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Dasha Mula Tattva
©2003 by Sarvabhavana dasa
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All glories to Shri Guru and Gauranga
The Ten Esoteric Truths of the Vedas
Om Vishnupada Shrila Bhaktivinode Thakura
Translated by Shriman Sarvabhavana Dasa
Edited by Shriman Keshidamana Dasa
Dedicated to Om Vishnupada Paramahamsa Parivrajakacarya Ashtottara-shata Shri Shrimad Nitya-lila-pravishta A.C. Bhaktivedanta Swami Prabhupada, who fourteen times garlanded the globe with the sparkling spiritual gems that are the Dasha-mula-tattva.
The importance of this book cannot be overstated, for herein, all the essential teachings of the Vedas are concisely expounded. These gems are revealed by the spiritual and intellectual brilliance of Çréla Bhaktivinode Öhäkura, illuminating all who will glance this way with the guiding light of Vedic truth.
In these pages, the devotion of the Öhäkura to Çré Krishna Chaitanya Mahäprabhu is wonderfully predominant. However, at the time of writing, the start of the twentieth century, the effulgence of Vedic knowledge was all but covered. Misinterpretation, speculation and condemnation were the order of the day as a means of approach to the oldest literature of mankind—the sacred Vedas. Spirituality was outmoded; the darkness of materialism, godless economic development and sensual pursuits were the programme for the 'modern' age. But the Öhäkura would have none of that.
His life's mission became to re-establish and present in their original pristine purity the tenets of Çré Krishna Chaitanya Mahäprabhu, whom he came to term as the "Eastern Saviour." During March 1486, as the full moon arose, Çré Mahäprabhu appeared in Çré Mäyäpur Dhäma, Navadvépa, West Bengal, India. In the Vedic literature, His advent and activities are foretold, the Çrémad Bhägavatam (11.5.32):
yajnaih sankértana-präyair yajanti hi su-medhasah
"In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Krishna. Although His complexion is not blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons and confidential companions."
An incarnation of the Supreme Absolute Truth, Çré Krishna, as a devotee, to teach and mercifully bestow loving devotion to Himself upon ailing mankind.
However, at the time of the Öhäkura, few knew and fewer still properly practiced the sublime transcendental tenets of Çré Gauränga Mahäprabhu. The pure spiritual lila of the transcendental world, revealed particularly in the Çrémad Bhägavatam, had been misrepresented as equivalent to mundane condemnable activities. False imitationist gurus and devotees were guiding gullible fools on the path to Hell by their perverted practices—and all in the name of Çré Gaura Hari.
A renowned intellectual, poet, scholar, linguist, philosopher of Calcutta and, himself, a respected responsible Deputy Magistrate of the then British Government, were all the ornaments of Çréla Bhaktivinode Öhäkura, then know as Kedarnatha Datta. Yet, he studied humbly at the feet of his spiritual preceptors—in particular, Çréla Jagannätha däsa Bäbäjé in whose heart the correct paramparä understanding of Çré Gauränga Mahäprabhu shone brightly.
The Öhäkura started a vigorous campaign of Krishna consciousness helped, most notably, by his son, Bimala Prasäda, who was to become the celebrated Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, the spiritual master of Çréla A.C. Bhaktivedanta Swami Prabhupäda, who was to spread the teaching of Mahäprabhu globally by founding of the International Society for Krishna Consciousness.
The undaunted efforts of Çréla Bhaktivinode knew no bounds and great success followed his heroic struggles and campaigns. Books, essays, magazines, poems, songs, and commentaries flowed like the unstoppable Ganges from his pen. Preaching centres for the distribution of the Holy name were founded and the lost site of Çré Gaura Hari's transcendental birth revealed. The nectarine beverage of pure devotion to Çré Krishna flooded the land and is now available worldwide by the efforts of his spiritual descendants. The debt we owe such a devout devotee of Çré Gaura Hari is beyond calculation; let us bow our heads at his feet hoping that the dust thereof will become our only treasure. To this day, reverence for his name increases throughout the world.
In the pages of this book stand proudly the ten pillars of the temple of Vedic Truth erected by the Öhäkura in his preaching work—the Dasha-mula-tattva. These ten esoteric essential truths were mined from the fertile fields of the Vedic shastra by Çré Nimäi Pandit Mahäprabhu. They eloquently contain the whole gamut of Vedic knowledge and all are invited to study, memorise, contemplate and realize them for the successful practice and propagation of Krishna Consciousness. It is a central work of Vaishnavism and the blueprint of the Öhäkura's blessed teachings with which all spiritual aspirants should be deeply familiar.
In 1896, the Öhäkura himself predicted that the time was arriving when all philosophies and religions would flow into and find their fulfilment in pure Vaishnava Sanätana-dharma, the eternal religion of all souls toward the Supreme Personality of Godhead, Çré Krishna, as per the teaching of Çré Vishvambhara Gauränga Mahäprabhu. When one attentively and without prejudice studies the Dasha-mula-tattva, one must agree.
To play a small part in the presentation of such perfection is the mercy of Çréla Bhaktivinode Öhäkura upon the translator, editor and the many souls involved in this first English publication. In particular, we wish to mention H.H. Vipra Mukhya Maharäj for his computer expertise and Çréman Säkshi-gopäla Däsa for his assistance in layout and proofreading.
We hope the learned and respected readers will bless us and forgive any errors in our efforts.
Jai Çré Krishna Chaitanya Mahäprabhu.
Hare Krishna, Hare
Krishna, Krishna Krishna, Hare Hare
Hare Räma, Hare Räma, Räma Räma, Hare Hare
Yours in the service of Çré Guru and Çré Gauränga,
Five centuries after the appearance of Çré Chaitanya Mahäprabhu, numerous scholars are engaged in studies and research in scientific fields in various countries all over the world by His grace alone. As a result of these scholars' endeavours, their thoughts and concepts are spreading far and wide and dissipating darkness from the minds of students worldwide. The students in our country (India) are also assimilating this mundane knowledge in their schools and universities providing proof of alert and open minds. After wading through an ocean of debates and discussions and browsing through different religious propaganda materials, a large section of these students have arrived at the conclusion that no other teacher in the annals of history can compare to Çré Chaitanya Mahäprabhu as a preceptor, and that pure Vaishnavism has no equal as a religion anywhere in the world.
Excited and provoked by such a conclusion, millions of people are sincerely enquiring about the teachings of pure Vaishnavism given by Çré Chaitanya Mahäprabhu. The conviction that man’s religion is one, and not many, has become firmly rooted into the thoughts of learned men and academics. Man’s eternal religion cannot vary according to time and place. In truth, eternal religion is but one—not many. But then, why are there many religions? The answer is that man in his pure state of consciousness has but one eternal religion. However, having become captive and conditioned by matter, man’s religion has diverged into two: temporary or sectarian; and eternal or non-sectarian. Non-sectarian eternal religion does not change according to time, place and people. Whereas the conditioned living entities, having become captive and conditioned by matter, have developed various religions according to the differences of time, place and circumstances. Thus, sectarian religions have accepted different designations and forms in different countries. As and when the conditioned soul becomes free from mundane identifications, by and by his religion becomes non-sectarian. Liberated from all mundane identities man’s religion is one and eternal.
shnshnshnÇré Chaitanya Mahäprabhu’s instructions on man’s eternal religion to the whole world are pure Vaiñëavism. It is stated in the Çré Chaitanya-caritämrita Adi-lélä (7.164-166):
dui senäpati kaila bhakti-pracäraëa
nityänanda gosäne päthäila gaudadeçe
tinho bhakti pracärila açeña-viçeñe
äpani dakñiëa deça karilä gamana
gräme gräme kaila kriñëa-näma-pracäraëa
"Lord Chaitanya dispatched the two generals Rüpa Gosvämé and Sanätana Gosvämé to Vrindävana to preach the bhakti cult. As Rüpa Gosvämé and Sanätana Gosvämé were sent toward Mathurä, so Nityänanda Prabhu was sent to Bengal to preach extensively the cult of Chaitanya Mahäprabhu. Çré Chaitanya Mahäprabhu personally went to South India, and He broadcast the Holy Name of Lord Kriñëa in every village and town."
What Çré Chaitanya Mahäprabhu taught the whole world through His generals is also recorded in the Çré Chaitanya-caritämrita Adi-lélä (9.36+41):
ataeva ämi ajnä dilu
yänhä tänhä prema phala deha’ yäre täre
bhärata bhumite haila manuñya janma yära
janma särthaka kari’ kara para-upakära
"Therefore, I order every man within this universe to accept love of Godhead and in turn distribute it to others. One who has taken birth as a human being in the land of India (Bhärata-varña) should make his life successful and work for the benefit of all other people."
ChaitanyaChaitanyaChaitanyaDear readers! Is it then surprising that intelligent and learned men would simply abandon the bandwagons of other religious preachers and desire to follow the teachings of pure Vaiñëavism as enunciated by Çré Caitanya Mahäprabhu, the Supreme Lord of all living entities? It is our duty now to compile Çré Caitanya’s instructions and present them to the world, as they are. Some demented persons try to exploit this opportunity to mislead the intelligentsia by propagating their own theory fabricated in the factories of their limited minds. Some victims have forfeited the straight and simple path to embrace an almost insurmountable and complicated one, thereby deluding the world and themselves. Now, we must sincerely try to benefit the learned intelligentsia and students, who are worthy of our respect. In all good and auspicious projects, there is no greater hindrance than selfish motives and exploitation. Many are able to knowingly preach a bogus and adulterated spiritual paradigm guided by self-aggrandisement.
Dear readers! We do not harbour ulterior motives of any kind. Monetary gains, fame, position, influence, and leadership—none of these are desirable to us. Our only desire and hope is that the nectar of Çré Caitanya’s instructions, which we have been able to relish by the saintly devotees' grace, may also be available to everyone.
Recently, a new journal entitled, Çré Caitanya-mata-bhodhini, (purports to Çré Caitanya’s precepts) has caught our attention. The authors of this journal took upon themselves the task of globally propagating the creed of Çré Caitanya in its pristine form. In itself, their resolve stands above stricture. However, the methodology for compiling Çré Caitanya’s instructions they suggest is, to say the least, alarming. The authors are determined to compile Lord Caitanya’s precepts from the Sanskrit writings of the Gosvämés. They seem to forget that the essence of the Gosvämés’ books is contained in an unaberrated form in the Bengali treatise—Lord Caitanya’s biography by Çréla Kriñëadäsa Kaviräja Gosvämé, the Çré Caitanya-caritämrita. It would more than suffice if Çré Caitanya’s teachings based on the Çré Caitanya-caritämrita were to be broadcast worldwide.
An erudite scholar and pure devotee of Çréla Kriñëadäsa Kaviräja’s stature is rarely found, especially at the present time. And if anyone proudly assumes he can crystallise the essence of Çré Caitanya’s philosophy from the Gosvämé’s writings better than Çréla Kaviräja Gosvämé then he is indeed an upstart and a pretender. Our limited intelligence prompts us to believe that when the truths contained in Çré Caitanya-caritämrita can be delineated and broadcast universally then there can be no lack of knowledge—especially of Çré Caitanya’s tenets. It is true, however, Çréla Kaviräja Gosvämé has presented some parts of the esoteric theology in a cryptic fashion. Then, such Gosvämés treatises as the Six Sandarbhas, Bhakti-rasämrita-sindhu and so on may be studied to properly expand them. Original texts from these works must be located and elaborated upon to make the profound content of Çré Caitanya-caritämrita unequivocal and comprehensible. It seems that the intention of the authors of ‘Çré Caitanya-mata-bodhini’ is nothing short of trying to bite off more than they can chew.
Our humble attempt in this book will be to delineate Çré Caitanya’s nectarine instructions from the Çré Caitanya-caritämrita. So, dear readers, I place one humble request at your feet. Çré Caitanya’s teachings are esoteric, scientific and absolute principles. Only an attentive reading will make them comprehensible. The practice nowadays is to read a novel reclining on the bed after supper and before sleep. However, Çré Caitanya’s teaching must not be treated or read in the same manner. The essence and profound conclusions of the entire Vedic scriptures lie encapsulated in His precepts. The transcendental truths contained in His teachings may only be grasped if and when they are read with proper faith, attentively and in the company of saintly personages, followed by discussions to mine out the gems of truth. Therefore, kindly discard previous habits of browsing and carefully delve into this book which delineates the ten esoteric principles and thereby crown our humble attempt with success.
In His instructions, Çré Caitanya explained the three esoteric concepts from the scriptures known as: sambandha (eternal relationship), abhidheya (direct application) and prayojana (ultimate necessity). When instructing Çréla Sanätana Gosvämé, Lord Caitanya said (Cc. Madhya 20.143, 146):
veda çästre kahe,
sambandha, abhidheya, prayojana
kriñëa, kriñëa-bhakti, prema-tina mahädhana
mukhya gauëa vritti, kimva anvaya vyatireke
vedera pratijnä kevala kahaye kriñëake
"In the Vedic literature, Çré Kriñëa is the central point of attraction, and His service is our activity. To attain the platform of love of Kriñëa is life’s ultimate goal. Therefore, Kriñëa, Kriñëa’s service and love of Kriñëa are the three great riches of life. When one accepts Vedic literature by dictionary meaning or even by interpretation, i.e. directly or indirectly, the ultimate declaration of Vedic knowledge points to Lord Kriñëa."
The Vedic literature is indeed authentic scripture. Whatever is found in the Veda is the absolute truth. The sole aim of the Veda is to reveal Kriñëa, either directly or indirectly, in some places as the principal topic or in other places as the subordinate topic. Therefore, when discussing the principle of sambandha, the Veda points to Kriñëa alone. Similarly, devotional service to Kriñëa is the abhidheya principle and love of Godhead, Kriñëa, is the singular necessity and ultimate objective of the entire Vedic literature, prayojana. In order to delineate the three principles of sambandha, abhidheya and prayojana we must first discuss the ten esoteric principles as enunciated by Çré Caitanya.
ämnäyah präha tattvam
harim iha paramam sarva-çaktim rasäbdhim
tad bhinnämsämç ca jévän prakriti-kavalitän tad-vimuktämç ca bhävät
bhedäbedha-prakäçam sakalam api hareh sädhanam çuddha-bhaktim
sädhyam tat-prétim evety upadiçati janän gaura-candrah svayam sah
"(1) The Vedas are the principal scriptural evidence, which in turn expound the following nine principles: (2) Kriñëa is the Supreme Absolute Truth. (3) Kriñëa is omnipotent. (4) He is the fountainhead of all relationships and love. (5) The living entities are His separated parts and parcels. (6) The living entity, due to his constitutional situation as the marginal energy, may come under the sway of the material energy. (7) Again, due to his marginal nature, the living entity in the liberated condition is free of the influence of material nature. (8) The living entity and everything in this material cosmos is simultaneously one and different from the Supreme Lord, Kriñëa. (9) Pure devotional service is the living entity’s occupation and means. (10) Pure love of Kriñëa is the living entity’s ultimate goal."
The first principle presents and establishes the evidence, the bona-fide source of information. The second to eighth principles are the concepts of sambandha, as discussed in the Veda. The ninth principle points out the abhidheya principle and the tenth, the prayojana principle. These ten principles are conveniently categorised into pramäëa (proof, evidence) and prameya (that to be substantiated). The first, the Vedic literature, is pramäëa. The following nine, i.e. the second to tenth principles, are all in the category of prameya, that to be substantiated. Of that nine, the second, third and fourth elaborate upon the supremacy of Kriñëa, the Absolute Truth. The fifth, sixth and seventh delineate the conditional position of the jéva. The eighth principle discusses the eternal relationship between Kriñëa, the Supreme Lord and the living entity, jiva. This principle of simultaneous oneness and distinction, bhedäbheda, must be understood and realized as the inconceivable potency of the Supreme Lord. The ninth principle illustrates bhakti as the activity of the jiva and the tenth gives the goal of such activity, kriñëa-prema. Now each of these principles will be dealt with in detail.
The following kärikä, Explanatory Verse, gives the definition of ämnäya, the Veda:
ämnäyah çrutayah säksäd
guru-paramparä präptäh viçva kartuh hi brahmaëah
"Knowledge in the form of scriptural conclusions spoken from guru to disciple in an unbroken disciplic chain beginning from Lord Brahmä, the creator of this universe, known also as brahmä-vidyä, transcendental knowledge, is called ämnäya."
This is substantiated in the Muëdaka Upaniñad (M.Up. 1.1.1; 1.2.13):
brahmä devänäm prathamah
sambabhüva viçvasya kartä bhuvanasya goptä
sa brahma-vidyäm sarva-vidyä-pratiñthäm atharväya jyeñtha-puträya präha
yenäkñaram puruñam veda satyam proväca täm tattvato brahma-vidyäm
"The creator, maintainer and first-born demigod Lord Brahmä tutored his eldest son, Atharva, in the essence of all knowledge known as brahmä-vidyä, transcendental Absolute Truth. By this knowledge the Absolute Truth, the Supreme Personality of Godhead, is realised."
The Brihad-äraëyaka Upaniñad (Br.Up. 2.4.10) states:
asya mahato bhütasya
nihçvasitam etad rigvedo yajur
vedah säma vedätharvängirasa itihäsah puräëam vidyä
upaniñadah ñlokäh süträëy anuvyäkhyänäni sarväëi nihçvasitäni
"The four Vedas, the Itihäsas, Puräëas, Upaniñads, aphorisms, purports and so on have all emanated from the breath of the Infinite Supreme Controller. The Mahäbhärata, Rämäyaëa and similar literatures are Itihäsas, histories. There are eighteen principal Puräëas, headed by Çrémad Bhägavatam and eighteen subordinate Puräëas. Out of the prominent one hundred and eight, the principal Upaniñads are eleven: the Iça, Kena, Katha, Praçna, Muëdaka, Mäëdükya, Taittiréya, Aitareya, Chändogya, Brihad-äraëyaka and Çvetäçvatara. Çlokas are poetic compositions, with specific meters, composed by riñis, philosophers. Sütras are concise aphorisms written by the principal spiritual preceptors, äcäryas. And anuvyakhyas are written by the äcäryas as purports to the sütras. However, the principal meaning of the word ämnäya is Veda."
Thus, Caitanya-caritämrita declares (Cc. Ädi. 7.132):
lakñaëä haite svatah pramäëatä häni
"The self-evident Vedic literature is the highest evidence of all, but if this literature is interpreted, its self-evident nature is lost."
Further, (Cc. Madhya 6.135, 137):
pramäëera madhye çruti
çruti ye mukhyärtha kahe sei se pramäëa
svatah pramäëa veda yei satya kahe
lakñaëä karile svatah pramäëya häni haye
"Although there is other evidence, the evidence given in the Vedic version must be taken as foremost. The Vedic version understood directly is first-class evidence. The Vedic statements are self-evident. Whatever is stated there must be accepted. If we interpret according to our own imagination, the authority of the Veda is immediately lost."
The writings of the Gosvämés and the Çré Caitanya-caritämrita, for example, are anuvyakhayas. Thus, the Veda, Puräëas, Ithihäsas, Upaniñads, çlokas, sütras, and acäryas’ purports are all ämnäya, Vedic literature. The Vedic literature has been duly glorified throughout the Çrémad Bhägavatam e.g. (SB 11.14.3, 4, 7, 8):
kälena nañta pralaye vänéyam veda samjnitä
mayädau brahmaëe proktä yasyäm dharmo mad ätmäkah
tena proktä svaputräya manave
yäbhir bhütani bhidyante bhütänäm patayas tathä
evam prakriti-vaicitryäd bidyante matayo nriëäm
pärasparyeëa keñämcit päñaëda-matayo’pare
"The Supreme Personality of Godhead said: By the influence of time, the transcendental sound of the Vedic knowledge was lost at the time of annihilation. Therefore, when the subsequent creation took place, I spoke the Vedic knowledge to Brahmä because I, Myself, am the religious principles as enunciated in the Veda."
Lord Brahmä spoke this Vedic knowledge to his eldest son Manu, and the seven great sages headed by Bhrigu Muni then accepted the same knowledge from Manu.
All of the many universal species, along with their respective leaders, appeared with different natures and desires generated from the three modes of material nature. Therefore, because of the different characteristics of the living entities within the universe, there are a great many Vedic rituals, mantras and rewards.
Thus, due to the great variety of desires and natures among human beings, there are many different theistic philosophies of life, which are handed down through tradition, custom and disciplic succession. On the other hand, other teachers directly support atheistic viewpoints.
The Brahmä-sampradäya is the Maintainer of the Vedic Religion
From this statement, we can clearly understand that the disciplic succession (paramparä) called the Brahmä-sampradäya has been flowing down to the present time from the very dawn of creation. The feature of this sampradäya is that the unadulterated knowledge of the Veda has been handed down in an unbroken chain of spiritual preceptors and has thus sustained religious principles—devotion to the Supreme Lord. This unadulterated knowledge is ämnäya. Those persons who do not accept the bona-fide nature of the Brahmä-sampradäya disciplic succession cannot inspire faith in the evidences of the scriptures. Brahmä, the creator of the universe, is a disciple of the Lord of the spiritual sky. Persons who do not accept this are referred to in the Çrémad Bhägavatam as teachers of atheistic viewpoints. Furthermore, those who accept the Çré Kriñëa Caitanya sampradäya from Çré Caitanya Mahäprabhu, but secretly deny the self-perfected process of guru-paramparä, disciplic succession, are certainly no better than the followers of Kali-yuga—the age of degradation. In truth, only the most fortunate of souls recognise the unadulterated Vedic knowledge flowing down to us through an unbroken chain of spiritual masters as the best of all evidences. This is Çré Caitanya’s first lesson.
Çréla Jiva Gosvämé writes in the Tattva-sandarbha (verses 9, 10):
prayojanäkhyänäm arthänäm nirëayäya pramäëam tävad
vinirëéyatetatra puruñasya bhramädi-doña-catuñtayatvät sutaräm
acintyälaukika-vastu-sparçäyogyatväc ca tat-pratyakñädinyäpi
sadoñäni tatas täni na pramäëänéty anädi-siddha-sarva- puruña
paramparäsu sarvalaukikälaukika-jnana-nidänatväd apräkrita-
vacana-lakñano veda eväsmäkam sarvätéta- sarväçraya-
sarväcintyaçcarya-svabhävam vastu vividiñatäm pramäëam
"The following evidences are presented to ascertain the symptoms of: sambandha, relationship with Kriñëa as the central figure; abhidheya, the direct process of achieving Him—devotional service; and prayojana, the indispensable necessity—kriñëa-prema. By nature and construction, human beings are controlled by four inherent shortcomings—illusion, mistakes, cheating, and falsehood. This limits them from experiencing the inconceivable and extraordinary transcendental phenomena. The methods of knowledge they have access to and offer, such as direct sensual perceptions and subsequent theorization, are automatically faulty. Thus, direct perceptions (pratyakña) and inference (anumäna) cannot be included as perfectly authentic evidences. However, for the scientifically minded seekers of the truth, the only substantive source of evidence is the Veda because it has been transmitted, since time immemorial, through an unbroken chain of self-realised and eternally perfected spiritual masters who are the repositories of both material and spiritual knowledge. Their words are supramundane and transcendental to mundane scrutiny, providing shelter to all seekers, and their knowledge possesses an inconceivably extraordinary nature and influence."
After establishing the substantive proofs of the Veda as the singular source of evidence, Çréla Jéva Gosvämé ascertains that the Puräëas uphold the Vedic religious principles—and that the Çrémad Bhägavatam is the best source of evidence. The arguments he uses to assert the pre-eminence of the Çrémad Bhägavatam lend support to the writings of the spiritual preceptors who are the authorities on spiritual conclusions—masters such as Brahmä, Närada, Vyäsa, Çukadeva Gosvämé, Vijayadhvajä, Brahmatértha, Vyasatértha, Çré Madhväcärya and so on. All the statements regarding these points clearly establish that the disciplic line (sampradäya), beginning with Brahmä, is, for the servitors of Çré Kriñëa Caitanya, the bona-fide disciplic succession, (guru-paramparä). Çré Kavi Karëapüra supports this view by reiterating the guru-paramparä in his book Gaura-gaëoddeça-dépika. The commentator on the Vedänta-sutra, Çré Baladeva Vidyäbhüñana has fixed and authenticated this disciple succession. Those who deny this disciplic succession are indeed inimical to the followers of Çré Kriñëa Caitanya.
In regard to accepting the words of the Veda, it is imperative that one understands they are eternally self-perfected. No interpolation or interpretation is required. The words are direct and unequivocal. For example: Çré Gauränga, the son of mother Säcé, is none other than Çré Kriñëa, the son of Çré Nanda—the meaning is unambiguous. However, the statement: "gangayam ghosah,"—the cowherd village, Ghoñapalli, is in the Gangä—does not communicate a clear meaning, only by surmising can we conclude that the village of Ghoñapalli is situated on the banks of the river Gangä. In Vedic statements, one should not resort to interpretation unless it is clearly necessary.
The Chändogya Upaniñad states:
çyämäc chavalam prapadye
çavaläc chyämam prapadye
"Through the mercy of Shyäma, I seek the shelter of His internal potency, the hlädiné-çakti. And through the mercy of this potency I seek the shelter of Shyäma."
The direct meaning of this Vedic statement is unequivocal. Then, why must one be cajoled into accepting Çré Çankaräcärya’s interpretation that shyäma (Kriñëa) indicates härda brahmätva, inner impersonal Brahman-ness? The liberated souls usually engage in worshipping the Divine Couple, Çré Shyämasundra and Çrémati Rädhikä. This is the obvious and direct meaning of this Vedic statement. Hence, Çré Caitanya-caritämrita’s declaration—the authority of the Veda is lost by imaginary interpretation—becomes applicable here. Many ways can be adopted to ascertain or surmise the meaning of words. In this regard, Çré Jagadéça has written in his philological compilation, Sabda-çakti-prakasika:
lakñaëä vividhas täbhir lakñakam syäd anekadhä
"There are many formulas for interpretation, such as jahatsvartha, ajähatsvartha, nirudha and anika, etc., but all these systems are ineffectual in ascertaining transcendental subject matters. In fact, when they are applied, they create confusion by misconstruing the real meaning."
Çré Çankaräcärya postulates that as one is researching the imperceptible, impersonal truth of the Veda, the direct meaning is ineffectual; hence, extrapolations and interpretations are imperative. To this view, the illustrious äcärya, Çré Madhväcärya, has posted his rebuttal in his famous philosophical treatise, Tattva-muktavali (Tm. 22):
lakñaëä tasya no bhavet
nästi grämah kutah sémä na putro janakam vinä
"In ascertaining the pre-eminent meaning of a word, if the direct meaning is not obvious, where is the provision for interpretation? When there is no town, what is the use of arguing about its border? Without a father, how can a son be conceived?"
When the imperceptible object is not to be discovered by the direct meanings of words, the extrapolations, which are merely backup and assisting methods, are impotent. Therefore, an intelligent person discards the effete process of interpretative extrapolation to understand the transcendental Vedic truth and simply depends on the direct and unequivocal meaning of the Vedic words.
Kärikä, Explanatory Verse
ya ädikavaye tene hridä
sa chaitanyah kalau säksäd amärjét tam matam çubham
vipralipsä pramädaç ca karaëäpätavam bhramah
manuñänäm vicareñu syäd dhi doña catuñtayam
tad-adhokñaja-tattveñu durniväryam budhair api
apauruñeya-väkhyäni pramäëam tatra kevalam
pratyakñam anumänam ca tad adhénatayä kvacit
"The Supreme Lord Caitanya, who impregnated the heart of the first poet and philosopher, Lord Brahmä, with the eternal knowledge of the Veda, appeared in Kali-yuga in Navadvépa. He purified the all-auspicious knowledge of the Veda from the contaminating influence of the age and enthroned them in their pristine glory. The four faults inherit in all humans—imperfect senses, falling into illusion, making mistakes and the propensity to cheat—always creep into their conclusions. In ascertaining transcendental subject matters, even the most erudite paëdits are not able to free themselves from these four faults. Therefore, especially in regard to supramundane topics, only the superhuman and divine words of the Veda are the sole evidences. Other proofs like direct sensual perception, inference, comparison, tradition etc. are sometimes pressed into service but only as subordinate evidences to the authority of the Veda."
