Chapter fifteen of Harinama-cintamani

Jagat · April 17, 2002

<h1>Harinama Chintamani</h1>

<h2>Chapter 15</h2>

Recently I made some judgments about available translations of Harinama-cintamani. I have just revised my own translation and am now working on chapter 15, entitle Bhajana Pranali.

In doing this work, I have looked carefully at the translations of Kushakratha and Sarvabhavana. Unfortunately, I was not able to consult the work of Bhanu Swami, which probably sits qualitatively between the previous works. The Sarvabhavana version I have is slightly different from the edited and published edition, but in the main the two are the same.

Sarvabhavana merges Bhaktivinoda’s text with his footnotes. He also has changed the headers from the way that they have been given in every printed edition of HNC published by the Gaudiya Math. Though this is understandable for a couple of reasons—the Thakur’s footnotes of repeat the original text in prose, and the verses often repeat the headers without much change--I have decided to keep these apart in an effort to be true to the Thakur’s original text.

In general Sarvabhavana’s translation is far superior to Kushakratha’s, both in accuracy and quality of language. Kushakratha tends to undertranslate, while Sarvabhauma tends to overtranslate. My own translation has occasionally been influenced by Sarvabhavana’s choice of words, but I think it is necessary to take pains to be more literal in translating a work by Bhaktivinoda Thakur, whose every word carries the weight of absolute authority for followers of the Bhaktivinoda line.

However, both these versions often miss nuances in Bhaktivinoda’s work that indicate lacunae in their scholarship. It is not my intention to criticize the work they have done. Rather, I would like to laud their efforts, which I am simply continuing in an effort to provide devotees with the most authoritative translation possible.

To Bhaktivinoda Thakur’s footnotes I have added some comments of my own that will go into the published edition. I will also occasionally give some explanations of why my translation differs from those previously given.

I will post a separate message for each headed section as given by Bhaktivinoda Thakur. By giving the three translations together, I hope that this will make interesting reading for the devotees.

If anyone finds any difficulty I welcome comments. As far as gender specific language, I am painfully aware of my shortcomings in this regard. I have tried to reduce the use of the masculine pronoun, but have been unable to eliminate it entirely in gender-neutral situations. I am a slave to my conditioning with regards the English language and have been unable to overcome it to accept any of the solutions that would make the language more pleasing to those in female bodies. I humbly submit that no intention to exclude women, who are in every way spiritually equal if not superior to men and eligible for all spiritual perfection and human self-realization, is ever intended by the use of masculine pronouns. May future generations find a way to overcome this deficiency of the English language; in the meantime, I am unable to throw off the heavy weight of traditional usage.

Your servant, Jagadananda Das.<hr>

<center>gadAi gaurAGga jaya jaya nityAnanda

jaya sItAnAtha jaya gaura-bhakta-vRnda 1

saba chADi hari-nAma je kare bhajana

jaya jaya bhAgyavAn sei mahAjana 2

prabhu bale hari-dAsa tumi bhakti-bale

peyecha sakala jJAna e jagatI-tale 3

sarva-veda nAce dekhi tomAra jihvAya

sakala siddhAnta dekhi tomAra kathAya 4</center>

<hr>Kushakratha<font color=#0000FF>

1. Glory to Lord Caitanya, to Lord Gadädhara, and to Lord Nityänanda, the life of Jahnava Devi! Glory to Advaita, the husband of Sita! Glory to the devotees of the Lord!

2. Glory, glory to the exalted fortunate souls who, shunning all offenses, worship the holy name.

3. Lord Caitanya said, "O Haridasa, by the power of your devotional service you have attained all knowledge in the universe.

4. "I see all the Vedas dance on your tongue. I see all final truths in your words. (note 1)

(note 1) You have spoken the Vedas’ conclusions about the nature of the Supreme Personality of Godhead, the individual souls, the illusory energy maya, the holy name, namabhasa chanting of the holy name, offenses to the holy name, and many other topics. Therefore all the Vedas joyfully dance on your tongue. Through Haridasa Lord Caitanya revealed all the truths about the holy name. Rasa is the final attainment brought by the holy name.<hr></font>

<font color=#669999>Sarvabhavana: All glories to Sri Gadadhar Pandit and Lord Gauranga; all glories to Lord Nityananda; all glories to Sri Advaita Acarya, the Lord of Mother Sita; all glories to all the devotees of Lord Chaitanya. One who rejects all other processes of elevation and simply immerses himself in the chanting of the holy name is truly a magnanimous soul and glorious in all respects.

Lord Chaitanya said, “My dear Hari Das, simply on the strength of your wonderful devotion, you are conversant with all knowledge. All the Vedic philosophical conclusions about the Absolute Godhead, the jiva, maya, the pure name of the Lord, namabhasa and namaparadha are revealed in your speech. It is therefore rightly said that the Vedas gleefully prance upon your tongue.” The Lord, fully satisfied with His devotee, now desired to hear the precepts of namarasa, the rare spiritual science of the sweet mellows of the holy name, from the mouth of Srila Hari Das. <hr></font>

Jagat<center>1-4.

All glories to Gadadhar and Gauranga!

All glories to Nityananda Prabhu!

All glories to the husband of Sita Devi, Advaita Prabhu!

All glories to all of Gauranga’s devotees!</center>

Those who renounce everything to commit fully to chanting the Holy Name

are great devotees and truly fortunate. May they be ever victorious.

The Lord said, “My dear Hari Das, on the strength of your devotion,

you have become conversant with all that to be known on this earth.

I can see that all the Vedas dance on your tongue

and all correct understandings can be found in your speech.(note 1)

Note 1: "You have already spoken to Me about the Supreme Person, the jiva, Maya, the pure name of the Lord, Namabhasa and Namaparadha, all in accordance with the Vedic conclusions. Therefore, it is rightly said that the Vedas dance gleefully upon your tongue.” Mahaprabhu makes reference to all these subjects in order to prepare Hari Das for speaking on the subject of rasa, which is the ultimate prize achieved through an understanding of the Holy Name.<hr>

Comments: On the whole there is little difficulty in this section. The last two sentences of the note contain a hint that does not come through in the first two versions, namely that the other subjects are a preparation for hearing about rasa.

Jagat · April 17, 2002

2. Verses 5-6

<center><h3>nAma-rasa-jijJAsA</h3>

ebe spaSTa bala nAma-rasa ki prakAra

ki rUpe labhibe jIva tAhe adhikAra

haridAsa mahA-preme kare nivedana

tomAra preraNA-bale kariba varNana</center>

<hr>Kushakratha<font color=#0000FF>

The Desire To Know About the Nectar of the Holy Name

5. "Please describe the nectar of the holy name and how the conditioned soul can become qualified to taste that nectar."

6. With great love Haridasa said, "O Lord, by Your order I will describe it.</font><hr>

<font color=#669999>Sarvabhavana:

Lord Chaitanya continued, “Now please instruct Me about namarasa. How can a jiva become eligible to receive it?” Srila Hari Das Thakur then prayed at the Lord’s lotus feet, submitting with intense prema that whatever he would speak on this subject would be inspired by the Lord Himself.</font><hr>

Jagat

An inquiry into rasa

"Now please clearly instruct Me in the rasa of the Holy Name.

How can a jiva become qualified to experience it?"

Hari Das then very lovingly made his submission to the Lord--

"As you inspire me, so shall I describe all these things.”

Jagat · April 18, 2002

<center>3. Verses 7-10

<h3>rasa-tattva</h3>

zuddha-tattva para-tattva yei vastu siddha

rasa nAme sarva-vede tAhAi prasiddha

sei se akhaNDa rasa para-brahma tattva

ananta Ananda-dhAma carama mahattva

zakti zaktimAn rUpe vizeSa tAhAya

bheda nAi bheda sama darzanete bhAya

zaktimAn sudurlakSya zakti prakAzinI

trividha zaktira kriyA vizva-vikAzinI </center>

<hr><font color=#0000FF>Rasa-tattva

7. "The perfect Supreme Truth, who is situated in pure goodness, is famous in all the Vedas, known there by the name "rasa" (nectar). (2)

8. "The Supreme Personality of Godhead has limitless nectar (akhanda-rasa). He is the abode of limitless bliss. He is the most glorious.

9. "He is manifest as the potency (shakti) and the master of potencies (shaktiman). These two are not different. They are at once different and the same. (3)

10. "From the master of potencies many inconceivable potencies are manifested. Employing three kinds of potencies, that master creates the worlds.

NOTES

(2) The rasas (mellows) described in ordinary books of material rhetoric are not the true rasas. They are only perverted reflections of the true rasas. Beyond the twenty-four material rasas are the spiritual rasas, which are situated in pure goodness. They are the true rasas. The transcendentalists who take pleasure in spiritual life relish only the wonderful variety of tastes in the spiritual rasas, rasas far beyond all that is material. Anything but the spiritual rasas they consider dry and tasteless. The spiritual rasas situated in pure goodness are the eternal rasas.

(3) The rasas are explained in this way. The perfect and complete Supreme Brahman is situated in pure goodness. He is both potency and the master of potencies. The master of potencies is not easily understood. The potencies and the master of potencies are not truly different. Only in certain situations are they considered different. The master of potencies is the Supreme Personality of Godhead, whose every desire is at once fulfilled. His potencies manifest His glories. Spirit, the individual souls, and the maya potency are all three manifested in this way.

<hr></font><font color=#669999>The true Rasa

In the Vedas the Supreme Personality of Godhead is called Rasa. This rasa or the nectar of transcendental love permeates the spiritual Kingdom of God. Worldy poets dabble in a rasa that is totally mundane. Factually, theirs is not rasa but a perversion of it.

The rasa that is transcendental and ever situated in pure goodness, beyond the jurisdiction of the twenty-four elements of material nature, is in truth the real rasa. It is unknown even to the atmaramas, the self-satisfied mystics who have surpassed material nature but are yet unable to perceive transcendental variegatedness. Rasa is eternal, full of cognizance and ever blissful, eversheltered at Lord Krishna’s lotus feet.

The Supreme Absolute Truth exists as saktiman or the Energetic and sakti or the Energy. Qualitatively, saktiman and sakti are the same, though differences between the two are to be appreciated. Saktiman is always the Supreme Controller, willful and independent; sakti always displays His full and supreme potency. His sakti or potency manifests in three ways: the cit potency or the spiritual nature, the jiva, and maya or the material nature.

<hr></font>The rasa principle

That substance we have previously called the supreme and purest truth

is celebrated in all the Vedas by the name “rasa” or nectar.(1)

This one and undivided rasa is the principle known as the Supreme Brahman;

It is the abode of limitless bliss and the ultimate understanding of God’s glory.

This single undivided truth manifests as the Shakti and the Shaktiman,

which are not separate truths, but only appear to be so through the action of vizeSa.(2)

The Shaktiman cannot be perceived except through His Shakti,

which is divided into the three functions that manifest all the universes.

