Chapter fifteen of Harinama-cintamani

Jagat · April 21, 2002

<center>25. Verse 58<h3> sAdhane ekAdaza bhAva</h3>sAdhite ujjvala-rasa Ache bhAva ekAdaza

sambandha vayasa nAma rUpa

yUtha veza AjJA-vAsa sevA parAkASThAzvAsa

pAlya-dAsI ei aparUpa</center><hr><font color=#0000FF> The Eleven Items in the Course of Advancement in Ujjvala-rasa

58. "There are eleven items in the advancement of ujjvala-rasa. They are: one’s relationship, age, name, form, group, garments, command, home, service, highest aspiration, and gopé patroness. All these are wonderful and beautiful. (27)

NOTE:

(27) Ramananda Raya explains (CC 2.8.228-230):

"Therefore one should accept the mood of the gopés in their service. In such a transcendental mood, one should always think of the pastimes of Sri Radha and Krishna."After thinking of Radha and Krishna and Their pastimes for a long time and after getting completely free from material contamination, one is transferred to the spiritual world. There the devotee attains an opportunity to serve Radha and Krishna as one of the gopés. Unless one follows in the footsteps of the gopés, he cannot attain the service of the lotus feet of Krishna, the son of Nanda Mahäräja. If one is overcome by knowledge of the Lord’s opulence, he cannot attain the Lord’s feet, even though he is engaged in devotional service." (ACBSP)

A devotee who aspires to attain the ujjvala-rasa must follow the gopés of Vraja. A soul who thinks of himself as male is not qualified to enter the sringara-rasa. The soul must first attain the form of a gopé in Vraja. Then the soul may worship Lord Krishna in the sringara -rasa. The soul must attain the nature of a vraja-gopé in relation to eleven items described here. There eleven items are: 1. one’s relationship, 2. age, 3. name, 4. form, 5. group, 6. garments, 7. command, 8. home, 9. service, 10. highest aspiration, and 11. gopé patroness. The aspiring devotee not attain this form even while he resides in the material world. Why not? In meditation considering himself a gopé according to these eleven items, he may worship Lord Krishna in his heart..</font><hr><font color=#669999> Sri Ramananda Raya said, ‘Therefore one should accept the mood of the gopis in their service. In such a transcendental mood, one should always think of the pastimes of Sri Radha and Krishna. After thinking of Sri Sri Radha-Krishna and Their pastimes for a long time and after getting completely free from material contamination, one is transferred to the spiritual world. There the devotees attain an opportunity to serve Sri Radha and Krishna as one of the gopis. Unless one follows in the footsteps of the gopis he can not attain the service of the lotus feet of Krishna, the son of Nanda Maharaja. If one is overcome by knowledge of the Lord’s opulence, he can not attain the Lord’s lotus feet even though he is engaged in devotional service.” (Sri Chaitanya caritamrita, Madhya 8.228230)

The devotee who is inclined to cultivate the conjugal rasa must accept the form of a gopi under the guidance of a superior Vraja gopi. One can become a gopi when eleven transcendental sentiments adorn the heart. They are: 1) sambandha (relationship), 2) vayasa (age), 3) nama (name), 4) rupa (form), 5) yutha-pravesa (entrance into a group), 6) vesa (attire), 7) ajna (instructions), 8) vasasthana (place of residence), 9) seva (service), 10) parakastha (excellence), 11) palyadasi-bhava (the mood of a kept maidservant).</font><hr><h3> The cultivation of eleven characteristics</h3> Needed to cultivate the most brilliant love for Krishna are eleven characteristics: a relationship, age, name, physical appearance, membership in a group, specific dress, a mission, an address, a specific service, the aspiration for an ultimate goal, and the inner identification as a protected maidservant.(30)

NOTE:

(30) Ramananda Ray said:

<center>ataeva gopI-bhAva kari aGgIkAra |

rAtri-dina cinte rAdhA-kRSNera vihAra ||

siddha-dehe cinti kare tAhAi sevana |

sakhI-bhAve pAya rAdhA-kRSNera caraNa ||

gopI-Anugatya vinA aizvarya-jJAne |

bhajileha nAhi pAya vrajendra-nandane ||</center>

<blockquote> One cannot obtain Krishna in Goloka Vrindavan simply by serving him according to regulative principles. Therefore one should accept the mood of the gopis and meditate on the pastimes of Sri Radha and Krishna both night and day. One should meditate on one’s eternal spiritual body and use it to serve Radha and Krishna; by so doing one will attain the direct association of their lotus feet. If one does not follow in the footsteps of the gopis and remains absorbed in the consciousness of the Lord’s majesty, he cannot attain the service of the lotus feet of the son of Nanda Maharaj, even though he may be engaged in devotional service. (CC 2.8.227-9)</blockquote>

One whose natural tendency is to cultivate the conjugal rasa should definitely adopt the female form and attitude of a gopi in Vrindavan. No living entity can enter the conjugal mood of Vraja in a masculine mood or body. Only when one has adopted the identity as a gopi can she truly worship Krishna. This identity is composed of eleven aspects. Thus only one who has adopted these eleven attitudes can be said to have taken a gopi identity. They are: (1) sambandha (a specific relationship with Radharani in Vrindavan), (2) vayas (age, such as 12 years, 6 months, 10 days), (3) nAma (a name, such as Kamala Manjari), (4) rUpa (bodily appearance, usually expressed in terms of bodily hue, such as the color of lightning), (5) yUtha-praveza (entry into a particular group under the command of one of Radharani’s intimate friends, such as Lalita), (6) veSa (a dress of a particular style and color), (7) AjnA (instruction), (8) vAsa-sthAna (a place of residence, such as Bhaktivinoda’s Svananda-sukhada Kunj), (9) sevä (a specific service, such as providing the Divine Couple with camphor), (10) parAkASThA (the ambition to attain a particular blessing, such as being directly asked to do something by Sri Rupa Manjari), (11) pAlya-dAsI-bhAva (the mood of a completely dependent maidservant, under the tutelage of one of Radharani’s sakhis). Whatever one’s identity in this world, one should internally adopt a spiritual identity in these eleven aspects and worship Radha and Krishna directly in that form.<font color=#996666>

TRANSLATOR’S COMMENT: Clearly, our question asked at the end of verse 55 has been answered. The adoption of these eleven characteristics is an element in the practice of raganuga bhakti that accompanies the chanting. We will see how in the subsequent verses.

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

Jagat · April 21, 2002

<center>26. Verses 59-60<h3> bhAva sAdhane paJca-dazA</h3>ei ekAdaza bhAva sampUrNa sAdhane

paJca dazA lakSya haya sAdhaka jIvane

zravaNa varaNa Ara smaraNa Apana

sampatti e paJca-vidha dazAya gaNana</center><hr><font color=#0000FF>The Five States of Being in the Course of Advancement in Ujjvala-rasa

59. "In attaining these eleven items the aspiring devotee passes through five stages.

60. "These five stages are: shravana (hearing), varana (accepting), smarana (meditating), apana (attaining), and sampatti (good fortune). (28)

(28) In striving to attain these eleven items the aspiring devotee passes through five stages. These five stages are: shravana-dasha (the stage of hearing), varana-dasha (the stage of accepting), smarana-dasha (the stage of meditating), apana-dasha (the stage of attaining), and sampatti-dasha (the stage of good fortune). Ramananda Raya explains (Sri Caitanya-caritamrita Madhya 8.220 and 222):

"One who is attracted by the ecstatic love of the gopis does not care about the regulative principles of Vedic life or popular opinion. Rather, he completely surrenders unto Krishna and renders service unto Him.*

"In his liberated stage the devotee is attracted by one of the five humors in the transcendental loving service of the Lord. As he continues to serve the Lord in that transcendental mood, he attains a spiritual body to serve Krishna in Goloka Vrindavana."*

With these words Ramananda Raya teaches that the devotee who aspires to enter ujjvala-rasa must attain the body of a gopi. Hearing about Lord Krishna’s pastimes, one becomes attracted to them. One then approaches his bona fide spiritual master and from him learns about the ecstasy (bhava) of love for Lord Krishna. Hearing this from the spiritual master’s mouth is called shravana-dasha (the stage of hearing). Excited, the devotee then yearns to attain that ecstatic love (bhava). That stage is called varana-dasha (the stage of accepting). Then he engages in regularly meditating on the nectar of the Lord’s pastimes. This is called smarana-dasha (the stage of meditating). When he finally attains ecstatic love, that state is called apana-dasha or prapti-dasha (the stage of attaining). When he becomes eternally situated in his desired spiritual form, a form different from the temporary body made of material elements, that is called sampatti-dasha (the stage of good fortune).</font><hr><font color=#669999> Five stages of consciousness are ascended in bhava-sadhana

The cultivation of these eleven gopi sentiments develops through five stages. They are: 1) sravana-dasa (the stage of hearing), 2) varana-dasa (the stage of acceptance), 3) smarana- z dasa (the stage of remembering), 4) apana-dasha (stage of application), and 5) sampati-dasa (stage of inheritance).Srila Ramananda Raya says, ‘One who is attracted by the ecstatic love of the gopis does not care about the regulative principles of Vedic life or popular opinion. Rather, he completely surrenders unto Krishna and renders service unto Him.’ ‘In this liberated stage the devotee is attracted by one of the five humors (rasas) in the transcendental loving service of the Lord. As he continues to serve the Lord in that mood, he attains a spiritual body to serve Krishna in Goloka Vrindavan.’ (Sri Chaitanyacaritamrita, Madhya 8.220, 8.222) So saying, Srila Ramananda Raya instructs us to first attain the form and mood of a Vraja-gopi in order to obtain service in the conjugal relationship.

