuga bhakti: kamanuga and sambandhanuga. Of the two, kamanuga is stronger and more prominent. In kamanuga there are also two divisions: sambhogeccha mayi and tad bhavecchamayi. In the first, the devotee of Krsna is inclined to give pleasure to Krsna; in the latter the devotee relishes the sweet relation between Radha and Krsna. That bhakti in which one indentifies with devotees of Krsna who have conventional relationships with Krsna is called sambandhanuga. In Dvaraka the queens' love is madhura rasa based on sambandha. In Vraja, only kamanuga madhura rasa exists.

 

Lord Caitanya taught that the tendencies of the jiva suddenly manifest through the raganuga process. Lord Caitanya has approved of worship in the raga mode (raga marga). If a soul by good fortune gets association with devotees who have the mercy of Gauranga, he will certainly become greedy for the mood of the Vraja vasis. But as long as he does not have such association, he must practice vaidhi bhakti. Just on taking shelter of the lotus feet of Gauranga he enters the path of raga. Those eager for the path of spontaneous attraction first practice raganuga bhakti. In practicing raganuga bhakti the person quickily develops an extremely high qualification. On attaining greed for the mood of the Vraja vasis, no other attraction remains. When that greed arises, the practitioner immediately becomes completely disinterested in sinful action, piety, social duty, neglect of duty, forbidden actions, speculation, and dry renunciation.

 

adau sraddha tatah sadhu-sango'tha bhajana kriya

tato' nartha nivrttih syat tato nistha rucis tatah

athasaktis tato bhavas tatah premabhyudancati

sadhakanam ayam premnah pradurbhave bhavet kramah

 

In the beginning, there must be faith. Then one becomes interested in associating with pure devotees. Thereafter one is initiated by the spiritual master and executes the regulative principles under his orders. Thus one is freed from all unwanted habits and becomes firmly fixed in devotional service. Thereafter, one develops taste and attachment. This is the way of sadhana bhakti, the execution of devotional service according to the regulative principles. Gradually emotions intensify, and finally there is an awakening of love. This is the gradual development of love of Godhead for the devotee interested in Krsna consciousness. (B.R.S. Purva Vibhaga, Prema bhakti lahiri,11)


 

In the vaidhi bhakti process following this gradually method, attainment of bhava takes a long time. However, if greed for the mood of the Vraja vasis develops, the material desires are quickly destroyed, since no other desires have a place. Along with greed for Krsna simultaneously arises bhava.

 

On the path of raga, however, it is necessary to avoid imitation or deception. If that occurs, it produces disturbance and obstacles, though the person may think that his corrupted raga is real raga. Finally, material association turns that raga into material attraction and causes falldown of the jiva.

 

The devotee of Caitanya Mahaprabhu, after having developed real greed, practices raganuga bhakti. Following the same rules as vaidhi bhakti, the devotee takes shelter of genuine guru, serves the deity, takes Vaisnava association, studies the devotional literature, lives in a place of the Lord's pastimes, and chants the Lord's name. Along with this, the devotee serves Krsna in an intense mood of love in his spiritual body (siddha deha), following the sentiments of the Vraja vasis.

 

Chanting

 

The fortunate devotee, by taking shelter of the Holy Name, the supreme process, will become absorbed in service on the level of bhava. In chanting the name, diksa and purascarya rites are not necessary. By avoiding nama abhasa and nama aparadha, gradually the person will be able to chant the name continuously. By continuing to chant in this way, the devotee, trying to attain the merciful glance of the deity, will continuously realize the Lord's name and form. Gradually, he will be able to realize simultaneously the name, form and qualities of the deity. Finally, he will realize the name, form and qualities while meditating on the factual pastimes of the Lord. By participation in the pastimes, rasa arises. Rasa is the last attainment. The stage of rasa can be quickly attained if the devotee maintains an intense longing for rasa while chanting the name.

 

The offenses against the name are ten as mentioned in the Padma Purana:

 

satam ninda-namnah param aparadham vitanute

yatah khyatim yatam katham u sahate tad vigarham

sivasya sri visnor ya iha guna namadi sakalam

dhiya bhinnam pasyet sa khalu hari-namahitakarah

guror avajna sruti-sastra-nindanam

tatharthavado hari namni kalpanam

namno balad yasya hi papabuddhi

na vidyate yasya yamair hi suddhih

dharma-vrata-tyaga-hutadi-sarva-

subha-kriya samyam api pramadah

asraddadhane vimukhe'py asrnvati

yas copadesah siva-namaparadhah

srute'pi nama-mahatmye yah priti rahito narah

aham mamadi paramo namni so'py aparadha-krt


 

To show envy or criticize the pure devotee.

 

To think that the devatas are equal to Krsna.

 

To disrespect or disobey the guru.

 

To disrespect the scriptures.

 

To think that the glorification of the Name is empty praise.

 

To imagine meanings of the Name.

 

To commit sin on the strength of the Name.

 

To consider the Name on the same level as pious actions.

 

To give the Name to unqualified people.

 

Not to have faith in the Name or taste for the Name after hearing its glories, and to accept the Name without giving up material attachment.

 

There are two types of namabhasa: chaya namabhasa and pratibimba namabhasa: Chanting the name without offense but devoid of proper knowledge is called chaya namabhasa. When, through devotional association, a devotee obtains proper knowledge, it becomes the pure name, suddha nama. When the chanting of the name is covered by material desires, by jnana and karma, or by dry renunciation, it is called pratibimba namabhasa. At times pratibimba namabhasa comes close to chaya nama bhasa and at times it turns to aparadha. For nama aparadha, there is no other remedy than to continually chant in the association of devotees.

 

Vaisnavas according to chanting

 

Those vaisnavas who are surrendered to the pure name are called vaisnavas following the footsteps of Sri Caitanya. Those who chant the name in this way periodically are called vaisnavas. Those who chant in this way continuously are called better vaisnavas. Those whose proximity causes others to chant purely are called the best of vaisnavas.

 

ataeva yanra mukhe eka krsna nama

sei ta' vaisnava, kariha tanhara sammana

krsna nama nirantara yahara vadane

sei vaisnava srestha, bhaja tanhara carane

yanhara darsane mukhe aise krsna nama

tanhare janiha tumi vaisnava pradhana

krama kari kahe prabhu vaisnava laksana

vaisnava vaisnavatara ara vaisnavatama


 

One who is chanting the Hare Krsna mantra is understood to be a Vaisnava; therefore you should offer all respects to Him. A person who is always chanting the holy name of the Lord is to be considered a first-class Vaisnava, and you duty is to serve his lotus feet. A first -class Vaisnava is he whose very presence makes others chant the holy name of Krsna. In this way Sri Caitanya Mahaprabhu instructed about different types of Vaisnavas-the Vaisnava, Vaisnavatara and Vaisnavatama. He thus successively explained all the symptoms of a Vaisnava to the inhabitants of Kulina grama.
 (C.C. Madhya 16.72, 74-75)

 

One should take association with all these vaisnavas. One should respect the ordinary vaisnava. One should take shelter at the feet of the better and best vaisnavas. Serving such vaisnavas, the householder vaisnava should celebrate and feel satisfied. Whether the vaisnava is a householder or renounced, according to his level, the devotee should respect him. The devotee will seek out and serve the Vaisnavas superior to himself.

 

sajatiyasaye snigdhe sadhau sangah svato vare

srimad bhagavatarthanam asvado rasikaih saha


 

One should taste the meaning of Srimad Bhagavatam in the association of pure devotees, and one should associate with the devotees who are more advanced than oneself and endowed with a similar type of affection for the Lord. (B.R.S. Purva Vibhaga 2.40)


 

One should not find fault in the previous sins of the vaisnava nor the sins which have disappeared or are about to disappear, nor should he find fault in the accidental commission of sin.

 

na prakrtatvam iha bhaka-janasya pasyet


 

One should not see the devotee from the material point of view. (Upadesamrta 6)

 

The householder should perform only activities leading to the spiritual goal, and not involve himself in the sinful activities of the materialist. He should show appropriate compassion for all jivas. Considering himself fallen, he should give proper respect to all others, not demanding respect from others. The householder, being unattached to family life, should blend it with things related to Krsna. Accepting only what is necessary, he should practice relishing the chanting of the name. When the taste for Krsna becomes strong and the taste of material enjoyment becomes completely destroyed, a natural sense of detachment will arise due to absence of material attachment. Such a state will not appear by endeavor alone.

 

Guru

 

For practice of both types of bhakti, the bona fide guru is necessary. The guru engages the candidate of vaidhi bhakti according to his inclinations. He teaches what rules to observe and how to eliminate the obstacles. The guru shows the candidate of raganuga bhakti how to cultivate suitable rasa corresponding to the disciple's natural taste.

 

There are two types of taste of greed: temporary and natural. Sometimes devotees hear about the qualities of Nanda or Subala, derive great bliss and sometimes show similar sentiments, but this bliss and the show of sentiments are short-lived. This is called temporary greed. There is no use in such a show. It is necessary for the guru to carefully examine which rasa -dasya, sakhya, vatsalya or madhura-gives natural greed. Detecting ones natural sentiment, the guru will give teachings according to that mood. If this is not done, then the instructed mood will not be permanent, due to the unsuitability to the disciple. It should be noted that not all seekers will be qualified for madhura rasa. If a guru finds it impossible for him to decide the rasa of the disciple, he will honestly admit his inability to the disciple and direct him to approach a suitable guru. The disciple has no alternative but to take shelter of the lotus feet of the bona fide guru.

 

For fear of enlarging the book, I have made a summary study of sadhana bhakti. Those who have desire to know more about this can study the Purva Vibhaga of Bhakti Rasamrta Sindhu and the Bhakti Sandarbha.


 

 

[krsna]

Srila Bhaktisiddhanta Saraswati Thakura Prabhupada and Raganuga Bhakti

 

Q&A with Swami B. V. Tripurari

 

Q. I understand that when one takes shelter of a bona fide guru in raganuga-bhakti that the guru eventually reveals the siddha pranali, or what I understand to be one's spiritual identity as a maidservant (manjari) of Sri Radha. What if the disciple's spiritual position is not a manjari? Is it possible that the disciple's eternal position is in Vaikuntha with Visnu instead of Goloka with Krsna?

 

A. Most devotees who take initiation in the Gaudiya sampradaya are destined to love Krsna in Goloka Vrndavana as either maidservants of Radha (manjaris) or cowherd friends of Krsna (gopas). This is what the sampradaya is really all about. Nityananda Prabhu's influence gave rise to a number of sakhya (gopa) lineages in Bengal, and later his consort Jahnava formed a manjari lineage, as did others. In the past there have been instances where a guru encourages his disciple to pursue one bhava only to find that as the disciple advances he is attracted to another bhava, as in the case of Duhkhi Krsna dasa who later became Syamananda. At such times the guru makes an appropriate adjustment. Similarly, if due to the broad preaching campaign of some of Mahaprabhu's followers some souls destined for Vaikuntha join his movement, they will not be hampered in attaining their ideal, and a bona fide guru will guide such disciples accordingly. Anupama, the brother of Sri Rupa and Sanatana, was an example of a Vaikuntha bhakta who was a devotee of Mahaprabhu. His ista devata was Sri Ramacandra.