NOTES:

(2) The aesthetic experience ordinarily described in Sanskrit works of rhetoric as rasa is in fact mundane. It is not in fact the true rasa, but its perverted reflection. Matter is made up of twenty-four elements, beyond which lies the spiritual nature of pure being. This transcendental existence is the true rasa. Those who take satisfaction in the self transcend the material existence, but even so are unable to recognize the wonderful varieties that exist in transcendence; they are thus said to be dried up, or “devoid of rasa.” The eternal rasa is found in the transcendental variegatedness of the spiritual world.

GLOSSARY NOTE ON RASA: Rasa means juice or nectar, or indeed any liquid, but it is also associated with taste or flavor. In Sanskrit rhetoric or poetic theory, rasa is the aesthetic experience one gets when all the elements of a poetic or dramatic work are in place and act on a properly prepared connoisseur of the art. This experience has a universal character, because through identification with a dramatic hero or heroine, we transcend our individuality to partake in a set of archetypal experiences. These are considered mundane by devotees, because the archetypes of material lovers and heroes are still governed by materialistic, ego-centered principles. However, the kinds of interpersonal loving relations, emotions and sentiments described and glorified in the world’s artistic creations reflect the supreme archetypal universe, which is peopled by the Supreme Person and His personal energies. Thus, to say raso vai saù means to identify the experience of the personal God in His intimate being as the ultimate manifestation of the Godhead.

EDITOR: The reference to the Vedas is to the famous phrase of the Taittiriya Upanishad (2.7)—raso vai saH. yaM hy evAyaà labdhvAnandI bhavati. “The Supreme Truth is rasa. On attaining Him, one becomes truly joyful.”

(3) Hari Das here begins to explain how rasa comes to be experienced. The Supreme Brahman, the indivisible substance in pure being, is naturally manifested in the forms of the Shakti and Shaktiman, as energy and energetic. The Supreme Energetic is impossible to perceive or understand [whereas His energies are visible], but there is no substantial distinction between the two. Every kind of apparent distinction within the One Truth are caused by the principle known as viçeña. The Energetic appears eternally as the completely independent Supreme Person. His Shakti reveals His powers. This Shakti manifests in three kinds of phenomena: Chit, Maya and Jiva.

GLOSSARY NOTE ON VISESHA: This term is used twice in chapter 15. See Prameya-ratnavali 11: “The characteristics are not different from the one characterized, (but) there is the appearance of difference because of visesa, since even among the learned there are notions such as ‘time always exists’.” The question being addressed here is whether all the characteristics discussed so far are different from Vishnu or non-different from Him. If they are different from Him then they do not accord with some statements of revealed scripture (Katha U., 2.1.14, for instance) and if they are non-different, then the non-qualified absolute denied by Gaudiya Vaishnavas is supported. The solution to the dilemma is that all Vishnu’s characteristics are really not different from Him, but only appear to be so through the action of viçeña. Viçeña means "distinction" or "peculiar attribute." Here it is defined by both commentators as the surrogate of difference, but not (real) difference. This idea different from the category of the same name in Indian Logic (Nyaya) that serves to distinguish eternal substances and atomic particles from each other. In Nyaya, a viçeña is what makes two atomic particles that are otherwise indistinguishable different. Here, however, a viçeña causes the perception of difference where there is no difference. The examples given are “time always is” and “existence exists.” By attributing time to time or existence to existence, the statements create the appearance of difference between the subject and predicate where in fact there is no difference. (From Neal Delmonico’s translation of Prameya-ratnavali)

Comments on translation. This passage was very difficult to translate. Bhaktivinoda’s short verses and comments are crammed with information, some of which seems to have passed by the previous translators. Of course, nothing they have written is against siddhanta; the only point is whether this is really what Bhaktivinoda was getting at.

Jagat · April 18, 2002

<center>4. Verses 11-15.

<h3>cic-chakti-dvArA vastu-prakAza</h3>

cic-chakti svarUpe prakAzaye vastu-rUpa

vastu nAma vastu dhAma tat-kriyA svarUpa

kRSNa se parama vastu zyAma tAra rUpa

kRSNa-dhAma golokAdi lIlAra svarUpa

nAma dhAma rUpa guNa lIlA Adi yata

sakala-i akhaNDAdvaya jJAna antargata

vicitratA yata saba parA zakti karma

kRSNa dharmI parA zakti kRSNa nitya karma

dharma-dharmI bheda nAi akhaNDa advaye

vicitra vizeSa mAtra sac-cin-nilaye </center>

<hr><font color=#0000FF>What Is Manifested by the Spiritual Potency (Cit-shakti)

11. "The spiritual potency manifests the Supreme Lord’s names, abode, and activities.

12. "Lord Krishna is the Supreme Being. His form is dark. Goloka and many other places are Lord Krishna’s abodes. He enjoys many pastimes.

13. "His names, abodes, forms, qualities, pastimes, and all else are made of unbroken spiritual knowledge.

14. "Thus a great variety is manifested by Lord Krishna’s spiritual potency. The spiritual potency is Lord Krishna’s property eternally. He is its master.

15. "The property and its owner are not different. In this way a wonderful variety is manifested in the eternal world made of spirit and knowledge. (4)

NOTES:

(4) Lord Krishna is the owner of the property here and the property is His spiritual potency. The property and the owner of the property are not different. Still, a wonderful variety is seen in them. This variety is also present in the spiritual world.</font>

<hr><font color=#669999>The cit potency reveals the Supreme Truth, His name, abode, pastimes and beauty. Lord Krishna is that Supreme Truth. His exquisite dark complexion, syama, is His beauty. Goloka is His abode and the place of His pastimes. His name, abode, form, qualities and pastimes are everexistent features of the nondual spiritual substance, and the display of these transcendental varieties is the function of His cit potency.

Lord Krishna is the original form of all transcendental qualities. His eternal divine nature is His spiritual potency. There is no inherent difference between the form of Krishna and His divine nature. Yet spiritual variety (rasa) creates an impression of difference, which is exhibited in the spiritual world.</font>

<hr> The Lord’s chit potency reveals the Supreme Substance

The function of the Chit potency is to reveal the form of the Supreme Substance,

as well as the true forms of His name, abode, and activities.

That Supreme Substance is Krishna; His form is of an exquisite dark complexion;

His abodes and the sites of His pastimes are Goloka and other Vaikuntha worlds.

Krishna’s name, abode, form, qualities and pastimes and so on

are all contained within the indivisible, nondual consciousness.

Whatever varieties are found there are the work of His higher potency.

The higher potency is Krishna’s eternal property; He is the possessor of that property.

In the One and indivisible, there is no distinction between a property and its owner;

transcendental variety in the eternal spiritual abode is only the result of vizeSa.(4)

NOTES:

(4) DharmI means one characterized by certain properties or functions (dharmas). Here Krishna is the dharmI and His supreme or internal potency is His dharma, or function. In Vedanta philosophy, there are three kinds of difference: internal, external, and functional. None of these distinctions apply in the case of the Supreme Person and his dharmas. Nevertheless, the function known as vizeSa creates the appearance of difference. These distinctions are manifest in the spiritual world.

Jagat · April 18, 2002

<center>5. Verses 16.

<h3> mAyA-zaktira svarUpa</h3>

sei zakti-chAyA eka mAyA saMjJA pAya

bahiraGga vizva sRje kRSNera icchAya</center>

<hr><font color=#0000FF> The Material Potency (Maya-shakti)

16. "The shadow of that spiritual potency is called by the name Maya. By Lord Krishna’s desire, that Maya potency creates the external material worlds. (5)

NOTES:

(5) The maya potency is a shadow of the spiritual potency. Because it is a shadow, this potency is also called the bahiraìga shakti (external potency). By Lord Krishna’s wish, this potency creates the external (bahiraìga) material world. </font><hr><font color=#669999>Mayasakti is the external potency

The reflection of the spiritual potency is called mayasakti or material nature. She is also known as the external potency. She has produced this material world or Devidhama as ordered by Lord Krishna.

</font><hr> The nature of Krishna’s Maya Shakti

The shadow of the spiritual potency is given the name “Maya.”

She has created this material world at Lord Krishna’s behest.

NOTES:

(5) The Maya potency is only the shadow of Krishna’s supreme potency. Because she is simply the shadow of the internal energy, she is also called the “external energy” of the Lord. As directed by the Lord, she creates this material universe, which is also known as “the abode of the Goddess” (devI-dhAma).

Jagat · April 18, 2002

<center>6. Verses 17.

<h3> jIva-zakti</h3>

bhedAbheda-mayI jIva-zakti jIva-gaNe

tATasthye prakAze kRSNa sevAra kAraNe</center><hr><font color=#0000FF> The Marginal Potency (Jiva-shakti)

17. "The individual spirit souls, or jiva-shakti, are one and different from the Lord. They stay on the border of matter and spirit. They are meant to serve the Supreme Lord. (6)

NOTES:

(6) The individual spirit souls, or jiva-shakti, are one and different from the Lord. They stay on the border of the spiritual potency. As one of Lord Krishna’s potencies, they are meant to serve Lord Krishna. </font>

<hr><font color=#669999> There are two types of jivasakti

The marginal region (tatastha) of the spiritual potency manifests the jiva-sakti. The jiva is eternal and inconceivably one with and yet simultaneously different from the Supreme Lord. He is Lord Krishna’s spiritual energy and is therefore meant to be part of the transcendental paraphernalia of the Lord’s service.

</font><hr> The Jiva Shakti

Both one and different from Krishna is the Jiva Shakti, the individual souls.

Krishna manifests them as His marginal potency so they can serve Him.

NOTES:

(6) The Lord then manifests the individual souls or jivas are the marginal portion of His supreme potency. The jivas are also a particular aspect of Lord Krishna’s Shakti and are therefore meant to function as an element of His service.

Translation note: Here the text of the Bengali has to be studied carefully. I believe that the text is often badly edited as compounds. This has happened elsewhere also.

Here, there should be no hyphen between kRSNa and sevAra. Krishna is the subject of the sentence, prakAze is a verb, not a noun.

Thus the second line should be understood:

"kRSNa (jIva-gaNe) sevAra kAraNe tATasthye prakAze." The others are (incorrectly) reading "tATasthya-prakAze kRSNa-sevAra kAraNe."

Jagat · April 18, 2002

<center>7. Verses 18-20

<h3>dui prakAra dazA viziSTa jIva</h3>

nitya-baddha nitya-mukta jIva dvi-prakAra

nitya-mukte nitya kRSNa-sevA adhikAra

nitya-baddha mAyA-guNe karaye saMsAra

bahirmukha antarmukha bhede dvi-prakAra

antarmukha sAdhu-saGge kRSNa-nAma pAya

kRSNa-nAma-prabhAvete kRSNa-dhAme yAya

</center><hr><font color=#0000FF> The Two States in Which the Individual Spirit Souls May Be Situated

18. "The spirit souls may be situated in two states of being. They may be either eternally imprisoned by Maya, or eternally free from Maya’s prison. (7) The souls eternally free from Maya’s prison are qualified to serve Lord Krishna eternally.