When a sadhaka devotee, having heard about Lord Krishna’s pastimes, is attracted to the conjugal mellow, he should take further instruction on rasa from a realized, saintly spiritual master. This is called the stage of hearing or sravana-dasa. When the sadhaka devotee anxiously and eagerly accepts the conjugal mellow, varana-dasa commences. Then, by pure remembrance of the sentiments of rasa, he desires to practice them: thus he reaches the third stage, smarana-dasa. When he is able to perfectly invoke these sentiments of rasa, he attains apana-dasa or prapti-dasa. Finally, when he can separate himself from all his temporary material designations and is steadily fixed in that original spiritual identity for which he yearns, he has reached sampati-dasa: the inheritance of his spiritual identity.

</font><hr><h3>Five stages in the cultivation of the cultivation of the gopi identity</h3>The complete realization of these eleven aspects of identity

develops through five recognizable stages in the life of the practitioner.

These five stages are the following: (1) hearing, (2) acceptance,

(3) remembering, (4) attainment and (5) full possession. (31)

NOTE:

(31) As one progresses in the cultivation of one’s spiritual identity, five stages are progressively crossed. These are shravana-dasha “the state of hearing,” varaNa-dasha “the state of accepting,”, smaraNa-dasha “the state of remembering,” Apana-dasha “the state of adoption,” sampatti-dasha “the state of full possession.”

<center>sei gopI-bhAvAmRte jAnra lobha haya |

veda-dharma-loka tyaji se kRSNe bhajaya ||

vraja-lokera kona bhAva layA yei bhaje |

bhAva-yogya deha pAiA kRSNa pAya vraje ||</center>

<blockquote>“One who has a strong desire to taste the nectar of the gopis’ loving mood abandons all consideration of the religious principles of the Vedas. He cares not for public opinion, but simply worships Krishna... Whoever worships Krishna in any one of the moods of the residents of Vraja will attain a suitable spiritual body to serve Him there.” (CC 2.8.219, 221)</blockquote>

With these words, Ramananda Raya taught that any practitioner who wishes to cultivate the ujjvala-rasa absolutely must take a gopi body. When one hears these pastimes of Lord Krishna and becomes attracted to this particular mood, one must approach a genuine spiritual master to learn these eleven aspects of his spiritual identity. Hearing the spiritual master delineate this identity in theory is called shravana-dasha (the stage of hearing). When the disciple eagerly accepts this identification, that is called varana-dasha (the stage of accepting). When she cultivates this mood and identity by meditating on rasa, in all its aspects, then she is situated on the stage of remembering (smarana-dasha). When she has fully assimilated that identity, which has now been made fully clear, she has reached the state called apana-dasha or prapti-dasha (the stage of attainment). Finally, when she becomes entirely separated from this earthly existence and becomes eternally fixed in her longed-for spiritual form, she has attained the sampatti-dasha (the stage of full possession).

<font color=#996666>Translator’s note: Bhaktivinoda Thakur uses the term bhAva-sAdhanA here, which I have translated as “the cultivation of the gopi identity.” Bhava has various meanings (see the glossary), but the verse makes it clear that the Thakur is talking about the cultivation of the particular mood of a gopi, as in the ekAdaza bhAva in the previous verse. The previous translators have not been very clear. N.B., Bhaktivinoda could not be more clear that one needs to hear about the spiritual identity (tattva) from a teacher. I should also add that I have been unable to find a precedent for the use of these five terms or an account of these five stages anywhere prior to Bhaktivinoda Thakur. BVT mentions some of these stages in Jaiva Dharma, but not all five.<font color=#f7f7f7><small>

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

Jagat · April 22, 2002

<center>27. Verses 61-62<h3> prathama zravaNa dazA</h3>nijApekSA zreSTha zuddha-bhAvuka ye jana

bhAva-mArge gurudeva sei mahAjana

tAGhAra zrI-mukhe bhAva-tattvera zravaNa

ha-ile zravaNa-dazA haya prakaTana </center><hr><font color=#0000FF> The First State, Shravana-dasha61-62. "Hearing from the mouth of a pure-hearted spiritual master about the path of ecstatic love (bhava-marga) for Lord Krishna is called shravana-dasha (the stage of hearing).</font><hr><font color=#669999> Bhajan from the stage of sravana-dasha to smarana-dasha.

If, after having tested the disciple, the spiritual master determines that he is eligible to perform bhajan and serve in the sringara rasa, he then confidentially informs the disciple about his eternal spiritual form as a manjari in Srimati Radharani’s camp, under the supervision of Sri Lalitadevi.

(Sarvabhavana’s translation here mixes the footnotes and texts so much that it is hard to separate an exact correspondence to the verses.)</font><h3> The first of these: the hearing stage</h3>The spiritual master on this path of cultivating the spiritual identy

is a great ecstatic, more advanced than oneself and pure in his mood.

On hearing from his divine lips the principles of this path,

the aspirant enters the stage of hearing or sravana-dasa.<font color=#dedfdf><small>

Jagat · April 22, 2002

<center>28. Verse 63<h3> bhAva-tattva</h3> bhAva-tattva dvi-prakAra karaha vicAra

nija ekAdaza bhAva kRSNa-lIlA Ara</center><hr><font color=#0000FF>

The Nature of Ecstatic Love (Bhava-tattva)

63. "Please know that the path of ecstatic love has two parts. The first part is the eleven items already mentioned. The second part is Lord Krishna’s pastimes.</font><hr><h3> The principles of bhava-marga</h3>The theoretical aspect of this bhava-marga has two components--

one the eleven aspects of the practitioner’s identity, the other Krishna’s lila.

Jagat · April 22, 2002

<center>29. Verses 64-68<h3> krame varaNa dazA prApti</h3>rAdhA-kRSNa aSTa-kAla yei lIlA kare

tAhAra zravaNe lobha haya ataHpare

lobha ha-ile guru-pade jijJAsA udaya

kemane pAiba lIlA kaha mahAzaya

gurudeva kRpA kari karibe varNana

lIlA-tattve ekAdaza bhAva-saGghaTana

prasanna ha-iyA prabhu karibe Adeza

ei bhAve lIlA-madhye karaha praveza

zuddha rUpe siddha bhAva kariyA zravaNa

sei bhAva svIya citte karibe varaNa</center><hr><font color=#0000FF>Gradually One Comes to varana-dasha (The Stage of Accepting)

64. "Hearing of Sri Sri Radha-Krishna’s pastimes in the eight periods of the day, one comes to the stage where he yearns to join the Lord in these pastimes.

65. "With this desire, he asks his spiritual master, `O great soul, please say how I can attain these pastimes.’

66. "Then the spiritual master describes the eleven items in the Lord’s pastimes.

67. "Pleased, the spiritual master explains, `With these items you may enter the Lord’s pastimes.’ (29)

68. "Hearing of the soul’s original spiritual form and original nature, in his heart he accepts (varana) his original spiritual identity.

NOTE:

(29) First the spiritual master carefully examines the disciple’s nature. If the disciple is qualified to enter Sriìgara-rasa, the spiritual master explains the disciple’s perfect maïjari form in Lalita’s sub-group of Sri Radha’s group of gopis. Then the spiritual master explains the eleven items that describe the disciple’s spiritual identity. Then the spiritual master explains the relationship the spiritual master and disciple have in their original spiritual forms in the pastimes the Lord enjoys in the eight periods of the day (ashta-kaliya-lila). In this way the spiritual master explains the name, form, qualities, a service of the disciple’s perfect original spiritual body. Finally the disciple takes birth as a gopi in a home in Vraja and is eventually married to a gopa. The spiritual master explains all this. Rejecting the conventional morality of the Vedas, the gopi finds a gopi yütheshvari (a gopi who leads a group of gopis) patroness and eternally serves the divine couple in the pastimes They enjoy in the eight periods of the day. Accepting (varana) this gopi-identity, the disciple enters the stage of smarana-dasha (meditating). In this way the aspiring devotee takes birth as a gopi in Vraja. These words of Srimad-Bhagavatam should be followed: yaù shrutva tat-paro bhavet "Hearing of the Lord’s pastimes, one becomes attached to Him."

</font><hr><font color=#669999> The spiritual master teaches the disciple how to develop the eleven sentiments of the gopis, how to meditate on the asta-kaliya-lila, and how to properly be established in both.

So that he may fully understand them, the sadhaka is shown his siddha-deha or spiritual identity, viz. his spiritual name, form, qualities, service and so on. The spiritual master also discloses who the parents of the sadhaka’s manjariidentity are, at which house she was born, who her husband is, and so on. At this point, the disciple must spurn all Vedic religious pursuits and simply be a fully surrendered maidservant of Srimati Radharani, the camp leader; thereafter, the guru will reveal in detail the disciple’s eternal service to Srimati Radharani in the asta-kaliya-lila. The sadhika (now a female sadhaki) embraces these revelations in varana-dasa. He enters into smarana-dasha when he actually remembers them for himself. In this way, the sadhaka prepares himself for spiritual birth as a gopi in Vraja.

</font><hr><h3> Advancing to the stage of acceptance </h3>As the aspiring devotee hears about Radha and Krishna’s aSTa-kAliya-lIlA,

he starts to feel an intense desire one to join Them in Their activities.

Possessed by this desire, he asks the spiritual master,

“O great soul, what must I do to attain these pastimes?”

The spiritual master then mercifully describes to his disciple

the eleven aspects and how they relate to the Lord’s lila.

Pleased with his disciple, the spiritual master then orders him,

“Now go and enter the Lord’s pastimes in this identity.”

On hearing of his eternal spiritual identity with a pure attitude,

the aspirant accepts it and takes it into his heart.(32)

NOTE:

(32) When on examining the disciple’s natural tendencies, the spiritual master verifies that he truly has the qualifications for serving in the sringara-rasa, he informs him of the eternal form that he should cultivate as a manjari in Lalita’s sub-group of Srimati Radharani’s group of gopis. Then the spiritual master explains the mutual relation between the eleven components of that spiritual identity necessary for the practice and the object of that practice, the pastimes the Lord enjoys throughout the eight periods of the day and night (aSTa-kAlIya-lIlA). He especially shows the disciple his spiritual name, form, qualities, and principle service.