 

The term siddha pranali does not refer to manjari bhava. It refers to a lineage of siddhas, spiritually perfected gurus, and, in particular, to their siddha status in the lila. In some Gaudiya lineages, disciples are given a spiritual form to meditate on and identify with through sadhana and are taught the spiritual identity of all the initiating gurus in their lineage. Not all Gaudiya lineages do this, nor is it necessary to have received this information to attain the Gaudiya ideal of Vraja bhakti. Along with the grace of Sri Guru, the holy name of Krsna and the Gopala mantra/Kama gayatri have the power to grant this ideal. Sri Jiva Goswami says as much in Bhakti-sandarbha when he defines diksa: divyam jnanam hy atra srimati mantre bhagavat-svarupa-jnanam, tena bhagavata sambandha-visesa-jnanam ca, "Divine knowledge (diksa) means knowledge of the true nature of God and one's own special relationship with him imparted through sacred mantra." (Bhakti-sandarbha, anuccheda 283). This approach is followed by the lineage of Srila Bhaktisiddhanta Saraswati Thakura. He emphasized this approach in opposition to misrepresentation of the name of siddha pranali, involving gurus who were neither siddhas nor sincere. One's siddha deha is not something manufactured in the mind of a conditioned soul, nor is it something to dangle before disciples of the lineage of Bhaktisiddhanta Saraswati to say, "You cannot attain Vraja bhakti without coming to our lineage."

 

 

Q. What is the teaching of Bhaktisiddhanta Saraswati on raganuga-bhakti and siddha pranali?

 

A. The position of Sri Bhaktisiddhanta Saraswati is that ajata ruci (without taste) raganuga sadhakas (practitioners) should adopt the methods of raganuga sadhana that they are qualified to adopt in proportion to their development of sacred greed (lobhamayi sraddha), while following the angas (limbs) of vaidhi bhakti (regulated devotion).

 

This follows Sri Jiva Goswami's Bhakti-sandarbha 311,

 

ajata-tadrsa-rucina tu sad-visesa adaramatradrta raganugapi vaidhi-samvalitaivanus heya/ tatha loka-sangrahartam pratis hitena jata-tadrsa-rucina ca/ atra misratve ca tyatha-yogyam raganugayaikikrtyaiva vaidhi kartavya.

 

"One in whom this taste (ruci) has not arisen but who has come to appreciate raganuga-bhakti only on account of appreciation for a particular saint or scripture (sat), may still practice raganuga-bhakti but with an admixture of vaidhi-bhakti. In the same way, for the sake of preaching (loka-sangrahartaham) one who is advanced and in whom taste has manifested should also practice raganuga with an admixture of vaidhi. Such mixing of the two kinds of bhakti means that one practices vaidhi-bhakti by uniting it with whatever raganuga practices one is capable of."

 

In the opinion of Sri Bhaktisiddhanta Saraswati, such mixing of the two kinds of bhakti means that one embrace the angas of vaidhi-bhakti with a view to attain greater eligibility for raganuga-bhakti and its sadhya (goal) by uniting them with whatever raganuga practices one is eligible for (yatah-yogyam). In his opinion this did not include an emphasis on meditating on the pastimes of Radha-Krsna from the vantage point of one's siddha deha for those who had not attained the stage of nistha, based on the reasoning that dhyana (meditation) requires a pure heart, whereas kirtanam (chanting) does not. He reasoned, as has Sri Sanatana Goswami in Brhad-bhagavatamrta, that smaranam (remembering) arises naturally out of kirtanam. Thus he emphasized nama smaranam for beginners, stressing inoffensive chanting that would lead naturally to meditation on Krsna's form (rupa samaranam), qualities (guna smaranam), and pastimes (lila smaranam). Of course he also emphasized mantra dhyana of Gopala mantra, kama gayatri, etc., and these mantras were given to sadhakas only after they had attained a degree of steadiness in nama smaranam (japa).

 

In some ways his position was a reaction to what he perceived as a sleight of hand in the name of giving--or in some cases making a business out of--a type of siddha deha. In this initiation one's svarupa (spiritual identity) is thought to be revealed by the guru to the disciple for the purpose of aiding him in lila smaranam. Bhaktisiddhanta's opinion was that while sadhakas were aspiring for Vraja bhakti they should do kirtanam, and as kirtanam qualified them, they should combine it with smaranam. Furthermore, he maintained that through kirtanam one's svarupa would be glimpsed in the higher devotional stages of ruci and asakti, at which time effective and meaningful lila smaranam from the vantage point of one's svarupa could take place, thus propelling the sadhaka into bhava-bhakti. As one's svarupa arises though sadhana and the mercy of great souls, the guru helps the disciple to cultivate its realization.

 

The system (siddha pranali) that Bhaktisiddhanta Saraswati Thakura criticized, one traced to an eternal associate of Caitanya Mahaprabhu (Gopala-guru Goswami), is still current, but it should be made clear that Bhaktisiddhanta Saraswati Thakura criticized what he considered a distortion of this system. Today there is debate on this topic among various Gaudiya lineages as to which lineages are appropriately following this system. I have met members of the Gadadhara parivara that do not accept the system as it is applied by the current Radha Kunda lineage, and I have heard from reliable sources that members of the Syamananda parivara also differ from both of these lineages in their approach. Members of Gaudiya Matha differ from all three of these. However, I doubt that there are many devotees from any of these lineages that have taken the time to seriously investigate each other's approach, and most base their opinions on things that they have heard from third parties. While in some cases they have heard from their superiors, they often base their present position regarding the practices of other lineages upon things that superiors in their own lineages experienced decades ago.

 

My position as a current representative of the Gaudiya Saraswata sampradaya is that we should not criticize unless we know something is amiss by first-hand experience. Furthermore, we should judge any approach to raganuga-bhakti by the results it brings. If someone attains bhava by any particular approach, no one can argue with that.

 

[krsna]

 

 

 

Higher Rasa

by

 

Harinam das (05-10-02)

 

Srila Visvanatha Cakravarti and Srila Sanatana Gosvami both explain in their commentaries on the 14th chapter of Srimad Bhagavatam, "Prayers of Lord Brahma", of how Lord Brahma is not presumptuous to think that he could enter into the exalted status of the residents of Vrindavan. Srila Visvanatha Chakravarti comments on text 31 as follows:

(Lord Brahma speaks to Lord Krishna) "However, it is not proper for persons like myself to request the position of Your greatest devotees, who love You in the pure vatsalya-rasa and other exalted rasas. That position is very difficult to attain. My words here are meant only to glorify it."

 

Srila Visvanatha Chakravarti also explains how Lord Brahma deems it not proper to request the position of great devotees of Gokula, in exalted rasas such as vatsalya, etc.

 

"My greatest possible good fortune would be to take any birth whatever in this forest of Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents. Their entire life and soul is the Supreme Personality of Godhead, Mukunda, the dust of whose lotus feet is still being searched for in the Vedic mantras." (SB 10.14.34)

 

Similarly Sanatana Goswami explains how Brahma responds to Krishna’s questions as follows:

 

Lord Krishna may ask: "You prayed to attain any sort of birth where You would be touched by the dust from the feet of Gokula’s residents. Why did you not ask for a birth as a gopa or one of the other devotees there?"

 

Sanatana Goswami describes further:

 

"O Lord, the Personified Vedas are the most senior and venerable persons. They are my teachers. If they find it difficult to attain the dust of Your feet, then it is not proper for me to pray as You suggest. How can I pray to become a gopa or other Gokula resident, who have all conquered Your lotus feet by the greatness of their love?"

 

Srila Sanatana Gosvami explains how even Lord Brahma declines to pray for the position of the great residents of Gokula, such as gopas, etc. He sees how the Personified Vedas even find it difficult to attain the dust of the Lord’s feet. Brahma factually realizes his humble position.

 

I know that many devotees follow the vani of Srila Visvanatha Cakravarti’s teachings as he is considered to be a bona fide rasika guru. And so I was surprised to read his commentary on Lord Brahma’s prayers. It is quite illuminating to understand that even Lord Brahma would not assume to reach the status of the residents of Vrindavan. He did not consider it proper to even request such a position.

 

Srila Prabhupada has also stated repeatedly that we should simply follow the process of vaidhi bhakti and realize that we are not this material body. Then our rasa will be revealed to us in due course of time. Here we see this humble mood confirmed by the great acaryas. We cannot force or imitate pure devotional service to appear until it is meant to appear by our mature devotional service and Krishna's supreme will. First we must realize that "we’re not this material body" and perfect our sadhana bhakti, preach Krishna Consciousness and serve our Guru’s mission. Then eventually our particular rasa will be revealed to us by the grace of guru and Krishna, who have been pleased by our humble service.

 

We’ve seen time and time again, that some devotee, or some sanyasi had thought that he was qualified and engaged in "higher rasa" when time had told that he was still not sufficient in knowledge that "he was not his body" and he suffered some falldown, due to gross mis-identification with the material body. Srila Prabhupada has tried to spare us from this presumptuous attitude, being the precursor to sahajiyism.

 

Eternal Constitutional Identity of the Soul

The constitutional spiritual identity (svarupa) and function of the soul is that it is an eternal servant of Krishna. That is the essential characteristic of the soul not the specific rasa (shanta, dasya, sakhya, vatsalya, madurya). Therefore one should always cultivate devotional service to Krishna beginning from regulative vidhi-marga then one's raga-marga (5 rasas) will develope properly without any separate endeavor. Because raga-marga is on the perfectional uttama-adhikari devotional platform it should never be done presumptuously or immaturely.