The Çré Caitanya-caritämåta (20.146) states this Vedic truth:
mukhya gauëa våtti kimva
vedera pratijnä kevala kahaye kåñëake
"When one accepts the Vedic literature by dictionary meaning or even by interpretation, i.e. directly or indirectly, the ultimate declaration of Vedic knowledge points to Kåñëa."
The entire Vedic literature in different places, primarily or secondarily, directly or indirectly, in purports or explanations, through innuendoes or inferences, always describes Çré Kåñëa as the Supreme, and no one else. In Caitanya-caritämåta (Cc. Adi. 2.106) it is stated:
svayam bhagavän kåñëa,
parama éçvara kåñëa sarva çästre kaya
"The Personality of Godhead Çré Kåñëa is the original primeval Lord, the source of all other expansions. All the revealed scriptures accept Çré Kåñëa as the Supreme Lord."
And further (Cc. Adi. 2. 65):
advaya jnäna tattva vastu
brahmä ätmä, bhagavän, tin tänra rüpa
"Lord Kåñëa Himself is the one undivided Absolute Truth, the ultimate reality. He manifests Himself in three features—as Brahman, Paramätmä and Bhagavän."
And furthermore (Cc. Adi 2.24-26):
veda bhagavata upaniñad ägama
pürëa tattva yänre, kahe, nahi yänra sama
bhakti yoge bhakta päya yänra daraçana
sürya tena savigraha dekhe deva gaëa
jnäna yoga märge tänre bhaje yei saba
brahmä ätmä rupe tänre kare anubhäva
"Thus, the Personality of Godhead, Kåñëa, is the original primeval Lord, the source of all other expansions. All the revealed scriptures accept Çré Kåñëa as the Supreme Lord. Lord Çré Kåñëa as the Supreme Lord is the undivided one Absolute Truth, the ultimate reality. He manifests in three features—as Brahman, Paramätmä and Bhagavän. The Personality of Godhead is He who is described as the Absolute Whole in the Veda, Bhägavatam, Upaniñads and other transcendental literature. No one is equal to Him. Through their service, devotees perceive the Personality of Godhead, just as the denizens of heaven see the personality of the Sun. Those who walk the path of knowledge and yoga worship only Him, for it is Him they perceive as the impersonal Brahman and localised Paramätmä."
Similarly, in the Çvetäçvatara Upaniñad (5.4) we find:
eko devo bhagavän vareëyo yoni svabhävän adhitiñthaty ekah
"The Supreme Personality of Godhead, Kåñëa, is worshipable by everyone; for he is eternally present in every living entity."
In defining who is Bhagavän, God, the Çrémad Bhägavatam (SB. 1.3.28) declares:
ete cämça kaläh pumsah kåñëas tu bhagavän svayam
"All of these incarnations are either plenary portions or portions of the plenary portions of the Lord, but only Lord Çré Kåñëa is the original Personality of Godhead."
Lord Kåñëa, Himself declares in the Bhagavad-gétä (Bg. 7.7):
mattah parataram nänyat kincid asti dhananjaya
"O Conqueror of wealth, there is no truth superior to Me."
Also, Bhagavad-gétä (Bg. 15.15):
vedaiç ca sarvair aham eva vedyah
"By all the Veda, I am to be known. Indeed, I am the compiler of Vedanta, and I am the knower of the Veda."
It is further stated in the Gopäla-täpané Upaniñad (Go.Up. 21):
tasmät kåñëa eva paro
devas tam dhyäyet
tam raset tam bhajet tam yajet
eko vaçé sarvagah kåñëa édya
ekopi san bahudhä yo vibhäti
tam péthastham ye tu bhajanti dhéräs
teñäm sukham çäçvatam netareñam
"Thus, Çré Kåñëa is the Supreme controller. Meditate on Him, glorify loudly His name, serve Him and worship only Him. Çré Kåñëa is the all-pervasive, omnipresent Being who brings everyone under His sway—He alone is worthy of everyone’s worship. Although He is one, yet He manifests and expands Himself in countless forms like Matsya, Kürma, Väsudeva, Sankarñaëa, Käraëodakaçäyé Viñëu, Garbhodakaçäyé Viñëu and so on. Equipoised and saintly devotees like Çréla Çukadeva Gosvämé, who worship the transcendental Deity form of the Lord on the altar, are alone eligible to attain eternal bliss. Others, who worship the impersonal Brahman or the Supersoul Paramätmä features of the Lord, are not fit to experience this unlimited transcendental bliss."
Paramätmä is Çré Kåñëa’s Partial Expansion: a Kärikä, Explanatory Verse
kåñëämñah paramätmä vai
brahma taj jyotir eva ca
paravyomadhipas tasyaiçvarya mürtir na samçayah
"Çré Kåñëa is the only Lord. Paramätmä is His part and Brahman His effulgence. Çré Näräyaëa in Vaikuëtha is the majestic manifestation of Çré Kåñëa. The Veda and other scriptures clearly show this, clearing all doubt."
The Taittiréya Upaniñad states (Tat.Up. 2.1):
satyam jnänam anantam
brahmä yo veda nihitam guhäyäm
parame vyoman so’çnute sarvän kämän saha brahmaëä vipaçcitä
"The transcendental, eternal and Absolute Truth is Brahman. He is situated within the hearts of all beings as the Paramätmä, the Supersoul. The Supreme Truth residing in the Vaikuëtha planets of the spiritual sky as the Lord of all being is Çré Näräyaëa. The one who knows this truth attains all transcendental qualities in his communion with the Supreme Brahman—Çré Kåñëa."
In this verse vipaçcit Brahman, the erudite Brahman, refers to Lord Kåñëa. In many parts of the Veda, Lord Kåñëa has been described as that Supreme Brahman.
The Çrémad Bhägavatam (SB. 7.10.48) states:
güdham param brahma
yan-mitram paramänandam pürëam brahma sanätanam
"The Supreme Brahman accepts a human form and takes birth; this is the confidential truth. However, He maintains His transcendental position of eternality and bliss."
The Viñëu Puräëa says:
yaträvatérëam kåñëäkhyam param brahmä naräkåtim
"Wherever the Supreme Lord appears in His human form incarnation, He is Kåñëa, the Supreme Brahman."
In the Bhagavad-gétä (Bg. 14.27), Lord Kåñëa, Himself, declares:
brahmaëo hi pratiñthäham
"I am the basis of the impersonal Brahman."
Like this, there are hundreds and thousands of scriptural quotes confirming that Çré Kåñëa is vipaçcit Brahman, the Supreme Brahman. Vipaçcit, erudite scholar, certainly defines Çré Kåñëa, as erudition is one of the principal qualities among His sixty-four transcendental qualities.
The Bhakti-rasämåta-sindhu enumerates sixty-four transcendental qualities of Çré Kåñëa (Brs.1.11-17):
ruciras tejasä yukto baléyän vayasänvitah
"Kåñëa, the Supreme Hero, has the most beautiful transcendental body. This body possesses all good features. It is radiant and very pleasing to the eyes. His body is powerful, strong and youthful."
The extraordinary hero, Kåñëa, possesses these transcendental qualities: (1) beautiful features of the entire body; (2) marked with all auspicious characteristics; (3) extremely pleasing; (4) effulgent; (5) strong; (6) ever youthful; (7) wonderful linguist; (8) truthful; (9) talks pleasingly; (10) fluent; (11) highly learned; (12) highly intelligent; (13) a genius; (14) artistic; (15) extremely clever; (16) expert; (17) grateful; (18) firmly determined; (19) an expert judge of time and circumstances; (20) sees and speaks on the authority of the scriptures—the Veda; (21) pure; (22) self-controlled; (23) steadfast, (24) forbearing; (25) forgiving; (26) grave; (27) self-satisfied; (28) possessing equilibrium; (29) magnanimous; (30) religious; (31) heroic; (32) compassionate; (33) respectful; (34) gentle; (35) liberal; (36) shy; (37) the protector of surrendered souls; (38) happy; (39) the well-wisher of devotees; (40) controlled by love; (41) all-auspicious; (42) most powerful; (43) all-famous; (44) popular; (45) partial to devotees; (46) very attractive to all women; (47) all-worshipable; (48) all-opulent; (49) all-honourable; (50) the Supreme controller; (51) changeless; (52) all-cognizant; (53) ever-fresh; (54) sac-cid-änanda-vigrah—possessing a transcendental form of eternality, full of knowledge and absolute bliss; (55) possessing all mystic perfection; (56) has inconceivable potency; (57) uncountable universes are generated from His body; (58) the original source of all incarnations; (59) the giver of salvation to the enemies He kills; (60) the attractor of liberated souls; (61) the performer of wonderful pastimes (especially his childhood pastimes); (62) surrounded by devotees endowed with unsurpassed love of Godhead; (63) the attractor of all living entities in all universes by the expert playing of His flute; (64) possesses unexcelled beauty without rival.
Of these sixty-four qualities, the first fifty are present in the jévas, the living entities, in minute degrees; however, in Lord Kåñëa they are present to an absolute unlimited degree. Again, the first fifty plus the next five qualities are partially manifested in Lord Çiva and the demigods. That fifty-five and the following five, i.e. the first sixty qualities, embellish the character of the Lord of the Vaikuëtha, Çré Näräyaëa, in absolute quantity. However, in Çré Kåñëa these sixty qualities are exhibited with extraordinary splendour. Beside these, Çré Kåñëa possesses a further four unsurpassable transcendental traits: (1) lélä-mädhurya (the performer of wonderful varieties of pastimes, especially in childhood); (2) prema-mädhurya (surrounded by devotees endowed with wonderful love of Godhead); (3) rüpa-mädhurya (possessed of unparalleled beauty); and (4) veëu-mädhurya (the most expert flute player). These last four qualities are found only in Kåñëa. Hence, the adjective 'vipaçcit' Brahman, supremely erudite Brahman, can only apply to Çré Kåñëa—no one else.
The Supreme Lord Kåñëa’s fame and qualities emanate as the brilliant illumination known as the brahmajyoti, which is also called Brahman. Thus, the Vedas have described Brahman as having three qualities: eternality, absolute knowledge, and unlimited bliss (sac-cid-änanda). When the Absolute Truth is ensconced in the core of the heart, He is known as Paramätmä, the Supersoul. After bringing this entire creation into existence, the Supreme Lord pervades it with His partial expansion. Hence, the Personality who enters the shell of the material creation and the core of the hearts of all living beings is the partial expansion of Çré Kåñëa, called Paramätmä. He has many thousands of names like; éçvara (controller); niyantå (administrator); jagat-kartä (creator of the universe); jagat-éçvara (lord of the universe); päta (maintainer); pälayitä (sustainer); and so on. He also accepts incarnations like Räma, Nåsimha, Vämana, etc. to maintain the affairs of the universe.
In the Vaikuëtha parämvyoma, the spiritual sky, Lord Näräyaëa resides eternally, a viläsa expansion of Çré Kåñëa. One who is a paëdit in the esoteric science of devotional relish, rasa, will analytically study the different aspects of the Absolute Truth such as Brahman, Paramätmä and the Lord of Vaikuëtha, Çré Näräyaëa. Finally, he will conclude that the Supreme Lord, Çré Kåñëa, is the source and shelter of all these aspects of the Absolute Truth. And it is Çré Kåñëa, the erudite embodiment of rasa, the supreme vipaçcit Brahman, the fountainhead of all relishable spiritual loving relationships such as servitorship, fraternity, parenthood and conjugal love, who is the object of all devotional service. In the Bhagavad-gétä, Çré Kåñëa has Himself declared (Bg. 10.42) that the Paramätmä is His partial aspect:
athavä bahunaitena kim
viñtabhyäham idam kåtsnam ekamsena sthito jagat
"But what need is there, Arjuna, for all such detailed knowledge? With a single fragment of Myself, I pervade and support this entire universe."
That Brahman is Çré Kåñëa’s physical brilliance is described in the Brahma-samhitä (Bs. 5.40):
yasya prabhä prabhävato
kotiñv açeña-vasudhädi vibhüti-bhinnam
tad brahma niñkalam anantam açeña-bhütam
govindam ädi-puruñam tam aham bhajämi
"I worship Govinda, the primeval Lord who is endowed with great power. The glowing effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete and unlimited and which displays the varieties of countless planets with their different opulences in millions and millions of universes."
çré kåñëa svarüpe pürëo’ dvaya-jnänätmäke kila
"Lord Çré Kåñëa’s original form of transcendence is the embodiment of non-duality. Unlike the jéva, He is never affected by distinctions between the spiritual self, the body and qualities. His spiritual form is His Self and His qualities are non-different from Himself. Although He is located in one place and possesses a body resembling that of a human being, He is simultaneously omnipresent with unlimited potency."
Båhad-äraëyaka Puräëa (Bå är. 5) confirms:
pürëam adah pürëam idam
pürëät pürëam udacyate
pürëasya pürëam ädäya pürëam evävaçiñyate
"Complete whole incarnations of the Supreme Lord (avatäras) emanate from the complete whole source of all incarnations (avatäré). Even though for manifesting transcendental pastimes the complete whole avatäras expand out of the complete whole avatäré, the avatäré remains complete and whole without the slightest reduction. Again, after the withdrawal of the manifest pastimes of the complete whole avatäras, the complete wholeness of the avatäré does not expand."
The Närada-pancarata states:
nirdoña pürëa guëa grahätmä
niçcetanätmäka-çaréra-guëais ca hénah
sarvatra ca svagata-bheda-vivarjitätmä
"The Supreme Personality of Godhead possesses a perfect, omniscient, transcendental form. The Lord’s body is not material, without consciousness, experiencing the three stages of birth, maintenance and destruction. In fact, His body is saturated with divine consciousness, devoid of mundane qualities, supramundane, and infused with spiritual bliss; all the parts and limbs of His body are blissful. His body is free from the duality that distinguishes the body from the self, the qualities from the person—it is fully spiritual, non-different from Him."
Lord Çré Kåñëa possesses a transcendental form of eternality, absolute knowledge and unlimited bliss. He is the mainstay of Brahman and Paramätmä. He is the Supreme Lord of all Lords. It is important to learn the manner in which the Vedas describe Him, directly or indirectly, through innuendoes, inferences, etc. Çré Kåñëa is described pre-eminently and directly in the Chändogya Upaniñad (8.13.1) as follows:
çyämäc chavalam prapadye
çavaläc chyämam prapadye
"Çré Kåñëa’s (çyama's) variegated internal spiritual potency is called çambala. In the process of surrendering to Kåñëa, I take shelter of the embodiment of His hlädiné, pleasure-giving potency. And under the shelter of the spiritual sentiments of the hlädiné-çakti, I offer myself to Çré Kåñëa."
In the Rig-Ved (Rig. 1.22.23):
tad viñëoh paramam padam
sadä paçyanti sürayah
divéva cakñur ätatam viñëor yat paramam padam
"The Personality of Godhead, Viñëu, is the Absolute Truth whose lotus feet all the demigods are always eager to see. His lotus-feet are only visible to those endowed with spiritual vision, for they are completely transcendental and supreme like Çré Kåñëa, Himself."
Again, in the Rig-Veda (1.22.164 sükta 31) we find this verse:
anipadyamäna mä ca parä ca pathibhiç carantam
sa sadhrécéh sa viñucér vasäna avarérvati bhuvaneñv antah
"I saw a young cowherd boy, who never falls from His position. Sometimes He is near, sometimes He is far away; in this manner, He moves in various ways. Sometimes, He is clothed in many robes and at other times differently dressed; in this way, He is repeatedly appearing and disappearing in this universe."
The next verse establishes the eternal aspect of Çré Kåñëa’s transcendental pastimes as found in the Rig Veda (1.54.6):
tä väm västuny uçmasi
gamadhyai yatra gavo bhüri sånga ayäsah
aträha tad urugäyasya viñëoh parama-padam avabhäti bhuri
"I desire to attain Your (Çré Rädhikä and Çré Kåñëa's) abode where the wish-fulfilling cows, known as kämadhenu, are decorated with gracefully long horns. The eternal residence of Çré Kåñëa, the fulfiller of His devotees' desires, is pre-eminently exhibiting itself in all grandeur."
Thus, in this Vedic verse, the hero of Gokula, Kåñëa, is glorified with the choicest of words. Such direct descriptions about Çré Kåñëa are given in many places throughout the Vedic literature. The following verses, from the Veda, describe Çré Kåñëa indirectly through inference.
In the Çvetäçvatara Upaniñad (1.54.6):
yasmät param näparam asti
yasmän näëéyo na jyäyo’sti kaçcit
våkña iva stabho divi tiñthaty ekas
tenedam pürëam puruñeëa sarvam
"No one is superior to Him, nothing is smaller or larger than Him. He is the one Supreme Being (puruña), who has created everything complete. On His planet, He is situated like a steadfast tree emanating great effulgence."
In Kathopaniñad (2.2.9) He is described in this manner:
agnir yathäiko bhüvanam
rüpam rüpam pratirupo babhüva
ekas tathä sarva-bhütäntarätmä
rüpam rüpam prati rüpo bahiç ca
"As with fire—the one original flame expands itself throughout the world by producing many more separate flames; similarly, the one Supreme Soul, who resides within every jéva, enters this cosmos and expands Himself in replica images known as pratibimba, the jévas."
An image and reflection of an object, remaining dependent and subservient to the original object, is called pratibimba. Thus, the jéva is a reflection, replica image, of the original bimba—Paramätmä, the Supersoul. However, the jéva can never come to the category of bimba, the Supersoul; he will always remain outside and separate from Paramätmä, the Supersoul. The jéva is the light particle that is comprised of the rays of the Paramätmä sun.
The Içopaniñad (Iso. 15) states:
tat tvam püñann apävåëu
"O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee."
Without pure devotion, one cannot meet the Supreme Lord and without receiving the Supreme Lord’s mercy, it is impossible to attain pure devotion to the Lord. Therefore, in this verse, the devotee supplicates the Lord.
The Båhad-äraëyaka Upaniñad (Br.ar.up. 2.5.14-15) also states:
ayam ätmä sarveñäm
bhütänäm madhu ayam ätmä sarveñäm
bhütänäm adhipatih sarveñäm bhütänäm räjä
"Referring to Çré Kåñëa indirectly by way of describing His qualities, the Veda are postulating that the Supreme Soul, Kåñëa, is the essence, controller, and king of all living entities."
The word ‘ätmä' used in this text refers to Lord Kåñëa, this is substantiated by the Çrémad Bhägavatam (SB. 10.14.55):
kåñëam enam avehi tvam
"You should know Çré Kåñëa to be the original Soul of all living entities."
Çré Kåñëa's realm has been described in the Chändogya Upaniñad:
idam asmin brahma-pure daharam puëdarékam veçma
"In the transcendental abode of Brahmäpura is a beautiful realm surrounded by flower gardens, it is an eternal spiritual realm."
The Brahma-samhitä (Brs. 5.2) further describes this lotus-shaped transcendental abode in this way:
gokuläkhyam mahat padam
"The abode of Gokula in the spiritual sky is replete with the nectar of immortality. It is eternally manifest by the potency of Lord Ananta, Balaräma, and is free from the influence of time and death. All the infinitesimal jéva residents and those jévas who go there are untouched by old age, death, lamentation, hunger, and thirst. They are absorbed in the absolute reality, always engaged in executing transcendental desires and resolves."
In the Chändogya Upaniñad (8.1.2-1):
eña ätmä ‘pahata-päpä
vijaro vimåtyu viçoko
vijaghatso’pipäsah satya-kämah satya-sankalpah
"That soul is without sin, without old age, without death, without lamentation, without hunger, without thirst, fully truthful and whose wish is always fulfilled."
Also Chändogya Upaniñad (8.2.9):
sa yadi sakhiloka kämo
bhävati sankalpäd eväsya
sakhayah samuttiñtanti tena sakhilokena sampanno mahéyate
"If he desires friendship, by his wish, friends appear and with them he obtains satisfaction."
Then Chändogya Upaniñad (8.13):
çyämäc chavalam prapadye
çavaläc chyämam prapadye
"I surrender to the energy of Shyäma through Shyäma; and I surrender to Shyäma through His energy."
That supreme place, Gokula, is the shelter of immortality. The jévas residing there are free of sin, without old age, without death, without lamentation, without hunger or thirst. Their desires are pure. All their desires are fulfilled. Such liberated pure souls are endowed with these eight spiritual qualities. They are engrossed in relishing spiritual relationships, rasa, according to their individual tastes in this eternal abode. The bluish-hued moon, Shyämacandra, who is adorned with the highest spiritual ecstasy in relishing pleasure, is eternally worshipped there.
In the above verses, the Vedas show by positive statements the eternal abode and pastimes of Çré Kåñëa. Also, however, the Vedas indicate Çré Kåñëa by negative or contrary statements (vyatireka) in many places. In the Kathopaniñad (2.2.15):
na tatra süryo bhäti na
nemä vidyuto bhänti kuto ’yam agnih
tam eva bhäntam anu bhäti sarvam
tasya bhäsä sarvam idam vibhäti
"That Brahman cannot be revealed by the illumination of the sun, moon, and stars, nor by lightning, electricity and fire for He is transcendental and unlimited. Rather, He, the self-manifest Lord, reveals the sun, moon, stars and everything in the creation. Unlimited words cannot fully describe Him.
The Çvetäçvatara Upaniñad (3.8,16) states:
vedäham etam puruñam
äditya-varëam tamasah parastät
"I know this Supreme Person as transcendental to the self-manifest material nature. Jéva attains immortality only through knowing Him. Besides this, there is no other method to overcome death. His hands and feet are all pervading. His eyes, head, mouth and ears are omnipresent. His existence covers everything."
Also Çvetäçvatara Upaniñad (4.20):
na sandåçe tiñthati rüpam
na cakñuñä paçyati kaçcanainam
hådä hådi stham manasä ya enam
evam vidur amåtas te bhävanti
"His form of beauty is imperceptible to mundane senses. No one can see Him with material eyes. Only those who realize, through deep pure-hearted meditation, this Supreme Personality, who resides in everyone's heart, can attain liberation."
Throughout the Vedas, Çré Kåñëa is described both directly and through inference. However, these literal (mukhya) and supporting (anvaya) statements may be understood properly only by the grace of His internal spiritual potency—the cit çakti.
Thus, in the Çrémad Bhägavatam (10.87.14), He is supplicated by the prayers of the Personified Vedas:
jaya jaya jahy ajäm ajita doña-gåbhéta-guëäm
tvam asi yad ätmanä samavaruddha-samasta-bhagah
aga-jagad-okasäm akhila-çakty-avabodhaka te
kvacid ajayätmanä ca carato ’nucaren nigamah
"The Personified Vedas said: O Kåñëa! Victory, victory to You, O unconquerable one! Kindly destroy that unborn illusory energy called mäyä, who assumes control over the modes of nature to create difficulties for the conditioned souls. You are always the Lord and master of all opulence by the influence of Your internal spiritual potency. In both the moving and non-moving beings, You awaken their own energy. The Vedic literature describes You in two features: Your direct illusory potency mäyä and, when You perform Your Vrajä pastimes in conjunction with Your internal spiritual potency."
This Kärikä, Explanatory Verse, Summarizes
damane räsa- maëdale
guru-putra-pradänädäv aiçvaryam yat prakäçitam
nänya-prakäça-bähulye tad-dåñtam çästra- varëane
atah kåñëa-päratamyam svatah siddham satäm mate
"Çré Kåñëa’s pastimes are narrated in scriptures like the Çrémad Bhägavatam. There is the chastisement of Lord Brahmä, Lord Çiva, Lord Indra, the räsa dance and the uniting of the guru with his son. In these pastimes, a reverential mood of majesty and awe is exhibited toward Çré Kåñëa that is not seen towards anyone else. On this basis, the spiritual preceptors declare that Çré Kåñëa is the unsurpassable Supreme Person."
This truth is substantiated in the Çvetäçvatara Upaniñad (6.7):
tam éçvaräëäm paramam
tam daivatänäm paramam ca daivatam
patim paténäm paramam parastäd
vidäma devam bhuvaneñam édyam
"You are the Supreme Lord, controlling even other Lords like Brahmä, Çiva and so on. You are the Highest Divinity, even the king of the demigods, Indra, is subservient to Your will. You are the maintainer of powerful kings and progenitors. You are superior to all superlative truths. We know You as the ultimate object of all prayers and eulogies; the Supreme Personality who is keen on performing wonderful pastimes."
The topic of energy and the source of energy, the energetic, has been a subject of debate for a long time. Many are of the opinion that all we perceive in this creation is simply energy and it is doubtful whether an energetic source exists at all. They are of the opinion that energy reveals and defines all substances. Hence, one does not perceive or experience the substance per se but the energy that defines it. Of the many examples and analogies they proffer, one is submitted here. They assert: In this world are visible certain properties like shape, form, expansion and the like and what we perceive as the universe is merely a sum and composition of these properties. And if these properties were to separate from one another, it is then doubtful whether the universe would remain. One can only surely say that the universe exists because its qualities in the form of energy are manifest. Properties and their inherent natures are all energy. Therefore, energy is the one and only truth.
The anti-group to this school of thought poses a strong counterargument. They expostulate that energy is nothing but an intrinsic characteristic of substance. Energy is but an emanation, the manifestation of a substance.
The stalwart preceptors of esoteric science have taken the essence of this debate and concluded that energy is an essential factor as is also the energetic, which, importantly, is seen as a separate independent truth. Further, they say that although these two truths are separate and independent, yet, they are non-different. Since the human mind is always limited, it cannot fully conceive of the intimate connection between the energetic and the energy. Thus, though being distinct from each other, they are simultaneously non-different. This simultaneous oneness and difference exhibits their inherent inconceivable nature.
The Caitanya-caritämåta states (Cc. Ädi. 4.96-98):
rädhä pürëa çakti, kåñëa
dui vastu bheda nahi, çästra paramäëa
måga mada tä’ra gandha yaiche aviccheda
agni, jväläte, yaiche kabhu nahi bheda
rädhä kåñëa aiche sadä ekai svarüpa
lélärasa äsvädite dhare dui rüpa
"Çré Rädhä is the full potency and Lord Kåñëa is the possessor of full potency. As evidenced by the revealed scriptures, the two are not different. They are indeed the same. Just as musk and its scent are inseparable, or as fire and its heat are non-different. Thus, Çré Rädhä and Lord Kåñëa are one, yet They have taken two forms to enjoy the relish of pastimes."
Furthermore, throughout the entire Vedic literature this conclusion is supported: the energy and the energetic are non-different. On analysing what is substance (vastu), only Çré Kåñëa is vastu. It is for this reason that the revealed scriptures have pinpointed Çré Kåñëa as the non-differentiated, non-dual Truth. Those who are fixed on the Brahman or the Paramätmä will generally not be able to accept Çré Kåñëa as the Supreme Absolute Truth. Although the truth (vastu) is one, yet due to the differences in the levels of the observers, the Absolute Truth appears in three phases or features. For example, three persons from three different places observe a mountain. The peak is enveloped in mist on the northern side and the observer on this side mistakes the dark billowing misty clouds as the mountain itself. The observer who is on the southern side sees the sun shining on a part of the mountainside and thinks that this sunny portion is the entire mountain itself. But the third observer, who has a clear unobstructed view of the mountain, actually sees the mountain as it really is.
The same principle operates in ascertaining the Supreme Absolute Truth; the seekers of knowledge, according to their different levels of understanding, perceive the one Absolute Truth differently. Those jnänés, empiricists who follow the path of deductive knowledge, search and find that feature of the Absolute Truth which possesses traits opposite to the mundane nature, a substantive truth without qualities, formless, impersonal, inactive, impotent—they find Brahman. In Brahman realization, the Absolute Truth’s real identity is not fully revealed. Similarly, those who search for the vastu through the process of buddhi-yoga, mystic yoga meditation, partially perceive the Absolute Truth within their hearts as the Supersoul—the constant companion of the living entity. However, those who engage in bhakti-yoga—the direct and devotional process of attaining the Supreme Truth—are able to realize the fullest feature of the vastu as Bhagavän, the Supreme Personality of Godhead, Who is endowed with all opulence, all attractiveness, and all potency.