19. "The souls bound in Maya’s prison live in the world of birth and death. These souls may also be situated in two states. They may turn their faces away from Lord Krishna, or they may turn their faces toward Lord Krishna.

20. "The souls who turn their faces toward Lord Krishna stay in the association of saintly devotees and chant Lord Krishna’s holy name. (8) By the power of Lord Krishna’s holy name they go to Lord Krishna’s spiritual abode.

NOTES:

(7) Among the souls eternally imprisoned by maya, some have turned their faces toward Lord Krishna. They work to please Lord Krishna. The other souls in the material world, souls who have turned their faces away from Lord Krishna, are attracted to things other than Lord Krishna.

(8) The souls who turn their faces toward Lord Krishna are very fortunate. They stay in the association of saintly devotees and chant Lord Krishna’s holy name. Persons not as fortunate as they hanker after the impersonal liberation brought by following the path of jnana or the benefits brought by worshiping the many demigods in the path of karma.

</font><hr><font color=#669999>

There are two categories of jivas: nitya-baddha and nitya-mukta, or eternally conditioned and eternally liberated souls. The eternally liberated jiva is entitled to render eternal devotional service. The eternally conditioned jiva is engrossed in material activities. He can also be said to be of two types: extroverted and introspective.

The introspective nityabaddha jivas are searching for the Absolute Truth. The extroverted jivas are totally absorbed in the external features of gross matter and thus are far removed from Krishna. They simply want to exploit things meant for Lord Krishna’s service for their own enjoyment. The more fortunate and pious jivas amongst the introspective ones come into contact with devotees and in their association take to the chanting the Lord’s holy name, which transports them through the portals of the spiritual world. The less fortunate introspective jivas are attracted to the paths of karma and jnana by which they worship various demigods or finally merge into the impersonal Brahman.

</font><hr>Jivas find themselves in two different situations

There are two categories of jivas—either eternally conditioned or eternally liberated.

The eternally liberated jiva is entitled to render constant service to Krishna,

whereas the conditioned soul is tied up in Maya’s ropes and takes repeated births.

Conditioned souls are of two kinds, either inclined inwardly or outwardly.

The inwardly-inclined search out devotional association and chant the Holy Name,

and through the power of Krishna’s name, attain His supreme abode.

NOTES:

(7) Some of the eternally conditioned souls are inwardly inclined, in other words, they make an attempt to find God. The rest are all externally inclined, meaning that their interests lie in anything but Krishna.

(8) The most fortunate among the inward-facing jivas come into the association of devotees and take initiation in the Holy Name. Those who are not so fortunate take up the paths of ritual or philosophical speculation, either worshiping numerous gods and goddesses or aspiring to merge into the impersonal Brahman.

Jagat · April 18, 2002

<center>8. Verses 21.

<h3> rasa nAma-svarUpa</h3>

nAma ta akhaNDa rasa kalikA tAhAra

kRSNa Adi saMjJA-rUpe vizvete pracAra

</center><hr><font color=#0000FF>

The Holy Name is Nectar (Rasa)

21. "The name Krishna and the other holy names of the Lord presently known in the material world are all eternal nectar (akhanda-rasa). (9)

NOTES:

(9) The holy names of the Lord, which begin with the name "Krishna" are spiritual and full of eternal nectar. They are like a budding flower Lord Krishna’s has mercifully placed in this world.

</font><hr><font color=#669999> The flowering of rasa

The holy name of Lord Krishna is the bud of the flower of rasa, which is the essence of pure transcendence. By the grace of Krishna, rasa is propagated in the material world in the form of His holy name.

</font><hr> Rasa is the true nature of the Name

The Holy Name is the one unbroken rasa; its budding flower

is propagated within this universe in the form of epithets like “Krishna." (9)

NOTES:

(9) Being of the spiritual nature, or pure goodness, the Supreme Substance is unbroken nectar, or rasa. By the Lord’s mercy, this rasa appears in the material world through His names like Krishna, which are like flowerbuds inside which a nectarean flower is waiting to blossom.

<font color=#996666>Translation notes: Here again, the syntax is somewhat confusing. The subject is nAma (unless my reading is wrong), thus nAma ta' akhaNDa rasa is the first sentence. Then kalikA tAhAra means nAmera kalikA and is read with the next line.

So what is the meaning? It appears confusing. To paraphrase: "The Holy Name is the one undivided rasa." In this case, the reference is to the Holy Name as identical with Krishna. In the second case, the Holy Name is being refered to as a flowerbud, rather than the fully bloomed flower itself. The example seems good, because a bud and the fully bloomed flower are not different. You cannot really say that the bud is in any way inferior to the fully bloomed flower, so this comparison does not diminish the Holy Name as it appears in the world. On the other hand, it does show clearly that the potential to realize Rasa is present in the Holy Name.

Jagat · April 18, 2002

<center>8. Verses 22.

<h3> rasa rUpa-svarUpa</h3>

svalpa sphuTa kalikA se rUpa manohara

zrI-goloke vRndAvane zrI-zyAmasundara

</center><hr><font color=#0000FF>

The Lord’s Form Is Nectar

22. "When the flower of the holy name is just beginning to open, Lord Krishna’s dark and handsome form in the world of Goloka Vrindavana is manifested. (10)

NOTES:

(10) When the budding flower of the holy name begins to blossom, the Lord’s handsome and charming spiritual forms, which begin with the form of Lord Krishna, are manifested.

</font><hr><font color=#669999>

With the first opening of the bud of the holy name comes the realization of the enchanting Syamasunder form of Krishna in Goloka Vrindavan.

</font><hr> Rasa is the essence of the Lord’s form

When this bud first starts to open, one sees the Lord’s enchanting form,

the beautifully blackish Shyamasundar in Goloka Vrindavan.

NOTES:

(10) As the bud of the Holy Name first starts to blossom, one begins to get a realization of the Lord’s different enchanting transcendental forms, like that of Krishna.

Jagat · April 19, 2002

<center>9. Verses 23.

<h3> rasa guNa-svarUpa</h3>

saurabhita kalikA se catuH-SaSThi-guNa

prakAze nAmera tattva jAnena nipuNa

</center><hr><font color=#0000FF>

The Lord’s Form Is Nectar

23. "When the flower opens more and becomes very fragrant, then Lord Krishna’s 64 transcendental qualities are openly manifested. They who are learned and expert can see the Lord’s qualities manifested in His holy name. (11)

NOTES:

(11) When the flower of the holy name opens further and becomes very fragrant, the sweet fragrance of Lord Krishna’s 64 qualities is perceived.

</font><hr><font color=#669999>

The Lord’s sixty-four transcendental qualities are like the irresistible fragrance from the partially blossomed flower.

</font><hr> Rasa is the essence of the Lord’s qualities

Just as a opening bud starts to release its fragrance, the Holy Name

reveals the Lord’s sixty-four qualities; learned experts know this truth.

NOTES:

(11) As a flowering bud opens further, one can smell its fragrance. Similarly, as the Holy Name reveals itself to the chanter, he or she becomes aware of Krishna’s sixty-four qualities.

Jagat · April 19, 2002

<center>10. Verses 24.

<h3> rasa lIlA-svarUpa</h3>

pUrNa prasphuTita nAma kusuma sundara

aSTa-kAla nitya-lIlA prakRtira para

</center><hr><font color=#0000FF>

The Lord’s Pastimes Are Nectar

24. "When the flower of the holy name is completely blossomed, Lord Krishna’s eternal pastimes, pastimes He enjoys in the eight parts of the day, pastimes beyond the touch of matter, are manifested. (12)

NOTES:

(12) When the flower of the holy name is completely blossomed, Lord Krishna’s spiritual eternal pastimes in the eight periods of the day, pastimes that are beyond the touch of matter, appear in this world.

</font><hr><font color=#669999>

When this flower comes into full bloom, it manifests the eternal and confidential pastimes of Lord Krishna known as the asta-kaliya-lila, or the eightfold loving affairs of Sri Sri Radha-Krishna. And although this manifestation is transcendental, it still appears in the material world.

</font><hr> Rasa is the essence of the Lord’s lila

When the bud of the Holy Name has completely opened, blossoming into a beautiful flower,

it becomes Krishna's eternal cycle of daily pastimes, completely beyond matter.(12)

(12) When the flower of the Holy Name is fully bloomed, Krishna’s eternal cycle of daily pastimes, the aSTa-kAlIya-lIlA, even though beyond the material nature, appears in this world.<hr>

<font color=#996666>Translation note: Bhaktivinoda Thakur uses this metaphor elsewhere in his kirtans, such as the following verse from Saranagati--

<center>ISat vikazi punaH dekhAya nija-rUpa-guNa

citta hari laya kRSNa pAza

pUrNa vikazita hayA vraje more jäya layA

dekhAya nija svarUpa vilAsa</center>

<blockquote>When the Name is even slightly revealed, it shows me its own spiritual form and characteristics. It steals my mind and takes it to Krishna’s side. When the Name is fully revealed, it takes me directly to Vraja, where it shows me my personal role in the eternal pastimes. </blockquote>

Jagat · April 19, 2002

<center>11. Verses 25.

<h3> bhakti-svarUpa</h3>

jIve nAma-kRpodaye svarUpa-hlAdinI

saMvitera sAra-yutA bhakti svarUpiNI

</center><hr><font color=#0000FF>

The Nature of Devotional Service

25. "When the holy name bestows mercy on a conditioned soul, before that soul is manifested devotional service personified, which is the combination of the Lord’s hladini shakti (pleasure-potency) and samvit-shakti (potency of transcendental knowledge). (13)

NOTES:

(13) When the individual spirit soul attains the Lord’s mercy, the hladini shakti and samvit shakti combine to become devotional service personified.

</font><hr><font color=#669999> The bhakti-sakti

Latent within the jiva are the miniscule spiritual potencies of ahlada (bliss) and samvit (knowledge). With the flowering of rasa, the svarupasakti (the internal potency of the Lord Himself) descends to contact and revive these tiny spiritual potencies of the jiva; all this is effected by the causeless mercy of the holy name.

</font><hr> The nature of devotion

When the Holy Name’s full mercy to the jiva shines forth, the Lord’s pleasure potency

combines with the essence of His saMvit shakti in the form of pure devotion...(13)

(13) When the individual spirit soul attains the Lord’s mercy, the combined essence of those qualities in the Lord’s internal potency, join with the tiny capacity of the jiva for consciousness and joy to become the essential devotional function.