Furthermore, the spiritual master tells the disciple in which home in Vraja she will take birth and with which cowherd she will be married. He then goes on to explain how, as a gopi, she will reject the conventional morality of the Vedas and become a protected servant under the tutelage of one of the Lord’s prominent mistresses, a yutheshwari, whom she will serve through the daily cycle of pastimes. The aspirant then accepts this identity and enters the next stage, that of contemplation, smaraNa-dazA.

This is the aspirant’s actual birth as a gopi in Vraja. One should here remember and follow the words of the Bhagavatam: yAH zrutvA tat-paro bhavet "When one hears these pastimes of the Lord, one becomes absorbed in them.”

<font color=#996666>It would seem that the Thakur means varaNa-dazA, not smaraNa-dazA, is the actual birth of the gopi.

Jagat · April 22, 2002

<center>30. Verses 69-71<h3> nija-ruci zrI-guru-devake balibe </h3> varaNa kAlete nija ruci vicAriyA

guru-pade jAnAibe sarala ha-iyA

prabhu tumi kRpA kari yei paricaya

dile more tAhe mora pUrNa prIti haya

svabhAvataH mora ei bhAve Ache ruci

ataeva AjJA zire dhari hye zuci</center><hr><font color=#0000FF> To the Spiritual Master One Should Describe the Nature to Which One Is Attracted

69. "In this period of varana-dasa, one thinks about the nature to which he is attracted, and then one honestly explains his desire to his spiritual master.

70. "He says, `O master, please be merciful and give me my true identity. That will make me very happy.

71. " `Please give me the identity to which I feel attraction. On my head I will place Your command.’

</font><hr><font color=#669999> A digression on the subject of ruci

But in the beginning the spiritual master and disciple must together sort out the disciple’s natural inclination (ruci) for rasa. If the disciple finds his natural taste coincides with the identity indicated by the spiritual master, he should so inform his guru and embrace that identity as his life and soul. </font><hr><h3>The disciple should indicate his preferences to the guru</h3>One should assess one’s personal preferences at the time of acceptance

and reveal them to the spiritual master in all sincerity:

“O master, you have given me my spiritual identity,

and I am completely satisfied with it.

I feel a natural attraction for this identity and therefore

I accept your order in all seriousness and purity.”

Jagat · April 22, 2002

<center>31. Verses 72-73<h3> anya-ruci ha-ile gurudeva anya-bhAva dibena</h3> ruci yadi nahe tabe akapaTa mane

nivedibe nija-ruci zrI-guru-caraNe

vicAriyA gurudeva dibe anya-bhAva

tAhe ruci ha-ile prakAzibe nija-bhAva</center><hr><font color=#0000FF> If One Is Attracted in a Different Way, the Spiritual Master Will Give a Different Identity

72. "If one is attracted in a different way, then with a honest heart one should explain his desire to his spiritual master.

73. "Considering one’s words, the spiritual master will then give a different identity. In this way he reveals the true identity to which the disciple is attracted. (30)

NOTE:

(30) If, when the spiritual master explains the disciple’s original spiritual identity, the disciple feels attracted to that identity, then the spiritual master has genuinely helped his disciple. However, if the disciple does not feel attracted, then the spiritual master’s explanations where not the pure truth. Because of past or recent pious deeds and purificatory rituals one feels attraction for spiritual things. That attraction is natural for the spirit soul. If the disciple is not attracted to Sriìgara-rasa, the disciple may be suited for dasya-rasa or sakhya-rasa. Then the spiritual master will explain the disciple’s identity in terms of one of those rasas. These rasas are not bad or unworthy. The great saint Shyamananda at first could not understand why he was not attracted to the gopi spiritual identity that was explained to him. He was not attracted because his true identity was in sakhya-rasa. Finally, by Srila Jiva Gosvami’s mercy, he attained the kind of worship that truly attracted him. His story is famous. In the time after Lord Caitanya’s descent to this world this kind of analysis of the devotee’s spiritual identity is both appropriate and glorious. </font><hr><font color=#669999>But if the disciple does not have a natural taste for the selected identity, he must frankly reveal this to his spiritual master, who will give him another identity. If the disciple has a taste for the new identity, he should accept it. His inherent nature will then manifest itself.

Ruci or taste is the natural devotional propensity born out of bhakti-sukriti, or previous devotional service. It may therefore be long standing or only recently developed. But in either case ruci is natural to the soul. When this inclination is determined by the spiritual master, it must be confirmed by the disciple. If the inclination is not fixed, the spiritual master’s instructions on rasa will not take effect.

Those who are not attracted to the sringara-rasa, preferring dasya, sakhya or vatsalya, must likewise receive instructions from the spiritual master on these relationships in order to get the fruit of their devotion, or else return to a life of anarthas.

The great devotee Shyamananda at first was not aware of his own siddha-ruci or permanent devotional propensity; he was made to embrace the sakhya-rasa or the mood of friendship. Later, by the grace of Srila Jiva Goswami, he attained his real position.<hr></font><h3>If one’s preferences differ, the guru will make changes</h3>If, on the other hand, the disciple does not like it, he should openly

tell his spiritual master what he would prefer.

The guru will consider the matter and give him another identity,

and if the disciple likes it, also reveal his own.(34)

NOTES:

(34) When the spiritual master is ascertaining the aspirant’s pure personal inclinations, the aspirant should also help the spiritual master by speaking her mind about her own preferences. As long as he has not clearly established the disciple’s inclinations, the guru's directions are not flawless. The inclinations that have been shaped by one’s meritorious deeds, through both this and previous lives, are called ruchi or taste. This particular inclination, however, is integral to the soul. Should a person not have a natural inclination for sringara-rasa, but for servitude or friendship, then he should be instructed accordingly; if not there will be undesirable consequences. It is widely known in Gaudiya tradition that the great devotee Shyamananda was at first unaware of his personal siddha ruchi or permanent devotional propensity. His guru thus advised him to take up the sakhya-rasa or the mood of friendship. Later, however, by the grace of Srila Jiva Goswami, Shyamananda recognized which kind of worship truly attracted him. Chaitanya Mahaprabhu’s teaching is that every practitioner should be assessed according to both aptitude and qualifications.

Jagat · April 22, 2002

<center>32. Verses 74-76<h3> nija-siddha-bhAva guru-devake jAnAibe</h3>ei rUpe guru ziSya saMvAde ghaTane

nija-siddha-bhAva sthira ha-ibe ye kSaNe

ziSya guru-pade paDi karibe minati

mAgibe bhAvera siddhi kariyA kAkuti

kRpA kari gurudeva karibe Adeza

ziSya sei bhAve tabe karibe praveza</center><hr><font color=#0000FF> One Learns of His Spiritual Identity From the Spiritual Master

74. "As the spiritual master and the disciple converse in this way, the disciple’s spiritual identity becomes finally settled.

75. "Then the disciple falls at his spiritual master’s feet and with words filled with emotion begs for the grace to attain success in reviving his original spiritual identity.

76. "In this way the spiritual master mercifully gives instruction and the disciple enters his original spiritual identity.</font><hr><font color=#669999></font><hr><h3>One should reveal one’s siddha-bhAva to the gurudeva</h3>After the guru and disciple have thus discussed the matter,

and the disciple's spiritual identity is finally settled,

he should fall down at his spiritual master's feet and entreat him,

begging him for success in attaining this spiritual mood.

Then the spiritual master will mercifully give his order

and the disciple enters into that spiritual identity.

<hr><font color=#996666>Translator’s comments: The use of the term bhäva throughout this section is significant. Bhäva is a multivalenced term. Bhäva is said to be the first stage of love of Godhead. More significantly for our understanding of rasa, however, is that it is the basis for experiencing rasa. According to Rupa Goswami’s conception then, bhäva is self-realization in the sense of establishing one’s spiritual identity or sthäyi-bhäva. Rupa Goswami describes the sthäyi-bhävas in Bhakti-rasämåta-sindhu 2.5. He speaks there of a preliminary state of the sthäyi-bhäva, known as çuddhä, i.e., undeveloped or without any particular characteristics (2.5.8). This preliminary stage of the sthäyi-bhäva is divided into three subcategories, sAmAnyA, svacchA and zAnti. The first of these is the undeveloped attitude to Krishna, such as that of a child or general admirer, the second that of a devotee whose association is mixed and attitude to the Lord changes with the company he keeps; the third is an admiring attitude that nevertheless lacks any personalized attachment. This last attitude usually develops into shanta rasa. These preliminary, undeveloped attitudes to Krishna must solidify through association and the cultivation of particular preferences for worshiping Him in a specific mood before one is able to experience prema or rasa. The cultivation of these preferences is deepened through the giving of a specific siddha deha that corresponds to the aspirant’s tastes.

The essence of prema is possessiveness. One who feels like an outsider may develop feeling for Krishna, but only the establishment of a relationship through the spiritual master makes prema possible.

<center>ananya-mamatA viSNau mamatA prema-saGgatA |

bhaktir ity ucyate bhISma-prahlAdoddhava-nAradaiH ||</center>

<blockquote>Devotion, according to the great authorities like Bhishma, Prahlada, Uddhava and Narada, is a feeling of exclusive possiveness toward Krishna, combined with a feeling of love for Him.</blockquote>

Thus an aspirant to any of the devotional relationships may cultivate them without the specific imprimatur of the spiritual master, but he will certainly not be impeded by knowing that this relationship has been recognized and approved. Even if due to some misfortune a devotee forgets or loses interest in this relationship, it remains like a seed, waiting for the water of devotional association to sprout and grow.