The Katha Upaniñad (Ka.up. 1.2.23) declares:
näyam ätmä pravacanena
na medhayä na bahunä çrutena
yam evaiña våëute tena labhyas
tasyaiña ätmä vivåëute tanüm sväm
"The Supreme Soul can neither be attained by studying the Veda, nor by sharp intelligence, nor by hearing many discourses on the scriptures. However, the Lord reveals His original transcendental form to the soul who embraces Him within the heart as the only Lord and Master. That soul alone can attain Him—the Supreme Soul, the Personality of Godhead, the Lord of the heart."
The Çrémad Bhägavatam (SB. 10.14.29) confirms this statement:
athäpi te deva
prasäda-leçänugåhéta eva hi
jänäti tattvam bhagavan-mahimno
na cänya eko ’pi ciram vicinvan
"My Lord, if one is favoured by even a slight trace of the mercy of Your lotus feet, one can understand the greatness of Your Personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years."
Brahman realisation and Paramätmä realisation are sequential realisations. Brahman realisation is to perceive a nature opposite to that of the mundane and Paramätmä realisation is to perceive the Absolute as localised within material form. However, if one perceives the Absolute Truth with transcendental vision devoid of any material conception, then only, the fully spiritual, supramundane form of the Supreme Lord, Bhagavän, will become manifest—as He is. The Supreme Personality of Godhead is the vastu, substantive Absolute Truth, and His effulgence supports the manifest energy. Realisation of the Supreme Lord minus His potencies is called impersonal Brahman realisation. Prompted by one’s inclination, one may say that Brahman realisation is the ultimate realisation of the Absolute Truth. Factually, the impersonal, impotent and formless aspect of the Supreme Person is Brahman and, concomitantly, Supreme Brahman endowed with all potencies, personality and form is Bhagavän, the Supreme Personality of Godhead. Therefore, Bhagavän is the original Absolute Truth and Brahman is His impersonal, transcendental bodily effulgence. The Paramätmä feature of the Supreme is His partial expansion in the material world. Although to the purview of the impersonalists, the Supreme Lord manifests His Brahman feature, yet, in His original spiritual form, He remains eternally distinct from this material world and the jévas that populate it.
Thus, declares the Çrémad Bhägavatam (SB 1.2.11):
vadanti tat tattva-vidas
tattvam yaj jnänam advayam
bhagavän iti çabdyate
"Learned transcendentalists who know the Absolute Truth call this non-dual substance Brahman, Paramätmä and Bhagavän."
The dry and impotent aspect of the non-dual Truth is Brahman. When He pervades the material sphere as the Supreme Soul, subtle in nature, the non-dual Truth is Paramätmä. The complete and full-fledged manifestation of the Absolute non-dual Truth is the Supreme Personality of Godhead, Bhagavän. The opulent and majestic manifestation of Bhagavän is Lord Näräyaëa, the husband of Çré Lakñmé Devé. On the other hand, Çré Kåñëa is the sweet and loving manifestation of Bhagavän, the Lord of Çrémati Rädhikä. Thus, Çréla Kåñëadäsa Kaviräja Gosvämi’s verse in the Caitanya-caritämåta, “Rädhä is the complete energy, Kåñëa is the complete possessor of energy,” is substantiated.
Endowed with unlimited transcendental potencies, Çré Kåñëa is the non-dual Absolute Truth. He contains within Himself His other features—Brahman and Paramätmä. With just a little of His sweetness, He covers the awe and majesty of Lord Näräyaëa.
Thus, the Çvetäçvatara Upaniñad (6.8) describes the Absolute Truth:
na tasya käryam karaëam
na tat samaç cäbhyadhikaç ca dåçyate
paräsya çaktir vividhaiva çruyate
sväbhäviké jnäna-bala-kriyä ca
"The Supreme Lord has nothing to do, and no one is found to be equal to or greater than Him, for everything is done naturally and systematically by His multifarious energies, providing Him full knowledge, power and pastimes."
mmmThe Supreme Lord, Çré Kåñëa, never performs any act with mundane senses; His body is not material fitted with mundane sense organs. His personal form is fully transcendental, unlike the mundane mortal frame that makes it impossible to be present everywhere at the same time. The transcendental form of Çré Kåñëa can be present, simultaneously, at any number of places. Each of those manifestations maintains full youthful beauty and potency while the Lords sports, unhindered, in the supramundane realm of Goloka Çré Våndävana.
These characteristics place Him as the Highest Divinity—unsurpassable. No other expansion or manifestation of the Absolute Truth is ever superior or equal to Him. Çré Kåñëa is the full embodiment of inconceivable spiritual potencies. He is inconceivable. He cannot be measured by the limited human intelligence. This inconceivable potency is called parä-çakti, the internal spiritual potency. Although this inherent potency is one, it manifests in three features: bala, strength and opulence (sandhiné); jnäna, knowledge (saàvit); and kriyä, pastimes (hlädiné).
This is described in the Caitanya-caritämåta (Ädi. 2. 96, 101-104):
kåñëera svarüpa, ära
yänra haya, tänra nähi kåñëete ajnäna
cic-chakti, svarüpa-çakti, antarangä näma
tähära vaibhäva ananta vaikuëthädi dhäma
mäyä-çakti, bahirangä, jagat-käraëa
tähära vaibhäva ananta brahmäëdera gaëa
jéva-çakti tatasthäkhya, nähi yära anta
mukhya tina çakti, tära vibheda ananta
e-mata svarüpa-gaëa, ära tina çakti
sabhära äçraya kåñëa, kåñëe sabhära sthiti
"One who knows the original and real identity of Çré Kåñëa and His three principal energies cannot remain ignorant about Him. The cit-çakti, the spiritual energy, is also known as the svarüpa-çakti and the antaranga-çakti. It displays unlimited manifestations and sustains the kingdom of God and its paraphernalia. The external energy, known as the mäyä çakti, is the cause of innumerable universes with varied material potencies. The marginal potency is between these two and consists of the numberless living beings. These three, the internal, external and marginal energies, have unlimited categories and subdivisions and are the primary manifestations and expansions of the Supreme Personality of Godhead. They emanate from Çré Kåñëa, the transcendence, and have their existence in Him."
Elsewhere in the Caitanya-caritämåta (Madhya. 20.111) Lord Caitanya says:
cic-chakti, jéva-çakti, ära mäyä-çakti
"Lord Kåñëa naturally has three energetic transformations. These are known as the spiritual potency, the living entity potency, and the illusory potency."
The Kärikä, Explanatory Verse
çaktih sväbhäviké kåñëe
tridah cety upapadyate
sandhiné tu balaà samvij jnänaà hlädakaré kriyä
çakti-çaktimato bhedo nästéti sära saàgrahah
tathäpi bheda-vaicitryam acintya-çakti- käryatah
sandhinyä sarvam evaitat näma-rüpa-guëädikam
cin-mäyä-bhedato bhedo viçva-vaikuëthayoh kila
samvidä dvi-vidhaà jnänaà cin-mäyä bhedatah kramät
cin-mäyä-bhedatah siddhaà hlädinyä dvi- vidhaà sukham
hlädiné çré svarüpä yä saiva priyankaré
mahäbhäva-svarüpa sä hlädiné värñabhänavé
"The revealed scriptures declare that Çré Kåñëa posesses three natural energies: bala (sandhiné); jnäna (saàvit); and kriyä (hlädiné). The conclusion of all the scriptures is that the energy and the energetic are non-different. However, by the influence of the Lord’s inconceivable potency, differences and varieties are exhibited within and between these two categories. The Supreme Lord’s name, qualities, beauty and so on are under the workings of sandhiné-çakti. However, when the one sandhiné-çakti projects into either the transcendental or the mundane realm, different realities are produced. Hence, the material world and Vaikuëtha are different. Similarly, jnäna, knowledge, projected from the saàvit-çakti, is different within either the mundane or the transcendental realm. The same is applicable to the hlädiné-çakti in producing mundane happiness and spiritual bliss, respectively. In Her original form, the hlädiné-çakti is the dearmost maidservant of Kåñëa, Çrémati Rädhikä."
Çré Kåñëa’s intrinsic potency is called the parä-çakti, the superior spiritual potency. She is manifold, expansive, variegated and pleasure enhancing. However, although Her influences are innumerable, from the point of view of the jéva.
three of Her manifestations are primary. They are known as the cit-çakti (spiritual potency), the jéva-çakti (marginal living entity potency) and the mäyä-çakti (illusory material potency). In the Veda, these three influences of the parä-çakti are described in many places.
The Çvetäçvatara Upaniñad (4.8) describes the cit-çakti manifestation thus:
åco akñare parame vyoman
yasmin devä adhiviçve niñeduh
yas tan na veda kim åca kariñyati ya ittad vidus ta ime samäsate
"The sacred sounds, sights and narrations of the spiritual realm are described in the Rig Veda, under which all the demigods have taken shelter. They, who do not know this truth, what benefit will they get from studying the Rig? However, those who have realised this truth revel in their great fortune."
Kärikä, Explanatory Verse
viñëu-çaktih parä proktä
puräëe vaiñëave tu yä
sä caiväträtmä çaktitve varëitä tattva-nirëaye
"In the Viñëu Puräëa, the Supreme Lord Viñëu’s parä-çakti is mentioned. After proper analysis, it is ascertained that this parä-çakti is described as the svarüpa-çakti, the Lord's personal internal potency."
The Çvetäçvatara Upaniñad (1.3) also describes the mäyä-çakti:
apaçyan devätmä-çaktim sva-gunair nigüdäm
yah käraëäni nikhiläni täni kälätmä-yuktäny adhi tiñthaty ekah
"One Supremely Energetic Personality is present within the time factor and the jévas, and is the sum total cause of this material universe, which is regulated by His own desire. The Brahman realised souls meditate on the energy that is generated by the Energetic’s own will, possessing His selfsame qualities and influence. They perceive this energy as the cause of this material cosmos."
Kärikä, Explanatory Verse
avidyäkarma saàjnä vä
vaisëave hy anuvarëyate
mäyäkhyayä ca sä proktä hy ämnäyärtha- vinirëaye
"A çakti is described in the Viñëu Puräëa as avidyä-karma-saàjnä, that which influences activities in nescience. After analysing the Vedic conclusion, this çakti has been termed the mäyä-çakti."
A description of the jéva-çakti is also found in the Çvetäçvatara Upaniñad (4.8):
chandäàsi yajnäh kratavo
bhütaà bhavyaà yac ca vedä vadanti
asmän mäyé såjyate viçvam etat
tasmiàç cänyo mäyayä sanniruddhah
"All that has been sung in the Veda—the different types of sacrifices, (agniñtoma, açvamedha, etc), the various vows like candräyaëa, the time factor, and so on, are all created by the Lord and controller of mäyä. In this material creation, all the jévas are mäyä’s captive."
Kärikä, Explanatory Verse
kñetra-jnakhyä ca yä
çaktih sä tatasthä nirüpitä
jéva-çaktir iti proktä yayä jéväç cänekadhä
"In the Viñëu Puräëa (6.7.61) a çakti called the kñetrajna-çakti is described. It is ascertained as the tatasthä or jéva-çakti (marginal energy). Countless jévas are generated by this çakti."
The description of the jéva-çakti in the Çvetäçvatara Upaniñad (4.5):
vahvéh prajäh såjamänäà svarüpäh
ajo hy eko juñamäno’ nuçete
jahaty enäà bhukta-bhogäm ajo’nyah
“ ‘The Prakåti potency is the mother of much progeny—the three modes of material nature, (sattva, white; raja, red; and tama, black), and therefrom the twenty-four elements of this material nature. She is ‘svarüpäh,’ the energy of the Supreme Lord and is His unborn, eternal consort and is non-different from Him. She is being served and worshipped by another unborn personality, the conditioned jiva, who in his ignorance considers himself the puruña, enjoyer, of Her, prakåti, the material nature. Another unborn puruña, the jiva situated in knowledge, renounces this false attempt to enjoy Her and thus attains liberation.”
In this context the Bhagavad-gétä states (Ch 9.8, 10—Ch 7.4, 5):
prakåtià sväm avañtabhya
visåjämi punah punah
bhüta-grämam imaà kåtsnam avaçaà prakåter vaçät
mayädhyakñeëa prakåtih süyate sacaräcaram
hetunänena kaunteya jagad viparivartate
bhumir apo’nalo vayuh kham mano buddhir eva ca
ahankara itéyaà me bhinna prakåtir añtadhä
apareyam itas tv anyaà prakåtià viddhi me param
jéva-bhütam mahäbäho yayedaà dhäryate jagat
"The whole cosmic order is under Me, Kåñëa. By My will, it is automatically manifested again and again, and by My will it is annihilated in the end. This material nature, which is one of My energies, is working under My direction, O son of Kunti, and producing all moving and non-moving beings. Under its rule, this manifestation is created and annihilated again and again. Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight constitute My separated material energies. Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises of all the living entities who are exploiting the resources of this material inferior nature."
By the influence of Çré Kåñëa, the three potencies—the material world (jada-jagat), world of living entities (jéva-jagat), and spiritual world (cit-jagat)—are maintained. In each of these realms, the three energies—sandhiné, saàvit and hlädiné—are present.
The interaction of sandhiné-våtti (the uniting tendency) with the cit-çakti (the spiritual potency) produces the spiritual world, the transcendental form, the spiritual paraphernalia and all such spiritual opulence. Çré Kåñëa’s name, form, qualities and pastimes are all caused by sandhiné våtti. The saàvit-våtti (potency of cognisance) in cit-çakti brings forth the entire spectrum of transcendental loving sentiments known as bhäva. The hlädiné-våtti (the pleasure giving potency) in cit-çakti inspires all the ecstatic loving exchanges that generate ever-increasing rasa, spiritual relish.
The sandhiné-våtti in jéva-çakti manifests the living entity's transcendental existence, transcendental name and transcendental home etc. Saàvit-våtti in jéva-çakti produces the impersonal knowledge of Brahman. The hlädiné-våtti in jéva-çakti produces the bliss of Brahman realisation and the position within it.
The bliss of samädhi (the perfection of añtänga-yoga also known as kaivalya) is also caused by hlädiné-våtti in jéva-çakti.
Sandhiné-våtti in the mäyä-çakti generates the fourteen planetary systems of this material cosmos, the gross and subtle bodies of the jévas, elevates the jéva to the higher heavenly planets and creates his material senses. It also manifests the conditioned jéva’s material name, material beauty, material qualities and his material activities. Saàvit-våtti in the mäyä-çakti brings forth the conditioned jéva’s thoughts, hopes, imagination and judgement. The hlädiné-våtti in the mäyä-çakti creates the gross mundane pleasures and the subtle heavenly enjoyments in the higher planetary systems.
It is important to reiterate that sandhiné, saàvit and hlädiné våttis in cit-çakti, the internal spiritual potency, are unfettered from any material design, contamination and adulteration—thus they are eternally dynamic in their absolute capacity. In the jéva-çakti, they are manifest infinitesimally. In the mäyä-çakti, however, they are projected in a perverted form and are mere shadows of their original statuses. For the jéva, the mäyä-våtti (mundane proclivities) are all very trivial. The jéva’s own nature is not insignificant, but inadequate. Without the touch of the hlädiné-våtti in cit-çakti (the spiritual creation), the jéva can never experience absolute, infinite bliss. And this is impossible for him to achieve without receiving the mercy of Kåñëa or one who is the recipient of such mercy. This is explained in the kärikä, explanatory verse that follows:
yuktasya saccid ätmänah
vartante yugapad-dharmäh paraspara-virodhinah
sarüpatvam arüpatvaà vibhutvaà mürtir eva ca
nirlepatvaà kåpävatvam ajatvaà jäyamänatä
sarvärädhyatvaà gopatvaà sarva-jnaà nara bhävatä
saviçeñatva-sampattis tathä ca nirviçeñatä
sémävad yukti-yuktänäm aséma-tattva-vastuni
tarko hi viphalas tasmäc chraddhämnäye phala pradä
"Çré Kåñëa, the embodiment of eternality, absolute knowledge, and unlimited bliss, possesses an inconceivable potency called virodha-bhanjika-çakti (removing all contradictions). By the influence of this potency, all apparently contrary principles and natures are unified and are eternally present. Form and formlessness; omnipresence and localised beautiful physical presence; equal disposition towards all and special favour of mercy towards devotees; birthlessness and taking birth; being the supreme object of everyone’s worship and accepting the position of a cowherd boy; omniscience and accepting the position of a human being; impersonalism and personalism; and many such unlimited contradictory characteristics are wonderfully harmonised and manifest in Çré Kåñëa’s personality. And furthermore, they are engaged in assisting the activities of Çrémati Rädhikä, the embodiment of the highest spiritual emotions and pleasure giving potency. Those who doubt and contest this truth are truly deprived. Before one begins a debate, one must consider that human logic is very limited; hence, it has no jurisdiction in the realm of the unlimited, inconceivable principle. The fortunate soul discards dry rhetoric and cultivates faith in the evidence of the revealed scriptures—the Vedas. This seed of faith sprouts and gradually grows into a creeper of devotion to finally rest at Çri Kåñëa’s lotus feet."
There are many Vedic statements to support this truth. For a better understanding, a few may be cited. The Çvetäçvatara Upaniñad (3.9) says:
apäëipädo javano grahétä
paçyaty acakñuh sa çånoty akarëah
sa vetti vedyaà na ca tasyästi vettä tam ähur agryaà puruñaà mahäntam
"The Supreme Lord does not have material hands and feet yet He is able to receive anything and go everywhere. He does not possess material eyes and yet He sees the past, present and future. He does not have material ears and yet He hears. He is the knower of everything, omniscient, but Him no one can know. The self-realised and enlightened souls know Him as the Primeval Lord and Supreme Being."
The Içopaniñad (Iso. 5) states in this context:
tad ejati tan naijati tad
düre tad vantike
tad antarasya sarvasya tad u sarvasyäsya bahyatah
"The Supreme Lord walks and does not walk. He is far away, but He is very near as well. He is within everything, and yet He is outside of everything."
The Içopaniñad further declares (Iço. 8):
sa paryagäc chukram
asnäviraà çuddham apäpa-viddham
kavir manéñé paribhüh svayambhür
yäthätathyato ’rthän vyadadhäc chäçvatébhyah samäbhyah
"The Supreme Soul, Paramätmä, is all pervasive, pure, without material form, indestructible, without veins, without designation, transcendental to mäyä, a seer, omniscient, self-manifest and the Supreme Enjoyer. By the power of His own inconceivable potency, He has allocated each of the eternal substances with their individuality."
In recognition of the Lord’s inconceivable potency, the Talavkar (3.6) says:
tasmai tåëaà nidadhäv
tad upapreyäya sarva javena tan na
çaçäka dagdhum sa tata eva nivavåte
naitad açakaà vijnätuà yad etad yakñam iti
"In the fight between the devas (demigods) and the asuras (demons), the devas came out victorious. However, the Lord, in order to curb their pride placed a blade of grass in front of Agni-deva and the other demigods. Agni-deva, the god of fire tried his utmost to burn the grass with all his powers but failed. Admitting failure, he approached the other demigods and said: I am unable to know this worshipable Personality."
The Chändogya Upaniñad (8.13.1) says:
çyämäc cavalaà prapadye
çavaläc chyämaà prapadye
" Through Çré Kåñëa, I surrender to his energy. Through his energy, I surrender to Çré Kåñëa."
The Gopal Upaniñad (13.1) states:
sat-puëdaréka-nayanaà meghäbhaà vaidyutämbaram
dvibhujaà mauna-mudrätyam vana-mälinam éçvaram
"We worship the son of Maharajä Nanda, Who is dressed as a cowherd boy, Whose divine eyes are like fully blossomed lotus flowers, Whose complexion is like fresh monsoon clouds, whose dress is golden yellow like lightning, and whose beautiful form is two-handed. He stands in the pose of meditative silence, decorated with a garland of wild flowers. Anyone who meditates upon this wonderful form of the Lord is immediately released from the shackles of saàsära, repeated birth and death."
In discussing the çakti principle, the Caitanya-caritämåta (Cc. Madhya. 8.151-160) has a very important reference:
kåñëera ananta çakti
tä’te tina pradhäna
cic cakti, mäyä çakti, jéva çakti näma
antarangä, bahirangä, tatastha kahi yä’re
antarangä svarüpa çakti sabära upare
sac cid änanda maya kåñëera svarüpa
ataeva svarüpa çakti haya tina rüpa
änandäàçe hlädiné, sadaàçe sandhiné
cidaàçe samvit, yä’re jnäna kari’ mäni
kåñëake ählade ta’te näma ahlädiné
sei çakti dväre sukha äsväde äpani
sukha rüpa kåñëa kare sukha äsvädana
bhakta gaëe sukha dite hlädiné käraëa
hlädinéra sära aàça tä’ra prema näma
änanda chinmaya rasa premera äkhyäna
premera parama sära mahäbhäva jäni
sei mahäbhäva rüpa rädhä thakuräni
"Kåñëa has unlimited potencies, which can be divided into three main parts. These are the spiritual potency, the material potency and the marginal potency, which is known as the living entities. In other words, these are all potencies of God—internal, external and marginal. However, the internal potency is the Lord’s personal energy and stands over the other two. Originally, Lord Kåñëa is sac-cit-ananda-vigraha, the transcendental form of eternity, knowledge and bliss. Therefore, His personal potency, the internal potency, has three different forms. Hlädini is His aspect of bliss; sandhiné, of eternal existence; and saàvit, of cognisance—which is also accepted as knowledge. The potency called hlädiné gives Kåñëa transcendental pleasure. Through this pleasure potency, Kåñëa personally tastes all spiritual pleasure. He tastes all kinds of transcendental happiness, although He Himself is happiness personified. The pleasure relished by His pure devotee is also manifest by His pleasure potency. The most essential part of this pleasure potency is love of Godhead (prema). Consequently, the explanation of love of Godhead is also a transcendental mellow full of pleasure. The essential part of love of Godhead is called mahäbhäva, transcendental ecstasy, and Çrémati Rädhäräëé embodies that ecstasy."
By the dynamic function of this inconceivable personal potency, the wilful Lord Çré Kåñëa descends to this material world accompanied by His own abode, the spiritual realm and His eternal associates. By His unlimited mercy, He reveals His supramundane abode, name, beautiful form, qualities and pastimes to the vision of the conditioned souls. It is impossible for the jéva to perceive all these spiritual manifestations through his imperfect material senses; but, by Kåñëa’s causeless mercy and His inconceivable potency, they become manifest even to the mundane senses. The Lord sometimes performs pastimes in His partial incarnations as Matsya, Kürma, Varäha, Nåsiàha, Vämana, Räma and so on. The esoteric truth is that Çré Kåñëa is the fountainhead of all incarnations and all other incarnations have emanated from Him. His personal and partial expansions are all fully spiritual and transcendental. None of them requires the assistance of the illusory potency, mäyä, or takes a material form. At certain times, Çré Kåñëa’s potency is invested in some elevated jévas to manifest as His empowered incarnations, çaktyäveçävatära.
Çré Caitanya-caritämåta (Madhya 20.167, 185, 243-246) has described the different types of incarnations in this manner:
präbhäva vaibhäva rüpe
dvi vidha prakäça
präbhäva vaibhäva bhede viläsa dvidhäkära
prakäça viläsera ei kaila vivaraëa
sväàçera bheda eve çuna sanätana
sankarñana matsyädika dui bheda tänra
avatära haya kåñëera ñad vidha prakära
puruñävatära eka lélävatära ära
guëävatära ära manvantära bhära ära
yugävatära ära çaktyaveça avatära
"In His original form, Kåñëa manifests Himself in two features—prabhäva and vaibhäva. He expands His one original form into many, as He did during the räsa-lélä dance. Again, the viläsa forms are divided into two-fold categories—prabhäva and vaibhäva. Again, the pastimes of these forms are of unlimited variety. I have already described the pastime and prakäça forms. Now please hear about the different personal expansions. Sankarñana is an expansion of the Puruña, or Viñëu. The incarnations such as Matsyä, the fish incarnation, appear in different yugas for specific pastimes. There are six types of incarnations (avatäras) of Kåñëa. One is the incarnation of Viñëu (puruña-avatära) and another is the incarnation meant for the performance of pastimes (lélä-avatära). There are incarnations that control the material qualities (guna-avatära), incarnations of the Manus (manvantara-avatra), incarnations in different millenniums (yuga-avatära) and incarnations of empowered entities (çaktyaveça-avatära)."
All the details regarding the different categories of incarnations are available in the 20th chapter of the All the details regarding the different categories of incarnations are available in the 20th chapter of the Madhya Lila in the Çré Caitanya-caritämåta and in the Laghu-Bhägavatamrta by Çréla Rüpa Gosvämé.
The Absolute Truth, the embodiment of non-dual knowledge, is rasa, spiritual relish. If one is unable to perceive rasa, one cannot have the slightest understanding of the Absolute, Non-dual Truth. The Taittiréya Upaniñad (2.7.1) describes rasa in the following manner:
raso vai sah
rasaà hy eväyaà labdhvänandé bhävati
ko hy evänyät kah präëyät
yad eña äkäça änando na syät
eña hy evänandayati
"The Supreme Absolute Truth is rasa. The jéva, the living entity, experiences ineffable bliss by attaining this rasa. Who would endeavour to keep the body and soul together, if it were that rasa, the embodiment of the eternal principle, were not the personification of bliss? Who could breathe without the Lord giving breath? Who could be happy without the Lord giving happiness? It is He who gives pleasure and transcendental bliss to all."
The eternal form of rasa becomes manifest as çraddha (faith), niñthä (steadiness), ruci (taste), and asakti (attachment) for the Supreme Lord are gradually converted to rati (loving attraction). It is then called sthayi-bhäva, fixed loving emotions. Bhakti-rasa is experienced at the stage of rati (loving attraction) when sthayi-bhäva is mixed with and fortified by: vibhäva (the basis of ecstatic love), anubhäva (the symptoms of ecstasy), sattvika-bhäva (ecstatic manifestations), and vyabhicäré (disturbing ecstatic symptoms). Thus, rati becomes relishable in a wonderful way. The transformations and interactions of mundane exchanges (rasa) and the transcendental spiritual rasa are more or less the same.
When spiritual inclination in relationship to God reaches fixed steadiness, bhakti-rasa is generated. When the spirit of enjoyment for objects unconnected to Kåñëa reaches a fixed steadiness, an insignificant semblance of rasa, called mundane rasa is produced. When the inclination towards the non-dual Brahman by empirical pursuit reaches fixed steadiness, brahman-rasa is experienced. Similarly, when the inclination to yoga meditation on the Supersoul reaches fixed steadiness, paramätmä-rasa is created. However, çraddha, devoid of vibhäva, anubhäva, sattvika and vyabhicäré prior to the stage of sthayi-bhäva, produces a disjointed, interrupted and incomplete rasa known as khaëda-rasa.
Mundane rasa is indeed a very banal and paltry rasa, hence let the mundane poets gambol in it and the seekers of materialistic pleasure relish it. We do not have any connection with it. We shall adhere to delineating the spiritual rasa. Later, we shall discuss the differences in the afore-mentioned brahman-rasa and paramätmä-rasa. However now we shall delve further into the subject of rasa by analysing the symptoms and supports of spiritual rasa.
Rasa is created when rati has matured and produced sthäyi-bhäva. When the four ingredients of bhäva (vibhäva, anubhäva, sättvika bhäva and vyabhicäré bhäva) are added, rasa is churned up. Vibhäva (the basis of ecstatic love) is of two kinds: älambana (the support—the person) and uddépana (the stimuli—the characteristics of the person). Älambana is further divided into two: äçrayä (the shelter) and visaya (the object). The devotee, in whom the sthäyi-bhäva reposes, is the äçrayä (the shelter) of rasa. The Person towards whom the sthäyi-bhäva is directed is the viñaya, (the object of rasa). In the realm of spiritual rasa, the object of worship is the viñaya and the worshiper is the shelter, äçrayä. The qualities and characteristics of the object of worship are known as uddépanas (stimuli).