<font color=#996666>Translation note: This verse is somewhat confusing because it has to be read in conjunction with the following verse. Since there is a heading between these two verses, it is not obvious that this needs to be done.

This is one of those cases where a small mistake in the text can throw you off for a long time.

Sarvabhavana has done a nice job of paraphrasing the footnote.

Jagat · April 19, 2002

<center>12. Verses 26-27.

<h3> bhakti-kriyA</h3>

AvirbhUta haye nAme prasphuTita kari

rasera sAmagrI prakAzaye sarvezvarI

vizuddha cinmaya jIva labhiyA svarUpa

sei rase praveze ei aparUpa

</center><hr><font color=#0000FF>

The Activities of Devotional Service

26. "When the flower of the holy name is completely blossomed, the goddess of devotion manifests the ingredients of rasa (transcendental mellows). (14)

27. "Attaining his pure spiritual form, the individual soul then enters his rasa. This is very beautiful and wonderful. (15)

NOTES:

(14) The potency that rules all becomes manifest. Through the medium of Lord Krishna’s holy name she manifests the ingredients of rasa.

(15) The individual soul then regains his original spiritual form. The spiritual potency manifests the rasas, and the soul enters the rasas.

</font><hr><font color=#669999>

The svarupa-shakti descends as Bhakti devi, who embodies the full mixture of the hladini and samvit potencies. This mixture is called the bhakti-svarupa-sakti, the potency of the form of pure devotion. When his latent bliss and knowledge are infused with this bhakti-svarupa-shakti, the spontaneous loving attitude required for entering the asta kaliyalila appears in the heart of the chanter of the holy name.

</font><hr> The effect of devotion

... and descends, making the Holy Name blossom fully. Then,

this supreme goddess reveals all the ingredients needed to experience rasa fully. (14)

Completely purified, the transcendental spiritual jiva attains his identity,

and enters into that rasa. This is wonderful indeed. (15)

(14) The potency that rules all becomes manifest and reveals all the ingredients of rasa through the medium of Krishna’s holy name.

(15) By the power of devotion, the individual soul attains his own original spiritual form. He then enters the rasa-tattva as it has been revealed by this potency of devotion.

<font color=#996666>Translation note: One of the cases where Kushakratha is closer to the meaning, despite Sarvabhavana's more flowery language. The rasa-sAmagrI refers to the various bhAvas which combine to create rasa.

It may be observed that Krishna's name, form, qualities and pastimes are all in themselves rasa-sAmagrI--they belong to the category of uddIpanas, or stimuli for the experience of love. In fact, the svarUpa of the jiva is not revealed all at once, nor is the experience of rasa. The sthayi-bhava of the jiva is gradually awakened through the experience of rasa.

I may return to this point, depending on how I understand the subsequent text. The question of interest to us is where does Bhaktivinoda Thakur see the giving of ekadasa bhava in relation to what he says here, which appears to be a description of attaining siddhi.

Jagat · April 19, 2002

<center>13. Verses 28-29.

<h3> rasera vibhAva -- Alambana</h3>

rasera vibhAva sei tattva Alambana

tad-Azraya bhakta, tad-viSaya kRSNa-dhana

nAma kare avirata bhakta mahAzaya

kRpA kari rUpa-guNa-lIlAra udaya

</center><hr><font color=#0000FF>

The Alambana (Primary Causes) of Rasa--Vibhava (Ecstatic Love)

28. "The primary causes of ecstatic love are called alambana. (16) This is divided into the lover (ashraya), who is the devotee, and the object of love (vishaya), which is the great treasure that is Lord Krishna.

29. "When a saintly devotee chants the holy name without stop, the Lord’s form, qualities, and pastimes mercifully appear before him.

NOTES:

(16) In rasa, sthayi-bhava is one of the perfect bhavas. There are four other bhavas by which one also attains rasa. These four are the ingredients of rasa. They are: vibhava, anubhava, sattvika-bhava, and vyabhicari-bhava or saïcari-bhava. Vibhava is divided into alambana (the main cause of love) and uddipana (the secondary causes of love). Alambana is divided into vishaya (the object of love) and ashraya (the lover). The lover is the devotee of Lord Krishna. The object of love is Lord Krishna Himself. The uddipanas (things that stimulate the feeling of love) are the things that begin with Lord Krishna’s form and qualities. When the alambana and uddipana meet in vibhava, the result is the appearance of anubhava. The next result is the ecstasy of sattvika-bùava. Gradually saïcari-bhava also appears.

</font><hr><font color=#669999>The churning of rasa

Thus one reaches a state of perfection known as sthayibhava, or permanent emotion, which is also known as rati. Four bhavas combine to transform rati to rasa. The four bhavas are: vibhava, anubhava, sattvika, and vyabhicari (or sancari).

Vibhava, the element that excites loving sentiment, has two subdivisions: alambana and uddipana. Alambana or the root is again of two parts: the vishaya (subject) and the ashraya (recipient). The devotee of Lord Krishna is the asraya, and Lord Krishna Himself is the visaya. Lord Krishna’s transcendental beauty and qualities are known as uddipana or the impetus. Thus where there is alambana (the root relationship of the devotee and Krishna) and uddipana (the impetus of the realization of Krishna’s form and qualities), lila and rasa can occur.

Anubhava (the external symptoms of the internal permanent emotion) is what results from vibhava, or the effect of alambana and uddipana. When these emotions become more intense, they are transformed into sattvikabhava (loving emotions that cannot be checked). At this same time sancaribhava (emotions that set into motion the progress of rasa) come into play.

</font><hr> The causal ingredients of rasa: the foundations.

The media through which rasa is experienced include the foundations of love,

manifest as the seat of love, the devotee, and the object of love, Krishna.(16)

To the great devotee who chants the Holy Name constantly,

the Holy Name mercifully reveals the Lord’s form, qualities and pastimes.

NOTES:

(16) In rasa, the basic mood or sthayi-bhava is fundamental. It also goes by the name of rati. This rati becomes rasa when it it is combined with four other elements also known as bhavas. These four elements are the ingredients of rasa or the media through which rasa is experienced. They are called vibhava (“the causes of emotion”), anubhava (“signs or indicators of emotion through look or gesture”), sattvika-bhava (“ecstatic symptoms”), and vyabhichari-bhava or sanchari-bhava (“transitory emotions”). Vibhava is divided into two categories: the alambanas (“the foundations of love”) and uddipana (“igniters”). The alambanas are of two kinds: viñaya (“the object of love”) and ashraya (“the seat of love”). The lover will always be a devotee of Lord Krishna, who is Himself the object of love. The uddipanas are those things that stimulate the feeling of love, such as Krishna’s form and qualities. When the alambana and uddipana vibhavas act on each other, the result is the appearance of various acts that are symptomatic of love (anubhava). As these become intensified, they become the spontaneous ecstasies known as sattvikas. At the same time, the various transitory emotions or sanchari-bhava also appear.

<font color=#996666>Translation note: Sarvabhavana has combined the text of the next few verses with Bhaktivinoda Thakur’s lengthy note 16. He continues with his translation of note 17.

It is here that we start running into many problems with these earlier translations. For instance, why Kushakratha has added “ecstatic love” to translate “vibhava” is incomprehensible. Srila Prabhupada translates “special ecstasy, particular ecstasy, subecstasy, special symptoms or causes of ecstasy, cause or basis for relishing transcendental mellow.” In general, Srila Prabhupada’s use of the term in Nectar of Devotion, chapters 31-34 is confusing. Siddhanta Saraswati uses “extension” in his commentary on Brahma Samhita. For uddipana, Prabhupada uses “stimulator” and “exciter.” Stimulus is good, though we are using “igniter, enkindler,” which are closer to the root meaning of the Sanskrit word. Anubhava; Prabhupada has “subordinate signs of ecstatic emotion, subecstasy, subordinate ecstasy.”

Jagat · April 19, 2002

<center>15. Verse 31.

<h3>vibhAva ha-ite anubhAva</h3>

vibhAva sampUrNa haile anubhAva haya

premera vikAra saba zuddha prema-maya

</center><hr><font color=#0000FF>

From Vibhava (Special Symptoms or Causes of Ecstasy) Comes Anubhava (Subsequent Ecstasy)

31. "When vibhava attains completeness, anubhava is manifested. All the symptoms of ecstatic pure love for Lord Krishna are then manifested.

</font><hr>From emotional causes to effects

When one experiences the causes of rasa fully, one starts to feel its effects.

These are all transformations of love, composed of nothing but pure love.

<font color=#666699>Translation notes: This is an interesting example of Bengali syntax. premera vikAra saba, zuddha prema-maya. You have to read "saba" with the first part of the line because of the metre. However, if it were read with the latter part, the meaning would be changed somewhat.

"The transformations of love are all composed of pure love."

It would have no need to refer back to the previous line.

[This message has been edited by Jagat (edited 04-19-2002).]

Jagat · April 19, 2002

<center>16. Verse 32.

<h3>saJcAri-bhAva o sAttvika-mizre vibhAva kriyA kare, sthAyI-bhAva-i rasa haya</h3>

saJcArI sAttvika krame udita ha-ile

sthAyIbhAva rasa haya sarva-zAstra bale </center><hr><font color=#0000FF>

Activities in Vibhava Mixed with Saïcari-bhava (Steady Ecstasy) and Sattvika-bhava

(Constitutional or Existential Ecstasy). The Rasa of Sthayi-bhava (Fervent or Continuous Ecstasy).

32. "In this way sanchari-bhava and sattvika-bhava gradually appear. Then the rasa of sthayi-bhava is also manifested. This all the scriptures say. (17)

(17) Here rasa may be compared to a machine. Sthayi-bhava is the axle. The bhavas beginning with vibhava are the machinery. The other bhavas set sthayi-bhava into motion. Here the lover, the devotee of Lord Krishna, is the taster of the nectar of rasa. </font><hr><font color=#669999>

Rasa is like a machine. Rati, or permanent emotion, is the axle of this machine. Once the machine starts moving by the combined energy of the four bhavas, the permanent emotion (sthayi-bhava) is then converted into rasa. The devotee, who is the asraya (like a shelter or container), becomes the relisher of that rasa.

</font><hr>It is the dominant mood that becomes rasa, when the causes produce both deliberate and spontaneous effects on the devotee

When deliberate acts of love and spontaneous emotional reactions take place,

then the dominant mood of love becomes rasa; so say all the scriptures.(17)

NOTE:

(17) Here the functioning of rasa may be compared to the working of a juice-making machine. Sthäyi-bhäva, which is also known as rati, is the honey. Once the machine starts moving by the combined energy of the four bhävas, the permanent emotion (sthäyi-bhäva) is then converted into rasa. Here the lover, the devotee of Lord Krishna, is the taster of the nectar of rasa.