"It is the living entity’s constitutional position to be an eternal servant of Krsna because he is the marginal energy of Krsna and a manifestation simultaneously one and different from the Lord, like a molecular particle of sunshine or fire. Krsna has three varieties of energy." (Caitanya Caritamrta Madhya 20.108-109)

 

"Srila Jiva Gosvami, in his thesis Bhakti-sandarbha (202), has stated that uncontaminated devotional service is the objective of pure Vaisnavas and that one has to execute such service in the association of other devotees. By associating with devotees of Lord Krsna, one develops a sense of Krsna consciousness and thus becomes inclined toward the loving service of the Lord. This is the process of approaching the Supreme Lord by gradual appreciation in devotional service. If one desires unalloyed devotional service, one must associate with devotees of Sri Krsna, for by such association only can a conditioned soul achieve a taste for transcendental love and thus revive his eternal relationship with Godhead in a specific manifestation and in terms of the specific transcendental mellow (rasa) that one has eternally inherent in him." (Caitanya Caritamrta Adi 1:35 purport)

 

"Without serving Krsna according to the vidhi-marga regulative principles of the pancaratrika-vidhi, unscrupulous persons want to jump immediately to the raga-marga principles. Such persons are called sahajiya. There are also demons who enjoy depicting Krsna and His pastimes with the gopis, taking advantage of Krsna by their licentious character. These demons who print books and write lyrics on the raga-marga principles are surely on the way to hell. Unfortunately, they lead others down with them. Devotees in Krsna consciousness should be very careful to avoid such demons. One should strictly follow the vidhi-marga regulative principles in the worship of Laksmi-Narayana, although the Lord is present in the temple as Radha-Krsna. Radha-Krsna includes Laksmi-Narayana; therefore when one worships the Lord according to the regulative principles, the Lord accepts the service in the role of Laksmi-Narayana. In the "Nectar of Devotion" full instructions are given about the vidhi-marga worship of Radha-Krsna, or Laksmi-Narayana. Although there are sixty-four kinds of offenses one can commit in vidhi-marga worship, in raga-marga worship there is no consideration of such offenses because the devotees on that platform are very much elevated, and there is no question of offense. But if we do not follow the regulative principles on the vidhi-marga platform and keep our eyes trained to spot offenses, we will not make progress." (Srimad Bhagavatam 4.24.45-46 purport)

 

"When you are free from the conception of gross and subtle bodies and when your senses are free from all influences of the modes of material nature, you will realize your pure form in My association. At that time you will be situated in pure consciousness." (Srimad Bhagavatam 3.9.33)

 

"Purport: In the Bhakti-rasamrta-sindhu it is said that a person whose only desire is to render transcendental loving service to the Lord is a free person in any condition of material existence. That service attitude is the svarüpa, or real form, of the living entity. Lord Sri Caitanya Mahaprabhu, in the Caitanya-caritamrta, also confirms this statement by declaring that the real, spiritual form of the living entity is eternal servitorship to the Supreme Lord."

 

Higher Rasa and Lord Caitanya's Sankirtan Yuga-dharma

Spontaneous Krishna prema can only be awakened by Lord Caitanya's sankirtan movement of congregational chanting of the holy names. Further, chanting the holy names of Krishna is both the means (vidhi-bhakti) and the goal (raganuga-bhakti) simultaneously. Therefore sankirtan can never be given up whether in the neophyte stage or the perfected stage as it is the means and the goal of spiritual life at the same time.

"It is the nature of the Hare Krsna mahä-mantra that anyone who chants it immediately develops his loving ecstasy for Krsna." Caitanya Caritamrta Adi 7.83)

 

Haridasa Thakura protested, "These two benedictions (freedom from the reactions of all sinful life and liberation from material bondage) are not the true result of chanting the holy name. By actually chanting the holy name without offenses, one awakens his ecstatic love for the lotus feet of Krsna." Antya 3.178

 

By chanting the holy name of the Supreme Lord, one comes to the stage of love of Godhead. Then the devotee is fixed in his vow as an eternal servant of the Lord, and he gradually becomes very much attached to a particular name and form of the Supreme Personality of Godhead. As his heart melts with ecstatic love, he laughs very loudly or cries or shouts. Sometimes he sings and dances like a madman, for he is indifferent to public opinion. (Srimad Bhagavatam 11.2.40)

 

"Similarly, the first hint that offenseless chanting of the Lord’s holy name has awakened dissipates the reactions of sinful life immediately. And when one chants the holy name offenselessly, one awakens to service in ecstatic love at the lotus feet of Krsna." (Caitanya Caritamrta Antya 3.185)

 

"The holy name of Lord Rama certainly gives liberation, but the holy name of Krsna transports one to the other side of the ocean of nescience and at last gives one ecstatic love of Krsna." Caitanya Caritamrta Antya 3.257)

 

Chanting the holy name is the chief means of attaining love of Godhead. This chanting or devotional service does not depend on any paraphernalia, nor on one’s having taken birth in a good family. By humility and meekness one attracts the attention of Krsna. That is the verdict of all the Vedas. Therefore if one becomes very humble and meek, he can easily attain the lotus feet of Krsna in this age of Kali. That is the fulfillment of all great sacrifices, penances and austerities because when one achieves ecstatic love of Godhead, he attains the complete perfection of life. Therefore whatever one does in executing devotional service must be accompanied with the chanting of the holy name of the Lord." Bhakti-sandarbha 270

 

"Following this religious principle, a pure devotee of Lord Krsna always chants the holy name. As a result of this, he gets the fruit of ecstatic love for Krsna." (Caitanya Caritamrta Antya 7.108)

 

Lord Caitanya's pastimes of chanting the holy names is on the platform of ecstatic rasa in Vraja.

"Sri-gauda-mandala-bhumi. Gauda means West Bengal. Lord Caitanya appeared in West Bengal, Navadvipa, and He especially flooded that part of the country with the sankirtana movement. That part of the country has special significance, for it is nondifferent from Vrndavana. It is as good as Vrndavana. Living in Vrndavana and living in Navadvipa are the same. Narottama dssa Thakura says, sri-gauda-mandala-bhumi, jeba jane cintamani. Cintamani means the transcendental abode. Tara hoy braja-bhume bas. If one simply understands that this land of Navadvipa is not different from Vrndavana, then he actually lives in Vrndavana. One should not think that he is living in Bengal or any material country; the places where Lord Caitanya had His pastimes are as good as Vrndavana."

"Lord Caitanya’s distribution of this love of God is compared wtih an ocean (rasa-arnava). What kind of ocean? Not the salty ocean that one cannot taste. The water of this ocean is so nice that if one drinks even one drop, he will like it more and more. It is not ordinary ocean water, of which one cannot taste even a drop. Therefore it is called rasärëava. In this ocean there are different waves; an ocean does not stand still, for it is not impersonal or void. And as the ocean is always dancing with waves, similarly the ocean of transcendental love of Krsna as introduced by Lord Caitanya has constant waves, constant sound. One has to dive deep into that ocean. If one knows the secret and says, "Let me dive deep into the ocean of the transcendental loving movement introduced by Lord Caitanya," he immediately becomes one of the confidential devotees of Radha and Krsna." (Narottama das Thakura's Savarana-Sri-Gaura Mahima purport)

 

From "Nectar of Devotion" chapter 16 Eligibility for Spontaneous Devotional Service

Therefore, in the beginning, everyone should strictly follow the regulative principles of devotional service, according to the injunctions of the scriptures and the spiritual master. Only after the stage of liberation from material contamination can one actually aspire to follow in the footsteps of the devotees in Vrndavana.

A devotee who is actually advanced in Krsna consciousness, who is constantly engaged in devotional service, should not manifest himself, even though he has attained perfection. The idea is that he should always continue to act as a neophyte devotee as long as his material body is there. Activities in devotional service under regulative principles must be followed even by the pure devotee. But when he realizes his actual position in relationship with the Lord, he can, along with the discharging of regulative service, think within himself of the Lord, under the guidance of a particular associate of the Lord, and develop his transcendental sentiments in following that associate.

 

In this connection, we should be careful about the so-called siddha-pranali. The siddha-pranali process is followed by a class of men who are not very authorized and who have manufactured their own way of devotional service. They imagine that they have become associates of the Lord simply by thinking of themselves like that. This external behavior is not at all according to the regulative principles. The so-called siddha-pranali process is followed by the prakrta-sahajiya, a pseudosect of so-called Vaisnavas. In the opinion of Rupa Gosvami, such activities are simply disturbances to the standard way of devotional service.

 

Sri Rupa Gosvami says that learned acaryas recommend that we follow the regulative principles even after the development of spontaneous love for Krsna. According to the regulative principles, there are nine departmental activities, as described above, and one should specifically engage himself in the type of devotional service for which he has a natural aptitude. For example, one person may have a particular interest in hearing, another may have a particular interest in chanting, and another may have a particular interest in serving in the temple. So these, or any of the other six different types of devotional service (remembering, serving, praying, engaging in some particular service, being in a friendly relationship or offering everything in one's possession), should be executed in full earnestness. In this way, everyone should act according to his particular taste.

 

In Conclusion:

 

We cannot preach raganuga bhakti (siddha pranali) to attain raganuga bhakti. One must always preach vidhi-bhakti to attain raganuga-bhakti. In other words one should never put the cart before the horse or proclaim the goal (raganuga-bhakti) as more important than the path (vidhi-bhakti) to the goal. That will create unnecessary disturbance and division in the vaisnava community.

This problem is also found in the appointed and voted-in diksa-gurus which can only be attained by perfect qualification and mature devotional service (uttama-adhikari/raganuga-bhakti) only and never by rubber-stamped title alone.

 

 

[AncientMariner]

Pamho, All Glories to Srila Prabhupada

 

I don't really understand all the terminology in that essay, it is beyond my level of knowledge but I especially like the conclusion where it says "This problem is also found in the appointed and voted-in diksa-gurus which can only be attained by perfect qualification and mature devotional service only and never by rubber-stamped title alone." We already got one Catholic Church on the Earth. Two Catholic churches and this Earth would become unbearable. /images/graemlins/ooo.gif

[krsna]

 

 

In the Vedic literature of India there are many references indicating that in this particular age the most effective religious practice is the chanting of the holy name of Lord. Some of the more important verses in this connection appear on the Hare Krishna Maha-Mantra Page.

 

 

Lord Caitanya and His associates chant the holy name.

 

Others verses in this category include Srimad-Bhagavatam 11.5.32 and 36:

 

krishna-varnam tvisakrishnam

sangopangastra-parsadam

yajnaih sankirtana-prayair

yajanti hi su-medhasah

 

"In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Krishna. Although His complexion is not blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons and confidential companions."

 

kalim sabhajayanty arya

guna jnah sara-bhaginah

yatra sankirtanenaiva

sarva-svartho 'bhilabhyate

 

"Those who are actually advanced in knowledge are able to appreciate the essential value of this age of Kali. Such enlightened persons worship Kali-yuga because in this fallen age all perfection of life can easily be achieved by the performance of sankirtana [the congregational chanting of the holy name of the Lord]."

 

Some general verses describing the glories of the chanting of the names of the Lord include one from the Padma Purana:

 

nama cintamanih krishnas

caitanya-rasa-vigrahah

purnah suddho nitya-mukto

'bhinnatvan nama-naminoh

 

"The holy name of Krishna is transcendentally blissful. It bestows all spiritual benedictions, for it is Krishna Himself, the reservoir of all pleasure. Krishna's name is complete, and it is the form of all transcendental mellows. It is not a material name under any condition, and it is no less powerful than Krishna Himself. Since Krishna's name is not contaminated by the material qualities, there is no question of its being involved with maya [illusion]. Krishna's name is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of Krishna and Krishna Himself are identical."

 

And then there is a nice verse by Srila Rupa Gosvami quoted in Sri Caitanya-caritamrta, Antya-lila 1.99:

 

tunde tandavini ratim vitanute tundavali-labdhaye

karna-kroda-kadambini ghatayate karnarbudebhyah sprham

cetah-prangana-sangini vijayate sarvendriyanam krtim

no jane janita kiyadbhir amrtaih krishneti varna-dvayi

 

"I do not know how much nectar the two syllables 'Krish-na' have produced. When the holy name of Krishna is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert."