The following is a list of the twelve different anubhävas (external bodily symptoms of ectacsy): dancing, rolling on the ground, singing loudly, stretching the body, crying out loudly, yawning, breathing heavily, disregarding the presence of others, drooling, laughing madly, reeling in the head and belching.
Next is a list of the eight sattvika bhävas (transformations in the body arising from the internal disturbance of the heart and präëa): becoming stunned, perspiration, horripilation, faltering of the voice, trembling, pallor, tears and devastation (fainting).
There are, in all, thirty-three symptoms of vyabhicäré bhäva (overwhelming ecstatic love): disappointment, lamentation, humility, guilt, fatigue, intoxication, pride, doubt, apprehension, intense emotion, madness, forgetfulness, disease, confusion, death, laziness, inertness, bashfulness, concealment, remembrance, argumentativeness, anxiety, thoughtfulness, endurance, happiness, eagerness, violence, haughtiness, envy, impudence, dizziness, sleepiness and alertness.
All these ecstatic symptoms rise like the sun and create waves in the ocean of bhäva to further nurture the devotee's sthäyi-bhäva.
Rasa, spiritual relish, is of two types: mukhyä (principal) and gauëa (subordinate). The principal mukhyä-rasas are five: neutrality, servitorship, fraternity, parental and conjugal.
The subordinate gauëa-rasas are seven: humour, astonishment, chivalry, compassion, anger, dread and ghastliness. The five principal rasas manifest individually in different devotees according to their intensity of loving attraction for Kåñëa—known as rati. Of the five rasas, when çänta-rasa, neutrality, is of medium intensity it focuses on Brahman or Paramätmä as its viñaya, object. However, when çänta-rasa thickens, the Lord of Vaikuëtha, Näräyaëa, becomes its viñaya. When däsya-rasa, servitorship, is mixed with awe and majesty, Lord Naryana is its viñaya but, when this rasa is unadulterated, then Çré Kåñëa becomes the viñaya, the object of love. Säkhya-rasa (fraternal), vätsalya-rasa (parental), and mädhurya-rasa (conjugal) do not accept anyone other than Çré Kåñëa as their viñaya.
This is described in the Çré Caitanya-caritämåta (Madhya. 19.177-184):
sädhana bhakti haite haya
rati gädha haile tä’ra prema näma kaya
prema våddhi krame näma-sneha, mäna, praëaya
räga, anuräga, bhäva, mahäbhäva haya
yaiche béja, ikñu, rasa, guda khaëda sära
çarkarä, sitä-michari, uttama michari ära
ei saba kåñëa bhakti rase sthäyibhäva
sthäyibhave mile yadi vibhäva anubhäva
sättvika, vyabhicäré bhävera milane
kåñëa bhakti rasa haya amåta äsvädane
bhakti bhede rati bheda panca parakära
çänta rati, däsya rati, sakhya rati ära
vätsalya rati, madhura rati e panca vibheda
rati bhede kåñëa bhakti rase panca bheda
"By regularly rendering devotional service, one gradually becomes attached to the Supreme Personality of Godhead. When that attachment is intensified, it becomes, prema, love of Godhead. The basic aspects of prema, when gradually increasing to different levels, are affection, rejection, love, attachment, deeper attachment, ecstasy and great ecstasy. The gradual development of prema may be compared to the different states of sugar. First, there is the seed of the sugarcane, then sugarcane, and then the juice is extracted from the cane. When this juice is boiled, it forms liquid molasses, then solid molasses, then raw sugar, crystal sugar, rock candy and finally lozenges. All these stages illustrate the development of sthayi-bhäva, continuous love of Godhead in devotional service. In addition to these stages, there are vibhäva and anubhäva. When the higher standard of ecstatic love is mixed with symptoms of sattvika and vyabhicäré bhäva, the devotee relishes the transcendental bliss of loving Kåñëa in a variety of nectarine tastes. According to the devotee, attachment falls within the five categories of çänta-rati, däsya-rati, sakhya-rati, vätsalya-rati and mädhurya-rati. These five categories arise from the devotees' different attachments to the Supreme Personality of Godhead. The transcendental mellows, rasas, derived from devotional service are therefore of five divisions."
Those who desire to understand this esoteric science of rasa more comprehensively may read the Bhakti-rasämåta-sindhu and Ujjvala-nélamaëi under the tutelage of an advanced Vaiñëava devotee. These topics have been discussed in Caitanya-caritämåta concisely in the sections where Shri Caitanya instructs Çréla Rüpa Gosvämé and Çréla Sanatana Gosvämé.
Now we shall discuss how Çré Kåñëa is the ocean of unlimited nectarine rasa. It has already been established that Çré Kåñëa is the Supreme Absolute Truth, the Omnipotent Energetic Principle.
The following verse by Çréla Rüpa Gosvämé (B.r.s Pürva-vibhäga 32) gives a more complete understanding of Kåñëa:
siddhantatas tv abhede’pi
rasenotkåñyate kåñëa-rüpam esa rasa-sthitih
"In essence there is no difference between the forms of Lord Näräyaëa and Çré Kåñëa. Yet, in the consideration of çångära-rasa, conjugal rasa, the beautiful form of Kåñëa, being saturated with rasa, has acquired pre-eminence over all others. In this way, the paradigm of rasa is established."
Brahman and Paramätmä are both features of the Supreme Absolute Truth yet they are without a form made of rasa. However, the feature of Bhagavän presupposes form. The Supreme Personality of Godhead, Bhagavän, manifests in two features: aiçvarya-prakäça (opulent manifestation) and mädhurya-prakäça (sweet and intimate manifestation). The çänta-rasa manifested toward the Brahman and Paramätmä features is sparse. The only relationship the worshiper is able to establish with the Supreme Lord when He manifests His form of opulence (aiçvarya) is däsya-rasa, servitorship. The Lord’s opulence is so infinite and the jéva’s minuteness so infinitesimal that an awe and reverential mood is unavoidable in the jéva’s approach to the Lord. However, as long as the jéva is controlled by his preference for awe and majesty, he cannot develop a taste for the higher rasas. Thus, the Supreme Lord, out of His causeless mercy towards the jéva, manifests His beautiful form of Kåñëa to enable the jéva to relate with Him in His mädhurya-prakäça (sweet and intimate manifestation).
The Caitanya-caritämåta (Cc. Ädi. 4.17-27) states:
aiçvarya çithila preme häni mora préta
ämäre éçvara mäne äpanake héna
tä’ra preme vaça ämi, na hai adhéna
ämäke ta’ ye ye bhakta bhaje yei bhäve
täre se se bhäve bhaji-e mora svabhäve
mora putra, mora sakhä, mora präëa pati
ei bhäve yei mora kare çuddha bhakti
äpanake bada mäne, ämäre sama héna
sei bhäve hai ämi tähära adhéna
mätä more putra bhäve karena bandana
ati héna jnäne kare lälana pälana
sakhä çuddha sakhye kare skandhe arohaëa
tumi kon bada loka, tumi ämi sama
préya yadi mäna kari’ karaye bhartsana
veda stuti haite hare sei mora mana
ei çuddha bhakti lana karimu avatära
kariba vividha vidha abdhuta vihära
"The entire universe is filled with the conception of My majesty, but love weakened by that sense of majesty does not satisfy Me (Kåñëa). If one regards Me as the Supreme Lord and oneself as a subordinate; I do not become subservient to that love, nor can it control Me. In whatever transcendental humour, rasa, My devotee worships Me, I reciprocate. That is my natural behaviour. If one cherishes pure loving devotion to Me, thinking of Me as a son, a friend or the beloved, regarding oneself as superior and considering Me equal or even inferior, I become subordinate. Mother sometimes binds Me as her son. She nourishes and protects Me, thinking of Me as utterly helpless. My friends climb on My shoulders in pure friendship, saying, 'What kind of big man are You? You and I are equal.' If my beloved consort reproaches Me in a sulky mood, that steals My mind from the reverential mood of the hymns of the Veda. Taking such pure devotees with Me, I shall descend and sport in various wonderful ways."
Dear, respected readers! If Lord Çré Kåñëa’s form were not manifest to us, then the object of lofty love in fraternal, parental and conjugal spiritual exchanges (rasa) would not be available to the jéva. Actually, in this world, bhäva, spiritual emotion, should be recognised as the primary pursuit and necessity of humanity. On the material platform, the jévas' knowledge about the Supreme Absolute Truth is naturally limited and exiguous. Following the path of empirical knowledge the jéva advances only slightly and cannot have a proper understanding about the Supreme Controller. Therefore, empirical pursuit is futile for realising the Supreme Lord’s form and leads to the personal path being abandoned in favour of a formless, non-qualitative, impersonal God. The Supreme is unattainable by the process of jnäna (empirical knowledge); the only possible way to attain Him is through bhäva, devotional love. To the level a jéva is advanced in God-consciousness, his bliss is to that degree relishable. Advancement in material consciousness through education and intellect is not spiritual advancement. Gradual elevation in spiritual consciousness is attainable only through pure devotional emotions and love.
Even an illiterate fool can obtain in large measure the Lord’s mercy. Whereas, a very erudite and sophisticated paëdit, by cultivating an atheistic attitude, ends up developing an animalistic consciousness and is bereft of any mercy from the Lord. Thus, in the matter of obtaining the Supreme Lord’s mercy, one’s caste, education, wealth, strength, good looks and mundane expertise are ineffectual. It is often observed that great scholars and famous personalities, due to their arrogance, are being herded into hellish life; while, on the other hand, illiterate simpletons, weak and poor, by serving the Supreme Lord are attaining lasting peace. Thus, bhäva, devotional emotion, is dependent on faith and not scholarship for its development and transformation to çänta and däsya rasa. And some, rarely, can even attain sakhya, vätsalya and madhura-rasa. The pure devotee in madhura-rasa is the best of all the rasikä-bhaktas, devotees who are relishing a spiritual relationship.
The Caitanya-caritämåta (Madhya 19.222, 228, 232, 233) describes in this regard:
çäntera guëa, däsyera
sevana-sakhya dui haya
däsye sambhrama gaurava seva, sakhye viçvasa mäyä
äpanake pälaka jnäna kåñëe pälya jnäna
cäri rasera guëe vätsalya amåta samäna
känta bhäve nijänga diya karena sevana
ata eva madhura rasa haya panca guëa
äkäçädi guëa yena para para bhüte
eka dui tina krama panca påthivéte
"The qualities of çänta-rasa (neutrality) and däsya-rasa (servitude) are both present on the platform of sakhya-rasa (fraternity). On this platform of sakhya-rasa (fraternity), the quality of däsya-rasa (servitude) is mixed with the mood of friendship instead of awe and veneration. On the platform of vätsalya rasa (parental love), the devotee considers himself the Lord’s maintainer. Thus, the Lord is the object of maintenance, like a son, and therefore this spiritual relish is full of the four qualities of çänta-rasa (neutrality), däsya-rasa (servitude), sakhya-rasa (fraternity), and vätsalya rasa (parental love). This is greater transcendental nectar. On the platform of madhura rasa (conjugal love), the devotee offers his body in the service of the Lord. Thus on this platform all five transcendental qualities are present. All the material qualities evolve one after another in the material elements, beginning from ether. By gradual evolution, first one quality develops, then two qualities, then three and then four, until all five qualities are found in earth."
Devotees who are able to relish only minuscule drops of spiritual humour (rasa) have a difficult time believing in madhura-rasa when they hear about it—in fact, they are afraid of committing offences. All the other religious beliefs that are propagated in this world are at best almost close to däsya-rasa. Therefore, when the learned preceptors of these different religions hear the mention of madhura-rasa, they are somewhat apprehensive and fear the possibility of a fall-down so they feel obliged to reject it. Instead, they may even misconstrue the process of madhura-rasa worship and paint a distorted image.
In every aspect of human life, persons on a lower level of understanding invariably criticise the actions of persons on a higher level, thinking them to be mistaken. But when they themselves rise to the platform of the higher level, they then realise their own mistake and repent, "How foolish I was to have censured the actions of those on the higher level." Therefore, we humbly request the followers of other religious paths to consider this topic with reverence, for it is very profound. Without proper and sincere analysis, they should not draw wrong conclusions based on bigoted views and superstitions. An honest attempt may be made to enthrone the Lord in the core of the heart and to worship Him in the spiritual mood of madhura-rasa (conjugal love). If one relishes this, then one should seek guidance from a spiritual preceptor steeped in this rasa. If, however, such worship is not pleasurable then one must reject it as a level of worship beyond his reach—but never commit the offence of belittling or blaspheming it.
At this juncture, more space and words cannot be allocated to this topic. Suffice it to mention that a devotee eligible to obtain madhura-rasa (conjugal love), does not obtain as the object of worship and love (visaya) the form and expansions of Çré Näräyaëa. The beautiful form of Çré Kåñëa is alone the only visaya of this highest of spiritual humours (rasas). If one calmly considers without any bias and with freedom from the clutches of superstitious, preconceived notions, then one can easily arrive at the conclusion that within the paradigm of rasa, the form of Çré Kåñëa is the purest and the best—higher than any other form of the Supreme Absolute Truth. Çré Kåñëa’s tendency is to act on a platform of equality with His devotees, but this does not imply that He is inferior to His other manifestations. In fact, it is due to this quality that Çré Kåñëa is superior to all other expansions.
Çré Kåñëa’s characteristics are the same as the other manifestations of Godhead—transcendental characteristics such as absolute supramundane spirituality, which is endowed with complete wholeness and controllership over mäyä. An additional superlative characteristic of Çré Kåñëa is that He manifests, on the mundane plane, His transcendental pastimes, by the agency of His internal spiritual potency, for perception by the mundane senses. Although he descends to the earthly planet and simulates mundane behaviour, He and His activities are all perfect, omnipotent and transcendental. To His young friends, He was a bosom friend, to His parents and elders, He was a helpless and obedient child, to His devotees in conjugal love, He was the most beloved of lovers; yet, in all of these relationships and exchanges, Kåñëa always maintained the highest degree of Divinity. Even whilst performing His human pastimes in the midst of human beings, He acted with supreme authority so as to let the officiating demigods know that He was still their controller and Lord, thus amazing the scholars and philosophers.
If, by His causeless mercy, Çré Kåñëa had not revealed His world enchanting pastimes as the young, beautiful cowherd boy, then, could anyone have known Him as the highest viñaya (object of love) in madhura-rasa? Lord Kåñëa’s pastimes are neither the fabrications of a fertile human imagination, nor the perverted and blind faith of deprived and dissatisfied men—only persons who understand the highest values and ultimate goal of life can comprehend them. In Kåñëa’s pastimes, His Vrajä-lélä, pastimes in Våndävana, are the best because in regards to rasa, the jéva benefits the most from them. Intellects tempered by rhetoric and logic cannot grasp the magnitude of Çré Kåñëa’s pastimes. The devotee who has relished the rasa, the humour of Kåñëa’s pastimes, can alone know its sweetness. To comprehend and heartily appreciate the Vrajä pastimes is a matter of great fortune.
Debates and analyses on what is religion and irreligion, arguments, logic, empirical knowledge and yoga lie in a small insignificant pile on one side, while on the other side the brilliant gems of the Vrajä pastimes illuminate the hearts of highly intellectual transcendentalists and spread their spiritual brilliance all around.
A Kärikä, Explanatory Verse, Elucidates
apräkåtair vibhävädyair raso’yam paramärthikah
paramärtha rasah kåñëas tanmäyä chäyayä påthak
jadoditaà rasaà viçve vitanoti bahir mukhe
bhägyaväàs tam parityajya brahmanandädikam svakam
cid viçeñam samäçritya kåñëa rasäbdhim äpnuyat
taà tv aopaniñadaà säksät puruñaà kåñëam eva hi
ätmä çabdena vedänta vadanti préti pürvakam
"When rati (attraction) for material persons and objects is nurtured by mundane vibhäva, anubhäva, sättvika and vyabhicäré symptoms, then, mundane rasa is produced. It may be used only for social interaction on the material plane. But when the transcendental ingredients of bhäva—vibhäva, anubhäva, sättvika and vyabhicäré—nurture spiritual rati (attraction) and convert it to spiritual rasa (mellow) then that is perfection on the absolute plane. The sole viñaya, object of love, in transcendental rasa is Çré Kåñëa. The material rasa, when projected into the plane of mäyä, the illusory energy, is only an ignoble shadow image of the spiritual reality. Thus, it is distinct from the spiritual rasa. In the material world, which is the realm of sensuality in forgetfulness of the Supreme Lord, only mundane rasa is rampant. The most fortunate souls reject even the happiness derived from Brahman realisation, take shelter of the transcendental form of the Supreme Lord, and become immersed in the nectarine ocean of kåñëa-prema.
Rasa is of two kinds: social (vyävahärika) and spiritual (pramärthika). When mundane ingredients (vibhäva, anubhäva, sättvika and vyabhicäré) of mundane emotions (bhäva) bring mundane love (rati) to the level of rasa (mellow); then a mundane rasa for social interaction (vyävahärika) is generated creating the physical attraction between man and woman. This is a very meagre, temporary and distorted rasa—it is simply a perverted reflection of the spiritual, transcendental rasa principle. The pure spirit soul when unfettered by his gross and subtle bodies is spiritual and transcendental. His natural love and affection is also transcendental.
When this rati (love) reaches fixed steadiness (sthayi-bhäva) and is supported by the four bhäva ingredients: spiritual vibhäva, spiritual anubhäva, spiritual sattvika and spiritual vyabhacari, then it becomes very relishable and at this stage is converted into spiritual rasa, humour. Especially when the spiritual älambana of Çré Kåñëa’s transcendental form becomes the transcendental viñaya, object of love, the mellow of kåñëa-bhakti is generated. Çré Kåñëa is the embodiment of spiritual rasa. His mäyä potency, in the form of a shadow representation (chäyä-svarüpa), is spread throughout the whole universe to facilitate the enjoyment of the mundane rasa by the materialistic population that has turned away from Krñëa.
However, the most fortunate souls reject this ignoble rasa and also overcome the temptation of the exiguous rasa known as brahmanända, the bliss of Brahman realisation, to finally take shelter of the pure, dynamic, variegated, and transcendental rasa. They become submerged in the unlimited nectar ocean of Çré Kåñëa’s beauty.
Lest anyone ignorantly debases the transcendental rasa from its supreme status down to the mundane level, the Ujjvala-nélamaëi, Näyaka-bheda (16) instructs:
laghutvam atra yat
proktaà tat tu präkåta näyake
na kåñëe rasa niryäsa svädärtham avatäriné
"Everything about the conjugal rasa (çångära-rasa) if pulled down to the level of the material plane becomes minimised and contemptible. However, in its original transcendental plane, it is worshipable, majestic and a priceless treasure of the spiritual realm. There is not a shadow of the mundane in çångära-rasa. Its vibhäva (basis of ecstatic love) has nothing to do with the gross and subtle material bodies within which there is only a faint presence of anubhäva, sattvika and vyabhicari bhävas. The Supreme Lord Kåñëa descends to the material world simply to relish the spiritual concentrated rasa. He is not an incarnation but is the source of all incarnations, the avatäré."
For the transcendental Supreme Lord and Hero of all living entities, the ultimate source of all divinities and incarnations, the variety He exhibits in His pastimes as a paramour in the supramundane çångära-rasa, conjugal humour, is never reprehensible or condemnable. The more one approaches this topic objectively, without bias, the more one is introduced to its wonderful philosophical conclusion. If one attempts to apply the censure of mundane morality upon the supramundane rasa, then, at best, it can only be described as prejudice and bigotry. Thus vitiated by prejudice, the unfortunate moralists condemn the transcendental räsa-lélä pastimes between the supramundane Supreme Lord and His pure devotees, not understanding its spiritual status. Their only gain from such an attitude is self-deception and self-denial. As mentioned in the Upaniñads, Lord Çré Kåñëa is the only Supreme Enjoyer.
The Vedas all describe Him respectfully as ätmä (Chandogya Upaniñad: 7.25.2):
ätmäivedaà sarvam iti sa
va eña evaà paçyann evaà manvän evaà
vijänan ätmä ratir ätmä kréda ätmä mithuna ätmänandah sa svaräd bhavati
"Çré Kåñëa, the Supreme Soul, is for all of us the sum total aggregate. By observing, meditating upon and realising this truth the jéva attains self-contentment, self-accomplishment and self-union, which ultimately liberates him."
In the Muëdakopaniñad (Mu.Up 1.2) is stated:
sarvam hy etad brahmäyam ätmä brahmä so’yam ätmä catuñpät
"Everything is an expansion from Brahman. The Supersoul, Kåñëa, is the Supreme Brahman. Although He is one, yet by the power of His inconceivable potencies He is eternally manifest as four—all embodiments of transcendental rasa."
Çréla Jéva Gosvämé has concisely delineated the foursome manifestation of the Supreme Brahman in his classic treatise Bhagavad Sandarbha (16):
ekam eva tat paramaà
caturdhävatiñthate süryäntara-maëdala-sthita-tejo iva
"The Supreme Absolute Truth is one. Inconceivable potency is His inherent characteristic. Through the agency of this potency, He is eternally manifest in four forms, named svarüpa (His original form), tad-rüpa-vaibhäva (His non-different expansion), jéva (His separated energy) and pradhäna (the material aggregate—mäyä). An example to explain this principle is the analogy of the Sun’s internal energy, the Sun planet, the emanating rays of the Sun and their reflection at a distance."
A Kärikä, Explanatory Verse, delineates this point
vedärtha båàhaëaà yatra
tatra sarve mahäjanäh
anveñayanti çästreñu çuddhaà kåñëäçritaà rasam
çästreñu varëayanti sma kåñëa lélätmäkaà rasam
labdhaà samadhinä säksät kåñëa-kåpoditaà çubham
apräkåtaà ca jéve hi jada-bhäva-vivarjite
"In scriptures like the Çrémad Bhägavatam, which is the essence of Vedic knowledge, the mahäjanas, pure devotees, search for ecstatic relationship, rasa, with Çré Kåñëa. Self-realised sages such as the four Kumäras, Çiva, Vyäsa, Närada and so on have described in their treatises the most elevated rasa of Çré Kåñëa’s supramundane pastimes. By Çré Kåñëa’s mercy alone, these transcendental pastimes are manifest to unalloyed transcendental devotees in their deepest meditations."
Thus, this rasa, which is of the purest quality, has been brought to this universe by the universal guru, Çré Caitanya Mahäprabhu. This nectarine Çré Kåñëa rasa has never been given before. In order to broadcast this truth, Çréla Prabodhänanda Sarasvaté has composed this verse in his Çré Caitanya-candrämåta (130):
çravaëa-patha- gatah kasya nämnäà mahimnah
ko vettä kasya våndävana-vipina-mahä mädhuréñu praveçah
ko va jänäti rädhäà parama-rasa-camatkära-mädhurya-sémäm
ekaç chaitanya-candrah parama-karuëayä sarvam äviçcakära
"Dear brother! Who had ever heard of prema, love of Godhead, as the highest spiritual destination? Who had ever known the esoteric significance of the Holy Name of God? Who had ever achieved the divine nectar of Våndävana? And who could have ever known Çrématé Rädhäräëé, the most wonderful and unsurpassable embodiment of mädhurya-rasa—the transcendental ecstatic potency of the Supreme Lord, Çré Kåñëa? This is simply the mercy of Çré Caitanyacandra, the most munificent incarnation of Godhead. Being compassionate upon humanity, He has revealed all these secrets."
The world opinion on the jéva principle, the truth about the living souls, is very much divided. Each person, according to his individual nature, has his personal opinion about the jéva (spirit soul). Persons whose natures are influenced by the material mode of ignorance (tamas) conclude that the jéva is born of matter and thereby endowed with the material qualities. Natures influenced by a combination of tamas and rajas (ignorance and passion) conclude that human beings alone belong to the category of jéva. They conclude that other species, such as animals, are lower than jéva and thereby fit objects of human exploitation. Further, they opine that the eternal associates of the Supreme Godhead are a distinct more elevated principle than human beings. Neither they accept that humans had previous lives nor that there is life after this body. They are unable to solve the mystery of why some are born with good fortune and others with misfortune. Persons influenced by the material mode of passion (rajas) believe that all living entities—humans, beasts, aquatics, birds etc. are jévas (spirit souls). They understand that there is rebirth, but they have no faith that the jéva can attain a state of pure transcendental spirituality. For them, jéva can attain only a higher state of material happiness. Those with natures of mixed rajas (passion) and sattva (goodness) believe that the jévas may be elevated to higher material states of existence by rebirth. However, they have weak faith that the jéva may transcend material nature and attain a pure spiritual existence. Persons in the mode of goodness (sattva) accept only impersonal Brahman realisation as the jéva’s ultimate destination.
Being thus deluded by the three modes of material energy, mäyä, in the form of goodness, passion and ignorance, the materially covered obtain their respective illusory opinions about the jéva (spirit soul). However, those who have succeeded in penetrating the three modes of material nature, mäyä (illusion), and can therefore reason without bias and on the basis of transcendental knowledge, are encouraged to study the following statements from Çré Caitanya-caritämåta, Madhya-lélä (6.162-163):
mäyädéça, mäyävaça éçvare
hena jéve éçvara-saha kaha ta’abheda
gétä-çästre jéva rüpa çakti kari’ mäne
hena jéva bheda kara éçvärera säne
kåñëera ‘tatasthä-çakti’ ‘bhedäbheda-prakäça
süryäàça-kiraëa, yaiche agni-jvälä-caya
sväbhävika kåñëera tina-prakära ‘çakti’ haya
kåñëa bhuli’sei jéva
anädi bahir mukha
ataeva mäyä täre deya saàçära duhkha
mäyä sanga vikäre
jéva tattva haya, nahe kåñëera svarüpa
dugdha yena amla yoge dadhi rüpa dhare
dugdhäntara vastu nahe, dugdha haite näre
svänga viçeñäbhäsa rüpe
jéva rüpa béja täte kaila samarpaëa
vistära-caturvyuha, avatära gaëa
vibhinnäàça jéva tänra çaktite gaëana
sei vibhinnäàça jéva dui ta’prakära
eka nityamukta eka nitya saàçära
"The Lord is the master of potencies, and the living entity is the servant of them; that is the difference between the Lord and the living entity. However, you declare that the Lord and the living are one and the same. In the Bhagavad-Gétä, the living entity is established as the marginal potency of the Supreme Personality of Godhead. Yet, you say that the living entity is completely non-different from the Lord.
"It is the living entity’s constitutional position to be an eternal servant of Kåñëa because he is the marginal energy of Kåñëa and a manifestation simultaneously one and different from the Lord, like a molecular particle of sunshine or fire. Kåñëa has three varieties of energy.
"Forgetting Kåñëa, the living entity has been attracted by the external feature from time immemorial. Therefore, the illusory energy (mäyä) gives him all kinds of miseries in his material existence.
"Rudra, Lord Çiva, has various forms, which are transformations brought about by association with mäyä. Although Rudra is above the level of the jéva-tattva, he still cannot be considered a personal expansion of Lord Kåñëa. Milk is transformed into yoghurt when it associates with yoghurt culture. Thus, yoghurt is nothing but milk, but still it is not milk.
"To impregnate with the seeds of the living entities, the Lord Himself does not directly touch the material energy, but by His specific functional expansion He touches the material energy, and thus the living entities, who are His parts and parcels, are impregnated into material nature.
"Expansions of His personal self—like the quadruple manifestation of Väsudeva, Sankarñaëa, Pradyumna and Aniruddha—descend as incarnations from Vaikuëthaloka to this material world. The separated expansions are the living entities. Although they are expansions of Kåñëa, they are counted among His different potencies. The living entities (jévas) are divided into two categories. Some are eternally liberated and others are eternally conditioned."