<font color=#996666>Translator’s comments: Here is a case where there has been serious mistranslation due to an unfamiliarity with rasa theory. Nevertheless, I also have had great difficulty understanding what Bhaktivinoda meant here when he says, “Rasa is like a machine. Sthayi bhava, also known as rati, is the honey, which then becomes the rasa.” The closest I get to understanding the image is that of a machine meant for extracting juice from sugarcane. Nevertheless, the translation of madhu (honey) as axle, as both KK and SB have done makes no sense whatsoever.

Rasa theory comes out of an attempt by Indian poeticians to understand the workings of art on its audience. Rupa Goswami uses the same language to explain the feelings experienced by devotees, so the devotee is eventually obliged to understand this terminology. According to classical rasa theory, everyone has the potential for feeling particular sentiments, which are universal. These potentials for feeling are the sthäyé bhävas in the mundane rasa theory. When the other ingredients are present, as in a play or piece of music or literature, they evoke this potential for feeling and create rasa, which some call the aesthetic experience, or simply, “sentiment.”

In classical theory, the person who feels the rasa is called the sahådaya, or “appreciative audience.” Even in this classical theory, which is condemned by devotees as mundane, an appreciative audience must have a certain culture and be self-controlled and attentive mind (“in the mode of goodness”) in order to be able to feel the finer sentiments of high art.

In the devotional rasa theory, Rupa categorizes the sthäyi-bhävas as particular fixed relations to Krishna. Just as nearly everyone given the right circumstances can access the universal emotions or sthäyé bhävas in mundane works of literature or drama, all people possess the potential for devotion to Krishna. However, a devotee must have a further culture of devotion in order to be able to experience bhakti rasa. This is why the specific term rati is used to show that a culture is needed to develop love in a particular relation with Krishna. By hearing love poetry about Krishna, we may feel the arousal of universal emotions, but without having cultivated a specific loving relation with Krishna, these feelings are within the category of mundane rasa. This is why the concept of sahådaya does not play a big part in Rupa Goswami’s theory of bhakti rasa. Bhaktivinoda clearly says that the bhakta who experiences rasa must be an “ashraya” of love.

Even before attaining the higher levels of devotion, the bhakta experiences the various elements of rasa. Ultimately the experience of bhakti rasa comes vicariously through the nitya siddha associates of the Lord. Through identification with one of Krishna’s eternal associates, the devotee experiences something akin to the mundane rasa experience. However, when they attains the state of love for Krishna, they need no special external stimulus to experience rasa because they have internalized all the ingredients of rasa within themselves through the culture of the Lord’s holy name, form, qualities and pastimes. At the highest stage, love for Krishna is like an ocean in which everything is a stimulus to increased love.

(Evidently, this text will still a bit more editing. Some may ask why I should post an unfinished piece of work publicly like this. Actually, it helps me to do a better job. I am made more conscious of people's reactions just by making it public. It is more immediate.)<font color=#dedfdf>

[This message has been edited by Jagat (edited 04-21-2002).]

Jagat · April 19, 2002

<center>17. Verses 33-38.

<h3>tAhA pAibAra krama</h3>

sei rasa sarva-sAra siddhi-sAra jAni

parama puruSa artha sarva-zAstre mAni<hr></center>

<font color=#0000FF> The Sequence of Them

33. "I know that this rasa is this highest perfection, the best of all. I know all the scriptures say this rasa is the highest goal of life. (18)

NOTES:

(18) Of all rasas, the rasas of Vraja are the highest. They are the highest goal of life for the individual spirit souls. The four traditional goals of life are piety, economic development, sense gratification, and impersonal liberation. These four goals of life, piety, economic development, sense gratification, and impersonal liberation eventually lead to rasa, which is the highest goal of life. A person who is completely liberated is eligible to taste the rasas.

</font><hr><font color=#669999> And that rasa is the Vraja-rasa or the spiritual mellow of Vrindavan. That rasa is the essence of everything, and is for the jiva the highest goal. The Vedas expound four goals - dharma, artha, kama, moksha; but in fact the pinnacle of all these perfections is rasa. The fully realized and perfected beings are entitled to taste that rasa.</font><hr>

The progressive path to attaining rasa

I know that this rasa to be the essence of all creation, the highest achievement;

I accept the verdict of the scriptures: it is the ultimate goal of human life.(18)

(18) The rasa being spoken of here is specifically the rasa of Vraja. It is the essence of all things and the highest goal of human life. The four traditional goals of human life are duty, wealth, sense enjoyment, and salvation. Though these four things are the normal goals of human activity, their ultimate success lies in experiencing rasa. The person who has achieved the highest state of liberation is eligible to relish it.

<hr><center>bhakty-unmukha jIva zuddha-gurura kRpAya

zrI-yugala brahma-nAma saubhAgyete pAya</center><hr>

34. "By the mercy of a pure-devotee spiritual master (shuddha-guru), a soul eager for devotional service (19) attains the good fortune of chanting the spiritual names of the graceful divine couple.

NOTES:

(19) Of the souls who have turned their faces to Lord Krishna, those souls who are eager to engage in devotional service are the best. By the power of many, many past pious deeds these souls walk on the path of devotional service. When faith arises within them, they attain a saintly pure-devotee spiritual master (shuddha-sadhu-guru). By the spiritual master’s mercy they become engaged in chanting the maha-mantra, which consists of the holy names of the divine couple.

</font><hr><font color=#669999> Elevation via the Hare Krishna maha-mantra.

Amongst the introspective jivas, he who is attracted to pure devotional service is the most evolved. The jiva can take up the path of bhakti only after he has accrued sufficient sukriti or piety from previous births. When such a jiva develops strong faith or sraddha, he comes into contact with a pure devotee spiritual master. By the grace of the spiritual master, he is initiated into the chanting of the Hare Krishna maha-mantra the holy names of the Divine Couple.</font><hr>

By the mercy of a pure-devotee guru, a soul eager for devotional service (19)

has the good fortune to be given the spiritual names of the Divine Couple.

NOTES

(19) Of all introspective souls, those who have turned toward the practice of pure devotional service are the best. It is only as the result of many, many past pious deeds that anyone takes to the path of devotional service. When faith awakens in such a person, he naturally comes into contact with a pure devotee spiritual master. Then by this spiritual master’s mercy, he is given the Maha Mantra, which contains the names of the Divine Couple.

<hr><center>tulasI-mAlAya nAma saGkhyA kari smare

athavA kIrtana kare parama Adare </center><hr><font color=#0000FF>

35. "He chants a prescribed number of holy names on tulasi beads or he chants kirtana with great love and respect. (20)

NOTES:

(20) When faith first arises materialism may be an obstacle. The spiritual master therefore gives the activities of sadhana-bhakti (devotional service in practice) so the disciple may overcome this obstacle and chant the holy name. The disciple may chant a fixed number of holy names on tulasi beads, or he may worship the holy name in kirtana. This worship of the holy name is the root of attaining all that is good. After a short time, with single-pointed concentration the disciple chants the holy name in a secluded place. Gradually he increases the number of holy names he chants until he spends all his time chanting. Then the obstacle of materialism will wither away. That is inevitable.

Bhakti-sadhana (devotional service in practice) is of two kinds: the activities of Deity worship (arcana) and the activities of chanting and meditation (smarana-kirtana). Both are good, but the activities of chanting and meditation are more powerful and more able to bring one to pure devotional service. Many great souls meditated on a fixed number of holy names on japa beads and also loudly chanted the holy name in kirtana a fixed number of times. When chanting in kirtana one simultaneously performs chanting, hearing, and meditation.

</font><hr><font color=#669999>Though this jiva is blessed with sraddha, his desire for material gain poses an obstacle on his path of progress. The spiritual master graces the jiva with a disciplinary process suitable for overcoming this obstacle. Thus he gains spiritual strength from chanting. Chanting on Tulasi beads and meditating on a fixed number of holy names every day is the best form of worship, and will surely lead to success. Therefore, in the beginning, a little time should daily be spent in seclusion for full concentration upon the holy name. In degrees, as chanting increases, a more profound relationship with the holy name is developed, and the material impediments fall away.

The path of bhakti features two important engagements, one of which is Deity worship, the other chanting and meditating upon the holy name. Although both engagements are expedient, chanting and meditating on the holy name is preferred by the more deeply serious devotees.

Many elevated pure devotees at times chant aloud the holy names on their beads, and then at other times meditate upon Krishna’s pastimes on the beads. The advantage of performing kirtan, or audibly chanting the maha-mantra on the beads, is that three kinds of devotional service hearing, chanting and remembering are accomplished simultaneously. </font><hr>

He then meditates while chanting a prescribed number of Names on a Tulasi rosary,

or else he chants kirtan with great love and respect. (20)

NOTES:

(20) Even though someone has faith, he may at first encounter obstacles in the shape of materialistic engagements. The guru gives the disciple a spiritual practice so that he can overcome such obstacles and find strength in chanting. This means worshiping the Lord by chanting aloud on tulasi beads or silently while remembering the Holy Name. This process of worship is the basis of all attainments. Therefore, one should first spend a little time in a secluded place chanting alone with single-minded concentration. Gradually one increases the number of holy names one chants until he achieves constancy in chanting, which will inevitably be accompanied by the falling away of the obstacle of sense desires.

There are two broad streams of devotional practice: one is the tendency to engage in Deity worship (arcana), the other is the tendency to engage in chanting and meditation (smaraëa-kértana). Though both of these tendencies are worthwhile, the activities of chanting and meditation are prevalent amongst the fully committed Vaishnavas in the renounced orders. Many of these great souls meditate on a portion of their daily number of Holy Names on their japa beads and chant the rest aloud. The advantage of chanting aloud is that one simultaneously performs three kinds of devotion: chanting, hearing, and meditation or remembering.

<hr><center>eka grantha saGkhyA kari Arambhibe nAma

krame tina lakSa smari pUre manaskAma

saGkhyA madhye kichu nAma karibe kIrtana

tAte sarvendriya sphUrti Ananda-nartana

nAma nava-vidha aGga karaya Azraya

tathApi kIrtana smRti sarva-zreSTha haya </center><hr><font color=#0000FF>

36. "He begins by chanting one grantha (four rounds) of holy names. Gradually he comes to chant 3000,000 holy names (192 rounds). Then all the desires of his heart become fulfilled.

37. "One should chant the holy name a fixed number of times. Then the holy name blissfully dances on all one’s senses.

38. "The holy name rests among the nine processes of devotional service. Still, chanting and remembering the holy name is the best of them all.

</font><hr><font color=#669999> Of course, all the nine limbs of devotional service reside in the holy name; of them, hearing, chanting and remembering are the best.

[sarvabhavana does not seem to have completely translated this section.</font>

One should begin by chanting one grantha (four rounds) of Holy Names,

then gradually increase to three lakhs, at which time all desires will be fulfilled.

Of the fixed number of Names one chants, a certain number should be sung aloud.

This will make all the senses joyful and cause one to dance in ecstasy.