 

And from Srimad Bhagavatam 1.1.14:

 

apannah samsrtim ghoram

yan-nama vivasho grnan

tatah sadyo vimucyeta

yad bibheti svayam bhayam

 

"Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Krishna, which is feared by fear personified."

 

In the following verse, translation, and purport from Sri Caitanya-caritamrta, Antya-lila 4.71, the glories of the holy name are elaborately described. The verse was spoken by Caitanya Mahaprabhu to Sanatana Gosvami:

 

tara madhye sarva-srestha nama-sankirtana

niraparadhe nama laile paya prema-dhana

 

"Of the nine processes of devotional service, the most important is to always chant the holy name of the Lord. If one does so, avoiding the ten kinds of offenses, one very easily obtains the most valuable love of Godhead."

 

PURPORT

 

Srila Jiva Gosvami Prabhu gives the following directions in his Bhakti-sandarbha (270):

 

iyam ca kirtanakhya bhaktir bhagavato dravya-jati-guna-kriyabhir

dina-janaika-visayapara-karuna-mayiti sruti-puranadi-visrutih. ataeva kalau

svabhavata evatidinesu lokesu avirbhuya tan anayasenaiva tat tad

yuga-gata-maha-sadhananam sarvam eva phalam dadana sa kritarthayati. yata

eva tayaiva kalau bhagavato visesatas ca santosho bhavati.

 

"Chanting the holy name is the chief means of attaining love of Godhead. This chanting or devotional service does not depend on any paraphernalia, nor on one's having taken birth in a good family. By humility and meekness one attracts the attention of Krishna. That is the verdict of all the Vedas. Therefore if one becomes very humble and meek, he can easily attain the lotus feet of Krishna in this age of Kali. That is the fulfillment of all great sacrifices, penances and austerities because when one achieves ecstatic love of Godhead, he attains the complete perfection of life. Therefore whatever one does in executing devotional service must be accompanied with the chanting of the holy name of the Lord."

 

The chanting of the holy name of Krishna "Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare" has been praised by Srila Rupa Gosvami in his Namastaka (verse 1):

 

nikhila-sruti-mauli-ratna-mala-

dyuti-nirajita-.-pankajanta

ayi mukta-kulair upasyamanam

paritas tvam hari-nama samsrayami

 

"O Hari-nama! The tips of the toes of Your lotus feet are constantly being worshiped by the glowing radiance emanating from the string of gems known as the Upanisads, the crown jewels of all the Vedas. You are eternally adored by liberated souls such as Narada and Sukadeva. O Hari-nama! I take complete shelter of You."

 

Similarly, Srila Sanatana Gosvami has praised the chanting of the holy name as follows in his Brhad-bhagavatamrta (Chapter One, verse 9):

 

jayati jayati namananda-rupam murarer

viramita-nija-dharma-dhyana-pujadi-yatnam

kathamapi sakrd-attam muktidam praninam yat

paramam amrtam ekam jivanam bhusanam me

 

"All glories, all glories to the all-blissful holy name of Sri Krishna, which causes the devotee to give up all conventional religious duties, meditation and worship. When somehow or other uttered even once by a living entity, the holy name awards him liberation. The holy name of Krishna is the highest nectar. It is my very life and my only treasure."

 

In Srimad-Bhagavatam (2.1.11) Sukadeva Gosvami says:

 

etan nirvidyamananam

icchatam akuto-bhayam

yoginam nrpa nirnitam

harer namanukirtanam

 

"O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and those who are self-satisfied by dint of transcendental knowledge."

 

Sarvabhauma Bhattacarya wrote one hundred beautiful verses glorifying Sri Caitanya Mahaprabhu entitled Susloka-satakam. Text 23 glorifies His gift of the holy name.

 

hare-krishna-rama-nama-gana-dana-karinim

soka-moha-lobha-tapa-sarva-vighna-nacinim

.-padma-lubdha-bhakta-vrinda-bhakti-dayinim

gaura-murtim acu naumi nama-sutra-dharinim

 

"I enthusiastically praise the Lord with a golden form, Sri Caitanya Mahaprabhu, who is holding a knotted string in His hand for counting his japa recitation of the Hare Krishna mantra. He has made a gift of the song of that mantra, thereby destroying all obstacles such as sorrow, delusion, greed, and all kinds of suffering. He bestows bhakti on the many devotees who are greedy for the service of His lotus feet."

 

Selections from the Brhad-bhagavatamrta of Sanatana Goswami

Part 2, Chapter 3, Texts 158-68

 

krishnasya nana-vidha-kirtanesu

tan-nama-sankirtanam eva mukhyam

tat-prema-sampaj-janane svayam drak

saktum tatah sresthatamam matam tat

 

Of the many ways to glorify Lord Krishna, chanting His holy name is the first. Because it has the power to give the great wealth of pure love for Him, it is considered the best.

 

sri-krishna-namamrtam atma-hrdyam

premna samasvadana-bhangi-purvam

yat sevyate jihvikayaviramam

tasyatulam jalpatu ko mahattvam

 

Who can describe the peerless glory of Lord Krishna's holy name, which delights the heart and is waves of nectar always lovingly tasted by the tongue?

 

sarvesam bhagavan-namnam

samano mahimapi cet

tathapi sva-priyenasu

svartha-siddhih sukham bhavet

 

Although all the Lord's names are equally glorious, by chanting the names that are dear to the devotees one quickly and easily attains his desire.

 

vicitra-ruci-lokanam

kramat sarvesu namasu

priyata-sambhavat tani

sarvani syuh priyani hi

 

The devotees attracted to various names of the Lord gradually become attracted to all His names. They all become dear to him.

 

ekasminn indriye pradur

bhutam namamrtam rasaih

aplavayati sarvanin

driyani madhurair nijaih

 

Appearing in one sense, the nectar of the holy name floods all the senses with sweetness.

 

mukhyo vag-indriye tasyo-

dayah sva-para-harsadah

tat pradhor dhyanato 'pi syan

nama-sankirtanam varam

 

The holy name's appearance on the voice-sense delights both oneself and others. For this reason glorifying the Lord's holy name is better than meditating on Him.

 

nama-sankirtanam proktam

krishnasya prema sampadi

balistham sadhanam srestham

paramakrasa-mantra-vat

 

It is said that chanting the holy name is a great treasure of love for Lord Krishna. It is the best and most powerful spiritual practice. It is like the best mantra.

 

tad eva manyate bhakteh

phalam tad rasikair janaih

bhagavata-prema-sampattau

sadaivavyabhicaratah

 

They who know how to taste spiritual nectar know that spiritual love is the fruit of devotional service. In spiritual love one chants the holy name without stop.

 

sal-laksanam prema-bharasya krishne

kaiscid rasajnair uta kathyate tat

premno bharenaiva ni jesta-nama-

sankirtanam hi sphurati sphutartya

 

They who know how to taste nectar describe the spiritual qualities of intense love for Lord Krishna. When the chanter is in distress, the Lord's holy name is chanted with great love.

 

namnam tu sankirtanam arti-bharan

megham vina pravrsi catakanm

ratrau viyogat sva-pate rathangi-

vargasya cakrosana-vat pratihi

 

Know that, as the cataka birds lament when there is no raincloud, and as the cakravaki birds lament when separated from their husbands, so the devotees, distressed by separation from the Lord, make a lament of chanting the holy names.

 

vicitra-lila-rasa-sagarasya

prabhor vicitrat sphuritat prasadat

vicitra-sankirtana-madhuri sa

ma tu sva-yatnad iti sadhu sidhyet

 

Only by the wonderful mercy of the Lord, who is a nectar ocean of wonderful pastimes, is the wonderful sweetness of chanting the holy name manifest. It is not manifest by one's own efforts.

 

Sri Namastaka of Rupa Goswami

 

Eight Prayers Glorfying the Holy Name

 

TEXT 1

 

nikhila-sruti-mauli-ratna-mala-

dyuti-nirajita-.-pankajanta

ayi mukta-kulair upasyamanam

paritas tvam hari-nama samsrayami

 

O Hari-nama! The tips of the toes of Your lotus feet are constantly being worshiped by the glowing radiance emanating from the string of gems known as the Upanisads, the crown jewels of all the Vedas. You are eternally adored by liberated souls, such as Narada and Sukadeva. O Hari-nama! I take complete shelter of You.

 

TEXT 2

 

jaya namadheya muni-vrnda-geya he

jana-ranjanaya param aksarakrte

tvam anadarad api manag udiritam

nikhilogra-tapa-patalim vilumpasi

 

O Hari-nama, O name sung by the sages, O transcendental syllables that bring bliss to the people, even if You are spoken only once, and even if You are spoken disrespectfully, You at once remove the many harsh sufferings of everyone.

 

TEXT 3

 

yad-abhaso 'py udyan kavalita-bhava-dhvanta-vibhavo

drsam tattvandhanam api disati bhakti-pranayinim

janas tasyodattam jagati bhagavan-nama-tarane

krti te nirvaktum ka iha mahimanam prabhavati

 

O sun of the Holy Name, even the dim light of Your early dawn 'namabhasa' devours the power of the darkness of the material world and gives those who are blind to the truth the insight to follow the path of pure devotion to Krishna. What learned person in this world can possibly fully describe Your transcendental glories?

 

TEXT 4

 

yad-brahma-saksat-krti-nisthayapi

vinasam ayati vina na bhogaih

apaiti nama sphuranena tat te

prarabdha-karmeti virauti vedah

 

O Holy Name, the Vedas declare that although meditation on impersonal Brahman cannot bring freedom from past karma, Your appearance [on the tongue of your chanter] at once makes all karma disappear.

 

TEXT 5

 

aghadamana-yasodanandanau nandasuno

kamalanayana-gopicandra-vrndavanendrah

pranatakaruna-krishnav ity aneka-svarupe

tvayi mama ratir uccair vardhatam namadheya

 

O Holy Name, I pray that my love for You in Your many forms—such as Aghadamana (Crusher of Aghasura), Yasodanandana (Son of Yasoda), Nandasunu (Son of Nanda), Kamalanayana (Lotus-eyed), Gopicandra (Moon of the gopis), Vrndavanendra (King of Vrndavana), Pranatakaruna (Merciful to the surrendered souls), and Krishna—may greatly increase.

 

TEXT 6

 

vacyam vacakam ity udeti bhavato nama svarupa-dvayam

purvasmat param eva hanta karunam tatrapi janimahe

yas tasmin vihitaparadha-nivahau prani samantad bhaved

asyenedam upasya so 'pi hi sadanandambudhau majjati

 

O Holy Name, You are manifested in two forms: 1. the Supreme Person described by the Holy Name, and 2. the sound vibration of the Holy Name. We know that the second form is even more merciful than the first, because although a person may commit many offenses to Your first form, he will still plunge into an ocean of bliss by serving Your second with His voice.