Jagat · April 22, 2002

<center>33. Verse 77-78<h3>dRDha varaNa</h3> zrI-guru-caraNe paDi balibe takhana

tavAdiSTa bhAva Ami karimu varaNa

e bhAva kakhana Ami nA chADiba Ara

jIvane maraNe ei saGgI ye AmAra</center><hr><font color=#0000FF> Firm Acceptance

77. "Falling at his spiritual master’s feet, then disciple then says, `I accept the identity you have given. (31)

78. " `Never will I renounce it. In life or death it is mine.’

NOTE:

(31) The aspiring devotee’s previous identity then becomes distasteful to him. By the mercy of his pure-devotee spiritual master (shuddha-gurudeva), he attains a spiritual identity to his liking and serves Lord Krishna in parakiya-rasa. Rasa is not complete without parakiya-rasa. Sri Krishna Caitanya taught that parakiya Sringara-rasa is eternally glorious in the Lord’s prakata (manifested) and aprakata (unmanifested) pastimes both.

This kind of Sriìgara-rasa is not a material activity. The individual soul is spiritual, the rasas are spiritual, the gopis are spiritual, eternal service to Sri Sri Radha-Krishna is spiritual, and Vrindavana is spiritual. Lord Krishna and the gopis are not a material man and material women. They are pure, spiritual, and glorious. This may be understood by studying under a pure-devotee spiritual master (shuddha-guru). Without the mercy of such a pure spiritual master the truth of this will not become manifest. That truth is very confidential. It is not within the realm of things material logic has the power to see.</font><hr><font color=#669999> If an inappropriate ruchi is falsely attached to the sadhaka, it is compared to the gopi identity’s acceptance of a husband. But by the grace of his spiritual master, the sadhaka at last attains Krishna’s service in the parakiyarasa or paramour relationship. Rasa comes to a full bloom only in the parakiya mood. The summit of Lord Chaitanya’s teachings is that the parakiya attitude is the permanent feature of the pastimes of the Lord, both in their appearance [when Krishna descends to Vrajabhumi] and their disappearance[into the invisible Vraja of the transcendental world].

The conjugal rasa is completely transcendental

Sringara-rasa is totally devoid of even an iota of materialism. The transcendental jiva, in order to enjoy and exchange pure rasa, becomes a transcendental gopi and renders devotional service to the transcendental personalities of Sri Radha and Sri Krishna in the transcendental realm of Vrindavan. There is not the slightest tinge of the mundane man-woman relationship in Vrndavana. Only the purest essence of conjugal love is manifested in the perfected identity of the soul. And realization of this is available only from a pure devotee spiritual master. Other than by his grace, this inconceivable truth can never be understood. It is beyond the realm of speculation and pedantic scrutiny. Its realization is extremely rare.

</font><hr><h3>Determined acceptance</h3>The disciple should then fall down at the feet of his spiritual master and say,

“I wholeheartedly accept the identity you have given me.(35)

Never again shall I give up this mood;

it shall accompany me forevermore, in life or in death.”

NOTE:

(35) Whatever identity the sadhika may have accepted previously in opposition to her deep-seated true inclinations can be compared to the husband to whom a girl is given in an arranged marriage. On receiving her genuine identity in service to Krishna from a pure spiritual master, in accordance with her true preferences, then that is the “illicit relationship” (pArakIya rasa) that takes spiritual precedence. Without such an “illicit relationship,” no one can experience rasa completely. The glory of Sri Chaitanya Mahaprabhu’s teaching is that the identity of the devotee as a woman involved in an extra-marital affair is constant throughout both Krishna’s manifest and unmanifest pastimes.

The sringara-rasa is totally devoid of even an iota of materialism. The spiritual jiva, in order to enjoy and exchange pure rasa, becomes a spiritual gopi and renders devotional service to the spiritual personalities of Sri Radha and Sri Krishna in the spiritual realm of Vrindavan. There is not the slightest tinge of the mundane man-woman relationship in Vrindavan; the pure ideal or archetype of sexual love is manifest in the perfected spiritual identity of the soul. Knowledge of this identity can only be had from a pure devotee spiritual master. Without his grace, no one can discover this inscrutable truth, for it is beyond the realm of mundane speculation and extremely rare.

<font color=#996666>The "other bhAva" can mean either one's material identity in relation to this world, or a spiritual identity that he has received from a guru. In either case, the transgression of secondary religious or legal injunctions in order to follow one's true inner spiritual inspiration is the essence of the pArakIya-bhAva.

Jagat · April 22, 2002

<center>34. Verse 79-81<h3> bhajane pratibandhaka vicAra</h3> nija siddha ekAdaza bhAve vratI haye

smaribe sudRDha-citte nija-bhAva-caye

smaraNe vicAra eka Ache ta sundara

Apanera yogya-smRti kara nirantara

Apanera ayogya smaraNa yadi haya

bahu yuga sAdhile-o siddhi kabhu naya</center><hr><font color=#0000FF> Obstacles in This Path of Worship

79. "With a vow and with a determined heart one then meditates on his spiritual identity and its eleven items

80. "Meditating in this way, one becomes glorious. However, one should always meditate appropriately.

81. "If one’s meditations are not appropriate, one will not attain perfection even after many yugas. (32)

NOTE:

(32) If one does not practice smarana-dasha properly, one will not gradually attain the perfection of apana-dasha. A proud and pompous display of one’s karma, jïana, yoga, or anything else will not bring one to the perfection of devotional service, a perfection that cannot be described in words. A person may externally put on a show of diligently chanting the holy name, but within his heart be always very proud. Externally one may make a proud display of how he is diligently engaged in the activities of devotional service, but in his heart he may not even be very interested in devotional service. The smarana-dasha meditation of such a person will not lead to apana-dasha. After many births of sadhana devotional service that person will still not attain perfection. Outwardly he may engage in devotional service, but within he still identifies with the external material body and he really strives for something other than devotional service. He does not strive to attain the spiritual world of Vraja. Different from him is a sincere and honest person who approaches his spiritual master and purely worships the Lord in his heart. Aware of his true spiritual identity, he engages in devotional service.</font><hr><font color=#669999> Perfection eludes the disciple if he does not elevate himself from the stage of smarana-dasa to apana-dasha. The confidential process of apana-dasha is most exalted, devoid of the false posturing of karma, jnana or yoga. Externally, the devotee engages himself fully in the chanting the holy name, leading a renounced and simple life. Internally, he keeps the splendorous flames of rasa burning with pure intensity all the time. Those sadhakas who are prone to a pompous external display of devotion or who fail to steady and properly direct their internal spiritual aspirations are unable to elevate themselves from the platform of smarana to apana-dasha. Thus the sadhaka may linger, unaccomplished, through many lifetimes of devotional practice. This path of worship or bhajana is the simplest, but if the purity of the bhajana is in any way disfigured by a tinge of the contaminated desires for recognition, distinction or preference, then the sadhaka is thrown off the path of Vraja-sadhana or bhajan in the mood of Vraja. One must approach the spiritual master with simple humility and learn this pure process properly.</font><hr><h3>Ascertaining the obstacles to this bhajan </h3>Once one has become committed to the eleven aspects of her spiritual identity,

she should meditate on them with a determined heart.

In the process of remembering, there is one beautiful consideration:

she should meditate constantly on that which is befitting to her.

If she meditates on things that are unsuitable,

she will never attain perfection, despite practicing for ages and ages.(36)

NOTE:

(36) The aspirant has to engage in one’s devotional practice in a way that her spiritual identity, upon which she meditates in the stage of remembering, can be factually assimilated in the stage of attainment. No efforts on the paths of works, philosophical speculation, yoga, or anything else can help one attain this ineffable perfection of worship. The successful devotee appears externally to be engaged in chanting the Holy Name while leading a renounced and simple life, but internally he is constantly experiencing the splendors of the greatest rasa. On the other hand, the practitioners who are externally engaged in elaborate displays of devotional activity but do not take care to stabilize their minds will never be able to take their meditation to the next level of äpana-daçä, or “the stage of appropriation.” Thus they may practice for many lifetimes without success. The bhajan described here is a natural process, but if it becomes contaminated by false identities, it is diverted and becomes a means to something other than Vrindavan. One should approach a pure devotee spiritual master and learn from him what is pure bhajan and what are the false accretions to such service. Such discernment will equip one to perform bhajan properly.

Jagat · April 22, 2002

<center>35. Verses 82-83

<h3> Apana-dazA</h3>Apana-sAdhane smRti yabe haye vratI

acire Apana-dazA haya zuddha ati

nija zuddha-bhAvera ye nirantara smRti

tAhe dUra haya zIghra jaDa-baddha-mati</center><hr><font color=#0000FF> The Stage of Attaining (Apana-dasha)

82. "By following this meditation with a vow, one soon comes to the very pure stage of apana (attainment).

83. "Always meditating on one’s original pure spiritual identity, one soon leaves all material thoughts far behind.

</font><hr><font color=#669999>? Part of preceding?</font><hr><h3> The stage of appropriation</h3>Fixed in her personal practice, engaging in meditation,

the aspirant quickly attains the very holy stage of appropriation.

By constantly remembering her pure identity,

all remnants of identification with matter are quickly eradicated.

Jagat · April 22, 2002

<center>36. Verses 84-86

<h3> baddha-jIva ye krame bhAva prApta hana</h3> jaDa-baddha-jIva bhuli nija siddha-sattva

jaDa abhimAne haya jaDa-dehe matta

tabe yadi kRSNa-lIlA kariyA zravaNa

lobha haya pAibAre nija siddha-dhana

tabe bhAva-tattva-smRti anukSaNa kare

bhAva yata bADe tAra bhrAnti tata hare

</center><hr><font color=#0000FF> The Conditioned Soul Gradually Regains His Original Identity

84. "Forgetting his true spiritual identity, the soul imprisoned in the material world becomes bewildered and thinks his external material body is his true self. (33)

85. "However, if he hears about Lord Krishna’s pastimes, the soul will hanker to regain the great treasure of his original spiritual identity.