All nine processes of devotional service have taken shelter of the Holy Name;

even so, chanting and remembering the Holy Name are the best practices of all.

Jagat · April 20, 2002

Some further comments on the preceding: Bhaktivinoda Thakur talks about two kinds of chanting on the beads, silent meditation (smaran) and loud chanting (kirtan). At this juncture, the Thakur is not advising lila smaran (as Sarvabhavana has it), but remembering the Holy Name.

The VasiSTha-saMhitA (1.61-62) states the following general rule about japa, as it applies to mantra meditation:

<center>japaz ca dvividhaH prokta upAMzuz caiva mAnasaH |

uccair japAd upAMzuz ca sahasra-guNam ucyate |

sahasra-guNam utkRSTaM tasmAd api ca mAnasaH ||</center>

<blockquote>There are two kinds of japa—one is called upAMzu (whispered), the other mAnasa (mental). It is said that whispering the mantra is a thousand times better than speaking it aloud, while repeating it mentally is a thousand times superior to whispering.</blockquote>

Gopal Bhatta quotes the following passage from the Narasimha-purana in Hari-bhakti-vilasa (17.154-158) –

<center>trividho japa-yajJaH syAt tasya bhedAn nibodhata |

vAcikaz ca upAMzuz ca mAnasaz ca tridhA mataH |

trayANAM japa-yajJAnAM zreyAn syAd uttarottaraH ||

yad ucca-nIca-svaritaiH spaSTa-zabdavad-akSaraiH |

mantram uccArayed vyaktaM japa-yajJaH sa vAcikaH ||156||

zanair uccArayen mantram ISad auSThau pracAlayet |

kiJcic chabdaM svayaM vidyAd upAMzuH sa japaH smRtaH ||157||

dhiyA yad akSara-zreNyA varNAd varNaM padAt padam |

zabdArtha-cintanAbhyAsaH sa ukto mAnaso japaH ||158||</center>

<blockquote>There are three kinds of japa sacrifice: spoken aloud (vAcika), whispered (upAMzu) and silent (mAnasa). Each of these is superior to the preceding. Voiced or vAcika japa is when one pronounces the mantra clearly, sometimes loudly, sometimes less so. Whispered japa comes when one moves the lips slightly and pronounces the sounds so that he alone can hear them. When one chants remembers each syllable and each word clearly in the mind, meditating on the meaning of each, that is called mAnasa-japa.</blockquote>

He goes on to quote Yajnavalkya-smriti, which states something similar—

<center>upAMzu-japa-yuktasya tasmAc-chata-guNo bhavet |

sahasro mAnasaH prokto yasmAd dhyAna-samo hi saH ||</center>

<blockquote>Whispered the other mAnasa (mental). It is said that whispering the mantra is a thousand times better than speaking it aloud, while repeating it mentally is a thousand times superior to whispering.</blockquote>

All these injunctions are specifically in relation to the diksha mantra and should be definitely followed when practicing the diksha mantra, especially if one wishes to perfect the mantra through purascharan. The scriptures give a different injunction when it comes to the Mahamantra, however. Hari Das Thakur says in the Chaitanya Bhagavata—

<center>japato hari-nAmAni sthAne zata-guNAdhikaH

AtmAnaM ca punAty uccair japan zrotRn punAti ca </center>

<blockquote>Someone who chants the Holy Names aloud is a hundred times better than one who performs japa, because the one who chanting japa simply benefits himself, while the person who chants japa aloud not only does good for himself, but for all those who hear him as well. (Naradiya PurANa)</blockquote>

Nevertheless, it is not advised to chant all one’s rounds aloud. Bhaktivinoda spoke in a previous chapter of isolating oneself in order to improve one’s concentration and avoid distractions. There are advantages to the three different methods of chanting and one should cultivate them all.

Jagat · April 20, 2002

<center>18. Verses 39-40

arcana-mArga o zravaNa-kIrtanera adhikAra-bhede kriyA-bheda

arcana-mArgete gADhatara ruci yAGra

zravaNa-kIrtana-siddhi tAhAte tAGhAra

nAme aikAntikI rati ha-ibe yAGhAra

zravaNa-kIrtana-smRti kevala tAGhAra</center><hr><font color=#0000FF>

Different Kinds of Activities and Different Kinds of Qualification

for Hearing and Chanting and for Deity Worship

39. "A person strongly attached to Deity worship attains the results of hearing and chanting.

40. "A person attracted only to the holy name engages only in hearing, chanting, and remembering the holy name.</font><hr>

According to one’s individual characteristics, one follows either the path of Deity worship of the path of hearing and chanting

Those who have a decided preference for the path of Deity worship

will attain the same perfection as from hearing and chanting.

One who has single-minded affection for the Holy Name,

only engages in hearing, chanting and remembering.(22)

(22) See Bhajana-rahasya 2.43, HBV 20.382-384.

<center>evam ekAntinAM prAyaH kIrtanaM smaraNaM prabhoH

kurvatAM parama-prItyA kRtyam anyan na rocate

bhAvena kenacit preSTha-zrI-mUrter aGghri-sevane

syAd icchaiSAM sva-mantreNa sva-rasenaiva tad-vidhiH </center>

<blockquote>Exclusive devotees engage in practically nothing other than chanting the Holy Name and remembering Krishna’s pastimes. Doing this with supreme love, they have no taste for any other activity. They may serve their beloved deities according to their particular mood. They do so according to their desire using their personal mantra and they set their rules for this worship according to their personal taste.</blockquote><small><font color=#f7f7f7>

[This message has been edited by Jagat (edited 04-21-2002).]

Jagat · April 21, 2002

<center>19. Verses 41-46

nAma zravaNa-kIrtana-smaraNe ye krama

sevA nati dAsya sakhya Atma-nivedana

sahaje nAmera saGge haya pravartana

nAma-nAmI eka tattva vizvAsa kariyA

daza aparAdha chADi nirjane basiyA

ati svalpa dine nAma ha-iyA sadaya

zrI-zyAmasundara-rUpe hayena udaya

yabe nAma-rUpe aikya hayata sAdhane

nAma laite rUpa Aise citte sarva-kSaNe

tAra kichu dine rUpe guNa kari yoga

zrI-nAma smaraNe guNa karaya sambhoga</center><hr>

<font color=#0000FF>The Sequence of Hearing, Chanting, and Remembering the Holy Name

41. "Serving the Lord, offering obeisances to Him, carrying out His orders, and surrendering everything to Him naturally follow the chanting of the holy name.

42-43. "Full of faith that Lord Krishna is not different from His holy name, shunning the ten offenses, and residing in a secluded place, (21) the chanter of the holy name will find that after very few days Lord Krishna will become merciful (22) and appear in His handsome dark form before him.

44. "When by this practice (sadhana) one sees that Lord Krishna’s name and form are identical, at every moment Lord Krishna’s form is visible in His name in one’s heart.

45. "After some days Lord Krishna’s transcendental qualities are visible in His form. Then by meditating on Lord Krishna’s name one sees His qualities.

NOTES

(21) Hedonists (vishayi), performers of pious deeds (karmi), and impersonalits (jïani) are the three kinds of people who have turned their faces away from Lord Krishna. And why not? Overcome with illusion, they struggle to attain what they falsely thing will be their own happiness. A person who works to please the senses of his material body is a hedonist. A person who tries to arrange that his material senses will be pleased at some future date is a performer of pious deeds. A person who tries to throw all his material sufferings far away is an impersonalist. Different from these three kinds of people are the people who have turned their faces toward Lord Krishna. Neophyte devotees (kanishtha), intermediate devotees (madhyama), and advanced devotees (uttama) are the three kinds of persons who have turned their faces toward Lord Krishna. The neophytes who have turned their faces toward Lord Krishna have renounced the worship of the demigods and are engaged in the worship of Lord Krishna with the motive of fulfilling their own personal desires. However, these neophytes remain unaware of the true nature of themselves, Lord Krishna, and other devotees. Still, they are neither fools nor offenders. But they are interested in their own personal benefit. They are not pure Vaishnavas (shuddha-vaishnava). Rather, they are almost-Vaishnavas (vaishnava-praya). The intermeditae (madhyama) devotees have turned toward Lord Krishna, but it cannot be said that they are pure Vaishnavas (shuddha-vaishnava), or very advanced and expert in devotional service. Still, the intermediate devotee is neutral and disinterested in material things, although he may not know much beyond the truth that Lord Krishna is not different from His holy name. A person who has turned his face toward Lord Krishna and who places all his faith in Lord Krishna is qualified to chant the holy name.

(22) The stages of advancement in devotional service are as follows. First a saintly soul who has turned his face toward Lord Krishna avoids the ten offenses and always chants and meditates on the holy name. He clearly enunciates the syllables of the holy name and he also meditates on the holy name. Chanting the holy name, he becomes steady and happy. Then he meditates on Lord Krishna’s handsome dark form. With his hand on his beads, he counts the number of holy names, and with his mouth or in his mind he chants and chants Lord Krishna’s holy name. With spiritual eyes he sees the truth of the holy name. Or, Lord Krishna’s graceful form standing before him, He gazes at Lord Krishna’s form and meditates on the holy name. When Lord Krishna’s name and form become one, the devotee meditates on Lord Krishna’s transcendental qualities. When Lord Krishna’s name and form become one with His qualities, the devotee meditates on Lord Krishna’s pastimes. Then Lord Krishna’s name, form, and qualities become one with Lord Krishna’s pastimes. At that time the nectar of the holy name arises. Intently meditating in this way on the holy name, the devotee tastes nectar (svarasiki). Meditating and meditating on the pastimes Lord Krishna enjoys in the eight periods of the day, the devotee finds that full and perfect nectar arises before him. In the beginning the neophyte devotee (kanishtha) begins the pracice of (sadhana) of devotional service. Associating with advanced (uttama) devotees, the neophyte quickly comes to the stage of an intermediate (madhyama) devotee and at the end he himself becomes counted among the advanced (uttama) devotees. As a neophyte (kanishtha-avastha), the devotee spends some days diligently chanting the holy name. Because of his diligent chanting of the holy name he finds that his anarthas (unwanted materialism) flee far away. When that happens he becomes qualified to chant the holy name purely and also to serve the Vaishnavas.</font><hr><font color=#669999>

[sarvabhavana has confounded the whole section 38-42:] Chanting automatically manifests the other limbs of devotional service, like pada-sevanam, dasyam, sakhyam, atma- nivedanam, and so on. Thus the process of Deity worship is automatically accomplished by the devotee surrendered to the holy name. But the devotee attracted to Deity worship will have to acquire attraction for hearing and chanting in order to attain complete perfection in Krishna consciousness.