Unenlightened persons endowed with intelligence inspired by the platform of material goodness (sattva-guëä) after analysing material knowledge and discussing transcendence, erroneously conclude that there is no difference between the jéva and Brahman. They assert that the differences that are apparently to be seen between them (jéva and Brahman) are external and not essential. There are three such philosophical schools that have differing proposals on this subject. One school opines that the concept of difference is false—it appears only by mäyä’s illusory influence. Illusion, created by ignorance, wedges a distinction between the all-pervasive sky (mahä-akña) and its reflection upon water in a pot. Similarly, illusion creates a distinction between Brahman and jéva. When ignorance is nullified, illusion dissipates and then only the mahä-akña (Brahman) remains. At this moment, the false division that produced the jéva is removed, who then ceases to exist. This school is known as: removing differences. The second school’s theory is that Brahman is factual, substance, while the jéva, under the spell of ignorance, is a mere reflection of it. In truth, at no point does the jiva ever exist. He is merely a manifestation of mäyä, the illusory potency. When the delusion, stemming from ignorance, is dissipated, the jéva’s apparent existence is released. The third school believes that in reality nothing actually happened. A disturbance caused by the great illusion of mäyä created all the differences and distinctions.
When all these varieties of opinions are discussed thoroughly then it becomes crystal clear that they are merely grandiose verbiage and that their foundations are so much speculation that can easily be refuted by better arguments and rhetoric. These opinions are formulated on the basis of unsophisticated interpretations of the Veda, used out of context. They do not present the actual conclusion of the Vedic knowledge. The Vedas conclude that the Supreme Lord is by nature the controller of mäyä while the jéva by constitution is fit to be controlled by mäyä.
Thus, the Çvetäçvatara Upaniñad (4, 9-10) declares:
chandäàsi yajnäh kratavo
bhütaà bhavyaà yac ca vedä vadanti
yasmän mäyé såjate viçvam etat
tasmiàç cänyo mäyayä sanniruddhah
mäyäm tu prakåtim vidyän mäyinam tu mahesvaram
"The Supreme Lord has created this universe through the agency of mäyä. The living entity, jéva, imprisoned by mäyä, is a different principle from the Lord and the material universe. Mäyä is an energy of the Supreme Controller and Enjoyer, Puruña, who is the controller of mäyä."
Thus, jéva is never, in any condition, non-different from the Supreme Lord. The Bhagavad-Gétä (7. 4-5) proclaims the jéva is an energy—hence he is not non-different from the Lord:
bhumir äpo’nalo vayuh
kham mano buddhir eva ca
ahankära itéyaà me bhinna prakåtir añtadhä
apareyam itas tv anyäà prakåtià viddhi me paräm
jéva bhütäm mahäbäho yayedaà dhäryate jagat
"Earth, water, fire air, ether, mind, intelligence and false ego—altogether these eight comprise My separated material energies. Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of mine, that is all the living entities who are struggling with the material energy and sustaining the universe."
Jéva’s constitutional position is that he is an eternal servant of Kåñëa. He is the marginal potency of Çré Kåñëa, simultaneously one and different from Him. That energy which is eligible for both the spiritual and material worlds is called tatasthä, marginal. Further, it means that he is simultaneously both different and non-different from Kåñëa—not just different or just non-different.
Therefore, the Brhad-aranyaka Upaniñad (4.3.9) declares:
tasya vä etasya puruñasya
dve eva sthäne bhävata
idaà ca paraloka-sthänaà ca sandhyaà tåtéyaà
svapna-sthänam tasmin sandhye sthäne tiñthan ete
ubhe sthäne paçyati idaà ca paraloka-sthänaà ca
"Jéva, the enjoyer, has the possibility of two residences—the material world and the spiritual realm—both of which he may seek. However, jéva finds himself at the junction of these two places—a third realm made of a dream state. From this junction he is able to observe both the material and the spiritual worlds."
The nature of the marginal position is further described in the Brhadäraëyaka Upaniñad (4.3.18)
tad yathä mahä matsya
nusancarati pürvaà ca paraà caivam
eväyaà puruña etäv ubhäv antäv
anusancarati svapnäntaà ca buddhäntaà ca
"Just as a large fish swims from one bank of a river to the other, similarly, the jéva, who is eligible to swim in the currents of the casual ocean separating the material and spiritual worlds, swims to both banks of this ocean—the dream land of material existence and the spiritual land of the eternal awakened consciousness."
Although the jéva was generated from the Supreme Lord’s marginal energy (tatasthä-çakti), yet he is a separate category from the Lord. The Sun and its rays, the fire and its sparks are used as analogies to define this phenomenon.
As stated in Båhadäraëyaka Upaniñad (2.1.20):
visphulingä vyuccaranti evam
eväsmäd ätmänah sarväni bhütäni vyuccaranti
"Just as small sparks are born out of a flame, similarly the jévas emanate from Kåñëa, the Universal Soul."
Thus, it can be established that the jévas, the minute separated parts and parcels of Çré Kåñëa, are fit to reside under both conditions—material and transcendental. They have emanated from the fountainhead Çré Kåñëa and are therefore constitutionally subservient to Him. However, the jéva is in a position to observe both the material and spiritual worlds. When the jéva develops the desire to enjoy, he then turns his back to his source of existence, Çré Kåñëa, and becomes enticed by mäyä to enjoy. Due to his forgetfulness of Çré Kåñëa, the jéva becomes eternally materialistic and conditioned. This unfortunate condition is brought upon himself by the misuse of his independence. Çré Kåñëa cannot be accused of prejudice or whimsical action for the jéva’s adverse state, since Çré Kåñëa is the impartial observer and does not accept any responsibility for the jéva’s misapplication of the spiritual independence inherent to his soul. Thus, Mahä-Viñëu lying on the causal ocean impregnates material nature with the seeds of the errant jévas through the agency of His functional expansion. He does not have to directly contact material nature but impregnates mäyä with His glance (Cc. Madhya 20.273). Thus, the jéva, by the misuse of his minute independence, is punished by mäyä to suffer material existence.
The Supreme Lord’s partial expansions are of two kinds: sväàça (His personal expansions) and vibhinnäàça (His separated parts and parcels). Kåñëa's personal expansions are known as sväàça. Jéva is His vibhinnäàça, separated expansion. The primary difference between sväàça and vibhinnäàça is that Çré Kåñëa’s sväàça are in principle all non-different from Çré Kåñëa being complete Divinities endowed with full and absolute potencies (sarva-çakti-sampanna), but they acquiesce to Çré Kåñëa’s wishes—they have no independent wishes. The jéva, Kåñëa’s separated part and parcel, is eternally distinct from Kåñëa and His expansions. In keeping with his minuscule size, the jéva is endowed with minute potency and his desires and wishes are separate from those of Kåñëa.
Countless millions of jévas emanate from Çré Kåñëa and yet He remains unchanged—His completeness is not reduced in the least. The jévas, before they enter into mäya's realm, are already guilty of the offence of turning their backs to Çré Kåñëa. Since this offence is the root cause of all the offences and exists even before the illusory time, the jéva can be described as being eternally conditioned by this offence. Due to contamination by contact with mäyä, even Lord Çiva, Rudra, who is simultaneously one and different from Çré Kåñëa, is not in the same category of divinity as Çré Kåñëa. When milk is converted to yoghurt through yoghurt culture, it develops new properties and cannot be called milk anymore (Cc. Madhya 20.309-310).
Çréla Jéva Gosvämé has quoted this verse, spoken by Çré Jämätå Muni, from the Padma Puräëa, Uttara-khaëda, in his Paramätmä Sandarbha (19):
cetanah prakåteh parah
na jäto nirvikäraç ca eka-rüpa-svarüpa-bhäk
aëur nityo vyäpti-çélaç cid änandätmäkas tathä
aham-artho’vyayah kñetri bhinna-rüpah sanätanah
adähyo’yam acchedyo’ kledyo’ sosyäkñara eva ca
evam adi guëair yuktah çeña-bhütah parasya vai
"The living entities, jévas, are the shelter of knowledge, have the quality of knowledge, are conscious, transcendental, birthless, and immutable. In their original identity, all jévas are equal, infinitesimal, eternal, able to disperse themselves over their bodies, natural relishers of spiritual bliss, conscious of the self, inexhaustible, knowers of the body, distinct from the Lord, ever existent, non-combustible, indestructible, cannot be dried up, non-divisible. Although they are the possessors of all these qualities, yet, in their original constitution, they are servants of the Supreme Lord."
Çré Närada, in his Pancarätra, has professed that the jéva is the Lord's marginal potency:
yat tatasthaà tu cid rüpam svakaà vedyäd vinirgatam
"The infinitesimal jéva, emanating from the Lord’s internal transcendental potency is the tatasthä, marginal potency."
On the same subject, Çréla Jéva Gosvämé elaborates upon the marginality of jéva in his Pramätmä-sandarbha (37):
paramätmäno lepäbhäväc ca ubhaya kotav
apraviñtes tasya tac caktitve saty api
paramätmänas tal lepäbhävas ca yathä kvacid
eka-deça-sthe raçmau chäyayä tiraskåte’pi
"The marginal potency, jéva, is distinct from mäyä, hence he cannot be categorised with the Lord’s illusory potency. However, jéva is prone to come under the sway of nescience and because of this fault, and because Paramätmä never becomes influenced by nescience, mäyä, jéva is also not in the category of Paramätmä. Although nescience is an energy of Paramätmä, He never becomes bewildered by mäyä’s wiles. The sun is, in one place, covered by clouds, but the entire sun can never be completely shrouded."
Jéva is of two kinds: nitya-baddha (eternally imprisoned in mäyä) and nitya-mukta (eternally liberated from material conditioning).
Thus, Çréla Jéva Gosvämé writes:
tad evam anantä eva
jévakhyäs tatasthäh çaktayah
tatra täjivassäà varga-dvayam eko vargo’ nädita
eva bhagavad-unmukhah anyas tv anädita eva
bhagavat-paränmukhah svabhävatas tadéya-jnäna-bhävät
tadéya-jnänäbhävät ca tatra prathamo’ ntaraëgä- çakti-viläsänugåhéto
nitya-bhagavat-parikara rüpo garudädikah
asya ca tatasthatvaà jévatva-prasiddher éçvaratva-kotäv
apraveçät aparaà tu tat paränmukhatva-doñeë
labdha-chidrayä mäyayä paribhütah saàçäré
"Jévas are eternal and innumerable. They are of two kinds. One group has always been subservient to the Supreme Lord, while the other group has been since time immemorial apathetic towards Him. Full understanding of the eternal relationship between jéva, çakti and Bhagavan (sambandha-jnäna) is the reason for certain jévas’ beginningless subservience to the Lord, while lack of sambandha-jnäna is the cause of other jévas’ eternal forgetfulness of the Lord. The surrendered jévas are the recipients of the Lord’s mercy. He gives them the status of eternal associates like Garuda in His pastimes that are carried out by His internal transcendental potency. They enter into the ranks of divinity, supreme controllers, as is sufficiently substantiated in the revealed scriptures, even though they are tatasthä çakti, marginal. The second group of jévas, who are apathetic to the Supreme Lord, are without the shelter of the Lord’s internal potency. Thus exploiting the weakness of these jévas, mäyä has captured them and cast them into the prison of material existence for repeated birth and death."
Further, Çréla Jéva Gosvämé in his Paramätmä-sandarbha (47):
cit süryah paramätmä vai
jévas cit paramaëavah
tat kiraëa-kaëäh çuddhäç cinmad arthäh svarüpatah
tu bhedo jévasya sarvadä
bhedäbheda prakäço’yaà yugapaj jéva eva hi
mäyä-vaçatva-dharmeëa mäyävädo na sambhavet
yato mäyä’parä çaktih parayä jéva nirmitah
mäyä-våttir ahankaro jévas tad atiricyate
mäyä-sanga vihéno’pi jévo na hi vinaçyati
mäyäväda-bhramärtänäà sarvaà häsyäs- padaà matam
advaitasya niñkalasya nirliptasya ca brahmaëah
pratibimba-paricchedau kathaà syätäà ca kutracit
advaita siddha labhe’pi kathaà nirbhayatä bhavet
advaita-hänir eväsyäd yathodähåteñu vai
brahma-lénä yadä mäyä tadä tasyäh kriyä katham
kasya vä spåhayä tasyäh pravåttir upajäyate
brahmecchä yadi tad dhetuh kutas tan nirvikäratä
mäyecchä yadi va hetur durbhägyam brahmaëo’hi tat
mäyävädam asac chästram sarvaà veda- viruddhakam
prakåtaà yuktim äçtritya prakåtärtha- vidambanam
acintya-çakti-viçväsät jnänaà sunirmalaà bhavet
brahmaëi nirvikäre syäd icchä-çakt-viçeñatah
tad icchä sambhavä såstis tridhä tad ékñaëa- çruteh
mäyikä jaiviké çuddhä kathaà yuktih pravartate
nähaà manye suvedeti no na vedeti veda ca
çruti-väkyam idam labdhvä’ cintya-çaktim vicäraya
bheda-väkyäni lakñyäni dvä suparëädi süktiñu
tattvam asyädi väkyeñu cäbhedatvaà pradarçitam
sarvajna-veda-vakyänäm virodho nästi kutracit
bhedäbhedätmäkaà tattvaà saytaà nityaà ca särthakam
eka-deçätham äçritya cänya-deçärtha- kalpanam
karma-mémäàsakänäà yad vijnänaà çruti- nindanam
murkhatvam eva teñaà tat na grähyam tattvavij janaih
vibhinnäàso hi jévo’yaà tatastha-çakti- käryatah
sva-svarüpa-bhramäd asya mäyä-kärägåha-sthitih
"Paramätmä is the transcendental sun. The jévas, the living entities, are His rays. The jéva’s original identity is pure spirit soul and by nature, he is self-aware. The marginal energy, jéva, has emanated from the Supreme Lord by His inconceivable potency and is of the same spiritual quality. However, due to his minute stature, he is prone to come under mäyä’s sway. In the Bhagavad-Géta verse beginning with apareyam, Çré Kåñëa teaches that the jéva is transcendental to mäyä and is of the superior, spiritual energy. Hence, he is neither different nor the same as the Supreme Lord. The Vedas expound that the jéva is fit to be controlled by mäyä, while; on the other hand, the Supreme Lord is the controller of mäyä. Thus, it is true that the jéva is simultaneously one in quality with the Supreme Lord yet different in quantity and potency. The theory of pure oneness is not Vedic.
"To say that the jéva becomes mäyä’s captive is not tantamount to mäyävadi philosophy. According to the mäyävadi philosophy, the jéva is temporary and made into a reflection by mäyä. In truth, the jéva is an eternal spiritual spark devoid of mäyä and only becomes mäyä’s captive due to his infinitesimal size. Mäyä is material energy, but the jéva is made of spiritual energy. False-ego, whereby the spiritual jéva considers himself a material product, is material and a quality of mäyä. The jéva is of a superior energy; he is made of spiritual substance. Although the jéva is bound by mäyä, he never looses his identity as jéva. "Mäyävadi philosophy is an aberration. Persons subscribing to this philosophy are verily laughing stocks. In their opinion, Brahman is non-dual, indivisible and completely detached. In that case, how is it possible that Brahman becomes covered or produces a shadow representation? Examples proffered of the rope and the snake, of the sky and the pot, of the mother of pearl and silver, to substantiate that Brahman is non-dual are not corroborating—they actually nullify Brahman’s non-duality. If one acquiesces to the theory that mäyä merges with Brahman this also refutes His absolute non-dual character. And even if one was to agree to this, the question remains, how and why is mäyä active? By whose wish does mäyä become active? If it is Brahman’s wish that awards mäyä the desire to act then how does Brahman remain untransformed (nirvikära)? If, however, Brahman is allowed to maintain His non-transformable character and it is agreed that only mäyä possesses desire, then a new second principle, which confronts Brahman, the non-doer, and becomes His competitor is introduced. Mäyä covers, divides, and creates a shadow representation of a desire-less Brahman—which is terribly tragic for Brahman. And if Brahman, as the Supreme Controller (éçvara) engages in the work of creation by the promptings of mäyä and not by His independent will, then He comes under the control of His energy (çakti). How then may He be known as Brahman—the Supreme? And again, non-duality is contradicted.
"Thus, the mäyävadi treatises are all at variance with the conclusions of Vedic scriptures. By presenting mundane logic, they have burdened the supramundane conclusions of the Veda with aberrations. One’s knowledge and intellect becomes free from mundane contamination by developing firm faith in the Supreme Lord’s inconceivable potency. The mäyävadis ascribe non-duality, indivisibility and non-transformability to Brahman. However, if the truth that the Lord possesses inconceivable potency is accepted, then both characteristics, non-transformability (nirvikära), and wilfulness (iccehamäyäta) can wonderfully reside simultaneously and act harmoniously, without conflict, in Brahman.
"The Vedic aphorism sa-aikñata removes all doubts regarding the Lord’s inconceivable potency. By His will, this potency manifests the mäyä-çakti, jéva-çakti and cit-çakti. In the Vedic statement, "naham manye" the truth of the Lord’s inconceivable potency has been established. In the words "dvä suparëä" from the Veda, the eternal differences within Brahman have been expounded; while in the words "tat tvam asi" eternal oneness has been expounded. Being the transcendental fountainhead of all knowledge, there are no discrepancies and contradictions in the Veda. Thus, the Vedic conclusion is that the Supreme Lord embodies the inconceivable principle of simultaneous oneness and difference, which is the absolute reality, the truth eternal. To take statements out of context from one part of the Veda and in attempting to give one’s own interpretation to them, interpolate the meanings from another section to support one's fabricated idea is to misconstrue the Vedic conclusion. Similarly, those who are karma-mémäàsaka, i.e. those trying to interpret everything in terms of fruitive activity as the highest goal of the Vedas, blatantly exhibit their disrespect for the Veda. This is their foolishness and perversion. Real scholars do not accept their views. The Vedic conclusion is that the jéva is not in the category of Divinity, but is Çré Kåñëa’s separated part and parcel belonging to His marginal energy—tatasthä-çakti. Jéva is pure spirit soul, completely spiritual, and is always, by nature, Kåñëa’s subordinate follower, but, because of forgetting his original identity and developing another consciousness by turning away from the Lord, he becomes imprisoned by mäyä."
Jéva’s marginal nature and position has already been discussed in the previous chapter of this book. Due to his marginal constitution and the knowledge of God having forsaken him, the jéva has been imprisoned by mäyä, who is always lying in wait nearby.
The Caitanya-caritämåta (Madhya. 22.12-15) has described this condition:
nitya saàçära bhunje nakädi duhkha
sei doñe mäyä-piçäcé daëda kare tä’re
adhyätmikädi täpa traya tä’re järi’ märe
käma krodhera däsa hanä tä’ra läthi khäya
bhramite bhramite yadi sädhu-vaidya päya
tä’ra upadeça mantre piçäcé paläya
kåñëa bhakti päya, tabe kåñëa nikate yäya
"Apart from the ever-liberated devotees, there are the conditioned souls, who always turn away from the service of the Lord. They are perpetually conditioned in this material world and are subjected to material tribulations brought about by different bodily forms in hellish conditions. As he is opposed to Kåñëa consciousness, the conditioned soul is punished by the witch mäyä, the Lord’s external energy. He is thus ready to suffer the threefold miseries: miseries brought by the body and mind, the inimical behaviour of other living entities and natural disturbances caused by the demigods. In this way, the conditioned soul becomes the servant of lusty desires, and when these are not fulfilled, he becomes a servant of anger and continues to be kicked by the external energy, mäyä. Wandering and wandering throughout the universe, he may by chance get the association of a devotee physician, whose instructions and incantations makes the witch of the external energy flee. The conditioned soul thus gets in touch with the devotional service of Lord Kåñëa, and in this way, he can approach nearer and nearer to the Lord."
The Çvetäçvatara Upanisad's comments about conditioned soul (Svet.Up. 5.9):
çatadhä kalpitasya ca
bhägo jévah sa vijneyah sa cänantyäya kalpate
"Although the jéva sojourns in a material body, he is nonetheless extremely subtle and a transcendental principle. Even if one were to split up the tip of a hair into a thousand parts, it would still not be as subtle or as minute as the soul. Although the jéva is very minuscule compared to matter, yet he is spiritual, supramundane and eligible to serve the infinite, unlimited Lord." (Svet.Up. 5.10)
naiva stré pumän eña na
yad yac charéram ädatte tena tena sa yujyate
"Jéva’s gross body alone is differentiated by symptoms of manhood and womanhood. Jéva sojourns in the body he receives as a result his karma. In truth, jéva is spirit soul. Although his external identity categorises him as man or woman, his physical identification is not his real self." (Svet. Up. 5.11)
gräsämbu-våñthyätmä vivåddha janma
karmänugäny anukrameëa dehé sthäneñu rüpany abhisamprapadyate
"Gradually and by the impetus of desire, touch, sight, illusion, eating, water, and rain the jéva advances from one material body to another in countless species, according to his karma." (Svet.Up. 5.12)
sthüläni sükñmäëi bahüni
caiva rüpäëi deho svaguëair vånoti
kriyä guëair ätmä guëais ca teñäm saàyoga-hetur aparo’pi dåñtah
"Jéva acquires many gross and subtle forms by the action of the particular material qualities to which he becomes attached. He, then, repeatedly, becomes covered over by changing forms, created by the qualities of activity and desire." (Svet.Up. 5.13)
anädy anantaà kalilasya
viçvasya srastäram aneka-rüpam
jnätvä devaà mucyate sarva-päçaih
"Thus are mäyä’s captive jévas, thrown into the dungeon of material existence. If, by chance, the association of saintly souls awakens their faith, then gradually their devotional attitudes are enhanced. This endows them with knowledge of the Supersoul, (Paramätmä), who is beginningless, endless, the seed of all incarnations, the creator of the cosmic manifestation and who resides within it. Thus enlightened, the jéva becomes liberated from mäyä’s bond."
The jévas have been described in the Vedänta-sütra (35-38) in various ways:
sthüla-lingäbhimäna-janita-saàçära kleçäç ca
"By turning away from the Supreme Lord, they, the jévas, have become absorbed in the Lord’s separated energy—matter. Because of this, they are bewildered and deluded about their real identity. Due to this delusion, they are critically bound up in the terrible snare of lust and karmic activities. Their false identification with the gross and subtle bodies as their real self is the cause of their distress in material existence."
The jéva is a spiritual, conscious, and cognisant being. As a product of the Lord’s tatasthä çakti, marginal energy, the jéva was placed at the confluence of the material and spiritual worlds, from whence he observed both realms. Those souls who became slightly attracted by the knowledge of God-consciousness, and due to contact with such knowledge, aspired for transcendence and received spiritual strength from the hlädiné-sakti, the Lord’s internal pleasure giving potency. Inspired in this way, they developed eternal favourable attraction for the Lord, and were admitted as eternal associates of Lord Kåñëa in the spiritual world.
While others, by their own free choice, became enchanted by mäyä lying on the opposite side and became greedy for her. They were invited by mäyä and developed attachment for the material world. Thus Mahäviñëu, the Lord of Mäyä-Devi, who lies in the causal ocean, threw them into this mundane realm. This is the result of their not having any attraction for the Supreme Lord’s service, but rather for material sense objects. As soon as they entered mäyä’s abode, she covered them with her avidyä, nescience potency. Entangled in nescience, their material absorption further dragged them down into the whirlpool of karmic reactions. Hence, these jévas are compared to birds that are trying to enjoy the fruits of the tree of karma.
(Mund. 3.1.1; Svet. 4.6)
dvä suparëä sayujä
samänaà våkñaà parisasväjate
tayor anyah pippalaà svädvatti
anaçnan anyo abhicäkaçéti
"Kñérodakaçäyé Viñëu and jéva, residents of the same açvattha tree, which represents this material world, are like two friends. One of them (jéva) relishes the pippal fruits according to his karma. The other bird (Paramätmä), without eating the fruits, is simply the witness to the other's action."
(Mund. 3.1.2; Svet. 4.7)
samäne våkñe puruño nimagno’niçayä çocati mühyamänah
"Jéva, the co-resident of that same tree, being completely charmed by mäyä, became afflicted with intense lamentation and fell down."
The Çrémad Bhägavatam (11.2.37) states:
bhayaà dvitéyäbhiniveçatah syäd éçäd apetasya viparyayo’småtih
"Fear arises when the jéva misidentifies himself with the material body by absorption in the external, illusory energy. When the jéva thus turns his back to the Lord, he also forgets his constitutional position as the eternal servant of God."
Misidentification means to forget one’s constitutional position. For the jéva, this is the first consequence of his contact with nescience. Forgetting his spiritual identity, jéva deepens his loss of memory of being an eternal servant of Kåñëa by donning the mantle of false ego in his material identity. The illusory energy mäyä wraps jéva’s spiritual identity in two layers of covering: the subtle body and, over that, the gross body. The subtle material coverings comprise of mundane false ego, mundane consciousness, mundane intelligence and mundane mind. The subtle body is the home of lust, greed, anger, illusion, madness and envy. Depending on the pious or sinful utilisation of these six human drives, a jéva develops either higher or baser desires. The false ego covers the jéva’s pure and spiritual ego. The jéva is unable to enjoy matter or act on the material plane with its subtle body. Thus, a gross body consisting of seven layers: skin, flesh, blood, bones, fluids, fat and semen, covers his subtle body—which is subjected to six transformations: birth, growth, existence, procreation, decay and death.
After receiving the gross body, the jéva’s false ego becomes more pronounced. He then begins to accept the gross body as the self. This misidentification creates much bewilderment. For example, the terrible chains of lust and concomitant actions; the classifications of fruitive activity; forbidden activities and karma-free activities according to the codes of the varëäçrama divisions; the obligatory and mandatory duties and their concomitant results; pious and impious deeds—all these bind up the jéva more and more strongly to mäyä. A plethora of unwanted detriments in relation to the jéva’s gross and subtle bodies piles up on him.
This has been aptly described in the Veda:
sä va ayam ätmä yathäkäré
yathäcaré tathä bhavati
sädhukäré sädhur bhavati päpakäré päpo bhavati
puëyah puëyena karmanä bhavati päpah päpena
"As the ätmä—the proprietor of the gross and the subtle bodies—acts, so thereby he obtains the different conditions. By acting in a saintly fashion, he becomes a saint; by acting immorally, he becomes a sinner. He accrues the piety of pious deeds and the sinful burden of impious deeds." (SB 3.30.7)
karoty avirataà müdho duritäni duräçayah
"Although he is always burning with anxiety, such a fool performs all kinds of mischievous activities, with a hope that is never to be fulfilled, in order to maintain his so-called family and society."
Both these quotes are clear enough in their meanings. The jéva, identifying falsely with his gross and subtle bodies, is continuously suffering the results of pious and impious deeds, while bound to material existence.
The Sarvajna Sükta, quoted in the Bhagavat-sandarbha by Çréla Jéva Gosvämé, also explains this:
sac cid änanda éçvarah
svävidyä samvåto jévah saàkleça-nikaräkara
"The Supreme Personality of Godhead, the embodiment of eternity, absolute knowledge and unlimited bliss is embraced by His transcendental internal potencies, hlädiné (pleasure giving) and saàvit (omniscience). However the jéva, covered over by ignorance, experiences innumerable distresses and pains."
Çréla Jéva Gosvämé writes in Paramätmä-sandarbha (54):
våtti ävaraëätmikä vikñepätmikä ca
tatra pürvä jéva eva tiñthanté tadéyaà sväbhävikaà jnänam ävåëvänä
uttarä ca taà tad-anyathä-jnänena sanjayanté vartate
"The illusory energy mäyä possesses two characteristics: vidyä (knowledge) and avidyä (nescience). Vidyä is a manifestation of mäyä’s unreserved mercy. The avidyä characteristic is meted out as a punishment for offences. The avidyä characteristic has two features: ävaraëätmikä (covering the Absolute Truth) and vikñepätmikä (demoting potency). The ävaraëätmikä potency acts by veiling the jéva’s natural knowledge about his eternal relationship with Çré Kåñëa and His multifarious energies, (sambandha-jnäna). The vikñepätmikä potency generates another kind of material knowledge (separate from sambandha-jnäna), which plunges the jéva into ignorance and nescience."