86. "At every moment meditating on his original spiritual identity, the soul gradually revives his true nature. His material illusion is then dispelled.

NOTE:

(33) The way the individual soul attains perfection is here described. The individual soul is a tiny particle of pure spirit. When he attains perfection, the soul manifests his original spiritual form. Committing an offense to Lord Krishna, and then forgetting his true spiritual identity, a rebellious soul is thrust into maya’s prison. Pushed into a material body, the soul becomes mad and thinks that external body is his true self. By the mercy of a pure-devotee spiritual master (shuddha-guru), the soul can understand his original spiritual identity. It is a very easy thing. In this passage the soul’s gradual attainment of his original form is described. The souls imprisoned by maya may make gradual advancement in devotional service. One way of advancement is vaidha-bhakti (devotional service in practice) and another is raganuga-bhakti (devotional service in spontaneous love). In the beginning one thinks that vaidha-bhakti and raganuga-bhakti are different, but when one attains bhava (ecstatic love for Lord Krishna), one understands that they are not really different. By following the rules of the scriptures one makes gradual advancement in vaidha-bhakti. Then, when one yearns to serve the Lord as His personal associates in Vraja serve Him, one makes gradual advancement by means of raganuga-bhakti. This means that in the beginning one engages in devotional service in a general kind of way, and at the end one engages in a rare and special kind of devotional service.

</font><hr><font color=#669999>The transition from smarana-dasha to apana-dasha is crucial

By always remembering that he is pure spirit soul, part and parcel of the Absolute Whole, that he has a transcendental original form that is all-perfect, that He has forgotten his perfect spiritual state and come into the clutches of Maya, that he is offensive to Lord Krishna, being inebriated with the false designations of his gross body, but by the mercy of his spiritual master he can regain knowledge of his real self the method for the reawakening of the disciple’s original identity can be quickly accomplished.</font><hr><h3> The process by which the conditioned soul attains bhäva</h3>The soul conditioned by matter forgets his own perfected state

and due to identification with matter remains absorbed in his material body. (37)

If he is fortunate enough to hear Krishna’s pastimes being described,

he begins to yearn once again to return to this perfected state.

He constantly fixes his mind on his spiritual identity and Krishna lila,

and as his identification with the spiritual increases, all erroneous concepts dissipate.

NOTE:

(37) Here Hari Das is explaining how the process of attaining perfection is indeed a natural and easy process. The jiva is a particle of pure conscious energy. The soul possesses an eternal spiritual body that is integral to his spiritual identity. When the spiritual being forgets his own perfect spiritual nature, he comes under the influence of the illusory energy and becomes offensive to Lord Krishna. In this condition, he identifies with matter and becomes completely absorbed in the false designations of his gross body. If one is able to regain knowledge of his true spiritual identity through the blessings of his spiritual master, it becomes a natural and simple process to attain it. We shall now describe the step-by-step process from this point through which this identity is concretely realized. For the conditioned soul, this process is found in the culture of devotion. There are in fact two procedures, one called “regulative” (vaidha-krama), the other “spontaneous” (raganuga). In the beginning, the vaidha and raganuga procedures appear different, but once one attains the bhAvApana stage, this distinction ceases to exist. The regulative process begins when one accepts the scriptural discipline, whereas the spontaneous has its beginnings in the yearning to participate in the activities of the Lord’s personal associates in Vraja. As such, the first of these two processes is more common, whereas the latter is rare.

<font color=#996666>Is the above a siddhanta on the origins of the jiva question?</font><small><font color=#f7f7f7>

[This message has been edited by Jagat (edited 04-22-2002).]

Jagat · April 22, 2002

<center>37. Verses 87-88

<h3> smaraNa dazA | tAhAte vaidha o rAgAnugatA bhAvera bheda | zeSaTIra-i prayojana

</h3> smaraNa dvividha vaidha rAgAnuga Ara

rAgAnugA smRti yukti-zAstra haite pAra

mAdhurya AkRSTa haye karaye smaraNa

acirAte prApta haya dazA bhAvApana</center><hr><font color=#0000FF>The Stage of Meditation (Smarana-dasha). The Divisions of Devotional Service by Following Rules and Regulations (Vaidha) and Devotional Service in Spontaneous Love (Raganuga). The Need for the Latter

87. "Meditation (smarana) is of two kinds: vaidha (following rules and regulations) and raganuga (following the path of spontaneous love). Following the descriptions in the appropriate scriptures, one may attain raganuga meditation.

88. "Attracted by the mellow of madhurya-rasa, and meditating in that way, one quickly attaisn that state (apana-dasha).

</font><hr><font color=#669999>Two methods of sadhana: vaidhi and raganuga

There are two methods of sadhana-bhakti: one is vaidhi (rules and regulations) and the other is raganuga (spontaneous). In the beginning, these two methods appear to be contradictory, but upon comprehension of their real purpose, the differences between them are dissolved. The vaidhi method of sadhana arises from respect for the regulations of scripture. Raganugasadhana is born out of an intense attraction for the activities of the residents of Vraja. The first is the usual method, whereas the second is extremely rare and confidential.</font><hr><h3>The regulative and spontaneous approaches on the stage of remembering and the need for the latter </h3>Remembering is of two kinds: ordained and spontaneous.

Spontaneous remembering is outside either scriptural or reasoned injunctions.

One who remembers because attracted by the sweetness of the divine romance,

quickly attains the state of appropriation, bhAvApana-dazA.

<font color=#996666>I believe that Bhaktivinoda Thakur is using the terms vaidha and raganuga here in a more general way to refer to the fundamental motivations for any activity. Those following the raganuga path may ask how remembering one’s siddha deha can fall within the “regulative” (vaidha) category. In fact, any action at any time can be done either because one is directed by the head or by the heart. Thus, even though the original motivation for a general direction may be based on the heart, as long as one is a conditioned soul one inevitably finds one’s enthusiasm waning. Those whose impulse to remembering their siddha form persistently continues to arise spontaneously rather than out of a sense of obligation will attain perfection more quickly, even though strictly speaking both are following the raganuga path.<font color=#dedfdf><small>

[This message has been edited by Jagat (edited 04-23-2002).]

Jagat · April 23, 2002

<center>38. Verses 89-91

<h3> vaidha-bhaktera unnati-krame</h3> vaidha-bhakta smRti-kAle sadA vicAraya

anukUla yukti-zAstra yakhana ye haya

bhAvApane haya bhAva AvirbhAva-kAla

zAstrareh-yukti chADe tabe jAniyA jaJjAla

zraddhA niSThA rucy-Asakti-krame yei bhAva

Apana samaye tAhA haya AvirbhAva</center><hr><font color=#0000FF>How the Devotee following the Path of Vaidha-bhakti (Devotional Service Following the Rules and Regulations) Gradually Becomes Elevated

89. "Following the descriptions in appropriate scriptures, the devotee following the path of rules and regulations (vaidha-bhakta) may always become rapt in constant meditation.

90. "Then when he finally rgeains his original spiritual identity, the devotee turns away from the rules and

regulations of scripture, knowing them to be only trouble at that stage.

91. "One after the other, the devotee attains interest, faith, attraction, and attachment. Then his original

identity is attained. That attainment is apana-dasha. (34)

NOTE:

(34) The word "attainment" here means "the arrival of apana-dasha".

</font><hr><font color=#669999> To the stage of apana-dasha via vaidhi-sadhana

The vaidhi-bhakta crosschecks all his activities of service to Krishna with scriptural injunction. Thus his beginning faith (sraddha) for the process of devotional service leads him step by step to nistha (firm faith), then to ruci (taste or attraction), then asakti (attachment). When he reaches the first stage of spontaneity and slight bhava, he discards his dependence upon scriptural directives as an impediment to his progress. After this, he is elevated to the stage of apana-dasha, where the difference between devotees following vaidhi and raganuga disappear.

</font><hr><h3> The progress of the regulative devotee</h3>While engaged in meditation, the regulative devotee considers

the various texts that give a favorable rationale for his practice.

On reaching the state of bhAva-bhakti through full appropriation of his spiritual identity,

he gives up all scriptural arguments, considering them a disturbance.

The state of bhAva-bhakti, which comes after progressive advancement through faith,

commitment, taste, and attachment, is attained at the time of appropriation.(38)

NOTE:

(38) “At the time of appropriation” means “upon arriving at the stage of appropriating his own spiritual identity.”

<font color=#996666>I think Sarvabhavana is quite misleading here. In general, his translation of this entire chapter is far to loose to communicate the intent of the original.

Just a word about verse 91. Bhaktivinoda Thakur is simply distinguishing his use of the word bhAva as the bhAva that comes in the progressive development through zraddhA, etc., as described in the Bhaktirasamrita-sindhu, and the way he has been using it over the last section, as the spiritual identity (ekAdaza-bhAva, bhAvApana, etc.). This is clear in the Bengali, which can be put into prose word order as follows: "yei bhAva [ei] krame [Ase], tAhA Apana samaye AvirbhAva haya." The word bhAvApana is further being clarified in the footnote in order to make this very point.

I just edited the translation, going back to a natural use of pronouns. Apologies to Suryaz.<font color=#f7f7f7>

[This message has been edited by Jagat (edited 04-23-2002).]