Three kinds of introspective jivas

Three kinds of jivas are captivated by external material phenomena: the gross materialists, the karmis and the jnanis. They are therefore extroverts all, chasing after false hopes for happiness in the realm of fleeting appearances. The gross materialist endeavors for sensual delights. The karmi aspires for ephemeral heavenly bliss in the hereafter. The jnani is wholly concerned with how to mitigate his existential suffering. After surpassing these stages, the jiva becomes truly introspective, seeking entrance into the realm of the internal spiritual energy. The introspective jivas are divided into three categories: kanistha, madhyama, and uttama (neophyte, intermediate, and advanced).

The neophyte devotee rejects demigod worship and worships only Krishna, but with certain material motivations due to lack of sambandhajnana. Simple and naive, he is not offensive; he is just self-preoccupied. Therefore, although such neophytes are not considered to be pure Vaishnavas, they are certainly to be accepted as Vaishnava-praya or resembling Vaishnavas.

The intermediate or madhyama devotee is pure and is very firmly situated in faith. The uttama or advanced devotee is completely indifferent to material things and is fully surrendered to Krishna. The pure name avails Himself to those who have exclusive faith in Krishna.

Step-by-step advancement in hearing, chanting, and remembering

The order of discipline (sadhana-krama) for realizing the identity of the holy name with the Lord is as follows. The devotee must in the beginning discard the ten offenses and simply absorb himself in the holy name by chanting constantly. He should distinctly pronounce the holy name and meditate upon the transcendental sound vibration. When his chanting is steady, clear and blissful, he will be able to meditate upon the Shyamasundar form of the Lord. With chanting beads in hand, he should thus seek out the transcendental form of the holy name, which will appear when his vision is pure.

Another method he may employ to see this form is to sit in front of the Deities, drink the beautiful sight of the Lord with his eyes and meditate upon the holy name. </font><hr>

The progression from hearing to chanting to remembering the Holy Name

Service, obeisances, the service attitude, friendship and full self-surrender

all proceed naturally out of the chanting of the Holy Name.(23)

One who sits down somewhere alone to chant, free from the ten offenses

and with deep faith in the oneness of the Name and the Named, (24)

receives the mercy of the Holy Name in a very short time (25)

and the Lord appears to him in His form as Shyamasundar.

When the Lord’s name and form become one in a devotee's practice,

he then sees the Lord’s form in the heart constantly as he chants.

After some time, realization of the Lord’s virtues is added

and the devotee also relishes Krishna’s qualities while chanting the Holy Name.

(23) These are the remaining five of the nine processes of devotional service.

(24) Three kinds of people—the materialist, the ritualist and the philosopher— are considered “outward directed” (bahirmukha) because all of them are engaged in activities based on a false understanding of their true self-interest. The materialist directs his efforts to achieving gratification of this body’s senses. The ritualist aims at sense pleasure in a future lifetime, while the philosopher seeks liberation from all worldly pain. One who overcomes these three levels of consciousness is said to be “inner-directed” (antarmukha) [This differs from Bhaktivinoda’s earlier classification (in chapter 3) where he included jnanis and karmis in the antarmukha group.] The inner-directed devotees can be subdivided according to three degrees of advancement—neophyte, intermediate, and advanced. The neophyte rejects all demigod worship and serves only Krishna in the Deity form, despite still being affected by material motivations. Nevertheless, he is unclear about his own true identity, or that of Krishna and other devotees. Though simple and naive, however, he is not offensive. One can categorize him as being self-centred in his motivations. Therefore, although the neophyte is not a pure Vaishnavas, he is still considered to be “almost a Vaishnava” (vaiSNava-prAya). On the other hand, the intermediate inward-looking person is a pure Vaishnava, and so of course is the fully-committed advanced introspective person. The most advanced Vaishnava is completely indifferent to material things. No one can be considered truly “inward-looking” unless he is convinced that the Name and the Named are identical. All inward-lookers have exclusive faith in Krishna and are so qualified to chant His holy name.

(25) The step-by-step advancement in chanting takes place as follows. The neophyte inward-looker must in the beginning try to achieve constancy in chanting and remembering the Holy Name by rejecting the ten offenses. This chanting and remembering should be done pronouncing the Holy Name clearly and distinctly. When one’s chanting is clear, steady, and blissful, he should meditate on the Lord’s Shyamasundar form. Engaging the hands by counting the Names on one’s beads, he should again and again direct the mind and tongue to the name of Krishna itself. Then, with his spiritual eye’s, the practitioner will be able to clearly visualize the Lord’s form, which is the meaning of the Holy Name. Alternatively, one may sit in front of the Lord’s Deity form and drink in the beautiful sight of the Lord with his eyes while simultaneously chanting and meditating on the Holy Name.

Even after reaching the stage where the Holy Name and the form of the Lord have become one, the aspirant must practice remembering the Lord’s transcendental qualities. When he has come to experience the unity of the Lord’s name, form and qualities, then he can turn his attention to meditating on the Lord’s lilas in "still-picture" form (mantra-dhyAna-mayI lIlA), gradually combining this meditation with that of the name, form and qualities. At this point in his practice, the devotee starts to experience rasa. This experience of rasa becomes complete when he has mastered the still-picture form of medition on the Lord’s pastimes and advanced to the “moving-picture” form, meditating on the Lord’s pastimes in the eternal world as they change over the periods of the day (svArasikI aSTa-kAlIyA lIlA).

At the beginning of this cultivation of devotion, the devotee is a mere neophyte. If he finds advanced association, he quickly attains the intermediate stage and finally becomes advanced himself. In the neophyte stage, one will chant the mere semblance of the Holy Name (nAmAbhAsa), but once one’s contaminations are eradicated, he quickly becomes capable of chanting the pure Holy Name and eligible to serve the pure Vaishnavas.

Jagat · April 21, 2002

<center>20. Verse 46

nAma-rUpa-guNera ekatA

svalpa-dine nAma rUpa guNa eka haya

nAma laite sarva-kSaNe tinera udaya </center><hr><font color=#0000FF>

Lord Krishna’s Name, form, and Qualities Are Identical

46. "After very few days one understands that Lord Krishna’s name, form, and qualities are identical. From that time on these three are visible in Lord Krishna’s holy name at every moment.

</font><hr><font color=#669999> After reaching the stage where the holy name and the form of the Lord become one, he must then absorb the transcendental qualities of Lord Krishna into his meditation. Thus the holy name and the qualities of Krishna merge to become one through constant chanting.

</font><hr> The unity of the Lord’s name, form and qualities

In a very short time, the Lord’s name, form and qualities become one,

and all three are revealed to the devotee as he chants the Holy Name.

Jagat · April 21, 2002

<center>21. Verses 47-50

upAsanA mantra dhyAna mayI

mantra dhyAna mayI ei nAma upAsanA

prAthamika dhArA jAni kare vibhAvanA

smRti kAle yoga pIThe kalpa-druma-tale

gopa-gopI-vRte kRSNe dekhe kutUhale

sAttvika-vikAra saba haya prasphuTita

bhajana Anande bhakta haya pulakita

krame yabe nAma sva-saurabhe praphullita

aSTa-kAla kRSNa-lIlA ha-ibe udita</center><hr><font color=#0000FF>

Worship Consisting of Meditation on the Maha-mantra

47. "In the beginning one worships the holy name by meditating on the maha-mantra.

48. "Then, as one meditates in this way on the holy name one happily sees in his meditation Lord Krishna accompanied by His gopas and gopis under a kalpa-vriksha tree in the spiritual world.

49. "Then all the ecstatic symptoms of sattvika-bhava become manifested on his body. Filled with the bliss of worshiping the Lord, the devotee finds that the hairs of his body stand erect.

50. "The flower of the holy name gradually blossoms and becomes very fragrant. Then Lord Krishna’s pastimes in the eight periods of the day become visible.

</font><hr><font color=#669999>

Next, he goes on to practice the remembrance of particular pastimes of the Lord. This remembrance, called mantradhyana mayi upasana, facilitates further absorbtion into the holy name. This lila-smarana or pastime meditation also gradually become one with the holy name, form, and qualities.

At this point, the first rays of namarasa, or the transcendental mellow of the holy name, dawn on the horizon of perception. Chanting the name in great delight, the devotee sees Krishna surrounded by cowherd boys and girls under a desire tree at the Yoga Pitha. Progressively, the devotee’s practice of lila-smarana intensifies to the point where he begins to meditate on the most confidential pastimes of the Lord known as the asta-kaliya- lila, or the eightfold pastimes of Radha-Krishna. When he reaches maturity in this meditation, rasa rises in full glory.

</font><hr>

Worship – “still-picture” meditation

This stage of worshiping the Name is called “still-picture meditation”;

one contemplates, knowing it to be the preliminary wave of Krishna’s lila. (26)

While meditating, the devotee visualizes the Yoga Pith under a desire tree

where Krishna is joyfully surrounded by cowherds and milkmaids.

While meditating in this way, the devotee experiences ecstatic symptoms

and in the joys of bhajan, his body trembles all over.

When the Name eventually blossoms to Its most fragrant fullness,

one is able to visualize the constantly changing daily activities of the Lord.

<font color-#666699>(26) TRANSLATOR: Here I have used the term “still-picture meditation” to translate mantra-dhyAna-mayI upAsanaA. This term was coined by Jiva Goswami, who uses it in his Krishna-sandarbha, section 153. When he uses the word “mantra” here, Jiva is refering to the diksha mantra and not the Holy Name. The Pancharatra scriptures generally give a specific meditation to accompany the mantras they prescribe. These mantra-meditations are a specific exercise in visualization that should be practiced at specific times during the day. Some devotees in other sampradayas, such as the Radhavallabhis, only worship the Divine Couple in the Yoga Pith. They are svakiya vadis. Gaudiyas cultivate mantra meditation as a step into the svarasiki lila, but these “set piece” meditations are only moments in the Divine Couple’s day of comings and goings, or in Jiva Goswami's metaphor, they are lakes in the flowing river of the Divine Couple's daily pastimes.

For Raganuga devotees, the Mantra-dhyana-mayi Upanasa represents an important practice to cultivate. It is here that the significance of the Pancharatrika aspect of raganuga bhakti becomes clear. The spiritual master is said to give not only the mantra, but the method of putting it into practice. This is where the 11 aspects of the siddha-deha are incorporated into one's practice. All mantra meditation traditionally includes a ritual called bhuta-suddhi. During this ritual, the initiate mentally dissolves the gross and subtle material bodies. Through siddha-pranali, the Vaishnavas imagine a form suitable for serving the Divine Couple, which has been given to them as a part of the instructions that come with the mantra. The deliberate cultivation of one's own siddha deha thus forms an integral practice of mantra-dhyana.