A Kärikä, Explanatory Verse
sattvaà rajas tamaç ceti
guëäh prakåti- sambhaväh
ity ädy upaniñad-väkyän nirguëo jéva eva hi
cetanah kåñëa däso’ham iti jnäne gate pare
prakåter guëa-samyogät karma-bandho’sya sidhyati
karma-cakra-gatasyäsya sukha-duhkhädikaà bhavet
"The Vedas state that there are three material modes—sattva (goodness), rajah (passion) and tamah (ignorance). By nature, the jéva is without any material qualities—above the three material modes. However, due to his infinitesimal size, when the jéva becomes weak by turning away from the Supreme Lord, only then do the material modes and qualities overpower and enthral him. At that moment, the jéva’s knowledge of his own spiritual identity and eternal constitutional position as Çré Kåñëa’s servitor becomes clouded. Because of intimate contact with matter and the modes of material nature, the karmic entanglement gradually binds him. Caught in the vicious cycle of karma, the jéva is submerged into the material ocean of the six adversaries by the gross and subtle bodies. Thus, happiness and distress are experienced."
This condition is described as the drudgery of mäyä’s captivity. This is an inevitable consequence of the jéva's misuse of independence and his constitutional nature as the Lord’s marginal potency. The jéva is a spiritual being, pure and transcendental. Mäyä’s avidya, nescience potency, is his temporary and superficial designation. And the ädhyätmika, ädhidaivika and ädhibhautika distresses (distresses caused by one’s body and mind, by natural catastrophes, by other living entities) are a result of this condition.
Even though the jéva, enchanted by mäyä, is chained by endless desires for fruitive activities, yet he never forfeits his inherent nature and constitution as marginal energy. In this condition, his materialistic habits, which have turned into his second nature, grow stronger, but his spiritual consciousness—eternal servitorship to Çré Kåñëa, which is almost extinguished—nevertheless continues to exist. The slightest provocation or opportunity will immediately trigger off his original spiritual nature, which then begins to assert itself. The contact with saintly souls is the only provocation or opportunity.
Thus, the Çvetäçvatara Upaniñad (6.23) states:
yasya deve parä bhaktir
yathä deve tathä gurau
tasyaite kathitä hy arthäh prakäçante mahätmänah
"Only unto those great souls who have implicit faith in both, the Lord and the spiritual master, are all the imports of Vedic knowledge automatically revealed."
The Caitanya-caritämåta (Madhya 22.43, 45, 54, 33) states:
saàçära bhramite kona
bhägya keha täre
nadira prabhäve yena käñtha lage tére
kona bhägya karo saàçära kñayonmukha haya
sädhu sanga kare, kåñëe rati upajaya
sädhu sanga sädhu sanga sarva çästre kaya
lava matra sädhu sange sarva siddhi haya
kåñëa tomära hau’ yadi bale ekabära
mäyäbandha haite kåñëa täre kare pära
"There are unlimited conditioned souls who are bereft of Kåñëa’s service. Not knowing how to cross the ocean of nescience, they are scattered by the waves of time and tide. However, some are fortunate to contact devotees and, by this contact, they are delivered from the ocean of nescience—just as a log, floating down a river, is sometimes accidentally washed up on the bank. By good fortune, one becomes eligible to cross the ocean of nescience, and when one’s term of material existence decreases, one may get an opportunity to associate with pure devotees. Such association awakens one's attraction to Kåñëa. The verdict of the revealed scriptures is that by even a moment's association with a pure devotee one can attain all perfection and success. One is immediately freed from the clutches of mäyä if he seriously and sincerely says: 'My dear Lord Kåñëa, although I have forgotten You, for so many long years in the material world, today I am surrendering unto You. I am Your property. Please engage me in Your service.'"
What is meant by good fortune? If good fortune is the cause of mitigation of our attachment to family and material existence, then why is saintly association or resolute faith expounded as being the real cause? Good fortune is a matter of luck i.e. blind, inexplicable phenomena. If this is the only source of the jéva’s ultimate benediction, then he becomes disinclined and unmotivated to act on his own. Though this topic is ostensibly simple, explicit formulations are required and hence it calls for serious attention. To properly delineate this esoteric concept, one must study the jéva principle.
When the jéva’s inherent nature and character were being formulated, none other than the Supreme Lord was the sole active principle. Intrinsic to the Supreme Lord's spiritual nature is independence. Therefore, the supremacy of the Creator over His creation is automatically infused into the constitution of His created souls. Later, all the activities performed by the created souls will not be authoritatively dictated by the original creator (the Supreme Lord). In the free exercise of his decision-making, the first action for the independent jéva was to either turn towards the Supreme Lord in devotion, or turn away from Him and contemplate material energy. In this choice, the jéva utilises to the maximum his full independence: his controlling power.
Once the jéva enters the gloom of nescience, his controlling power becomes divided threefold. One, in the activities the jéva performs, he always remains the main controller. Two, material nature assists him in his activities, becoming the subordinate controller. And three, at the time of rewarding the jéva the results of his actions, the Supreme Lord is the controller of mercy. The jévas wilful acceptance of mäyä’s enslavement is not tantamount to the loss of his original independence. After the jéva enters the jurisdiction of mäyä, the time when the results of all the activities, he has performed, are ripe for fruition is known as bhägyä, fortune.
Unlike the atheists, the theists understand that bhägyä, fortune, is not accidental. The jéva’s bhägyä is the result of his actions—and there are two types of results: material and spiritual. Material results beget mundane fortune. Spiritual results reward spiritual fortune. All those activities which were executed with spiritual goals in mind, like serving a Vaiñëava saint, chanting the Lord’s name, and worshiping the Supreme Lord, are all spiritual. Whatever the attitude may have been while these services were being executed, they will generate a devotional fervour that will in turn inspire a sincere tendency to devotional service. This taste will gradually intensify and become the jéva’s sanbhägyä, good fortune. As the jéva’s spiritual good fortune (sanbhägyä) increases, his mundane material proclivity becomes gradually weakened. When it is very weak, then spiritual good fortune, being properly nurtured produces çraddhä, faith and respect for saintly companionship—which goes on to endow the jéva with all spiritual perfection and success.
This gradual growth of jéva’s spiritual good fortune is charted in Çré Närada Muni’s life, as mentioned in the Çrémad-Bhägavatam (SB. 1.5.23, 25, 26):
däsyäç ca kasyäçcana vedavädinäm
nirüpito bälaka eva yoginäà
çuçrüñaëe prävåñi nirvivakñatäm
ucchiñta lepän anumodito dvijaih
sakåt sma bhunje tad apästa kilbiñah
evaà pravåtasya viçuddha-cetasas
tad dharma evätmä rucih prajäyate
tatränvaham kåñëa-kathäh prajäyatäm
täh çraddhayä me’nupadaà visåëvatah
priya-çravasy anga mamäbhavad ratih
"O Muni, in the last millennium I was born as the son of a certain maidservant engaged in the service of brähmaëas who were following the principles of Vedänta. When they were living together during the four months of the rainy season, I was engaged in their personal service. Once only, by their permission, I took the remnants of their food, and by so doing all my sins were at once eradicated. Thus being engaged, I became purified in heart, and at that time, the very nature of the transcendentalists became attractive to me. O Vyäsadeva, in that association and by the mercy of those great Vedäntists, I could hear them describe the attractive activities of Lord Kåñëa. And thus listening attentively, my taste for hearing of the Personality of Godhead increased at every step."
Çré Närada Muni continued (SB. 1.6.27-28):
evaà kåñëa mater brahman
kälah prädur abhüt kale tadit saudäminé yathä
prayujyamäne mayi täà çuddhaà bhägavaéià tanum
ärabdha-karma-nirväëo nyapatat päñca- bhautikah
"And so, O brähmaëa Vyäsadeva, in due course of time I, who was fully absorbed in thinking of Kåñëa and who therefore had no attachments, being completely freed from all material taints, met with death, as lighting and illumination occur simultaneously. Having been awarded a transcendental body befitting an associate of the Personality of Godhead, I quit the body made of five material elements, and thus all acquired fruitive results of work (karma) stopped."
The conclusion is that the accumulation of many lifetimes of pious activities (sukåti) rewards one with good fortune (bhägya), which imbues the heart with faith (çraddhä) and respect for saintly souls and their association. This çraddhä, faith, gradually produces faith in devotional service and chanting, eradication of unwanted material desires in the heart, steadfastness in devotional service, taste for it, single minded attachment and finally, attraction and love for Kåñëa. In the lifetime when good fortune shines on the jéva, he is endowed with çraddhä, faith. Thus, çraddhä and saintly association are glorified as the root cause of all benedictions.
Thus the Kärikä, Explanatory Verses
jévah çocati sarvadä
kadäcit satprasangena tasya mokño vidhéyate
"The subtle and gross material bodies have encaged the spirit soul, jéva, and subordinated him under stringent laws. In this condition, the jéva always laments. By some good fortune, he seeks the association of saintly devotees, and in this association, he gradually liberates himself from mäyä’s captivity."
muktir hitvänyathä rüpam svarüpeëa vyavasthitih
atyanta-duhkha hänau sä cit-sukhäptir na saàçäyah
"The jéva finds himself in two conditions: liberated and conditioned. To give up the contrary condition and be situated in his original identity is called liberation. There is no doubt that liberation awards the complete cessation of suffering and the experience of transcendental bliss."
The Çvetäçvatara Upaniñad (4.7) states in this regard:
juñtaà yadä paçyaty anyam
asya mahimänäm iti véta çokah
"When the jéva beholds the object of his worship, the Supreme Godhead, his distress is dissipated and he is enlightened with the glory of his eternal identity as Kåñëa’s servitor."
The liberated souls are of two kinds: eternally liberated (nitya-mukta) and liberated from mäyä (mäyä-mukta). The nitya-mukta liberated souls never come under the sway of mäyä. While the mäyä-mukta jévas after being in mäyä’s captivity become liberated by the potent association of saintly devotees and enter the transcendental realm.
The definition of mukti, liberation, requires to be discussed at this point. Some are of the opinion that liberation means the complete eradication of the jéva’s suffering. Others define mukti as merging into Brahman or the Supreme Controller, Içvara. However, the enlightened preceptors reiterate the statement of the Çrémad Bhägavatam (2.10.6):
muktir hitvänyathä rüpaà svarüpeëa vyavasthitih
"Liberation is the attainment of jéva’s permanent form and original eternal identity after he gives up the changeable gross and subtle material bodies."
The jéva is a spiritual entity—he is Kåñëa’s unalloyed servitor. To come under the influence of nescience is contrary to his original nature. To discard this contrary identity and accept his original spiritual identity is known as liberation. When the knowledge of the original identity is indistinct, it leads to the conception that liberation means to merge with Brahman (säyujya-mukti). However, when the original identity is clearly understood, the jéva attains eternal and pure servitorship to Çré Kåñëa. The cessation of all suffering is not a full definition of mukti, liberation. The cessation of all suffering and thereafter the attainment of transcendental bliss are symptomatic of mukti.
The symptoms of liberation have been described in Chändogya Upaniñad (8.12.3):
samutthäya paraà jyoti-rüpa-sampadya
svena rüpenäbhiniñpadyate sa uttamah puruñah
sa tatra paryeti jakñan krédan ramamäëah
"The jéva, upon attaining liberation, elevates himself out of his gross and subtle material bodies and shining with transcendental brilliance obtains his own supramundane, spiritual form. Such a liberated soul is the best among men. He relishes his presence in the spiritual realm, enjoying transcendental activities and absorbing himself in divine bliss."
According to the verdict of the Veda, the above form of liberation is the highest.
The liberated jéva experiences eight different conditions.
As enumerated in the Chändogya Upaniñad (8.7.1, 3):
viçoko vijighatso’pipäsah satyakämah
"Ätma, the pure soul, is without sin and free from all sinful reactions born of contact with nescience. He is devoid of the influence of material nature—meaning that he is ever fresh, youthful. The word vimåtyu means incorruptible, deathless. He is equipoised, peaceful—bereft of material hankering, anxiety, and lamentation. The word vijighatso implies one who is free from desire for material enjoyment. He is without thirst (a-pipäsah), with no desire other than to serve the Lord. He only desires to serve Çré Kåñëa favourably. He successfully fulfills all his spiritual desires."
These are the eight characteristics absent in a conditioned jéva—and they distinguish the conditioned jéva from the liberated, self-realised soul. Although mukti, liberation, is so highly cherished, yet, it is simply one of the boons awarded by the jéva’s highest attainment—the bliss of devotional service. If one desires the subsidiary goals, the focus on the ultimate goal is shifted. Therefore, one should not harbour the craving for mukti in the heart. Those persons who are resolved from the beginning to strive for mukti are deprived of any progress on the eternally nectarine path of devotional service. However much one may endeavour in executing fruitive activities (karma) or pursuing empirical knowledge (jnäna), unless one attracts Çré Kåñëa’s mercy through the performance of bhakti-yoga, he cannot obtain liberation, mukti. Of the ten principles enumerated in the Çrémad Bhägavatam, mukti is the ninth and the sublime bliss of taking shelter at the lotus feet of an eternally liberated associate of the Lord (äçrayä) is the tenth.
Hence, it is stated in the Bhavartha-dipika (10.1)
daçame daçamaà lakñyam
çré-kåñëäkhyaà paraà dhäma jagad dhäma namämi tat
"In the tenth canto of the Çrémad-Bhägavatam, Çré Kåñëa is described as the icon of shelter for those pure devotees who are completely surrendered. I offer my obeisances to Çré Kåñëa who is the embodiment of the highest spiritual abode."
Those rare souls whose hearts have been flushed with the dawning of the bliss of surrender, they have within their grip the nine esoteric principles up to mukti, liberation. To elaborate on this profound concept, Çré Caitanya Mahäprabhu declares in the Caitanya-Charitamrita (Madhya 23.26, 29):
cäri varëäçramé yadi
kåñëa nahi bhaje
sakarma karite sei raurave padi maje
jnäné jévan mukta daçä päinu kari mäne
vastutah buddhi çuddha nahe kåñëa bhakti vine
The followers of the varëäçrama institution accept the regulative principles of the four social orders and four spiritual orders. However, if one carries out the regulative principles of these orders but does not render transcendental service to Kåñëa, he falls into the hellish condition of material life. There are many philosophical speculators belonging to the mäyäväda school who consider themselves liberated and call themselves Näräyaëa. However, their intelligence is not purified unless they engage in Kåñëa’s devotional service."
Those in pursuit of jnäna (empirical knowledge, speculative rhetoric) and the impersonalist mäyävadis consider themselves on the liberated stage even though they are in an embodied condition. However, they are not on the platform of pure goodness because their intelligence and consciousness are not purified by engagement in Kåñëa’s devotional service.
Fruitive activities, empirical knowledge, mystic yoga, austerities etc. are not proper means to obtain liberation, and so the philosophers seek shelter in a mood of unconditional surrender to Kåñëa in order to become liberated. Sages steeped in pure devotional service never pray or aspire for liberation. However, mukti personified very humbly seeks to render service to them.
Thus, Çré Bilvamangal Thakura writes (Kåñëa-karëämåta. 107):
bhaktis tv ayi sthiratarä
bhagavän yadi syäd
daivena nah phalati divya kiçora mürtih
muktih svayaà mukulitänjali sevate’smän
"O Lord! If our devotion to You is unflinchingly steadfast then Your ever youthful divine form will always appear in our hearts, and we will require no more to pray for the four Vedic goals—sense gratification, wealth, religiosity and liberation. The reason is that liberation personified is gratefully rendering humble service to us. While personified sense gratification, wealth and religiosity await patiently in attendance with folded hands always ready to execute our wishes in serving Your lotus feet."
For the devotees of the Lord there are two types of mukti, liberation: svarüpa-mukti (attaining the original spiritual form) and vastu-mukti (attaining Kåñëa’s lotus feet). Those highly elevated pure devotees who by dint of their unalloyed devotion have realised their original, spiritual identities while still living in the material world do not need to wait for giving up their bodies, but are already being served by mukti personified. Although their bodies are controlled and owned by mäyä, their souls are immersed in sublime bliss in the spiritual realm. Such rare souls have attained svarüpa mukti. As soon as they give up their bodies by Kåñëa’s mercy, they will also attain vastu-mukti.
The form of säyujya liberation sought after by the advaita-vadis (monistic philosophers) is of two kinds, depending on their faith: brahman-säyujya (merging into the Brahman effulgence) and éçvara-säyujya (merging into the body of the Supreme). In säyujya mukti, the jéva is unable to attain his original, spiritual form, svarüpa.
Brahmäëda Puräëa states in this regard:
siddha-lokas tu tamasah
pare yatra vasanti hi
siddhä brahma sukhe magnä daityäç ca hariëä hatäh
"On the periphery of the material world is the abode of Brahman, a place for perfected beings (siddha-loka). Here the impersonalist mäyävadis and demons slain by Lord Hari reside absorbed in the bliss of Brahman."
Empiricists, impersonalists, yogis—though they attempt to free themselves from the material energy by meditations such as ahaà brahmäsmi and tat tvam asmi cannot attain the highest perfection and obtain their spiritual bodies, svarüpa.
Spiritual preceptors, after discussing thoroughly the Veda and Vedanta, have arrived at two opposing conclusions. Çré Çankaräcarya expounded the philosophy of monism (kevalädvaita-väda) based on the conclusions of Vedic philosophers like Dattätreya, Añtavakra, Durväsä and other åsis. Whereas the Vaiñëava preceptors have elaborated upon the conclusion of saintly, self-realised sages like Närada, Prahläda, Dhruva, and Manu and preached the science of pure devotional service. This second philosophy, the science of pure devotion, is of four kinds: (1) viçiñtädvaita-väda propagated by Çré Rämänujäcärya (2) çuddha-dvaita-väda by Çré Madhväcärya, (3) dvaitädvaita-väda by Çré Nimbärkäcärya and (4) çuddhädvaita-väda by Çré Viñëu Svämé. These four great äcäryas were all propagators of the science of pure devotional service to the Supreme Personality of Godhead.
According to Çré Rämänuja, the Supreme Lord is the only reality and truth (advaita), yet He accepts the distinct designations (viçiñta) of cit (transcendental) and acit (material). Çré Madhva preached that the jéva is distinct and separate from the Supreme Lord (dvaita), but his inherent nature is to be subordinate to the Lord and to serve Him. Çré Nimbarka’s philosophy is that jéva and the Supreme Lord are simultaneously different and non-different (dvaita-advaita) thus confirming the eternal difference between them. Çré Viñëu Svämé preached that although the Absolute Reality or Truth is one (advaita) yet Divinity and humanity are eternally different. Thus, although apparently there are variations in these four Vaiñëava philosophies, yet they all unanimously propose the eternality of devotional service to the Lord, that the Supreme Lord is eternal, jévas' servitorship to the Lord is eternal, and the ultimate goal is love of Godhead, prema-bhakti.
The fundamental principles in all these teachings are unambiguously an elaboration of Vaiñëava theology; yet, while there are slight variations in their individual teachings, they are all nonetheless incomplete. With the divine advent of the Supreme Personality of Godhead in person as Çré Caitanya Mahäprabhu, this incompleteness in the realization of Vaiñëava precepts was duly removed by His profound exposition of the most esoteric tenets of pure devotion to the Supreme Lord.
His teachings, in a nutshell, appear in Caitanya Caritämåta (Adi 7.121-126):
vyäsera sütrete kahe
vyäsa bhranta bali’ tä’ra uthaila viväda
pariëäma väde éçvara hayena vikäré
eta kahi’vivarta väda sthäpanä ye kari
vastutah pariëäma vada sei se pramäëa
dehe ätmäbuddhi haya vivartera sthäna
avicintya çakti yukta çré bhagavän
icchäya jagad rüpe päya pariëäma
tathäpi acintya çaktye haya adhikäré
(Adi 7.138, 140)
båhad vastu brahma kahi
ñad vidha aiçvarya pürëa para tattva dhäma
tänre nirviçeña kahi, cic chakti nä mäni
ardha svarüpa nä mänile, pürëatä haya häni
(Madhya 6.144, 152)
adhikaräëa -käraka tina
bhagavänera saviçeñe ei tina cihna
ñad aiçvarya pürëänanda vigraha yänhära
hena bhagaväne tumi kaha niräkära
"In his Vedänta-sutra, Çréla Vyäsadeva described that everything is but a transformation of the Lord’s energy. Çankaräcärya, however, misled the world by commenting that Vyäsadeva was mistaken. Thus, he raised great opposition to theism throughout the entire world. According to Çankaräcärya, by accepting the theory of the Lord’s energy transformations, one creates an illusion by indirectly accepting that the Absolute Truth is transformed. Transformation of energy is a proven fact. It is the false bodily conception of the self that is an illusion. The Supreme Personality of Godhead is opulent in all respects. Therefore, by His inconceivable energies, He has transformed the material cosmic manifestation. Using the example of a touchstone, which turns iron to gold and yet remains the same, we can understand that although the Supreme Personality of Godhead transforms His innumerable energies, He remains unchanged. Although touchstone produces many varieties of valuable jewels, it nevertheless remains the same. It does not change its original form. Bhagavän, who is greater than the greatest, is the Supreme Personality of Godhead. He is full of six opulences, and therefore He is the reservoir of ultimate truth and absolute knowledge. When we speak of the Supreme as impersonal, we deny His spiritual potencies. Logically, if you accept only half of the truth, you cannot understand the whole.
"The personal features of the Supreme Personality of Godhead are categorised in three cases, namely: ablative, instrumental and locative. Are you describing as formless that Supreme Personality of Godhead whose transcendental form is complete with six transcendental opulences?"
Çréla Vyasadeva in his Vedänta-sutra established the concept of transformation of energy (pariëäma-väda) not the evolution of substance (vivarta-väda). But Çré Çankaräcärya expounded that pariëäma-väda, the transformation of energy, is tantamount to the evolution of the spiritual nature and thereby is equivalent to the position that the Supreme Lord becomes transformed. In this way, he attempted to establish the false theory of vivarta-väda, the theory of illusory evolution.
Regarding the meanings of these two concepts, pariëäma and vivarta, the most prominent mäyävädé scholar, Sadänanda Yogéndra has explained in his Vedänta-sära (Text 59):
vikära ity udératah
atattvato’nyathä buddhir vivarta ity udähåtah
"When a real object evolves into a different form, this is called pariëäma, transformation; for example, as in the change of milk into yoghurt. Whereas, perception of an illusory, non-existent form of the original object is called vivarta, mistaken extrapolation; for example, one may mistake a rope for a snake."
nnnAdhering to their own logic, the followers of Çré Çaìkaräcärya misconstrue the meaning of this verse and conclude that the jéva and material phenomena could not be a transformation (pariëäma) of the Supreme Lord. Because, if pariëäma of the Lord were true then a convoluted and distorted form of the Supreme Lord would have to be accepted in the production of the jéva and the material world. Just as milk turns to yoghurt with culture, similarly, this material world is then a perverted conversion from and evolution of the Supreme Lord. This, they say, is incompatible with the Vedic position that the Supreme Brahman is non-transformable. They, the Çaìkarites, propose that the theory of parinäma taught by Çréla Vyäsadeva is therefore incorrect and disposable. They continue: The snake is non-existent, however, when one mistakes a rope for a snake, fear arises. This is due to ignorance, which then prompts certain actions and emotions. The material world is like that, the Çaìkarites propose. This material world is non-existent, yet due to ignorance, whatever is being perceived as the world is vivarta—a false, illusory, non-existent evolution of Brahman. Thereby, the acceptance of this theory does not compel anyone to believe that the Supreme Absolute is vikäré, prone to transformation—as the trans formation is non-existent. With these arguments, the followers of Çré Çaìkaräcärya propagate their theory of vivarta, evolution.
Lord Caitanya’s teachings invalidate the vivarta theory. The jéva’s illusion of identifying the eternal self with the body is the instance where the rope and snake analogy is applicable—and this indeed is vivarta. However, the jéva’s body actually exists, it is not unreal (mithyä), thus the theory that the Supreme Lord, through vivarta, evolution, has evolved into a non-existent material form, this material phenomenon and the embodied jéva, is truly demented.
Çréla Vyäsadeva in his treatise, the Vedänta-sütra, reiterated the pariëäma theory as truth. If the pariëäma theory were to be nullified then it would undermine the credibility of Çréla Vyäsadeva who is the knower of the Absolute Truth—omniscient.
Just as milk is transformed to yoghurt through yoghurt culture, in the same fashion, the Supreme Lord’s inconceivable energy, by His will, is transformed into the jéva and the material nature. However, the Supreme Lord, Brahman, does not transform. The capacity of His inconceivable energy to produce variegated transformations does not force the Supreme Lord into the process of evolution (vikäré), transformation. Although material examples and analogies of spiritual and transcendental truths remain always incomplete, yet they may explicitly communicate some aspects of transcendental truth. We hear that the touchstone gem cintämaëi produces many priceless gems out of ordinary stones but, in itself, remains unchanged. The same example is applicable to the transcendental process of creation of this world. The unlimited material cosmos with innumerable living entities is created simply by the Lord’s will through the agency of His inconceivable potency, and yet the Supreme Lord remains unaffected and perfectly complete.
Furthermore, that the Lord remains untransformed (vikära-çünya) does not automatically imply that he is impersonal and non-qualitative. The infinite Supreme Brahman is always endowed with six types of transcendental, absolute opulence, for He is the Supreme Personality of Godhead. If He is simply described as impersonal then He is denied possession of His internal transcendental potencies (cit-çakti). By dint of His inconceivable potency, the Supreme Lord is, simultaneously, eternally personal and impersonal. Admission of His impersonal aspect alone is merely a partial confirmation, and an attempt to subvert His Absolute wholeness. He, the Supreme Absolute Truth, has been described in the Vedic scriptures as possessing personal features which are categorised in three cases: ablative, instrumental and locative (apadäna, karaëa and adhikaraëa).
The Taitireya Upaniñad (3.1) states:
yato va imäni bhütäni
jäyante yena jätäni jéva nti yat
prayanty abhisaàvisanti tad vijijnäsasva tad brahma
"From whom all living beings have been created, by whom all His created beings are sustained and into whom all living beings enter, is the Supreme Absolute Truth."
As the creator of all, He is ablative. As the sustainer, He is instrumental. And as the ultimate destination of all beings, the Supreme Lord is the locative principle. Thus, these three personal features declare His eternal personal form and existence. Endowed with such characteristics the Supreme Lord cannot possibly be a formless entity. Complimented by six supramundane opulences, He is the transcendental embodiment of eternality, unlimited knowledge and absolute bliss.
Çréla Jéva Gosvämé in his Bhagavad-sandarbha (16) has described the Supreme Divinity:
yato va imäni bhütäni
jäyante yena jätäni jévanti
yat prayanty abhisaàvisanti tad vijijnäsasva tad brahma
"The Supreme Absolute Truth is one. By nature, He is the Energetic, generating inconceivable energy. Through the agency of His energy, He manifests Himself in four features: His original Supreme Self, His equally Supreme Expansions, the jéva and the sum total of the material ingredients, pradhäna. To clarify this point is the division of the Sun God, the Sun planet, the Sun's rays, and the Sun's reflection in the distance."
The Supreme Lord’s transcendental form is eternal, full of knowledge and unlimited bliss. The spiritual realm, His Holy Names, Divine Expansions, paraphernalia and so on are His supremely opulent manifestation (tadrüpa-vaibhäva). The eternally liberated and eternally conditioned living entities are the innumerable jévas. Mäyä, the sum total of the subtle and gross material ingredients of this universe, is called prädhäna. These four manifestations are eternally and qualitatively the same as the Supreme Lord. How is it possible for natures eternally contrary to the Lord’s own nature to exist harmoniously? This is impossible for the jéva to completely comprehend since his intelligence is limited. This phenomenon, however, is indeed a natural feature of the Supreme Lord’s inconceivable energy.
Çréla Jéva Gosvämé has described this concept, in his book Sarväsämvädiné, as inconceivable simultaneous oneness and difference. Çré Nimbärka’s delineation of simultaneous non-duality and duality, or oneness and difference, was neither comprehensive nor exhaustive. The world of Vaiñëavism, by receiving Çré Caitanya’s teachings, has now the perfect and complete exposition of this esoteric concept. Lord Çré Caitanya Mahäprabhu has accepted Çré Madhväcärya's exposition of the Supreme Lord as the embodiment of eternality, absolute knowledge and unlimited bliss. He has confirmed this as the bona-fide philosophy of the paramparä where His acintya-bhedäbheda tattva (inconceivable, simultaneous oneness and difference) finds its roots.