Jagat · April 23, 2002

<center>40. Verse 93<h3>paJca-vidha smaraNa</h3> smaraNa dhAraNA dhyAna anusmRti Ara

samAdhi e paJcavidha smaraNa prakAra</center><hr><font color=#0000FF> Five Kinds of Meditation

93. "Smaran, dharana, dhyana, anusmriti, and samadhi are the five kinds of meditation. (35)

NOTE:

(35) Smaran is the initial stage of meditation where one meditates on his spiritual identity with its possession of the eleven items and one also meditates on one’s service to the divine couple as They enjoy pastimes in the eight periods of the day. In this stage meditation is neither perfect nor uninterrupted, for the meditator may be distracted in various ways. Meditating and meditating, one becomes steady in meditation. This is called dharana. When all one’s limbs are rapt in meditation, the state is called dhyana. When one meditates at every moment, the state is called anusmriti. When the meditation is perfect and uninterrupted, and one thinks only of Lord Krishna’s pastimes and nothing else, that state is called samadhi. By meditating in samadhi in this way one attains apana-dasha. People who are not expert may require many yugas to pass through these five stages of meditation, but an expert person may be able to pass through them in a few days and quickly attain apana-dasha.</font><hr><font color=#669999>To the stage of sampatti-dasha via raganuga-sadhana

In the smarana-dasha stage of raganuga-sadhana, the eleven sentiments of the gopis are first remembered by the sadhaka; these sentiments must adorn his emotions before he can remember the asta-kaliya-lila.

There are five levels of remembrance in smarana-dasha. Initially, his remembrance will not be steady; this level is called smarana. Sometimes he remembers the sentiments, his position and his service, and at other times he forgets. But by steady practice of smarana, gradually he reaches permanency of remembrance, or dharana. As one meditates on every aspect of the subject of remembrance, part by part, minutely, dharana develops into fixed meditation - this is dhyana. When dhyana becomes continual, is is called anusmriti. Following anusmriti is the fifth level of remembrance, samadhi, when the devotee has no interest in anything other than perfect absorption in the pastimes of Lord Krishna.

From the samadhi level of smarana-dasha, the crucial ascension to apana-dasha or the stage of application takes place. For one who is not adept, elevation through the five stages of smarana-dasha to apana-dasha may require many yugas of effort; for a dexterous sadhaka, reaching apana-dasha is accomplished quickly.</font><hr><h3>Five Kinds of Remembering</h3>

Simple remembering, self-reminding, meditation, constant recall,

and trance are the five kinds of meditation. (39)

NOTES:

(39) Simple remembering is the stage where one recalls his spiritual identity and its eleven aspects in relationship to one's service in the circadian pastimes of the Divine Couple. At this point, there is still no constancy in one's meditation, as one sometimes remembers, and at others is distracted. As one progresses, one comes to the stage of self-reminding (dhAraNA), in which one attempts to gain steadiness in remembering. When one concentrates on all aspects of the object of meditation, that is called dhyAna or meditation. When one meditates at every moment, the state is called “constant recollection” or anusmriti. When one's meditation is perfect and uninterrupted, and one thinks only of Lord Krishna’s pastimes and nothing else, that state is called samAdhi. By meditating in samAdhi in this way one attains Apana-dazA. People who are not expert may require many lifetimes to pass through these five stages of remembering, but one who is adept may be able to pass through them quickly and attain Apana-dazA.

<font color=#996666>The five kinds of smarana are first discussed in the Gaudiya context in Bhakti-sandarbha 278. smaraNaM paJca-vidham | yat kiJcid anusandhAnaM smaraNam | sarvataz cittam AkRSya sAmAnyAkareNa mano-dhAraNam dhAraNA | vizeSato rUpAdi-vicintanaM dhyAnam | amRta-dhArAvad avicchinnaM tad dhruvAnusmRtiH | dhyeya-mAtra-sphuraNaM samAdhir iti |

<blockquote>Smarana is of five kinds: Any slight searching out of the object of meditation is called smaraNa or "remembering." When one repeatedly drags the mind from other objects and controls it in a general way, that is dhAraNA or "recollection." A more concentrated meditation on specific aspects of the Lord's form, etc., is called dhyAna or "meditation." When such meditation becomes uninterrupted like a flowing stream of nectar, that is called dhruvAnusmRti or "firm and constant recall." Finally, samAdhi or trance refers to the stage where the object of meditation appears constantly before the meditator.</blockquote>

Jagat · April 23, 2002

<center>41. Verse 94<h3> bhAvApana dazAra udaya kAla</h3>samAdhi svarUpa smRti ye samaye haya

bhAvApana dazA Asi ha-ibe udaya</center><hr><font color=#0000FF>The Time of Attainment (Apana-dasha)

94. "When meditation reaches the stage of samadhi, then the stage of attainment (apana-dasha) arises. </font><hr><h3> The coming of the appropriation stage</h3>When one’s meditation on one’s identity becomes fixed in samadhi,

then the stage of full appropriation of that identity comes about.<font color=#dedfdf><small>

[This message has been edited by Jagat (edited 04-23-2002).]

Jagat · April 23, 2002

<center>42. Verses 95-96<h3> se samaye ye avasthA haya</h3>sei kAle nija siddha-deha abhimAna

parAjiyA jaDa-deha habe adhiSThAna

takhana svarUpe vraja-vAsa kSaNe kSaNa

bhAvApane sva-svarUpe heri vraja-vana</center><hr><font color=#0000FF> The State of Being at that Time

95. "At that time one completely identifies with his original spiritual form. The idea of identifying with the dull and inert material body is completely vanquished. (36)

96. "Moment after moment one resides in Vraja. In that stage of attainemnt one sees his original spiritual form in the forest of Vraja. (37)

NOTES.

(36) In apana-dasha one throws far away the idea that the external material body is the self. Then the soul’s understanding of his original spiritual identity and spiritual form becomes very strong.

(37) Situated in one’s original spiritual form, one resides in Vraja moment after moment. Situated in one’s original spiritual form, one feels great pleasure in serving Sri Sri Radha and Krishna. Situated in one’s original spiritual identity, for many moments one gazes at the spiritual abode of Vraja. Then the spiritual pastimes of the divine couple become manifest.

</font><hr><font color=#669999> In the apana-dasha stage, identification with the psychophysical body is reduced to insignificance. His spiritual identity (svarupa) becomes more and more predominant. Intermittently, it manifests and he experiences sublime ecstasy in rendering devotional service to Sri Sri Radha Krishna in Vraja. These experiences develop until he spends long periods of time in Vraja interacting with the residents in his vraja-svarupa, seeing the dhama and the transcendental pastimes within.</font><hr><h3> The practitioner’s state of being at that time

</h3> At that time, identification with one's spiritual form,

entirely overcomes the influence of the material body.(40)

After achieving this state, one is at every moment present in that form in Vraja,

where she sees the Vrindavan forests through that form that she has made her own. (41)

(40) In the stage of appropriation, one’s sense of identity with the external material body is abandoned and one’s identification with the spiritual identity and form takes over.

(41) At this stage, one resides constantly in Vraja in one’s original spiritual form. As one is now engaged in serving Sri Sri Radha and Krishna in that identity, one experiences the dawning of a great pleasure. As such, one remains absorbed in visions of Vrindavan Dham, one feels completely fixed in the spiritual identity and has visions of the Divine Couple’s transcendental pastimes as if they had become manifest.

Jagat · April 23, 2002

<center>43. Verse 97<h3>Apane svarUpa-siddhi, vastu-siddhi liGga-bhaGge</h3>Apane svarUpa-siddhi labhe bhAgyavAn

liGga-bhaGge vastu-siddhi sampatti vidhAna</center><hr><font color=#0000FF>In the Stage of Attainment One Regains His Original Spiritual Form and Identity, and His Subtle Material Body Is Broken

97. "In the stage of attainment a fortunate soul regains his original spiritual form and identity, and his subtle material body is broken. He attains great good fortune. (38)

NOTE:

(38) When one worships and worships in this way, Lord Krishna personally reveals Himself. That is inevitable. By one’s own desire the gross and subtle material bodies become destroyed. The gross body made of five elements falls away and the subtle material body of material mind, intelligence and false-ego also falls away. Then the soul’s original pure spiritual form is manifested and the soul serves the divine couple in the spiritual world.</font><hr><font color=#669999> The devotee’s constant nama-bhajana inevitably brings about a face to face meeting with Lord Shyamasundar. By the Lord’s merciful will, all trace of the devotee’s subtle body of mind, intelligence and false ego are extinguished with the demise of the gross body of five elements. Thus he enters the sampati dasa stage.</font><hr><h3>At the time of appropriation on attains identity perfection; with the disintegration of the subtle body, one attains concrete perfection</h3>In the appropriation stage, the fortunate soul attains identity perfection;

when the subtle body disintegrates, concrete perfection and full possession. (41)

(41) By worshiping the Holy Name in this way, the devotee inevitably meets Lord Krishna face to face. Then, when his gross body suddenly dies by the Lord’s will, the subtle material body is also destroyed. In other words, with the death of the gross body made of five elements, the subtle material body of mind, intelligence and false ego also falls away. At this point, the soul’s pure spiritual form is manifested without any coverings and she can serve the Divine Couple in the spiritual world. “Identity perfection” = svarUpa-siddhi; “concrete perfection” = vastu-siddhi; “full possession” = sampatti-dazA.

Jagat · April 23, 2002

<center>44. Verse 98<h3>sAdhana-siddhira phala</h3>ha-iyA sAdhana-siddhA nitya-siddhA saha

samatA labhiyA kRSNa-seve aharahaH</center><hr><font color=#0000FF>The Result Attained by Practicing Sadhana Devotional Service

98. "Souls who were once conditioned but attained perfection in devotional service (sadhana-siddha) are equal to souls who were always perfect (nitya-siddha). Both serve Lord Krishna day after day. (39)

(39) Sadhana-siddha and nitya-siddha devotees reside together in the same spiritual abode. </font><hr><font color=#669999>

This is when the devotee’s pure spiritual form fully manifests, free of material coverings. In the mood of pure bhava, he takes up his eternal service to Sri Sri Radha-Krishna in the transcedental dhama. He thus becomes a sadhana-siddha or a perfected soul now reinstated in his svarupa through practice of sadhana and bhajana. He now serves the Lord in the company of the nitya-siddhas, the eternal associates of the Lord who were never conditioned. </font><hr><h3>The fruit of perfection through practice</h3>Having attained perfection through practice, they are the same

as the eternally perfect gopis, in that both serve Lord Krishna night and day.(42)

(42) At this point, those perfected through practice (sädhana-siddha) and the eternally perfect (nitya-siddha) devotees all reside together in the same spiritual abode.