 

TEXT 7

 

suditasrita-janarti-rasaye

ramya-cid-ghana-sukha-svarupine

nama gokula-mahotsavaya te

krishna purna-vapuse namo namah

 

O perfect and complete Holy Name of Lord Krishna, You are the embodiment of delightful and intense spiritual bliss, You destroy the many sufferings of those who take shelter of You, and You are a festival of happiness for Gokula. I bow before You again and again.

 

TEXT 8

 

narada-vinojjivana

sudhormi-niryasa-madhuri-pura

tvam krishna-nama kamam

sphura me rasane rasena sada

 

O Krishna-nama! O inspiration of Narada's vina! You are full of sweetness, which is like an ocean full of waves of nectar. If You wish, please appear constantly on my tongue, along with transcendental affection for the Lord.

 

[krsna]

 

 

Hare Krsna, this is the re-written article on "higher rasa," done by Harinamdas Prabhu.

 

 

 

Please accept my obeisances, all glories to Srila Prabhupada.

 

There are some devotees who say we should pursue a spiritual goal such as to become a gopi, or a gopa, etc., in our next life, etc. I have just heard a statement to that effect recently. Some devotees have been quoted to say that Srila Prabhupada gave the basics and the higher process is to pursue some type of rasa that one is attracted to. Hopefully we can shed light on this issue, which has confused and even divided devotees for a long time.

 

Srila Visvanatha Cakravarti and Srila Sanatana Gosvami both explain in their commentaries on the 14th chapter of Srimad Bhagavatam, "Prayers of Lord Brahma", of how Lord Brahma is not presumptuous to think that he could enter into the exalted status of the residents of Vrindavan. Srila Visvanatha Chakravarti comments on text 31 as follows:

 

(Lord Brahma speaks to Lord Krishna) "However, it is not proper for persons like myself to request the position of Your greatest devotees, who love You in the pure vatsalya-rasa and other exalted rasas. That position is very difficult to attain. My words here are meant only to glorify it."

 

Srila Visvanatha Chakravarti also explains how Lord Brahma deems it not proper to request the position of great devotees of Gokula, in exalted rasas such as vatsalya, etc.

 

"My greatest possible good fortune would be to take any birth whatever in this forest of Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents. Their entire life and soul is the Supreme Personality of Godhead, Mukunda, the dust of whose lotus feet is still being searched for in the Vedic mantras." (SB 10.14.34)

 

Similarly Sanatana Goswami explains how Brahma responds to Krishna’s questions as follows:

 

Lord Krishna may ask: "You prayed to attain any sort of birth where You would be touched by the dust from the feet of Gokula’s residents. Why did you not ask for a birth as a gopa or one of the other devotees there?"

 

Sanatana Goswami describes further:

 

"O Lord, the Personified Vedas are the most senior and venerable persons. They are my teachers. If they find it difficult to attain the dust of Your feet, then it is not proper for me to pray as You suggest. How can I pray to become a gopa or other Gokula resident, who have all conquered Your lotus feet by the greatness of their love?"

 

Srila Sanatana Gosvami explains how even Lord Brahma declines to pray for the position of the great residents of Gokula, such as gopas, etc. He sees how the Personified Vedas even find it difficult to attain the dust of the Lord’s feet. Brahma factually realizes his humble position.

 

I know that many devotees follow the vani of Srila Visvanatha Cakravarti’s teachings as he is considered to be a bona fide rasika guru. And so I was surprised to read his commentary on Lord Brahma’s prayers. It is quite illuminating to understand that even Lord Brahma would not assume to reach the status of the residents of Vrindavan. He did not consider it proper to even request such a position.

 

Srila Prabhupada has also stated repeatedly that we should simply follow the process of vaidhi bhakti and realize that we are not this material body. Then our rasa will be revealed to us in due course of time. Here we see this humble mood confirmed by the great acaryas. We cannot force or imitate pure devotional service to appear until it is meant to appear by our mature devotional service and Krishna's supreme will. First we must realize that "we’re not this material body" and perfect our sadhana bhakti, preach Krishna Consciousness and serve our Guru’s mission. Then eventually our particular rasa will be revealed to us by the grace of guru and Krishna, who have been pleased by our humble service.

 

We’ve seen time and time again, that some devotee, or some sanyasi had thought that he was qualified and engaged in "higher rasa" when time had told that he was still not sufficient in knowledge that "he was not his body" and he suffered some falldown, due to gross mis-identification with the material body. Srila Prabhupada has tried to spare us from this presumptuous attitude, being the precursor to sahajiyism.

 

 

 

Eternal Constitutional Identity of the Soul:

 

The constitutional spiritual identity (svarupa) and function of the soul is that it is an eternal servant of Krishna. That is the essential characteristic of the soul not the specific rasa (shanta, dasya, sakhya, vatsalya, madurya). Therefore one should always cultivate devotional service to Krishna beginning from regulative vidhi-marga then one's raga-marga (5 rasas) will develope properly without any separate endeavor. Because raga-marga is on the perfectional uttama-adhikari devotional platform it should never be done presumptuously or immaturely.

 

"It is the living entity’s constitutional position to be an eternal servant of Krsna because he is the marginal energy of Krsna and a manifestation simultaneously one and different from the Lord, like a molecular particle of sunshine or fire. Krsna has three varieties of energy." (Caitanya Caritamrta Madhya 20.108-109)

 

"Srila Jiva Gosvami, in his thesis Bhakti-sandarbha (202), has stated that uncontaminated devotional service is the objective of pure Vaisnavas and that one has to execute such service in the association of other devotees. By associating with devotees of Lord Krsna, one develops a sense of Krsna consciousness and thus becomes inclined toward the loving service of the Lord. This is the process of approaching the Supreme Lord by gradual appreciation in devotional service. If one desires unalloyed devotional service, one must associate with devotees of Sri Krsna, for by such association only can a conditioned soul achieve a taste for transcendental love and thus revive his eternal relationship with Godhead in a specific manifestation and in terms of the specific transcendental mellow (rasa) that one has eternally inherent in him." (Caitanya Caritamrta Adi 1:35 purport)

 

"Without serving Krsna according to the vidhi-marga regulative principles of the pancaratrika-vidhi, unscrupulous persons want to jump immediately to the raga-marga principles. Such persons are called sahajiya. There are also demons who enjoy depicting Krsna and His pastimes with the gopis, taking advantage of Krsna by their licentious character. These demons who print books and write lyrics on the raga-marga principles are surely on the way to hell. Unfortunately, they lead others down with them. Devotees in Krsna consciousness should be very careful to avoid such demons. One should strictly follow the vidhi-marga regulative principles in the worship of Laksmi-Narayana, although the Lord is present in the temple as Radha-Krsna. Radha-Krsna includes Laksmi-Narayana; therefore when one worships the Lord according to the regulative principles, the Lord accepts the service in the role of Laksmi-Narayana. In the "Nectar of Devotion" full instructions are given about the vidhi-marga worship of Radha-Krsna, or Laksmi-Narayana. Although there are sixty-four kinds of offenses one can commit in vidhi-marga worship, in raga-marga worship there is no consideration of such offenses because the devotees on that platform are very much elevated, and there is no question of offense. But if we do not follow the regulative principles on the vidhi-marga platform and keep our eyes trained to spot offenses, we will not make progress." (Srimad Bhagavatam 4.24.45-46 purport)

 

"When you are free from the conception of gross and subtle bodies and when your senses are free from all influences of the modes of material nature, you will realize your pure form in My association. At that time you will be situated in pure consciousness." (Srimad Bhagavatam 3.9.33)

 

 

"Purport: In the Bhakti-rasamrta-sindhu it is said that a person whose only desire is to render transcendental loving service to the Lord is a free person in any condition of material existence. That service attitude is the svarüpa, or real form, of the living entity. Lord Sri Caitanya Mahaprabhu, in the Caitanya-caritamrta, also confirms this statement by declaring that the real, spiritual form of the living entity is eternal servitorship to the Supreme Lord."

 

 

 

Higher Rasa and Lord Caitanya's Sankirtan Yuga-dharma:

 

Spontaneous Krishna prema can only be awakened by Lord Caitanya's sankirtan movement of congregational chanting of the holy names. Further, chanting the holy names of Krishna is both the means (vidhi-bhakti) and the goal (raganuga-bhakti) simultaneously. Therefore sankirtan can never be given up whether in the neophyte stage or the perfected stage as it is the means and the goal of spiritual life at the same time.

 

"It is the nature of the Hare Krsna mahä-mantra that anyone who chants it immediately develops his loving ecstasy for Krsna." Caitanya Caritamrta Adi 7.83)

 

Haridasa Thakura protested, "These two benedictions (freedom from the reactions of all sinful life and liberation from material bondage) are not the true result of chanting the holy name. By actually chanting the holy name without offenses, one awakens his ecstatic love for the lotus feet of Krsna." Antya 3.178

 

By chanting the holy name of the Supreme Lord, one comes to the stage of love of Godhead. Then the devotee is fixed in his vow as an eternal servant of the Lord, and he gradually becomes very much attached to a particular name and form of the Supreme Personality of Godhead. As his heart melts with ecstatic love, he laughs very loudly or cries or shouts. Sometimes he sings and dances like a madman, for he is indifferent to public opinion. (Srimad Bhagavatam 11.2.40)

 

"Similarly, the first hint that offenseless chanting of the Lord’s holy name has awakened dissipates the reactions of sinful life immediately. And when one chants the holy name offenselessly, one awakens to service in ecstatic love at the lotus feet of Krsna." (Caitanya Caritamrta Antya 3.185)

 

"The holy name of Lord Rama certainly gives liberation, but the holy name of Krsna transports one to the other side of the ocean of nescience and at last gives one ecstatic love of Krsna." Caitanya Caritamrta Antya 3.257)

 

Chanting the holy name is the chief means of attaining love of Godhead. This chanting or devotional service does not depend on any paraphernalia, nor on one’s having taken birth in a good family. By humility and meekness one attracts the attention of Krsna. That is the verdict of all the Vedas. Therefore if one becomes very humble and meek, he can easily attain the lotus feet of Krsna in this age of Kali. That is the fulfillment of all great sacrifices, penances and austerities because when one achieves ecstatic love of Godhead, he attains the complete perfection of life. Therefore whatever one does in executing devotional service must be accompanied with the chanting of the holy name of the Lord." Bhakti-sandarbha 270

 

"Following this religious principle, a pure devotee of Lord Krsna always chants the holy name. As a result of this, he gets the fruit of ecstatic love for Krsna." (Caitanya Caritamrta Antya 7.108)

 

Lord Caitanya's pastimes of chanting the holy names is on the platform of ecstatic rasa in Vraja.