The previous philosophical expositions of the Absolute Truth based on the Veda by different äcäryas were all incomplete and at variance with each other. As a result, different paramparäs, preceptorial chains of disciplic succession, were founded. The Supreme Personality of Godhead, Çré Caitanya Mahäprabhu, appeared and, by His omniscient potency, synthesised and supplemented the ideas of their philosophies. Çré Madhväcärya's concept of the transcendental form of the Supreme Lord—the embodiment of eternality, absolute knowledge and unlimited bliss; Çré Rämänuja's concept of the status of the Supreme Lord’s eternal associates and transcendental energies; Çré Viñëu Svämé’s concept of purified monism; and Çré Nimbärka's concept of eternal simultaneous oneness and duality—all these esoteric concepts were purified and perfected by Çré Caitanya Mahäprabhu. He gave to this world, by His unlimited mercy, the most exact and scientific delineation of the Vedic conclusion in His teachings of acintya-bhedäbheda-tattva, the principle of inconceivable simultaneous oneness and difference. Within a short time, a singular spiritual line—the Çré Brahma-sampradäya—has gained unexpected pre-eminence, and all the other sampradäyas, spiritual lines, have become subservient to and will reach perfection by its metaphysical precepts.
The Kärikä, Explanatory Verse, is as follows
tattvam eka viniçcitam
nävidyäkalpitaà viçvaà na jéva-nirmitaà kila
atattvato’ nyathä buddhir vivarta ity udähåtah
satattve viçva etasmin vivarto na pravartate
acintya-çakti-yuktasya pareçasyekñanät kila
mäyä-nämny aparä çaktih süyate sacaräcaram
bhedäbhedätmäkaà viçvaà satyaà kintu vinaçvaram
na tatra jéva-jätänäà nitya-sambandha eva ca
na brahma-pariëämo vai çakteh pariëatih kila
sthüla-liìgätmäkaà viçvaà bhogäyatanam ätmänah
"After a thorough deliberation upon the Vedic statements, the eternal principle emerges as preponderant. This material creation is factual, not a non-existent lie which has its genesis in nescience. It has come into existence by the Lord’s transcendental will; it is not the jéva’s construction. To superimpose unreality upon truth is called vivarta. This material creation, though temporary, is a reality generated by the omnipotent Supreme Lord’s divine vision, by His will, hence there is no room for vivarta, superimposition. The Supreme Lord’s external material energy, the mäyä-sakti, has on his behest created this material world of non-moving and moving beings. Everything in this material creation is by the Lord’s inconceivable potency simultaneously one and different from Him. Although this world is real, it is not an eternal reality. This is substantiated by the Vedic statement nityo nityänäà cetanaç cetanänäm (Katha. 2.23; Çvet. 6.19). The concepts of only difference, only oneness, pure monism, qualified monism—are all unsophisticated assertions that are contradicted by other Vedic premises. However, the philosophy of acintya-bhedäbheda-tattva is the pure essence of the Veda supported by the entire Vedic literature. It is the natural self-perfected goal of the jéva and fully subscribed to by the self-realised transcendental saintly souls. This material world does not hold for the jéva any permanent or eternal relationship. The world is merely the transformation of the Lord’s energy and not of the Lord himself. This world of subtle and gross matter is simply a stage for jéva’s forlorn attempt to enjoy."
In analysing the esoteric structure, eligibility of the practitioner, contents, and features of the science of pure devotional service, the means to attain perfection for the jéva will automatically be included. The definition and structure of pure devotional service has been cited by Çréla Rüpa Gosvämé in his book Bhakti-rasämåta-sindhu (1.1.11), as well as Caitanya Caritämåta (Madhya 19.167):
anukulyena kåñëänuçélanaà bhaktir uttamam
"To serve Çré Kåñëa with all the senses and in a favourable mood of surrender is called kåñëa-bhakti, pure devotion to Kåñëa. Other than aspiring for advancement in devotion, all other varieties of yearnings are unfavourable. Single-minded devotion to Kåñëa, seeing Him as the Supreme Lord of all, not considering even demigods to be independent of Him, is favourable service. Thus, the best of bhakti is to discard any attraction for speculative knowledge and fruitive activities."
In the Caitanya-caritämåta (Madhya 19.168) is stated:
‘karma’änukülye sarvendriye kåñëänuçélana
"A pure devotee must not cherish any other desire than to serve Kåñëa. He should neither worship the demigods (as the Supreme), nor mundane personalities. He should not cultivate artificial knowledge, which is devoid of Kåñëa-consciousness and he should not engage in anything other than Kåñëa-conscious activities. One must engage all one’s purified senses in the service of the Lord. This is the favourable execution of Kåñëa-conscious activities."
Favourable devotional service means to serve Kåñëa with attraction and a loving attitude. The worship of the Brahman and Paramätmä is possible through the processes of jnäna and mystic yoga, respectively. However, they cannot be considered as bhakti as their focus is not upon pleasing the Supreme Personality of Godhead, Bhagavan Çré Kåñëa. Jnäna in this context means the empirical Säìkhya philosophy and impersonal deductive knowledge in pursuit of monistic realisation of the Absolute Truth. It is imperative for the seekers of bhakti to acquire correct knowledge on the eternal relationships between jéva, matter and the Supreme Lord, and further, their own original spiritual identity, svarüpa. Such knowledge is an indigenous feature in the bhakti paradigm.
According to the smärta-brähmaëas, ritualistic seminal brahmanas, the expression karma indicates rituals, which are: mandatory (nitya), obligatory (naimittika), desirable (kämya), and penances (präyaçcitta). They are materialistic activities that are not directed towards the Supreme Lord in a mood of devotion. Active devotional service may seem to be like fruitive activities, karma. But by the devotional attitude and mood of unmotivated surrender, they cannot be defined as karma, but as bhakti. The mood of renunciation and abnegation that appears prior to the execution of devotional service is in fact also a feature of karma, fruitive activity. Bhakti in the jéva is recognised by the symptoms of unmotivated, uninterrupted natural attraction of the heart for service to the Supreme Lord.
On the stage of regulative devotional service, disciplined by spiritual rules, bhakti is recognised by four symptoms: (1) The removal of nescience, ignorance, which is the seed of all sinful activities and subsequent reactions; simultaneously the removal of yearning for pious deeds and the pious reactions. (2) The feeling of all round good fortune, working for the benefit of all living entities, compassion upon this world and striving for its spiritual betterment. (3) Bhakti renders liberation as insignificant and undesirable. (4) It is rarely attained, (even if one continues to diligently execute all the limbs of vaidhi-sädhana-bhakti, regulated devotional service, one cannot attain prema, love of Godhead, without first achieving deep attachment (rati) to Çré Kåñëa).
On the perfectional, spontaneous stage, bhakti manifests a further two recognisable symptoms: (1) permanent experience of deep and intense bliss and (2) the ability to attract even Kåñëa.
Thus, Çréla Rüpa Gosvämé (Brs.Pur. 1.17) writes:
sändränanda-viçeñätmä çré-kåñëäkarñiëé ca sä
"Devotional service, beginning with hearing and chanting, mitigates material distress and almost simultaneously produces a sense of good fortune. Then follows the realisation that liberation is simply an insignificant side-effect, and that regulated devotional service, marked by an overt adherence to scriptural rules and regulations, will not reward the ultimate necessity of life—kåñëa-prema. However, räga-bhakti, spontaneous devotional service, awards kåñëa-prema. The two symptoms of räga-bhakti are intense, deep bliss and constant sustained attraction for Kåñëa, which Kåñëa himself finds attractive."
In sädhyä-bhakti, spontaneous devotional service, all six symptoms are manifest. However, the beginning stage of sädhyä-bhakti is symptomised by the manifestation of the first four features—they are present as full conviction. The ultimate stage of sädhyä-bhakti is kåñëa-prema, love of Godhead, Kåñëa. Thus, bhakti in its practical beginning stage is sädhana-bhakti and in its sädhyä, perfectional stage, is bhäva-bhakti and prema-bhakti. Mere debate and rhetoric cannot refute the science of pure devotional service. But as soon as logic and rhetoric becomes subservient to the taste for devotional service, then they are capable of crystallising the essence of bhakti precepts. This book will strive to delineate only sädhana-bhakti, the multi-faceted regulative devotional service.
sädhya-bhävä sä sädhanäbhidhä
nitya-siddhasya bhävasya präkatyaà hådi sädhyatä
"When the senses are engaged to attain the ultimate goal of spontaneous devotional surrender, this is known as sädhana bhakti. The pure devotional tendency of the jéva is eternal and self-perfected. However, the process by which this latent attitude is awakened is sädhana, practical devotional service guided by scriptural injunctions."
The real point is that any effective conducive method to direct and repose the consciousness in Kåñëa continuously is, in fact, sädhana-bhakti—also known as upäya-bhakti. This sädhana-bhakti is of two types: (1) vaidhi, regulative devotion adhering to scriptural rules and (2) rägänuga, regulative devotion inspired by spontaneity of the heart without overt compliance to rules. Vaidhi-bhakti is symptomised by a quality of devotion that is solely ruled by scriptural injunctions, curbing the natural flow of attraction and taste for Çré Kåñëa. The regulative principles of vaidhi-bhakti are enjoined in the scriptures to be followed by all the four social and religious orders of the varëäçrama system of society—brähmaëa, kñatriya, vaiçya, çüdra and brahmacäré, gåhastha, vänaprastha, sannyäsa.
We find a quote from the Närada-pancarätra cited in Bhakti-rasämåta-sindhu (Brs.Pur. 2.8):
suraåñe vihitä çästre
harim uddiçya yä kriyä
saiva bhaktir iti proktä tayä bhaktih parä bhavet
"All activities recommended in the scriptures are to be performed for the Supreme Lord Hari. This is called sädhana-bhakti or upäya-bhakti. By this process one can attain parä bhakti, also known as sädhya bhakti."
Three types of devotees are eligible to execute vaidhi-bhakti, as stated in the Caitanya-caritämåta (Madhya 22.64):
çraddhah çabde viçväsa
kahe sudådha niçcaya
kåñëe bhakti kaile sarva karma kåta haya
"By rendering transcendental loving service to Kåñëa, one automatically performs all subsidiary activities. This confident firm faith, favourable to the discharge of devotional service, is called çraddha."
For the jéva, there is no means other than bhakti. If the pursuits of empirical knowledge and fruitive activity are devoid of bhakti then such endeavours will bear no fruits. When one's devotional inclination is strengthened by this conviction, it is called çraddha, faith. And when this çraddha becomes undeviating, one attains the platform of uttama-adhikäré, the topmost level of bhakti. One whose faith is firm, he is a madhyama-adhikäré devotee, intermediate devotee. One whose faith is tender and intimidated by scriptural conclusions is called a kaniñtha-adhikäré, a neophyte devotee. The kaniñtha-adhikäré is of two types: having faith mixed with jnäna and karma (empirical knowledge and fruitive activity); and faith devoid of desire for jnäna and karma. The second type of kaniñtha devotee quickly rises to the level of uttama-adhikäré in the association of pure elevated devotees, whereas the first kind may become promoted to higher levels with much effort and a bountiful of the devotees' causeless mercy.
Çréla Rüpa Gosvämé comments in this regard (B.r.s.Pur 2.186):
mådu çraddhasya kathitä svalpä karmädhikärétä
"One who develops even a little çraddha, faith in Kåñëa, automatically finds his inclination towards fruitive activities (karma-käëda) greatly reducing."
Such devotees execute devotional service within the framework of the varëäçrama system and offer the results of their fruitive activities. However, their devotion is not real devotion but a shadow of devotion (bhakti-äbhäsa). Their chanting of the Holy Name is on the level of chäyä nämäbhäsa, the shadow of the Holy Name in the clearing stage. However, if they nurture material desires, desires that have no relationship to serving Kåñëa, then their chanting is on the level of pratibimba-nämäbhäsa, a mere reflection of the Holy Name at the clearing stage. They can be called jnänés (empirical philosophers) or karmis (fruitive workers) but not devotees. The kaniñtha devotee who is free from desire for materialistic gains (anyäbhilañitä çünyaà), who offers his pursuit of empirical knowledge and desire for fruitive activities as a sacrifice to the Lord is a vaiñëava-äbhäsa, a shadow of a pure Vaiñëava devotee.
In the Çré Caitanya-caritämåta, Rämanända Raya delineated sädhana, the means to the supreme goal, in conversation with Çré Caitanya Mahäprabhu. Çré Rämanända offered scriptural evidences concerning the gradual levels of elevation in devotional service. Rämanända Raya presented each as the ultimate human aspiration. However, Çré Caitanya rejected some levels. These are considered the lower positions of neophyte devotees—Vaiñëavas whose çraddhä, faith, is tender. Later, from the level at which Çré Caitanya accepted Çré Rämanända’s expositions, begins the platform of pure devotion.
The symptoms of a devotee with firm faith is described in the Çrémad Bhägavatam (SB 10.14.3):
jnäne prayäsam udapäsya
jévanti sammukharitäà bhavadéya-värtäm
sthäne sthitah çruti-gataà tanu-väì manobhir
ye präyaço’ jita jito’py asi tais trilokyäm
"Those who, even while remaining situated in their established social position, throw away the process of speculative knowledge and, with their body, words and mind, offer all respect to descriptions of Your personality and activities, dedicating their lives to these narrations, are liberated by You personally and by Your pure devotees. They certainly conquer Your Lordship, although you are otherwise unconquerable by anyone within the three worlds."
The attempt to realise the transcendental, Absolute Truth, lying beyond the grasp of the material, mental faculty is known as the deductive process, mental speculation—a method not supported by the Vedas. Lord Kåñëa is unconquerable and imperceptible to the mundane senses. The pursuit of speculative knowledge is to be rejected as it depends on the imperfect material senses—which are habituated to only gather information about the external phenomena. One should approach and hear from mature spiritually realised devotees, who are freed from the four inherent human faults: making mistakes, falling into illusion, possessing imperfect senses, and the cheating propensity. The instructions so received help the aspirants to develop sincere faith in pure devotional service, inspiring them to dedicate their lives to hearing, chanting and serving. With mind, body and words, they become dedicated to the all-purifying message of unalloyed surrender to the Supreme Lord Kåñëa, which destroys the malevolent effects of Kali-yuga. These devotees can remain in any spiritual or social order or upon any planet within the three worlds. And although Çré Kåñëa is hidden, yet to such devotee, the Lord becomes gradually revealed. Eventually, they begin serving with unalloyed loving devotion, thus bringing the Supreme Lord Kåñëa under their control. The living entity, after accruing heaps of devotional credits over many lifetimes, obtains çraddha, faith with an inclination for devotional service. With this blossoms the devotional attitude, which enables him to interact with matter only for the purpose of keeping body and soul together. However, this is not simple vairäga, austere dry renunciation aiming at liberation, which does not burgeon.
Thus, Çréla Rüpa Gosvämé states in his Bhakti-rasämåta-sindhu (B.r.s. 2.16):
piçäcé hådi vartate
tävad bhakti sukhasyätra katham abhyudayo bhavet
"As long as the heinous desires for liberation and sense gratification, which are likened to blood sucking witches, haunt the jéva’s heart, how is it possible for pure devotion to ever blossom?"
The desire for liberation is especially repugnant. There are five types of liberation as described in the Çrémad Bhägavatam (SB. 3.29.13):
salokya särñti sämépya
särupyaikatvam apy uta
diyamänaà na gåhnanti vinä mat sevanam janäh
"A pure devotee does not accept any kind of liberation, which are five in number: living on the same planet as the Lord (sälokya), having the same opulence (särñti), to be a personal associate (sämépya), having the same bodily features (särüpya), or oneness (ekatvam), even if the Lord Himself offers them."
Of these, säyujya liberation, merging with the Supreme Lord in oneness, is diametrically opposed to pure bhakti. However, the Lord’s devotees never desire any kind of liberation. In sädhana-bhakti, as in the varëäçrama system, eligibility is dependent upon individual qualification and endeavour. Therefore, it is not necessary to mention it separately here. As soon as a person develops faith (çraddhä), he becomes eligible to practice bhakti-yoga. One who has gained eligibility in bhakti is exempted from fruitive activities. Such a bhakti-yoga practitioner has no taste for sinful non-Vedic activities (vikarma). However, if by chance, he becomes entangled in undesirable actions (vikarma) then by the potency of devotional service this accident is purified—the need for performing separate penance (präyaçcitta) is thus pre-empted.
As said in the Bhägavatam (SB 11.5.42):
tyaktänya-bhävasya harih pareçah
vikarma yac cotpatitaà kathañcid
dhunoti sarvaà hådi sanniviñtah
"One who has given up everything and taken full shelter at the lotus feet of Çré Hari, the Supreme Personality of Godhead, is very dear to Kåñëa. If he is involved in some sinful activity by accident, the Supreme Personality of Godhead, who is seated within everyone’s heart, removes his sins without difficulty."
The level of a person’s spiritual eligibility and application is the source of his good qualities, when he acts beyond his eligibility then all his activities are faulty.
This is also stated in Çrémad Bhägavatam (SB 11.21.2):
sve sve ’dhikäre yä
sa guëah parikértitah
viparyayas tu doñah syäd
ubhayor eña niçcayah
"Steadiness in one’s own position is declared actual piety, whereas deviation from one’s position is considered impiety. In this way, the two are definitely ascertained."
The scriptures enjoin the practice of vaidhi-bhakti, regulated devotional service, incorporating all the above principles. The limbs of sädhana-bhakti are innumerable; hence, only sixty-four important ones are mentioned in the Çré Caitanya-caritamåta. The first ten limbs constitute the initial activities of devotional life and prompt the direct actions of bhakti-yoga: (1) accepting a bona-fide spiritual master, (2) receiving initiation and instructions from him, (3) obeying the orders of the spiritual master with faith and devotion, (4) following in the footsteps of previous äcäryas, (5) enquiring about devotional service from the spiritual master, (6) giving up sense gratification for Kåñëa’s satisfaction, (7) living in a holy place of Kåñëa’s pastimes, (8) engaging in occupational duties just to maintain body and soul together, accepting just what is necessary, (9) observing vows on religious occasions connected to Çré Kåñëa (Ekädaçé, Janmäñtamé), (10) worshiping sacred trees (tulasé, dhätré, banyan), cows, Vaiñëavas, brähmaëas.
A further ten delineate the avoidances of spiritual life: (1) giving up the association of non-devotees, (2) not instructing and accepting unfit disciples, or acting in such away that one becomes obliged to one's disciples, (3) one should not be overly enthusiastic about constructing costly temples and monasteries, (4) rejecting non-devotional books but the studying of devotional scriptures to enhance one's learning, (5) one should not be neglectful but straightforward in ordinary dealings, (6) learning to be equipoised in loss and gain, not succumbing to grief, (7) neither worshiping nor being disrespectful to the demigods and other religious scriptures, (8) not perpetrating distress and pain by mind, words or action to any living entity, (9) avoiding sevä-aparädha, offences in devotional service and avoiding näma-aparädha, offences to the holy name, (10) one should not tolerate blasphemy of the Supreme Lord or His devotees, one should forsake such a place. Of these twenty items, taking shelter of a bona-fide spiritual master, receiving initiation and instructions from him, and serving him—these three are the most important.
After one is established in devotional service, positive actions begin: (1) the wearing of tilak and tulasé beads, (2) one may write the Lord’s name upon the body, (3) accepting the garlands offered to the Deity, (4) dancing before the Deity, (5) offering obeisances to the Deity, (6) standing up in the presence of the Deity and guru as a mark of respect, (7) following the Deity and guru on parikrama, (8) visiting holy places and temples of Lord Viñëu, (9) circumambulating the temple and dhäma, (10) arcanä—worshipping the Deity in the temple, (11) rendering voluntary humble service to the Deity, (12) singing in glorification of the Lord, (13) participating in congregational chanting, saìkértan, (14) chanting softly, japa, (15) submission to Kåñëa, (16) reciting choice notable prayers, (17) honouring prasädam, (18) one should take caraëämåta—water from the bathing of the Deities, (19) smelling respectfully the incense and flowers offered to the Deity, (20) touching the lotus feet of the Deity, (by those properly initiated), (21) taking darçana—seeing the Deity, (22) observing aräti and celebrations of the Lord, (23) hearing about the transcendental nature and activities of the Lord, (24) always awaiting His mercy, (25) practicing continuous remembrance of Him, (26) meditating on the service, form, qualities, pastimes of the Lord, (27) adopting constant servitorship toward the Lord, (28) performing service in friendship, (29) surrendering everything, (30) offering, as gifts to the Deity, items that are dear to one, (31) making every endeavour, even taking risks in the service of Kåñëa, (32) in every condition, one should be a surrendered soul, (33) serving sacred trees, especially watering the tulasé tree, (34) hearing the revealed scriptures—Itihäsas, Puräëas, Upaniñads, (35) residing in Mathurä, (36) rendering service to devotees, (37) one should arrange one’s devotional service according to one’s means, (38) observing vows like the kärtika-vrata, (39) celebrating the Lord’s festivals (Janmäñtamé, Rämanavamé) with devotees.
The next and last five, to complete the sixty-four devotional limbs, are the most important of all: (1) worshipping the Deity with faith, (2) studying and hearing the Çrémad Bhägavatam from rasikä devotees, (3), associating with devotees who are more advanced and possessing a similar devotional mood, (4) chanting the holy name with love and (5) living in the holy dhäma, Mathurä, or a place where Kåñëa reveals his pastimes for the purpose of kåñëa-bhakti. A little and sincere application of these five activities quickly promotes one to the beginning stage of bhäva-bhakti, devotional service imbued with spiritual emotion.
Of these sixty-four limbs, some are connected with physical application, others with the senses and still others with the inner self. However, the essential principle is to bring body, senses and mind under control in devotional service to Kåñëa. This constitutes vaidhi-bhakti, regulative devotional service. There are instances where devotees attained perfection in bhakti-yoga simply by practising any one of these limbs, and, on the other hand, by applying many of them together. The insignificant results of sense enjoyment and liberation, which are promised in the scriptures if one follows these devotional limbs, are mentioned simply to allure materialistic men. Factually, the principal result of following any of these limbs of sädhana-bhakti is only one—attachment for transcendence. Although devotional activities have been enumerated as sixty-four, there are, in fact, only nine limbs.
As stated in the Çrémad Bhägavatam (SB 7.5.23-24):
çravaëaà kértanaà viñnoh
arcanaà vandanaà däsyaà sakhyam ätmänivedanam
iti puàsärpita viñëau bhaktiç cen nava lakñaëä
kriyeta bhagavaty addhä tan manye’dhétam uttamam
"Prahläda Mahäräja said: Hearing and chanting about the transcendental Holy Name, form, qualities, paraphernalia and pastimes of Lord Viñëu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one’s best friend and surrendering everything unto Him (in other words, serving Him with the body, mind and words)—these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Kåñëa through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge."
The same is stated in the Çré Caitanya-caritämåta (Madhya 22.118):
bahu-çiñya nä kariba
"The nine processes of pure devotional service consist of hearing, chanting, remembering, serving the lotus feet, worshiping, praying, serving, friendship and complete surrender to Çré Kåñëa—His name, form, qualities, paraphernalia, associates and pastimes."
One who has fully dedicated his mind, words and body to the service of the Supreme Lord—without interruption and abstaining from the pursuit of empirical knowledge, yogic perfection and fruitive activities, executing these nine limbs of pure devotional service—is understood to have properly studied the Veda and realised their purport.
The preceptors of bhakti-yoga do not recognise karma, fruitive activity, in any way, as a limb of pure devotional service. Till as such time karma does not discard its fruitive characteristics and take on the nature of bhakti, it cannot be counted amongst the limbs of bhakti. Prior to karma being transformed, it transits through three conditions namely, niñkarma (freedom from fruitive desire), karmäpaëa (offering the results of karma) and karma-yoga (linking fruitive activities to Kåñëa). Only after karma passes through these stages does it becomes converted to devotional service, bhakti-yoga.
Hence, the Çrémad Bhägavatam (SB 11.20.9) states:
tävat karmäëi kurvéta na
mat kathä çravanädau vä çraddhä yävan na jäyate
"As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by çravaëaà kértanaà viñëoh, one has to act according to the regulative principles of the Vedic injunctions."
When the desire for karma, fruitive activity, is exhausted, karma changes its form to become jnäna, empirical knowledge. However, when faith and attraction towards Kåñëa blossoms in the heart, karma transforms into the first stirring of bhakti.
Çré Närada has made the following comment about the different stages of karma in the Bhägavatam (SB 1.5.12):
naiñkarmyam apy acyuta
na çobhate jnänam alaà niranjanam
kutah punah çaçvad abhadram éçvare
na cärpitaà karma yad apy akäraëam
"Knowledge of self-realisation, even though free from all material affinity, does not look well if devoid of a conception of the Infallible (God). What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilised for the devotional service of the Lord?"
Çré Närada mentions in the Bhägavatam (SB 1.5.33-36):
ämayo yaç ca bhütänäm
jäyate yena suvrata
tad eva hy ämayaà dravyaà na punäti cikitñitam
evaà nåëäm kriyä yogäh sarve samsåti- hetavah
ta evätmä vinäçäya kalpante kalpitäh pare
yad atra kriyate karma bhagavat-paritoñaëam
jnänaà yat tad adhénaà hi bhakti-yoga- samanvitam
kurväëä yatra karmäëi bhagavac-cikñayä’ sakåt
gånanti guëa-nämani kåñëasyänusmaranti ca
"O good soul, does not a thing applied therapeutically, not cure a disease that was caused by that very same thing? Thus, when all a man’s activities are dedicated to the service of the Lord those very activities, which caused his perpetual bondage, become the destroyer of the tree of work. Whatever work is done here in this world for the satisfaction of the Lord’s mission is called bhakti-yoga, transcendental loving service to the Lord, and what is called knowledge becomes a concomitant factor. While performing duties according to Çré Kåñëa’s order, the Supreme Personality of Godhead, one constantly remembers Him, His name and His qualities."
Although jnäna, empirical knowledge, and vairägya, detachment, are minutely conducive to help one enter the path of bhakti-yoga, they are not limbs of bhakti. When jnäna and vairägya become accentuated, they harden the heart and thus blight the relish of bhakti-yoga, which prospers only in tender freshness. Thus, bhakti is nurtured based on sambandha-jnäna: knowledge of the eternal relationship between Çré Kåñëa, His multifarious energies and the living entities. This knowledge places one in yukta-vairägya: practising detachment through the wisdom of utilising everything in Kåñëa’s service.
Thus, Çréla Rüpa Gosvämé states in the Bhakti-rasämåta-sindhu (B.r.s. 1.2.255):
nirbandhah kåñëa-sambandhe yuktaà vairagyam ucyate
"When one is materially unattached, but at the same time accepts everything in relationship to Kåñëa, one is rightly situated above possessiveness."
This is the responsibility of a sadhana-bhakta, a practitioner of bhakti-yoga. Fruitive activity (karma), empirical knowledge (jnäna) and false renunciation (phalgün-vairägya) can never be included in the limbs of devotional service—they are detrimental to bhakti-yoga. The knowledge about the science of devotion that is revealed in order to generate funds and disciples is indeed a far cry from bhakti, rather it is contrary the precepts of pure devotional service. A good conscience is certainly an embellishment in the character of one who has gained eligibility in bhakti-yoga, but it is still not a limb of bhakti. Discipline, sense control, non-violence, cleanliness are symptoms of a good character which bask in the splendour of bhakti—but they are not the symptoms of bhakti itself.
This is also the verdict of Çré Caitanya-caritämåta (Madhya 22.145):
jnäna vairagyädi bhaktira
kabhu nahe aìga
ahiàsa yama niyamädi bule kåñëa bhakta saìga
"The path of speculative knowledge and renunciation is not very essential for devotional service. Indeed, good qualities such as mind and sense control automatically accompany a devotee of Lord Kåñëa."
Thus far, we have discussed vaidhi-bhakti, regulative devotional service. Now we shall analyse the principles of rägänuga-bhakti, spontaneous pure devotional service.