Jagat · April 23, 2002

<center>45. Verse 99-100<h3>nAma-dvArA siddhi-lAbha</h3>sevA-bhaGga Ara tAra kabhu nAhi haya

parama ujjvala rase satata mAtaya

nAma se parama dhana nAmera Azraye

eta siddhi pAya jIva zuddha-sattva haye</center><hr><font color=#0000FF>Attaining Perfection by Chanting the Holy Name

99. "His devotional service is never broken. He always meditates on the glorious ujjvala-rasa.

100. "He takes shelter of the holy name and considers it his great treasure. He attains perfection. He is situated in spiritual goodness (shuddha-sattva). </font><hr><font color=#669999>SummaryThe holy name is the greatest and yet the easiest obtainable spiritual treasure. This treasure is obtained by the jiva who chants with faith and devotion, not caring for karma, jnana and yoga. That jiva quickly and easily ascends to the highest perfection by following the method of nama-bhajana described above. </font><hr><h3>Perfection through chanting the Holy Name</h3>At this stage, her service to Krishna is never interrupted

and she remains constantly intoxicated by the effulgent mood of divine romance.

The Holy Name is her greatest wealth; the Holy Name her shelter.

Situated in pure being, she attains all perfections.

Jagat · April 23, 2002

<center>46. Verse 101-102<h3>saMkSepe krama paricaya</h3>ataeva bhakty-unmukha-jana sAdhu-saGge

nirjane karibe nAma kramera abhaGge

krame krame alpa-kAle sarva-siddhi haya

kusaGga varjiyA sAdhu-saGge phalodaya</center><hr><font color=#0000FF>A Summary of the Spiritual Path

101. "First one becomes eager to engage in devotional service, and then he associates with devotees,

Gradually he comes to chant the holy name in a secluded place. He chants without stop.

102. "Gradually, gradually, in a short time he attains perfection. Shunning bad association, he associates only with devotees. In this way the final result arises before him. (40)

NOTES

(40) A person who renounces karma, jïana, yoga, and all other non-devotional paths and has faith only in devotional service may easily attain the great treasure that is devoted worship of the holy name. Progressing through the previously described stages, one worships the holy name. In this way one easily becomes engaged in all the various limbs of devotional service and in a short time one attains all his spiritual desires. Expert in devotional service, one avoids non-devotees, stays in the association of devotees, and engages in devotional service. Prema (pure love for Lord Krishna) is the final result of his spiritual activities. He is inclined to stay with people who have saintly hearts. He avoids people whose hearts are not saintly. Like lightning he is attracted to the devotees and repulsed by the nondevotees. Here lightning is given as a material example. Prema is spiritual in nature. Still, spiritual prema and a material lightning flash have one feature in common. </font><hr><font color=#669999>

This method is the best of methods, better even than other methods of bhakti. The basic requirement for successful accomplishment of nama-bhajana is that the sadhaka must totally shun bad association and engage in the practice of devotional service in the company of saintly devotees of the Lord. Pure love of Krishna is the expression of unalloyed devotional service. Only a pure devotee’s heart has the inclination and capability of receiving prema; the non-devotee’s heart denies it. Prema refuses to enter the heart of one who does not keep the company of pure devotees. The jiva’s decision to accept either good or bad association has a powerful and lasting influence on his destiny. </font><hr><h3>A Summary of the progressive path</h3>

Therefore, the person interested in devotion, in the company of devotees,

will take up chanting in seclusion, without skipping any of the steps.

Following this step-by-step process, he will attain perfection in a short time.

If he shuns bad company and associates only with devotees, he will reach the goal.(42)

NOTE:

For someone who has devotion born of an exclusive faith that rejects karma, jnana, yoga or any other non-devotional paths, the worship of the Holy Name is a treasure that is easily obtained. Worshiping the Holy Name through the stages described above, the devotee will find it much easier than any of the other limbs of devotional service and will successfully realize all his goals. The only expertise required is in avoiding non-devotees and chanting the Holy Name in the association of devotees. Ecstatic love of Krishna is like a special transcendental blade that pierces a saintly devotee’s heart, whereas the heart of the impious repulses it. Prema cannot easily enter the heart of one who does not keep the company of pure devotees. Devotees and non-devotees are like good and bad conductors of electricity, respectively. Electricity is a particular material energy, while prema is a transcendental energetic force, but they are similar in that they can either be carried by a superconductor or have their transmission completely blocked by a non-conducting material.

<font color=#996666>Interestingly, neither of the previous translators understood Bhaktivinoda Thakur's electricity analogy.

Jagat · April 24, 2002

<center>39. Verse 92<h3>Apana-dazAya rAgAnuga o vaidha-bhaktera bheda nAi</h3>bhAvApane rAgAnugA vaidha-bhakta bheda

nAhi thAke kona mate gAya smRti veda</center><hr><font color=#0000FF> The Followers of Raganuga and Vaidha Devotional Service

Do Not Attain Different Results (Apana-dasha)

92. "The followers of raganuga and vaidha devotional service do not attain different results. This the Vedas and Smriti-shastras say.</font><hr><font color=#669999>After this, he is elevated to the stage of apana-dasha, where the difference between devotees following vaidhi and raganuga disappear.</font><hr><h3> At the stage of appropriation, there is no difference between the regulative and the spontaneous devotees</h3> All scriptures agree that with the appropriation of the spiritual identity,

any distinction between vaidha and raganuga devotees disappears.

<font color=#996666>Comment: Once again, Bhaktivinoda is using the terms raganuga and vaidha somewhat differently from the classical usage. Typically, vidhi bhakti and raganuga bhakti are said to not lead to the same results. Many scriptural texts can be shown stating this (e.g. CC 2.8.219-230). But texts such as this are themselves injunctional in nature and present a rationale for engaging in raganuga bhakti. When the practitioner's original enthusiasm flags, he may turn to such scriptural texts to motivate himself to keep up his smaran, which is the stage of cultivation of the spiritual identity. At the stage of perfecting this practice, there is no need for artificial motivational discourses, because the attainment of identity as a Vraja-gopi means, by definition, enthusiastically absorbed in the Divine Couple's pastimes and service.<font color=#dedfdf><small>

[This message has been edited by Jagat (edited 04-23-2002).]

Jagat · April 24, 2002

<center>47. Verse 103-107<h3>(1) sAdhu-saGga, (2) sunirjana, (3) dRDha-bhAva</h3>sAdhu-saGga sunirjana nija dRDha-bhAva

ei tina bale labhi mahimA svabhAva

Ami hIna kSudra-mati viSaye vibhora

sAdhu-saGga vivarjita sadA Atma-cora

ahaitukI kRpA kabhu kariyA vistAra

bhakti-rase gati deha prArthanA AmAra

eta bali haridAsa preme acetana

zrI-gaurAGga pade kare deha samarpaNa

preme gadgada prabhu tAGhAre uThAya

AliGgana diyA citta-kathA bale tAya</center><hr><font color=#0000FF>(1) Association with Saintly Devotees, (2) Staying in a Secluded Place, and (3) Determination

103. "Association with saintly devotees, staying in a secluded place, and being determined (41) are three things that make one glorious. This I say.

104. "I am a fallen, petty, small-minded materialist. I never associate with devotees. I am a thief. I have robbed my own self. (42)

105. "O Lord, without any reason please be merciful to me. (43) Please allow me to taste the nectar of devotional service. That is my prayer."

106. Speaking these words, Haridasa fell unconscious, overcome with ecstatic love. His body fell before Lord Caitanya’s feet.

107. Lord Caitanya picked him up, embraced him, and, speaking words choked with love, related what was in His own heart.

NOTES:

(41) One who desires to attain the result brought by chanting the holy name must do these three things. That is, he must associate with saintly devotees, stay in a secluded place, and be determined.

(42) Haridasa Thakura is an eternally-perfect personal associate of the Lord. Still, he is humble. Humbleness is one of the ornaments brought by prema.

(43) The words "without any reason merciful" mean "merciful without any motive". "I have not performed any pious deeds (sat-karma). Therefore I can only beg for Lord Krishna’s mercy." The mercy Lord Krishna gives is without any personal motive. Seeing that Haridasa Thakura intently teaches everyone the worship of the holy name, Lord Caitanya made Haridasa the great object of His mercy. Haridasa is especially qualified to taste the nectar of the holy name and to teach others how to taste it also. Accompanied by Ramananda, Sarvabhauma, and others, Lord Caitanya relished the books Lalita-Madhava and Vidagdha-Madhava in the courtyard of Haridasa’s home. At that time the nectar of the holy name came out from Haridasa’s mouth. All this is described in Sri Caitanya-caritamrita, Antya-lila, Chapter One. </font><hr><font color=#669999>There are three essential traits that must be cultivated to obtain success in chanting the holy name of the Lord: saintly association, isolation from the disturbances of mundane life, and determined, confident enthusiasm.

After saying this, Srila Hari Das Thakur declared himself to be very low and materially engrossed, bereft of good association and always engaged in self-deception. Although Srila Hari Das is himself a nitya-siddha associate of the Lord, he expressed himself in this humble way. Humility is the ornament of prema.

Srila Haridas Thakur continued, "O Lord, kindly shower upon me Your causeless mercy (ahaituki kripa). I pray that You grant me entry into the realm of bhakti rasa."