Mantradhyana-mayi meditation is associated with Deity worship, where the Divine Couple are seen in a static form. Thus aratis are usually mantra-dhyana-mayi meditations. Many of Narottam Das' songs are also specifically within a dhyana-mayi setting.</font>

Jagat · April 21, 2002

<center>22. Verses 51-54

svArasikI upAsanA

svArasikI upAsanA ha-ibe udaya

lIlocita pIThe kRSNe darzana karaya

saGge saGge guru-kRpA siddha-svarUpete

lIlAya praveze bhakta sakhIra saGgete

mahAbhAva svarUpiNI vRSabhAnu-sutA

tAGra anugata bhakti sadA prema-yutA

sakhI AjJA mate kare yugala-sevana

mahA-preme magna haya se rasika jana</center><hr>

<font color=#0000FF> Svarasiki Upasana (the Nectar Stage of Worship)

51. "Then one attains the stage of svarasiki upasana (the nectar stage of worship). Then one sees Lord Krishna enjoying specific pastimes in His spiritual world.

52. "By the spiritual master’s mercy one gradually attains his original spiritual form (siddha-svarUpa), enters the Lord’s pastimes, and attains the association of the sakhis (Sri Radha’s gopi friends).

53. "Following the example of Sri Radha, who is ecstatic love personified (maha-bhava-svarUpinI), one engages in loving devotional service. (23)

54. "Following the commands of the sakhis, one serves the divine couple. In this way the rasika devotee becomes plunged in the nectar of great love.

NOTES:

(23) Santa (neutrality), dasya (servitude), sakhya (friendship), vatsalya (parental love), and Sriìgara (conjugal love) are the five rasas. Of them Sriìgara-rasa is the best. They who attain the mercy of Sri Krishna Caitanya become qualified for this rasa. In this rasa are many yütheshvaris (leaders of groups of gopis). Of all the yütheshvaris, Sri Radha is the most glorious. She is the direct internal potency of the Lord. The other girls of Vraja are all expanded from Her sweet transcendental form. The rasika devotees aspire to join Sri Radha’s group of gopis. Without following the gopis, one cannot serve Lord Krishna in this way. The rasika devotees aspire to enter Sri Radha’s group, where Lalita and many other gopis stay.

</font><hr><font color=#669999>The svarasiki process of worship

Asta-kaliya-lila smarana is also known as svarasiki worship. In this stage of bhajan, one is awarded the opportunity to accordingly serve Krishna in the times and places of his pastimes. Now the devotee realizes the full grace of his spiritual master, who, in his eternal spiritual form (siddha-svarupa), guides the disciple to a sakhi (confidential gopi) who in turn introduces him into the pastimes of the Lord. Of all the gopis, Srimati Radharani, the daughter of King Vrisabhanu, is the most excellent. She embodies the highest spiritual sentiment, mahabhava. Serving Krishna under Her leadership is the supreme spiritual experience.

The five main rasas or spiritual mellows are: santa (neutrality), dasya (servitorship), sakhya (friendship), vatsalya (parenthood), and sringara or madhurya (conjugal). Of these, sringara or conjugal is the highest. Devotees eligible to enter the conjugal rasa are the recipients of the special mercy of Sri Krishna Chaitanya.

In the conjugal rasa, Lord Krishna has many yutheswaris or female group leaders; but everyone prefers Srimati Radharani. She is the direct manifestation of Lord Krishna’s svarupa-sakti or spiritual potency, and all the other vraja-gopis are Her expansions. She is the Absolute embodiment of all the rasas. It is therefore the goal of devotional service to enroll in Her yutha or group. Service to Lord Krishna in Vraja is impossible without first taking shelter of the vrajagopis. One should furthermore aspire to enter Srimati Radharani’s camp and serve directly under Lalitadevi.

</font><hr>Worship – “moving-picture” meditation (svArasikI)

Meditation on these pastimes is known as svArasikI or “flowing” worship;

it shows the devotee Krishna in each place according to His pastimes.

At the same time, by the guru’s blessings, the practitioner enters

these pastimes in an eternal spiritual form, accompanying one of the sakhis.

The daughter of Vrishabhanu, Radha, embodies the greatest emotion, mahabhava;

devotion that follows Her mood and direction is always filled with loving ecstasy. (27)

The rasika devotee then becomes absorbed in the highest prema

as she serves the Divine Couple in accordance with the directions of the sakhis.

(27) Though there are five rasas or divine relationships with God, namely the peaceful (zAnta), servitorship (dAsya), friendship (sakhya), the sheltering (vAtsalya), and the romantic (mAdhurya), the last of these is the ultimate expression of love. Those eligible to enter this mood of love have been favored by the special mercy of Sri Krishna Chaitanya. In this particular rasa, there are many yutheshwaris, or predominating gopis who are intimate with Lord Krishna, but of them all, the daughter of Vrishabhanu, Srimati Radharani, is the one who must be propitiated. She is the direct manifestation of Lord Krishna’s internal energy, and all Krishna’s other beloved gopis are Her expansions. It is imperative for every rasika to be counted as a member of Radharani’s group. Without following one of the gopis, one can never attain service to Krishna in Vrindavan. Therefore it is imperative to enter Radharani’s group of followers to serve under Lalita Devi.

<font color=#996666>TRANSLATOR’S COMMENT: There is a certain ambiguity here, right in the very spot we really want to know what the Thakur’s intentions are. Are we talking sadhan or siddhi? The words lIlA praveze seem to indicate a level of perfection. On the other hand, since Bhaktivinoda has been using the term upAsanA, or worship, it could just as easily be sadhana. Though worship continues in the spiritual world, we here have a progression: svArasikI is considered superior to mantramayI. The assumption is that certain devotees attain perfection in mantramayI and remain fixed eternally in the Yoga Pith, as desired by the Radhavallabhis. But as the Gaudiyas cultivate the svärasiké lélä through books like Govinda-lélämåta, Kåñëähnika-kaumudé and Kåñëa-bhävanämåta, we must conclude that the culture of this mood precedes its perfection. Anyway, we read on for clarification.<font color=f7f7f7><small>

[This message has been edited by Jagat (edited 04-21-2002).]

Jagat · April 21, 2002

<center>23. Verse 55

liGga-bhaGge vastu-siddhi

sAdhana-bhajana-siddhi lAgAlAgi tAya

liGga-bhaGge vastu-siddhi tomAra kRpAya</center><hr><font color=#0000FF>

The Subtle Material Body (Linga-deha) Is Broken and One Attains True Perfection

55. "By this practice one attains the perfection of devotional service. (24) Then, by Your mercy, O Lord, his subtle material body (liìga-deha) is broken and he attains true spiritual perfection.

NOTE:

(24) By following this path one closely approaches the perfection of devotional service. After very few days one’s original spiritual form arises. By the mercy of a yütheshvari one yearns to attain Lord Krishna. Then the subtle material body (linga-deha), which was first created because one had turned his face away from Lord Krishna, is easily destroyed. In this way the soul regains his original pure spiritual form and resides in Vraja. </font><hr><font color=#669999>

When the material coverings are removed, the spiritual goal is achieved

As the devotee becomes disciplined in rasa, the gap between sadhana (practice) and bhajana-siddhi (perfection of worship) closes. Soon, the servitor’s spiritual form begins to take shape. By the mercy of the yutheswari, he becomes easily overpowered by attraction to Lord Krishna. This strong spiritual attraction eradicates the gross and subtle material concepts of form that captured him when he turned away from Krishna. Thus the jiva gains entrance into Vraja in his original spiritual form. </font><hr><h3>With the destruction of the subtle body, one attains concrete perfection (vastu-siddhi)</h3>At this stage, one's practice of bhajan borders success. By Your mercy,

when all subtle identifications fall away, he attains concrete perfection.(28)

NOTE:

(28) As the devotee follows this method of cultivating rasa, the gap between his practice and perfection in bhajan narrows. Within a very short time, he realizes his spiritual identity, an attainment that is known as svarUpa-siddhi. By the mercy of the yutheshwari, Krishna's desire to give His blessings follows naturally. As soon as that happens, the illusory subtle body that was the result of turning away from Krishna is easily destroyed and the jiva gains entrance into Vraja in his pure factual identity. This is called vastu-siddhi.

<font color=#996666>TRANSLATOR'S COMMENT: The linga deha is the living being’s subtle form, which is carried by the jiva from one gross body to the next. As long as one’s subtle body is intact, one has to transmigrate. The full destruction of this body means the end of such transmigration. Thus “concrete perfection” cannot truly take place in this world, but only after one has gone to join the eternal pastimes in an appropriate spiritual form. Svarüpa siddhi means the realization of one’s spiritual form even while living in this world. That is the difference in the meaning of the two terms.<font color=dedfef><small>

[This message has been edited by Jagat (edited 04-21-2002).]

Jagat · April 21, 2002

<center>24. Verses 55-56

<h3> tad-uttarAvasthA varNana haya nA, kevala anubhUta haya</h3>ihAra adhika Ara vAkya nAhi cale

tad uttara anubhava labhi kRpA-bale

ei ta ujjvala rasa parama sAdhana

ihAte nizcaya mile kRSNa prema dhana</center><hr><font color=#0000FF>

There Is No Description of the State That Follows. It Is Known Only By Experiencing It

56. "Words cannot describe the next stage. O Lord, by Your mercy one must experience it directly. (25)

57. "This is the way of advancement in ujjvala-rasa. In this way one attains a great treasure of love for Lord Kåñëa (kåñëa-prema-dhana). (26)

(25) Up to this point the condition of the individual soul may be described with words. After this point words have no power to describe the soul’s condition. O Lord, by Your mercy the soul must experience this condition to understand it.

(26) Çåìgära-rasa (the rasa of conjugal love) is also called ujjvala-rasa (the glorious rasa). And why not? This rasa is supremely glorious in the spiritual world. By taking shelter of this rasa in the earthly land of Vraja one may eventually attain it.<hr></font><font color=#669999>Up to this point, the jiva’s progress in spiritual life can be framed in words. Beyond it, there are even higher stages of Krishna consciousness that are indescribable. These will be revealed by the grace of Krishna. The cultivation of the conjugal loving relationship with the Lord is the highest mode of service; by this, everincreasing Krishna-prema will be experienced. By adopting the bhaumavrajarasa, or the vrajarasa revealed on this material plane in Vrindavandhama, one becomes eligible to enter such conjugal love.</font><hr><h3>What follows is beyond description; it is only accessible to direct perception</h3>

Words are not able to express anything more than this;

what lies beyond can only be experienced by the grace of Krishna. (28)

This is the practice that leads to the realization of the ujjvala rasa,

through which the highest wealth of Krishna prema is attained. (29)

(28) Up to this point, things can be effectively explained by words. Beyond it, the emotional state of devotion cannot be effectively described. Your mercy alone makes it possible to experience it.

(29) The madhura-rasa is also known as ujjvala-rasa, because in the spiritual world it is the most brilliant, effulgent state. We can understand this rasa by hearing and chanting about Krishna’s pastimes in this world (bhauma-lIlA).

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Chapter fifteen of Harinama-cintamani

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