 

"Sri-gauda-mandala-bhumi. Gauda means West Bengal. Lord Caitanya appeared in West Bengal, Navadvipa, and He especially flooded that part of the country with the sankirtana movement. That part of the country has special significance, for it is nondifferent from Vrndavana. It is as good as Vrndavana. Living in Vrndavana and living in Navadvipa are the same. Narottama dssa Thakura says, sri-gauda-mandala-bhumi, jeba jane cintamani. Cintamani means the transcendental abode. Tara hoy braja-bhume bas. If one simply understands that this land of Navadvipa is not different from Vrndavana, then he actually lives in Vrndavana. One should not think that he is living in Bengal or any material country; the places where Lord Caitanya had His pastimes are as good as Vrndavana."

 

 

"Lord Caitanya’s distribution of this love of God is compared wtih an ocean (rasa-arnava). What kind of ocean? Not the salty ocean that one cannot taste. The water of this ocean is so nice that if one drinks even one drop, he will like it more and more. It is not ordinary ocean water, of which one cannot taste even a drop. Therefore it is called rasärëava. In this ocean there are different waves; an ocean does not stand still, for it is not impersonal or void. And as the ocean is always dancing with waves, similarly the ocean of transcendental love of Krsna as introduced by Lord Caitanya has constant waves, constant sound. One has to dive deep into that ocean. If one knows the secret and says, "Let me dive deep into the ocean of the transcendental loving movement introduced by Lord Caitanya," he immediately becomes one of the confidential devotees of Radha and Krsna." (Narottama das Thakura's Savarana-Sri-Gaura Mahima purport)

 

From "Nectar of Devotion" chapter 16 Eligibility for Spontaneous Devotional Service:

 

Therefore, in the beginning, everyone should strictly follow the regulative principles of devotional service, according to the injunctions of the scriptures and the spiritual master. Only after the stage of liberation from material contamination can one actually aspire to follow in the footsteps of the devotees in Vrndavana.

 

A devotee who is actually advanced in Krsna consciousness, who is constantly engaged in devotional service, should not manifest himself, even though he has attained perfection. The idea is that he should always continue to act as a neophyte devotee as long as his material body is there. Activities in devotional service under regulative principles must be followed even by the pure devotee. But when he realizes his actual position in relationship with the Lord, he can, along with the discharging of regulative service, think within himself of the Lord, under the guidance of a particular associate of the Lord, and develop his transcendental sentiments in following that associate.

 

In this connection, we should be careful about the so-called siddha-pranali. The siddha-pranali process is followed by a class of men who are not very authorized and who have manufactured their own way of devotional service. They imagine that they have become associates of the Lord simply by thinking of themselves like that. This external behavior is not at all according to the regulative principles. The so-called siddha-pranali process is followed by the prakrta-sahajiya, a pseudosect of so-called Vaisnavas. In the opinion of Rupa Gosvami, such activities are simply disturbances to the standard way of devotional service.

 

Sri Rupa Gosvami says that learned acaryas recommend that we follow the regulative principles even after the development of spontaneous love for Krsna. According to the regulative principles, there are nine departmental activities, as described above, and one should specifically engage himself in the type of devotional service for which he has a natural aptitude. For example, one person may have a particular interest in hearing, another may have a particular interest in chanting, and another may have a particular interest in serving in the temple. So these, or any of the other six different types of devotional service (remembering, serving, praying, engaging in some particular service, being in a friendly relationship or offering everything in one's possession), should be executed in full earnestness. In this way, everyone should act according to his particular taste.

 

 

 

In Conclusion:

 

We cannot preach raganuga bhakti (siddha pranali) to attain raganuga bhakti. One must always preach vidhi-bhakti to attain raganuga-bhakti. In other words one should never put the cart before the horse or proclaim the goal (raganuga-bhakti) as more important than the path (vidhi-bhakti) to the goal. That will create unnecessary disturbance and division in the vaisnava community.

 

This problem is also found in the appointed and voted-in diksa-gurus which can only be attained by perfect qualification and mature devotional service (uttama-adhikari/raganuga-bhakti) only and never by rubber-stamped title alone.

 

 

 

 

 

 

 

--

 

The story behind “higher rasa.”

 

Harinama Prabhu asked me for references and now it is time to explain the “higher rasa” article, and talk in general about outside and inside sources.

 

I lived in New Dvarka Dhama (LA temple) years ago and the BBT devotees were there, the devotees who worked with the books and the painters. I used to go to the green building and talk with the editors often, Jagjivan and Dravida and Kusakrata. And often I would go to the painter’s studios and watch them paint and talk with them, like Jadurani and Rama dasa Abhirama dasa, Murlidhara and Pariksit dasa. I have many fond memories of New Dvarka Dhama where we had daily ecstatic morning programs and huge Harinama Sankirtan in Hollywood and West LA, and huge sundar arotiks with Agni-deva dasa and Rama dasa and others. The whole temple would be full at 7pm and the kirtan got so exuberating that often we would dance out the front doors and up and down the block. Those were the glory days.

 

At one time I expressed my slight desire to learn some Sanskrit and I was strongly discouraged by a prabhu because there were so many devotees who had adverse experiences from the pursuit of Sanskrit studies. Some devotees became bewildered by reading different Puranas (Srila Prabhupada says in Bhagavad-gita that those who are dry scholars will become easily deluded and confused by apparent contradictions, and only the Bhaktas can understand) and some become puffed up and over-intelligent. One major case was that of Jai-saci-nandana dasa, who became very learned in Sanskrit and Bengali but it went to his head and he became offensive and fell away. Jai-saci was very accomplished in kirtan and bhajans and his talent was dear to devotees, so this was all a great shock to many. Also there was a gopi bhava club at one time, which Srila Prabhupada smashed. So we were all very aware of the dangers of reading other books and becoming big pundits in Sanskrit, trends which led to pride and sahajiya tendencies, (reading rasika sastra prematurely and imagining that one can acquire a rasa in an easy and artificial way). Devotional service is a razor’s edge, with the abyss of being sahajiya on one side and impersonalism on the other. So due to several casualties and fatalities in the learning of Sanskrit and reading beyond Srila Prabhupada’s books, we all became very wary of these issues. And we have quotes from Srila Prabhupada warning disciples not to read too much, that his 4 basic books were sufficient. But oddly, on the other hand, Srila Prabhupada did express his desire for the translation and printing of the works of the previous acharyas. And there are quotes from his books in which he does recommend some acarya’s books, of which I’ll give later and try to discern the fine line between some apparent contradictory instructions.

 

After 1977 some devotees formed the Vaisnava Institute, which was later changed to the Krishna Library corporation. The purpose was to fulfill Srila Prabhupada’s desire that the works of the six Gosvamis be printed. The Krishna Library was mainly Kusakratha dasa as the translator, with several members of the board to oversee his productions. These board members were devotees like Rabindranatha and Srikanta and Prabhuada dasa, all strict devotees. You cannot find a more straight laced devotee than Rabindranatha. So in this way, the edict of Srila Krishna dasa Kaviraja was fulfilled, that being that no one should attempt to write or translate transcendental literature without being sanctioned and blessed by other Vaisnavas. Of course, HH Hridayananda Gosvami worked on finishing the Srimad-Bhagavatam, and much of his translations of the verses were done by Gopiparanadana dasa. And Kusakratha made one contribution, or addition to the Bhagavatam, which was the 14th chapter with 3 commentaries from Srila Sridhara Swami, Srila Sanatana Gosvami, and Srila Visvanatha Chakravarti Thakur, with all the verses being the direct copy from Srila Prabhupada’s Krishna Book.

 

Kusakratha was, and still is, a genius and gifted devotional writer and translator, and I went to his room quite often to talk with him about these subject matters. He was certainly knowledgeable about the dangers of sahajiya and impersonalism and he knew which books Srila Prabhupada would have approved of and which were not printable, specifically 4 books.

 

And so It was sort of a coincidence that I heard this devotee mention the goal of their group, "to become gopis or gopas, etc." and at the same time I was reading these commentaries of the 14th chapter of Srimad Bhagavatam from Krishna Library, and they seemed to directly address this issue of desiring a certain rasa, etc., and so I had to say something. This was almost a year ago, and I thought to put this old post in the zine. So this is a very important topic, not to be discarded. I am not in the habit of quoting outside of Prabhupada's works, but in this case, it was very useful.

 

On another occasion, there was a prabhu named Radhapati dasa who was going to India quite frequently and he brought back several copies of HH Mahanidhi Swami’s book, “Appreciating Sri Vrndavana Dhama.” I did an astrology chart for Radhapati, and in return he gave me a copy of Mahanidhi’s book. Mahanidhi Swami is an old friend of mine, as we went on traveling sankirtan from the Berkeley temple, and we shared a room in Vrndavana once. And so Mahanidhi Swami wrote this nice book with many quotes from Srila Prabhupada’s books and quotes from Krishna Library books also. So Mahanidhi felt that his methods needed to be justified. And so I will give the passages he quoted from Srila Prabhupada’s books.

 

The next 3 paragraphs are from his introduction of his book-

 

Srila Prabhupada encourages devotees to read and study the works of the previous acaryas. In the first purport of the SRIMAD-BHAGAVATAM and several others, Srila Prabhupada states that one must study the different commentaries and writings of the great acaryas of Vaisnava philosophy: “It is necessary, therefore, for serious students of SRIMAD-BHAGAVATAM to follow the notes and comments of the great acaryas like Srila Jiva Gosvami and Srila Visvanatha Cakravarti.” (SB 3.4.28p) “Srila Visvanatha Cakravarti has given us a transcendental literature entitled KRSNA-BHAVANAMRTA, which is full of Krishna’s pastimes. Devotees can remain absorbed in Krishna thought by reading such books. Any book of Krishna-lila, even this book KRSNA, or our TEACHINGS OF LORD CAITANYA, is actually solace for devotees feeling the separation from Krishna.” (KB Chap 45).

 

“Srila Sanatana Gosvami Prabhu, the teacher of the science of devotional service, wrote several books, of which BRHAD-BHAGAVATAMRTA is very famous; anyone who wants to know about the subject matter of devotees, devotional service and Krishna must read this book. Sanatana Gosvami also wrote a special commentary on the tenth canto of Srimad-Bhagavatam known as Dasama-tippani, which is so exalted that by reading it one can understand very deeply the pastimes of Krishna in His exchanges of loving activities.”

 

Srila Prabhupada very nicely explains how to enter Vrndavana: “Actually going to Vrndavana involves taking shelter of the Gosvamis by reading BHAKTI-RASAMRTA-SINDU, VIDAGDHA-MADHAVA, LALITA-MADHAVA and the other books that they have give. In this way one can understand the transcendental loving affairs between Radha and Krishna. (CC Adi 8.31).

 

So superficially we may find contradictory quotes from Srila Prabhupada on the matter of reading books beyond his books, but I feel that the key words are “for serious students of SRIMAD-BHAGAVATAM.” In other words, those devotees who have thoroughly studied Srila Prabhupada’s books (reading them 2-3 times with notes) are advised by Srila Prabhupada to read the works of the previous acaryas, as is amply explained in the quotes above. The fine line is the distinction between “serious students” and “mundane scholars” with the barometer being the devotion of the reader to Srila Prabhupada and his books. I have read some of the Krishna Library books, but only as a very small percentage of the time devoted to Srila Prabhupada’s books. So this is getting too long, I mention again that although I will not have the habit of quoting other books, it was these statements of Srila Visvanatha Cakravarti and Srila Sanatana Gosvami that I read and realized to be directly related to the subject of the practice of some devotees thinking that they can obtain an exalted rasa, and I felt compelled to write this article, which I hope has been helpful to the Vaisnava community.