Saying this, Srila Haridas fell unconcsious in loving ecstasy, fully surrendered at the Lord’ s lotus feet. Ahaituki kripa means causeless mercy. By saying this, Haridas implied that he was spiritually unaccomplished and therefore had no hope for the kind of mercy Lord Krishna bestows upon His pure devotees. In his mood of utter helplessness he simply prayed for Lord Chaitanya’s unconditional grace.

Srila Hari Das Thakur is famous for nama-bhajana and his teachings on the glories of the holy name, yet he is also the recipient of Lord Chaitanya’s special mercy. He is such an authority on the philosophy of nama-rasa that once, when Lord Chaitanya was relishing the topics of Radha-Krishna lila with Sri Ramananda Raya and Sarvabhauma Bhattacharya in the courtyard of Srila Hari Das Thakur’s bhajana-kutir, Srila Hari Das repeatedly expounded at length on the glories of nama-rasa to the rapt attention of the other exalted persons present.

Lord Chaitanya was moved by divine loving emotions upon hearing Srila Hari Das’s Thakur’s plea for mercy. </font><hr><h3>(1) The company of the saintly, (2) peaceful seclusion and (3) determination</h3>The company of the saintly, peaceful seclusion and a determined attitude-- (44)

one attains his natural glory on the strength of these three things.

I am a fallen, petty, small-minded materialist.

I never associate with devotees. I am a thief who has robbed his own self. (45)

O Lord, if ever You expand your causeless mercy, (46)

then I pray You to allow me to relish the flavors of devotion.

With these words, Hari Das fell unconscious, overcome with ecstatic love,

surrendering his body to Lord Gauranga’s lotus feet.

The Lord too was overcome with ecstasy and lifted him up,

embraced him and spoke His innermost thoughts in a voice choked with love:

NOTES:

(44) One who desires to attain the result brought by chanting the Holy Name should be particularly attentive to these three things: he must associate with saintly devotees, stay in a peaceful and secluded place, and be determined to achieve success, or ultimate ambition. These taken together are called nirbandha.

(46) Though he is an eternally perfect personal associate of the Lord, Hari Das Thakur acts in a humble manner. Humility is one of ecstatic love’s ornaments.

(47) The words ahaituki kripa mean “blessings given for no reason.” Hari Das is saying, “I have performed no pious deed that qualifies me for Lord Krishna’s mercy. Therefore if he should decide to be merciful to me, it will not be because of any merit I have; it will be causeless mercy. Srila Hari Das Thakur is famous for his dedication to the chanting and his teachings on the glories of the Holy Name, yet he is the recipient of Lord Chaitanya’s special mercy. As such, he is an authority on the subject of rasa, which he also taught. Once, when Lord Chaitanya was relishing a discussion of Lalita-Mädhava and Vidagdha-Mädhava with Sri Ramananda Raya and Sarvabhauma Bhattacharya in the courtyard of Srila Hari Das Thakur’s bhajan kutir, Hari Das suddenly recited verses that glorified the taste of the Holy Name.

EDITOR:

<center>tuNDe tANDavinI ratiM vitanute tuNDAvalI-labdhaye

karN-kroDa-kaDambinI ghaTayate karNArbudebhyaH spRhAm |

cetaH-prAGgaNa-saGginI vijayate sarvendriyANAM kRtiM

no jAne janito kiyadbhir amRtaiH kRSNeti varNa-dvayI ||</center>

“I do not know out of how much nectar

the two syllables of Krishna’s name have been composed:

dancing madly on my tongue,

they awaken in me the desire to possess many mouths;

as they sprout in my ears, they give me the hope

that I may one day have millions of ears;

and as they enter into the garden of my heart

they overcome the activities of every one of my senses,

leaving me inert!” (Vidagdha-madhava 1.15)

Jagat · April 25, 2002

<center>48. Verse 108-112<h3>prabhura AjJA</h3>zuna haridAsa ei lIlA saMgopane

vizva andhakAra karibeka duSTa jane

sei kAle tomAra e caramopadeza

avaziSTa sAdhu-jane bujhibe vizeSa

ei tattva nAmAzraye niSkiJcana jana

nirjane basiyA kRSNa karibe bhajana

nija nija bhAgya-bale jIva pAya bhakti

bhakti labhibAre sakalera nAhi zakti

sukRti janera bhakti dRDha karibAre

AilAma yuga-dharma nAmera pracAre</center><hr><font color=#0000FF>The Lord’s Command

108. Lord Caitanya said, "Listen, O Haridasa. In the future wicked people (44) will use these confidential

pastimes to fill the world with the blinding darkness of ignorance.

109. "But even at that time some saintly devotees will properly understand these final teachings (45) you have spoken.

110. "Staying in a secluded place, taking shelter of the holy name, and Lord Krishna their only wealth, they will worship Lord Krishna. (46)

111. "By the power of their good fortune, some souls attain devotional service. Not everyone has the power to attain devotional service.

112. "To make pious persons become strong in devotional service, I have come to this Kali-yuga and taught the chanting of the holy name. (47)

NOTES:

(44) Who are these wicked people? Trying to conceal the pure teachings Lord Caitanya gave about the holy name in His Shikshashtaka, the sahajiyas, baulas, and others preach various false and evil philosophies. Lord Chaitanya refers to them with these words.

(45) The words "final teachings" mean the instruction than which no other instruction is superior. The final instruction is that one should associate with devotees and chant the holy name.

(46) A devotee who thinks his only wealth is Lord Krishna and who is expert at tasting nectar will always taste the nectar of the holy names Hare Krishna with ecstatic love. The holy names are described in the words given below, words that are a song in the 183rd part of the Pada-kalpataru, a part entitled Ardha-bahya-dasha-pralapam (Words spoken while halfway in external consciousness): <font color=#996666>(not given here. This song will be in an appendix to Harinamachintamani.)</font>

(47) Here someone may say: "The individual souls attain devotional service only by the power of their past pious deeds. Why, then, should anyone preach to others?" To this Lord Caitanya replies: "By the power of their past pious deeds the individual souls indeed have faith in the holy name of Lord Krishna. Still, to make their devotion strong, I preach that chanting the holy name is the yuga-dharma (the religion of the age)."

However, the truth is that the chanting of the holy name is the only eternal religion for all souls in every age. </font><hr><font color=#669999>Lifting Srila Hari Das up in His embrace, the Lord then spoke in confidence to him. “O Hari Das! Listen attentively to what I have to say. The truth about the holy name will be hidden by mischievious rascals who will create a dark shroud of ignorance over the entire world. At that time, these excellent and unrivalled instructions of yours about chanting in the association of saintly persons shall be understood only by a remaining handful of devotees.”

What did Lord Chaitanya mean by ‘mischievous rascals’? The prime candidates for this appellation are the various upstart sects like the sahajiyas, aulas, baulas and so on, who propagate bogus mundane doctrines disguised as Mahaprabhu’s own teachings; they indeed conceal from the world the pure philosophy of Krishna consciousness expounded by the Lord Himself in His Shikshashtaka.

The Lord continued, “The true path of the holy name will be followed by saintly souls who are totally detached from material life. They will chant the holy name with bhava and will therefore be known be known as rasika-bhaktas. Their bhava will be that of separation; by their chanting they will relish the pastimes of Radha-Krishna and the eight principal gopis.

“The jiva is blessed with pure bhakti only on the strength of his sukriti, or piety and faith. Not everyone is entitled to have such devotion, but in order to instill such devotion in the hearts of the faithful, I have descended to propagate the chanting of the holy name as the religion for this age. The chanting of Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare is factually the jiva’s inherent and eternal religion. </font><hr><h3>The Lord’s command</h3>Listen Hari Das, when these pastimes of Mine become invisible to the world,

wicked people will again plunge the world back into darkness.(48)

When that happens, these final instructions you have given (49)

will remain to inspire the few saintly people who remain.

The dispossessed devotee will take shelter of this teaching and the Holy Name,

and sitting in a secluded place, will worship Lord Krishna. (50)

Every jiva attains devotional service through his own good fortune,

but not everyone has the power to attain such devotion.

In order to make firm the devotion of the pious,

I appeared in this age to preach the chanting of the Holy Name. (51)

NOTES:

(48) Who are these wicked people? It seems that the Lord is here refering to the Sahajiyas, Bauls, and other preachers of various erroneous doctrines who came and obscured the pure religion of the Holy Name He outlined in His Çikñäñöaka.

(49) The words “final instruction” mean those to which no other instruction is superior. The ultimate instruction is that one should cultivate the chanting of the Holy Name in the company of devotees.

(50) A devotee who has no possession is Lord Krishna and who is expert at tasting nectar will always taste the nectar of the holy names with ecstatic love.

<center> Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare</center>

[bhaktivinoda Thakur here quotes a Bengali hymn glorifying the Maha Mantra. Since this song resembles other explanations of the Maha Mantra by Gopal Guru Goswami and Raghunath Das Goswami, it has been placed in the appendix entitle “Explanations of the Maha Mantra.”]

(51) Here someone may say: “The individual souls only attain devotional service through their past pious deeds. Why, then, need anyone preach to others?” To this Lord Caitanya replies: “Individual souls indeed have faith in the holy name of Lord Krishna as a result of their past pious deeds. Even so, I preach that chanting the Holy Name is the yuga-dharma (the religion of the age) in order to make their devotion stronger. However, the truth is that it is the natural constitutional function of every living entity.”

Jagat · April 25, 2002

My apologies for any roughness in the translation. I have been rushing it a bit. I hope that the need for a new translation has been made evident, at least.

Anyone interested in the subject matter of this chapter can look at Jaiva Dharma, chapter 40.

Your servant,

Jagadananda Das.

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Chapter fifteen of Harinama-cintamani

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