 

Your servant, Visoka dasa

 

[krsna]

 

Srimad Bhagavatam 11.14.26

 

yatha yathatma parimrijyate 'sau

 

mat-punya-gatha-sravanabhidhanaih

 

tatha tatha pasyati vastu sukshmam

 

cakshur yathaivanjana-samprayuktam

 

SYNONYMS

 

yatha yatha -- as much as; atma -- the spirit soul, the conscious entity; parimrijyate -- is cleansed of material contamination; asau -- he; mat-punya-gatha -- the pious narrations of My glories; sravana -- by hearing; abhidhanaih -- and by chanting; tatha tatha -- exactly in that proportion; pasyati -- he sees; vastu -- the Absolute Truth; sukshmam -- subtle, being nonmaterial; cakshuh -- the eye; yatha -- just as; eva -- certainly; anjana -- with medicinal ointment; samprayuktam -- treated.

 

TRANSLATION

 

When a diseased eye is treated with medicinal ointment it gradually recovers its power to see. Similarly, as a conscious living entity cleanses himself of material contamination by hearing and chanting the pious narrations of My glories, he regains his ability to see Me, the Absolute Truth, in My subtle spiritual form.

[krsna]

Srila Bhaktivinoda Thakura:

 

"We have been advised in the 14th Chapter of the 11th Canto of the Bhagavatam to believe that truth when revealed, is absolute, but it gets the tincture of the nature of the receiver in course of time and is converted into error by continual exchange of hands from age to age. New revelations, therefore, are continually necessary in order to keep truth in its original purity."

[krsna]

"The Saints of Vraja" by Dr.Kapoor, chapter about Manohar Das Baba.

 

He gave his definition of bhajan and how to attain it:

 

 

"Manohara Dasa Baba used to say that bhajan is not possible without the complete surrender at the feet of the Lord and total dependence upon Him. It is only in the state of utter dependence on Him that one enjoys the calmness of mind which is necessary for bhajan: A mind that is disturbed by various kinds of worldly anxiety is not fit for bhajan."

 

He defined bhajan as:

 

"A state in which the mind is constantly absorbed in meditation of the Lord and revolts at the thought of everything else as poison".

 

He also said:

 

"One must be firm in bhajan. To a man who practises bhajan steadfastly and with all his heart and soul, staking for it his life and everything else, obstacles begin to appear as illusory as the 'horns of a hare.'

 

The Lord Himself makes the path of bhajan smooth for him. But this does not happen in a day; both perseverence and patience are necessary."

[krsna]

"Saranagati" by Srila Bhaktivinoda Thakura.

 

(6) 1-

 

" At Your feet, soft as new grown leaves,

 

I offer this humble prayer.

 

Those feet shelter the fallen souls

 

who burn from the heat of material existence.

 

But I gave up their shelter, and now my mind,

 

scorched by the fire of worldliness,

 

has dried up like a desert.

 

 

2- I find no strength to go on,

 

and thus I spend my days lamenting.

 

My only desire now is for Your lotus feet,

 

O Lord of the meek and humble.

 

3- Has there ever been a soul as forlorn as me?

 

Please be merciful and award me the association

 

of Your devotees,

 

for by tasting the pleasure of hearing Your pastimes,

 

I shall give up all evils.

 

4- One hope animates my soul :

 

to spend day and night in Your divine abode

 

singing Your holy name.

 

Your tiny servant Bhaktivinoda begs a place

 

in the delightfully cooling shade of Your feet."

[krsna]

http://www.indiadivine.org/sadhu-sanga-sat-sanga1.htm

[krsna]

 

 

 

 

 

In his Jaiva Dharma Srila Bhaktivinoda Thakura also gives some idea why devotees of a low adhikara reject higher association. He writes:

 

"The third characteristic of the madhyama Vaisnava is his bestowal of mercy upon the ignorant. The word balisa refers to people who are ignorant of spiritual truth, bewildered or foolish. Materialistic people who have not received any genuine guidance in spiritual matters who have not been contaminated by unauthorized doctrines such as mayavada, who are not accustomed to envying devotees and bhakti, yet who, due to a prominence of mundane egoism and attachment are prevented from developing faith in the lord, are known as balisa.

 

"The kanistha-adhikarai prakrta-bhakta, although standing at the doorway of bhakti, has not attained suddha-bhakti due to being ignorant of the principles of sambhanda-jnana. Until such a person comes to the platform of suddha-bhakti, he is also regarded as a balisa. When he becomes acquainted with the truth of sambandha-jnana and awakens a taste for suddha harinama in the association of pure devotees, his ignorance will be dissipated and he will attain the status of a madhyama Vaisnava.

 

"....A diseased person cannot cure himself. He must be under the care of a physician. Just as the anger of a diseased person is pardonable, the improper behavior of the ignorant should also be excused. This attitude is known as mercy. The ignorant have many misconceptions, such as faith in karma-kanda, occasional inclination toward jnana, worshiping the Deity with ulterior motives, faith in yoga, indifference toward the association of pure Vaisnavas, attachment to varnasrama, and many other things. By association, mercy and good instructions, these misconceptions can be dispelled and the kanistha-adhikari can quickly become a madhyama-adhikari suddha-bhakta."

 

 

Srila Bhaktivinoda Thakura

Jaiva Dharma

 

Chapter. Eight, Vaisnava Behavior

 

[krsna]

 

 

By Srila Bhaktivinode Thakur

 

The following discourse is a translation of an article written in Bengali by Srila Bhaktivinode Thakur (translated by Shukavak Das), entitled Panca-samskara. The article was originally published in Bhaktivinode Thakur's journal, Sajjana Tosani (vol. 2/1) in 1885. The translator has added portions, indicated by square brackets, from a supplementary article of the same title also from Sajjana Tosani (vol. 4/1) published in 1892.

 

The shastras explain that a person who receives panca-samskara can practice two kinds of devotion (1) and gain permanent happiness in the eternal abode of Sri Hari:

 

avapta-panca-samskaro labdhva-dvi-vidha-bhaktikah

saksat krtya harim tasya dhamni nityam pramodate (2)

 

Persons who read this instruction with faith will want to understand the meaning of the expression panca-samskara. In order to help them, we will first explain the conventional understanding of the term and then give its deeper significance.

 

The smriti shastras explain panca-samskara in the following manner:

 

tapah pundram tatha nama mantro yagas ca pancamah

ami hi panca-samskarah paramaikanti-hetavah

 

"Tapa, pundra, nama, mantra, and yaga - these five items comprise panca-samskara. They are the cause of intense devotion to Lord Hari." (3)

 

When a faithful person learns about panca-samskara, he approaches a religious teacher and humbly requests him for initiation, or diksha. After considering the student's sincerity, the teacher mercifully gives tapa and pundra to the student in order to sanctify his body. Some religious groups give tapa by marking the student's body in various places with the symbols of Lord Vishnu's conch, disc, club and lotus using hot iron brands. Other religious groups imprint the name of Hari with clay using a sandalwood stamp. [in reference to tapa the smriti shastras further state:

 

hari-namaksarair gatram ankayet candanadina

sa loka-pavano bhutva tasya lokam avapnuyat (4)

 

"One who marks his body with the syllables of Hari's name using sandal paste purifies the world and after death attains the kingdom of God."

 

In the Sri Sampradaya of Ramanuja tapa is given by branding the body with the symbols of conch and disc, but Sri Chaitanyadeva has instructed that we mark the body with Harinama using sandal paste etc. instead of brands. This rule is a blessing for the souls of Kali-yuga.]

 

Pundra, or tilaka marks, are vertical lines drawn on the body. The shastras interpret these vertical marks either as symbols representing the Temple of Hari, or as His footprints. Accordingly each religious group has its own prescription for pundra which is universally accepted within that particular group. (5)

 

Nama or name is the third samskara. Mercifully the teacher utters the name of Hari into the ear of the faithful student. This name is to be recited daily by the student. [Receiving name means that one understands one's self to be a servant of Hari. During initiation the teacher also gives a personal name to the student which indicates devotion to Hari. In the Sri Sampradaya of Ramanuja, names like Rama Krishna Dasa, Narayana Dasa, Ramanuja Dasa etc. are given. In the Gaudiya Sampradaya names such as Sri Govinda Dasa, Sri Nityananda Dasa, Sri Chaitanya Dasa etc. are used. Since the time of Sriman Mahaprabhu names like Ratnabahu, Kavikarnapura, Premanidhi etc. have been used. Subsequently even names such as Bhagavatabhushana, Gitabhushana, Bhaktibhushana etc. are employed.]

 

The fourth samskara is mantra. Out of his mercy the teacher gives an 18 syllable mantra to his beloved student. [Mantra is the recitation of a short prayer which corresponds to the particular deity one worships. In the worship of Krishna an 18 syllable mantra is given.]

 

The fifth and final samskara is yaga or deity worship. Using the mantra which he has received from his teacher, the student begins the worship of salagrama sila or sri murti, the Deity of Vishnu. This is known as yaga. By receiving panca-samskara, the five sacraments, a faithful person enters into bhajana-kriya or the personal worship of God, which eventually leads to pure love for Sri Hari.

 

When we analyze the stages that lead to love of God, we understand that faith or sraddha is the first stage. Without sraddha, there is no way to obtain love of God. From faith, one seeks saintly association which is called sadhu-sanga. This leads to shelter at the feet of a spiritual teacher. Thereafter, panca-samskara or initiation follows. Panca-samskara gives rise to bhajana-kriya or the personal worship of God.

 

Bhajana-kriya leads to anartha-nivrtti, which is the stage where one clears up unwanted things from his heart. After anartha-nivrtti one's faith can develop and enters the stage called nistha or mature faith. From nistha, taste or ruci develops. This leads to the stage of asakti or deep attachment. From asakti spiritual emotions called bhava spring forth. This eventually ripens into the stage called love of God, prema. Therefore, everyone should seek shelter at the feet of a spiritual teacher and receive panca-samskara, which is the source of bhajana. Without panca-samskara, bhajana is not spontaneous. Instead, it is performed with difficulty.

 

Some people think that prema or love of God can be obtained without panca-samskara. This is incorrect. The conditioned soul in this world has become hostile to the Divine, and consequently his original spiritual nature has become distorted. As a result he must sanctify himself before that true spiritual nature can develop. And what is the means to attain this pure state? The best way is through samskara or sanctification. Without samskara how can his distorted nature be given up? If we see someone whose nature is not distorted then we think that in a previous birth, through the mercy of a spiritual teacher, he must have received samskara, and on the strength of that samskara he has attained his true spiritual nature wherein prema or love of God has arisen. Otherwise we think that this person has been imperceptibly sanctified by the inconceivable mercy of the Lord Himself. No matter how you look at it, samskara is always there.

 

On the other hand, samskara is not necessary for liberated persons because their nature is not distorted. Distortion of the soul's original spiritual nature is the cause of his bondage in this world. For this reason, without samskara the life of the conditioned soul is impure. Even if a person has attained prema on account of previous samskara, still in his present life he again receives samskara in order to set a proper example for the good of all.

 

Samskaras exist in all religions and in all countries. The purer a particular religion is, the more its samskaras are sacred and complete. Although we have not had the opportunity to thoroughly study the samskaras of all religions, we at least can say that the samskaras of the Aryan religion appear to be of a higher order than the samskaras of other religions. In particular, the samskaras of Vaishnava culture are the best part of the Aryan religion. No other practise is as sacred and complete.

 

The question arises, "if the practise of samskara found in Vaishnava culture is so good, then why are those who practise it still bound by distorted natures?" The answer is that Vaishnava samskara is the best, but at the present time (6) it is practised in name only. Both the spiritual teacher and the student block their own spiritual advancement by being content with the external aspects of samskara alone, as I've just described.

 

Today, the deeper significance of samskaras is not understood at all. When the student submits himself to the teacher, the teacher gives panca-samskara and then abandons him. What good can come from panca-samskara of this type?

 

Externally the student looks good, but internally there is nothing. The symbols of divine conch, disc and the name of Hari mark the body. The tongue utters the name of Hari and worship of salagrama sila or sri murti with mantra is performed, but the student is addicted to endless sinful practises. At night, he takes intoxicants and practises debauchery!

 

Oh good teacher, how have you benefited your student? What is the difference in him before and after diksha? In fact, he is worse. He is a hypocrite. There is no remorse, "I am sinful. It is my fault. How can my sin be given up?" These days no one thinks like this when they take shelter of a spiritual teacher. Sinful activities are performed without the slightest concern. What misfortune!!

 

Why is this? The reason is that the wrong kind of relationship exists between teacher and student. The shastra gives rules to guide this relationship, but they are not followed. The student who is burning in the fire of material life, who analyses his predicament and concludes, "My relationship with material nature is not permanent, therefore I must take shelter of a spiritual teacher in order to obtain the feet of God" has reached the stage of faith and is qualified to take shelter of a spiritual teacher. The teacher should study the student for one year and observe his atonement. This is called tapa.

 

During this examination period the student is encouraged to atone even more and when the teacher is satisfied, he brands the student with the symbols of conch and disc. These marks are permanent and they symbolize the purity that the student must maintain for the rest of his life. This is tapa, the faithful soul's first samskara. In English we define the word tapa as "repentance, atonement, and the permanent impression of higher sentiment on the soul." Tapa applies not only to the body, but also to the mind and the soul. If it is only physical, in the form of branding or stamping, then tapa has not actually taken place and religious practise becomes hypocritical. At the present time this kind of hypocrisy has weakened Vaishnava culture. Without tapa or inner repentance, the soul cannot live as a Vaishnava. Without tapa, the whole process becomes useless. Without tapa the heart remains impure. Therefore, good friends, seek atonement without delay!

 

When the teacher sees that the student has received tapa properly (in other words, genuine atonement has occurred), then out of his mercy, the teacher gives him urdhva-pundra. What is urdhva-pundra? It is effulgence! It is also known as urdhva-gati, the path of advancement. After receiving tapa the student voluntarily accepts a suitable amount of renunciation from worldly activities. This is the path of advancement. However, if the student accepts no renunciation then his tapa or atonement is useless. So much trouble! So much asceticism! So much renunciation of one's happiness! So much work to control lust, anger and greed, but it is all useless labor if one does not perform these austerities in order to obtain Vaikuntha, the kingdom of God.

 

In other words, by taking shelter of Sat Cit Ananda Lord Hari, a soul follows the path of advancement, urdhva-gati. The illumination of the soul, the mind and the body is called urdhva-pundra. Aversion to material life and attachment to the Supreme Lord is called tapa and pundra, and these two ornaments are absolutely necessary for the conditioned soul.

 

Without urdhva-pundra the body is as good as dead. Realizing this we must bathe in atonement. Without urdhva-pundra the mind drifts and becomes attached to lowly sense objects and then wastes its time discussing the lowest subjects. O repentant soul! Do not delay, mark the body, mind and soul with urdhva-pundra and follow the path of advancement which leads to the kingdom of God. Without urdhva-pundra the soul's real nature is extinguished. Therefore adopt urdhva-pundra.

 

Seeing the beloved student shining with tapa and urdhva-pundra, the teacher gladly gives nama, the holy name of God which awakens the soul's eternal nature. The eternal nature of the soul is servitude to the Lord, and by tasting the nectar of the Lord's holy name the soul is carried to the supreme abode. Then he says, "I am Hari Dasa. I am not the enjoyer of this world. Even Maya herself is eternally connected to Krishna and I must utilize her in the service to Krishna." The eternal soul is then enchanted by singing the name of Hari. By taking shelter in the nectar of the Lord's holy name, the soul becomes aware of his own spiritual nature. Intelligent men, always sing the name of Hari! Let the mind always remember the name of Hari. May the soul always be adorned with the name of Hari.

 

Out of affection, teacher next gives a mantra that allows his student to easily experience the nectar of the Lord's holy name. A mantra is a kind of prayer that contains the name of God that is inflected grammatically in the dative case. (7) The mantra also includes certain adjectives that qualify the name of God and allows it to express a particular mood or taste. By giving a mantra the teacher helps his student taste the holy name by selecting a suitable 'flavor' for him. When we say "namah", obeisance to Hari, we employ the 4th or the dative case ending. The dative case expresses the proper relationship between the worshiper, the worshiped and the worship that allows the taste of the holy name to be easily experienced.

 

There is no end to the happiness of a person who has received a mantra. Those who analyze the meaning of the 18 syllable mantra, generally used in the worship of Sri Krishna, know that it is a condensed sampling of the taste available from the Lord. (8) The same also applies to the 24 syllable gayatri and other mantras that are used to worship the Lord. (9) Those who have not received a mantra can only speculate about the taste of the holy name, but unfortunately most of their considerations are useless. Therefore you must receive a mantra. Those who have received it consider it to be a most important samskara.

 

There are those who are aware of these principles and yet are not firmly fixed in the matter of worship because they have not received tapa, pundra, nama, and mantra from a qualified teacher. Every subject has its rules and regulations and those who reject the rules and regulations of worship often experience difficulty. Therefore it is said:

 

shruti-smriti-puranadi-pancaratra-vidhim vina

atyantiki harer bhaktir utpatayaiva kalpate

 

"Devotional service of the Lord that ignores the authorized Vedic literature like the Upanisads, Puranas and Narada-pancaratra is simply an unnecessary disturbance in society." (10)

 

Therefore my friends! With logic and pure reasoning receive tapa, pundra, nama and mantra from a qualified teacher. Not only will you become happy, but by establishing this divine link with God you will benefit all the people around you.

 

Out of love the teacher next explains the procedure of yaga or Deity worship to his student. Without Deity worship the conditioned soul cannot advance properly. Even though one has received tapa, pundra, nama, and mantra the soul's material condition has not fully abated. Only when one has pleased Lord Hari is the soul freed from this material world at the time of death. Therefore, until the end of life, yaga is necessary even for those who have received mantra. Even though one lives in this world without attachment to matter, still there is danger from matter. Therefore, yaga, or the path of Deity worship, is the proper way to deal with matter. Yaga is the procedure of worshiping the Lord by employing all the physical and mental faculties of seeing, touching, smelling, tasting, thinking, discriminating and acting.

 

Utilizing each of these faculties in the worship of salagrama, for example, is a good way to cultivate love of God. Service of Sri Vigraha, the Deity, is called Vaishnava yaga. No matter what our situation, we must live in this world by working. Therefore a person who has received mantra has the duty to spend his life worshiping God with devotion following the rules of Deity worship. By teaching yaga the compassionate teacher rescues his student from the ocean of material existence.

 

Yaga is the fifth and final samskara. A person without yaga has no life and he is forced to accept the results of his karma. Therefore, one should live in this world as Vaishnava and engage in Deity worship. A detailed explanation of the principles of Deity worship is offered in the book Sri Chaitanya-sikshamrita in the discussion under vaidhi-bhakti. (11)

 

I have now explained both the conventional understanding and the inner significance of the expression panca-samskara. But still one question arises. "Why do teachers not give this kind of instructions to their students today?" The answer is that due to the degenerative effects of time, man's understanding about the role of spiritual teacher has become extremely corrupt. Today people take instruction from kula-gurus, hereditary family teachers or similar such persons and therefore they are unable to take shelter of a qualified teacher. It is said in the shastras that the seriously inquisitive student must approach a spiritual teacher who has attained shelter and faith in the Vedas and God, and surrender to Him.

 

tasmad gurum prapadyeta jijnasuh sreya uttamam

sabde pare ca nisnatam brahmany upasamasrayam (12)

 

When one surrenders in this way, the material ocean diminishes to the size of a calf's hoofprint. However, if that surrenders is in name only, then it is pointless. At the present time most people do not want the shelter of a genuine teacher because very few want to solve the problems of life. However, it is the responsibility of the living soul in this world to search for a teacher and solve these problems. The Lord reveals Himself to the serious student in the form of a teacher who can rescue him. It is good to have a strong desire for a teacher, but it is wrong to accept just any person simply to satisfy one's desires. A genuine teacher will come to one who is sincerely searching, but before the student accepts that teacher he should also examine him for one year. Without examination the teacher - student relationship is only a disturbance.

 

After close study we conclude that without proper acceptance of panca-samskara the conditioned soul cannot develop intense devotion to Sri Hari. Therefore panca-samskara is extremely necessary.

 

Reference

 

(1) Devotion is of two kinds, namely vidhi-bhakti, devotional service performed according to rules and regulations and raganuga-bhakti, devotional service performed by following the moods of Krishna's Vrindavan associates.

 

(2) Prameya Ratnavali

(by Baladeva Vidyabhushana) 8.5

 

(3) Prameya Ratnavali 8.6

 

(4) Prameya Ratnavali 8.6

 

(5) For more information about tilaka see A.W. Entwistle's work, Vaishnava Tilakas, published in the International Association of the Vrindavan Research Institute's bulletin, number 11 and 12, 1981-2.

 

(6) The late 19th century, Bengal.

 

(7) Such as Krishnaya or Ramaya.

 

(8) The 18 syllable Gopal mantra is one example.

 

(9) The kama-gayatri, used by Gaudiyas,

is one example.

 

(10) Bhakti-rasamrita-sindhu 1.2.101.

 

(11) The original text of this article used the future tense, indicating that the book Sri Chaitanya-sikshamrita had not yet been published.

 

(12) Srimad-Bhagavatam 11.3.21.

 

[krsna]

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