Çréla Rüpa Gosvämé describes in the Bhakti rasämåta-sindhu (B.r.s. 1.2.272)
iñthe svärasiké rägah
param aviñtatä bhavet
tan mayé yä bhaved bhaktih sätra rägätmikoditä
"When one becomes attached to the Supreme Personality of Godhead, his natural inclination to love is fully absorbed in thoughts of the Lord. This is called räga, transcendental attachment, and devotional service according to that attachment is called rägätmika, spontaneous devotional service."
The practice (sädhana) of following in the footsteps of rägatmikä bhakti is called rägänugä bhakti. Devotion dictated by scriptural rules and regulations is called vaidhi-bhakti. However, when devotion is devoid of such constraints and blossoms into the spontaneous free flow of love for the Lord and follows the mood of rägatmikä bhakti, it is known as rägänuga-bhakti. Both these types of bhakti (vaidhi and rägänuga) are sädhana-bhakti, the process by which the ultimate goal, sädhya-bhakti (prema-bhakti) is attained. Rägätmika-bhakti is of two kinds: kämänuga (devotion which is subservient to the promptings of transcendental lust) and sambandhänuga (devotion based on relationship).
The devotional moods of the residents of Vrajä and Dvärakä are glowing examples of rägätmikä-bhakti. The devotee who is attracted and inspired by their devotional sentiments is eligible to be elevated to the platform of rägänuga-bhakti.
Just as faith and reverence for adhering to scriptural injunctions furnishes the eligibility to practice vaidhi-bhakti, so also the intense greed and attraction (lobha) for the spiritual sentiments of rägätmikä pure devotees provides the eligibility to execute rägänuga-bhakti.
This point has been delineated in the Bhakti-rasämåta-sindhu (172; 292, 294, 295):
nätra çästraà na yuktià
ca tal lobhotpatti lakñaëäm
tat tad bhävadi-mädhurya-çrute dhér yad apekñate
kåñëaà smaran janaà cäsya preñtham nija-saméhitaà
tat tat kathä ratiç cäsau kuryäd väsaà vraje sadä
sevä sädhaka-rüpeëa siddha-rüpeëa cätra hi
tad bhäva lipsunä käryä vraja-lokanusäratah
"When an advanced realised devotee hears about the affairs of the devotees in Våndävana—in the spiritual moods of çänta (neutrality), däsya (servitorship), sakhya (friendship), vätsalya (parenthood) and mädhurya (conjugal)—he becomes inclined in that way, and his intelligence becomes attracted. Indeed, he begins to covet that particular type of devotion. When such covetousness (lobha) is awakened, one’s intelligence no longer depends on the instructions of the çästra, revealed scripture, logic or argument. The devotee should always think of Kåñëa within himself, and one should choose a very dear devotee who is a servitor of Kåñëa in Våndävana. One should constantly engage in topics about that servitor and his loving relationship to Kåñëa, and one should live in Våndävana. However, if one is physically unable to go to Våndävana, he should mentally live there. The advanced devotee who is inclined to spontaneous loving devotional service should follow the activities of a particular associate of Kåñëa in Våndävana. He should execute service externally as a regulative devotee as well as internally from his self-realised position. Thus, he should perform devotional service both externally and internally."
The limbs of bhakti (hearing, chanting etc.) that were enumerated in the context of vaidhi-bhakti, regulative devotional service, amongst them, those that are conducive and suited to rägänuga-bhakti are fit to be executed by the rägänuga-bhakta. Rägänuga devotees of different rasas, spiritual tastes, try to follow in the footsteps of the eternal associates (rägätmika bhaktas) by emulating their devotional sentiments (bhävas) and service. Those in däsya-rasa follow Citraka, Patraka or Raktaka, those in sakhya follow Baladeva, Çrédämä, Sudämä or Subäla, those in vätsalya follow Nanda-Yaçodä, and those in mädhurya emulate the gopés of Vrdavana; Çrématé Rädhäräëé or Her friends such as Lalitä and Her serving maids (manjarés) like Rüpa and Rati.
Like rägätmika-bhakti, rägänuga-bhakti is also of two types having the same appellatives, kämänuga and sambandhänuga. Of them, kämänuga is the principal and preponderant. Kämänuga is further divided into: sambhogecchä-mayé (the desire to give pleasure directly) and tad bhavecchä-mayé (relishing the moods of Rädhä Kåñëa). The first type, sambhogecchämayé, is displayed mostly in erotic pastimes, while the second type is solely nurtured by the sweet transcendental sentiments of the Vrajä gopis. The loving paternal emotion on the basis of a father and son relationship wherein Kåñëa is the father is sambandhänuga bhakti (in Dvärakä). The loving sentiment of the queens of Dvärakä towards Kåñëa is sambandhänuga bhakti in mädhurya-rasa, the conjugal mood. However, in Vrajä, mädhurya-rasa is present only when tempered with kämänuga-bhakti. It is important to understand that the universal teachings of Çré Caitanya inspire His followers to execute rägänuga-bhakti. Meditation and worship on the path of spontaneous devotional service (räga-marga) is fully in tune with His instructions.
If good fortune visits a living entity and he meets a pure devotee who is a recipient of Çré Caitanya’s boundless mercy then that fortunate soul will certainly develop attraction and greed for the spiritual sentiments that embellish the eternal residents of Vrajä. Until as such time a living entity does not meet a pure devotee of this stature, he will remain on the level of vaidhi-bhakti, regulative devotional service. But, as soon as the practitioner, under superior guidance, takes shelter of Çré Caitanya’s lotus feet, he becomes elevated to the path of rägä-bhakti, spontaneous devotional service.
The practitioner who covets the spiritual sentiments of spontaneous devotional service is first promoted to rägänuga-bhakti. The level of rägänuga bhakti is indeed very elevated and by its practice, the sädhaka (practicioner) quickily develops extremely high qualification. With the blossoming of spiritual covetousness (lobha) for the spiritual emotions of the eternal residents of Vrajä, the devotee immediately liberates himself from all inferior tastes such as the urge to perform sinful activities, pious deeds, fruitive activity, selfless unmotivated social duty, the pursuit of empirical knowledge, dry renunciation and so on.
In the Bhakti-rasämåta-sindhu, Çréla Rüpa Gosvämé has enumerated the process of gradual elevation (B.r.s. 1.4.15-16):
adau çraddhä tatah
sädhu-saìgo’tha bhajana kriyä
tato’ nartha nivåttih syät tato niñthä rucis tatah
athäçaktis tato bhävas tatah premäbhyudancati
sädhakänäà ayaà premnah prädurbhäve bhavet kramah
"In the beginning, there must be reverence and conviction. Then one becomes attracted to associating with pure devotees. Thereafter, he is initiated by a bona-fide spiritual master and executes regulative devotional principles under his guidance. Thus, one is freed from all unwanted material desires and habits and becomes firmly fixed in devotional service. Thereafter, he develops taste and attachment for Kåñëa. This is the way of sädhana-bhakti—the execution of devotional service according to the regulative principles. Gradually spiritual emotions intensify and finally there is an awakening of spiritual love. This is the process of gradual development of love of Godhead for the devotee in Kåñëa consciousness."
However, if lobha, spiritual greed, develops then material greed is easily overcome and all the unwanted material desires and bad habits are quickly subjugated. Bhäva, the first stirrings of spiritual love, appear in tandem with intensified lobha. On the path of spontaneous devotional service, attention must be paid to eradicate duplicity and pretension—hypocrisy (kapatata). If hypocrisy persists then fatal deviations and unwanted desires vitiate one’s bhakti. One begins to misinterpret perverted spiritual sentiments as pure emotions (rägä), until finally material desires become so strong and rampant that they drag the practitioner down to depths of depravity.
The sincere practitioner having taken shelter of Çré Caitanya’s lotus feet will adhere to pure spiritual greed and gradually tread the path of rägänuga-bhakti. He will execute regulative devotional service under the guidance of a bona-fide guru, serve and worship the Deity, associate only with Vaiñëavas, reverentially study bhakti scriptures, live in the holy dhäma where the Supreme Lord manifests His pastimes and humbly chant the holy name. In meditation, he will serve Çré Kåñëa in the mood of the eternal residents of Vrajä in his spiritually perfected form—his original spiritual identity (siddha-deha).
Amongst the sincere practitioners (sädhakas), those who are most fortunate will take complete shelter of chanting—the most efficacious of all devotional limbs—and in the association of highly elevated Vaiñëavas serve and hear the Çrémad Bhägavatam.
Initiation into the chanting of the Holy Name does not require the execution of special vows like puraçcaraëa. Avoiding the offences to the Holy Name and the resultant nämäbhäsa, the shadow of pure chanting, the sädhaka should embark upon incessant chanting. Continuous chanting, endeavouring to receive the Lord’s mercy, and meditating on His transcendental form will gradually manifest His beautiful form along with His transcendental qualities. Thereafter, in the sädhaka's heart, His name, form and qualities will be always present. This leads to the gradual revelation of His pastimes. Soon, the spiritual sentiments of the Lord’s pastimes begin to manifest. This rasa, spiritual taste, is the summit of spiritual realisation. Put simply, from the beginning of chanting, one should overcome näma-äbhäsa (semblance of pure chanting) and näma-aparädha (offensive chanting) and cultivate the sincere desire for relishing rasa; then quickly, spiritual sentiments (rasa) begin to stir within the heart.
The ten offences against the Holy Name to be avoided are enumerated in the Padma Puräëa:
satäà ninda-namnah param
yatah khyätià yätaà katham u sahate tad vigarhäm
çivasya çré visnor ya iha
guëa nämädi sakalam
dhiyä bhinnaà paçyet sa khalu
guror avajnä çruti-çästra-nindanaà
tathärthavädo hari nämni kalpanam
nämno baläd yasya hi päpabuddhi
na vidyate yasya yamair hi çuddhih
subha-kriyä sämyam api pramädah
açraddadhäne vimukhe’py açåëvati
yas copadeñah çiva-nämäparädhah
çrute’pi näma-mähätmye yah préti rahito narah
ahaà mamädi paramo nämni so’py aparädha-kåt
"The ten offences against the Holy Name are: (1) To blaspheme saintly devotees who have dedicated their lives for propagating the glories of the Holy Name. (2) To consider demigods as being independent of the Supreme Lord’s control or equal to Him. (3) To disobey the orders of the spiritual master and other elevated Vaiñëavas. (4) To disrespect the revealed scriptures. (5) To consider the glories of the Holy Name as exaggerated or imaginary. (6) To give some concocted interpretation on the meanings of the Holy Name. (7) To commit sinful activities on the strength of the Holy Name. (8) To think the chanting of the Holy Name is like other pious deeds. (9) To reveal the glories or give initiation into the chanting of the Holy Name to the faithless. And, (10), even after hearing the glories of the Holy Name, to not have faith in the chanting and maintain material attachments."
Nämäbhäsa, a faint semblance of the pure name is of two kinds: chäyä nämäbhäsa, shadow resemblance, and pratibimba nämäbhäsa, the reflection of the resemblance. When the chanting of the Holy Name is without offences, but also without the knowledge of one’s original spiritual identity (svarüpa), it is called chäyä nämäbhäsa. This quality of chanting in the association of pure devotees soon brings about realisation of one’s svarüpa and one, then, begins to chant the pure name of Kåñëa, çuddha näma. When chanting is performed with a consciousness covered by material desire for sense gratification and liberation (anyäbhiläña), by the desire for empirical knowledge, fruitive activity and by the desire for severe austerities and renunciation; then, it is called pratibimba nämäbhäsa. Whereas, this second type of nämäbhäsa can sometimes lead to chäyä nämäbhäsa, it can also lead to the dangers of nämäparädha, offensive chanting. Always chanting in the association of saintly devotees is the only means to liquidate the nämäparädha—there is no other method.
The Vaiñëava, who is attached to chanting the Holy Name, becomes recognised as a member of Çré Caitanya’s family and dedicated to His lotus feet. The title of Vaiñëava is awarded to one who chants the Holy Name occasionally. The devotee who chants incessantly is called a Vaiñëava-tara, an elevated Vaiñëava, and the Vaiñëava who inspires others to chant the Holy Name simply by his presence is a Vaiñëava-tama, the most elevated.
These gradations have been explained in the Çré Caitanya-caritämåta (Madhya 15.111, 16, 72, 74, 75)
ataeva yäìra mukhe eka
sei ta’ vaiñëava, kariha täìhära sammäna
kåñëa näma nirantara yähära vadane
sei vaiñëava çreñtha, bhaja tänhära caraëe
yänhära darçane mukhe äise kåñëa näma
tänhare jäniha tumi Vaiñëava pradhäna
krama kari kahe prabhu vaiñëava lakñaëä
vaiñëava vaiñëavatara ära vaiñëavatama
"Çré Caitanya Mahäprabhu advised:
One who is chanting the Hare Kåñëa mahä-mantra is understood to be a Vaiñëava; therefore, you should offer all respects to him. A devotee who is always chanting the Holy Name of the Lord is to be considered a first class Vaiñëava, and your duty is to serve his lotus feet. The most elevated Vaiñëava is he whose very presence makes others chant Kåñëa’s name. In this way, Lord Caitanya described the characteristics of the different levels of Vaiñëava: Vaiñëava, Vaiñëava-tara and Vaiñëava-tama."
It is the duty of every living entity to associate with all three types of saintly devotees. A Vaiñëava must at all times be respected; and the Vaiñëava-tära and Vaiñëava-tama must be served with loving reverence. The householder Vaiñëava must celebrate festivals in the company of such Vaiñëavas. Whether the Vaiñëava is a householder or a renunciant, the devotee should respect him according to his level. When a devotee seeks sädhu-saìga, saintly association, he must approach a more advanced Vaiñëava.
As is described in Bhakti-rasämåta-sindhu (B.r.s. 1.2. 92, 90):
sädhau saìgah svato vare
çrémad bhägavatärthänäm äsvado rasikaih saha
"One should associate with devotees who are more advanced than oneself and endowed with a similar type of sentiment and attraction for the Lord. One should relish the purport of Çrémad Bhägavatam in the association of pure devotees who are steeped in spiritual life and realisation."
One must be very cautious not to judge a Vaiñëava based on his previous sins, residual sinful reactions, or a sudden fall-down into sinful activity. Çréla Rüpa Gosvämé has warned in the Upadeçamrta (Ua. 6):
na präkåtatvam iha bhaka-janasya pañyet
"One must not see a Vaiñëava as a mundane person."
One must never discuss others’ sinful activities except with good intentions to help. One must develop the quality of mercy towards all living entities. One is required to see oneself as meek and humble, thus enabling one to be respectful to everyone and not desire respect for oneself. The householder Vaiñëavas will accept material things without attachment, but with knowledge of their utility and relationship to Kåñëa’s service. In this way, they will not be contaminated by materialism and they will be able to submerge themselves in the transcendental relish of chanting the Holy Name. As and when the taste for Kåñëa consciousness increases and correspondingly mundane attraction decreases to nil—then automatically a natural mood of renunciation develops and the anxiety of want disappears. This condition and state of consciousness cannot be achieved in any other way.
In both forms of sädhana-bhakti (vaidhi and rägä) guru is required. In vaidhi-bhakti-sädhana, according to the level of spiritual taste (ruci), the guru will give the aspirant the necessary instructions on how to vanquish unwanted desires (anarthas) by follow scriptural injuctions. The guru will guide the rägänuga-bhakti-sädhaka (aspirant) on the path of rasa, spiritual relish, according to the disciple’s spiritual tendency.
Taste (ruci) and greed (lobha) is of two types: kñaëika (temporary) and maisargika (innate). Some devotees on hearing the characteristics of Çré Nanda Maharäja or Çré Subala feel rudimentary exhilaration to the point of experiencing the initial stirrings of spiritual sentiments, bhäva. However this joy, bhäva, is shortlived—such bhäva, lobha, and ruci is kñaëika, temporary. With this lobha and ruci not much can be done. The guru must analyse the disciple’s natural tendency and establish his innate lobha (greed) for one of the four rasas—däsya, sakhya, vätsalya or mädhurya. Having determined his innate lobha, the guru schools him with pertinent instructions. Otherwise, left to himself, the disciple will stumble along as an unauthorised intruder into the path of rasa and his lobha and bhäva will never reach steadiness. It is not that everyone must be sädhakas of mädhurya rasa. The guru who is unable to determine his disciple's innate lobha, should, without duplicity, express his inability and send his disciple to an eligible bona-fide guru conversant in this science of rasa. For the disciple sädhaka, it is a spiritual catastrophe if he is without the shelter of a bona-fide qualified guru.
The paradigm of sädhana-bhakti has been presented in concise form to avoid weighing this book down with bulk. Those interested in learning more details on this subject should study Bhakti-rasämåta-sindhu Purvabhaga, and the Bhakti-sandarbha by Çréla Jéva Gosvämé. These texts offer a comprehensive and exhaustive treatise on sädhana-bhakti.
After composing, studying and deliberating upon the entire Vedic literature for many centuries, Lord Brahmä was unable to know that most esoteric spiritual essence. This is the same treasure always sought by the omniscient master of all mystic potency and renunciation, Lord Çéva, the best of the demigods. The self-realised, liberated souls incessantly glorify with intense love this most brilliant of spiritual experiences, the singular spiritual destination, the supreme and unparalleled necessity of human aspiration, love of Godhead (prema). Now, by invoking a drop of mercy from the endless ocean of munificence, Çré Caitanya Mahäprau, we shall attempt the exposition of love of Godhead, kåñëa-prema. Elaborating on the paradigm of kåñëa-prema, Lord Caitanya said to Çréla Rüpa Gosvämé as recorded in the Caitanya-caritämåta (Madhya 19.151-164):
brahmäëda bhramite kona
guru kåñëa prasäde päya bhakti latä béja
mälé hanä kare sei béja aropaëa
çravaëa kértana jale karaye secana
upajiyä bäde latä brahmäëda bhedi’ yäya
virajä brahmaloka bhedi’ paravyoma päya
tave yäya tad upari goloka våndävana
kåñëa caraëa kalpa våkñe kare ärohana
täìha vistärita hanä phale prema phala
iìha mälé sece nitya çravaëa kértanädi jala
yadi vaiñëava aparädha uthe häté mätä
upare vä chiëde, tära çukhi’ yäya pätä
tä’te mälé yatna kari’ kare ävaraëa
aparädha hastéra yaiche nä haya udgama
kintu yadi latära saìge uthe upaçäkhä
bhukti mukti väncä yata asankhya tä’ra lekhä
niñidhäcära, kutinäti, jéva hiàsana
läbha, püjä, pratiñthädi yata upaçäkhä gaëa
seka jala pänä upaçäkhä bädi’ yäya
stabdha hanä müla çäkhä bäåite nä päya
prathamei upaçäkhä karaye chedana
tave müla çäkhä bäåi’ yäya våndävana
prema phala päki’ paåe, mälé äsvädaya
latä avalambi’ mälé kalpa våkña päya
täìhä sei kalpa våkñera karaye secana
sukhe prema phala rasa kare äsvädana
ei ta’ parama phala parama puruñärtha
yäìra äge tåëa tulya cäri puruñärtha
"According to their karma, all living entities are wandering throughout this universe. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona-fide guru by Kåñëa’s grace. Then, by the mercy of both, guru and Kåñëa, such a fortunate person receives the seed of the creeper of pure devotional service. On receiving this seed, he should take care of it by becoming a gardener and sowing the seed in his heart. If he diligently waters the seed by the gradual process of hearing and chanting the seed will begin to sprout. By proper devotional care, the bhakti latä béja sprouts. The creeper then begins to grow till it penetrates the coverings of the universe and goes beyond the Virajä River, flowing between the material and spiritual worlds. The creeper first penetrates Brahma-loka. Then, through the Brahman effulgence, it reaches the spiritual sky known as paravyoma, the Vaikuëtha planets. It grows further until it rests at the shade of Çré Kåñëa’s lotus-feet, which are like a wish-fulfilling desire tree situated in the topmost spiritual planet, Goloka Våndävana. In Goloka Våndävana, the creeper greatly expands and produces the fruit of love of Godhead (prema). Although the gardener remains in the material world, he regularly waters the creeper with hearing and chanting.
"However, if the gardener devotee commits vaiñëava-aparädha, (blasphemes a devotee) while tending the devotional creeper in the material world, his offence is compared to a mad elephant that uproots the creeper and breaks it. The leaves all dry up and fall. The gardener attentively defends his creeper by fencing it so that the mad elephant of offences may not enter from any side. Sometimes unwanted weeds like material desires for sense enjoyment, liberation and other unlimited varieties also grow along with the devotional creeper. These weeds are immoral, illicit activities, diplomacy and duplicity, animal slaughter, mundane profiteering, yearning for recognition, distinction, position, and so on. Therefore, indiscriminate watering will not only nourish the weeds and make them sturdy, but finally they will certainly curtail the growth of the bhakti-latä.
"Hence, the intelligent devotee, recognising the growing weeds immediately uproots them, allowing the bhakti creeper to grow unimpeded all the way up to Goloka Våndävana. When the fruit of bhakti ripens and falls down the gardener relishes it and thus taking advantage of the creeper, he climbs it until he reaches the lotus-feet of Kåñëa, the desire tree, in Goloka Våndävana. There he incessantly serves the desire tree, the lotus feet of Kåñëa and joyfully relishes the ambrosial juice of the fruit of love to Godhead (prema) experiencing eternal bliss. To taste the sublime fruit of prema in Goloka Våndävana is the highest perfection, in comparison to which the other Vedic perfections (sense gratification, material opulence, religiosity and liberation) are insignificant."
This wonderful analogy from Çré Caitanya Mahäprabhu has been presented to succinctly delineate the salient truth. It exhibits Çréla Kåñëadäsa Kavirajä’s erudition. If the human beings can comprehend the full import of these verses and translate them into action, they can surely attain the highest perfection of human life. What is unattainable by wading through mountains of scriptures is easily accomplished by understanding these twenty-eight lines.
The living entities are continuously transiting the different planets in the material universe since time immemorial whilst treading the paths of fruitive activity (karma) and empirical knowledge (jnäna). However, in any particular lifetime, when their pious activities in the form of devotion intensify, çraddha arises, creating respect and faith in the process of devotional surrender. Çraddha guides the jéva to seek saintly company and take shelter of a bona-fide guru. Under the guidance of sädhu and guru, the jéva sows the seed of bhakti-yoga, çraddha, in his heart. The jéva then begins to water the seed with hearing and chanting like a gardener.
The seed sprouts and gradually grows larger, penetrates through the coverings of the material world, passes the Virajä river bordering the material world, crosses the brahman effulgence and enters the transcendental abode of paravyoma, Vaikuëtha. At the time of penetrating the Brahman effulgence, the jéva receives an additional reward; it is called kåñëa-kåpa, Kåñëa’s mercy. Jéva in his original spiritual constitution is infinitesimal and minute. Through spiritual cultivation, he endeavours to regain his spiritual identity (svarüpa). In the process of relinquishing the material covering, he looses his material identity and existence thus plunging himself into a vacuum known as non-existence, where the awareness of his existence and consciousness is annihilated. At this juncture, by the causeless mercy of the devotee, the Lord’s mercy, kåñëa-kåpa, especially comes to the jéva’s aid.
Çré Kåñëa’s pleasure-giving potency, the hlädiné-sakti, is extremely influential. At the time when jéva’s attachment to mäyä and thereby mäyä’s influence on the jéva is expelled, kåñëa-kåpa in the form of mercy appears to protect the jéva from spiritual death where he stands to lose his transcendental designation. Hlädiné-sakti appears in the shape of bhäva, whilst the jéva is in the process of cultivating sädhana-bhakti. On the strength of this bhäva (spiritual emotion), the jéva experiences the first stirrings of spiritual love (rati) which gradually elevates him to the rarefied regions of sublime spiritual emotions.
It is impossible for the jéva to achieve the prime and ultimate necessity of life (prayojana-kåñëa-prema), without first receiving the mercy of the hlädiné-sakti. On the strength of hlädiné-sakti’s mercy, the jéva’s spiritual nature helps him to penetrate through the Brahman effulgence and enter the eternal spiritual sky—Vaikuëtha. The devotional creeper continues to grow upwards entering the highest spiritual planet of Goloka Våndävana, finally taking shelter of the wish-fulfilling desire tree of Kåñëa’s lotus feet. There the creeper spreads and expands, bringing forth the fruit of love of Godhead (prema-phala).
All the while, the gardener, the jéva, continues to water the root of the bhakti-latä by hearing and chanting. At the time when the seed sprouts and begins to grow, the gardener must focus his attention on certain aspects. For example, vaiñëava-aparädha, criticising and blaspheming a saintly devotee is an offence compared to a mad elephant, which destroys and uproots the devotional creeper, drying it up. The gardener must be overtly cautious against committing this offence. Another item of caution is the springing up of different weeds all around the bhakti latä. Growing alongside, being watered by hearing and chanting these weeds are numerous: sense enjoyment, desire for liberation and mystic powers, sinful activities, fault-finding, violence, cruelty, duplicity, desiring for material gain, position and fame etc. The gardener must guard his bhakti latä from these weeds by uprooting them at the first sign of their appearance. Otherwise, the weeds will grow stronger and larger, ultimately impeding the growth of the devotional creeper. If the gardener timely tends his creeper, it grows beyond the material coverings into the highest spiritual abode of Våndävana. His creeper bears the fruits of prema, which the gardener may relish with delight. This is the acme of human pursuit. All other human goals like material opulence, sense pleasures, religiosity and liberation are extraneous compared to love of Godhead. What, then, are the definition, form, qualities, and symptoms of prema?
Çréla Rüpa Gosvämé writes (B.r.s. 173.1):
rucibhiç citta-mäsåëya-krd asau bhäva ucyate
"When devotional service is situated on the transcendental platform of pure goodness, it is like a ray of the sunlight of love for Kåñëa. At such a time, devotional service causes the heart to be softened by various tastes that are called bhäva (spiritual emotion)."
Further Çréla Rüpa Gosvämé writes (B.r.s. 174.1):
bhävah sa eva sändrätmä budhaih premä nigadyate
"When that bhäva softens the heart completely, it becomes endowed with a great feeling of possessiveness in relationship to the Lord. When it becomes very much condensed and intensified, learned scholars call it prema, love of Godhead."
The sattva-guëa, mode of goodness, which is under the jurisdiction of the mäyä-çakti, is not pure but mixed goodness. Intensified compressed love and possessiveness for Kåñëa is the innate nature of Kåñëa’s internal spiritual energy, the hlädiné-çakti, the pleasure giving potency. So, when çuddha-sattva combines with bhäva it gives rise to an extraordinary and wonderful emotion in the jéva’s heart, and this is called prema, pure love of Godhead. In the material world, the combination of mundane samvit-çakti and hlädiné-çakti produces mundane love, which is simply a perverted reflection of spiritual love, prema.
The Caitanya-caritämåta states (Cc. Madhya 19.177-178):
sädhana bhakti haite mäyä
rati gädha haite tä’ra prema näma kaya
prema våddhi krame näma-sneha, mäna, praëaya
räga, anuräga, bhäva, mahäbhäva haya
"By regularly rendering devotional service, one gradually becomes attached to the Supreme Personality of Godhead. When that attachment is intensified, it becomes love of Godhead. The basic aspects of prema, when gradually increasing to higher states, are affection, petulance, love, attachment, deeper attachment, ecstasy and great ecstasy."
As described in the Caitanya-caritämåta (Cc. Madhya 23.20, 22, 24, 26, 28, 30, 32, 34, 36):
ei nava préty-aìkura
yäìra citte haya
präkåta-kñobhe täìra kñobha nähi haya
kåñëa-sambandha vinä käla vyartha nähi yäya
bhukti, siddhi, indriyärtha täre nähi bhäya
’sarvottama’ äpanäke ’héna’ kari mäne
’kåñëa kåpä karibena’-dådha kari’ jäne
samutkaëthä haya sadä lälasä-pradhäna
näma-gäne sadä ruci, laya kåñëa-näma
kåñëa-guëäkhyäne haya sarvadä äsakti
kåñëa-lélä-sthäne kare sarvadä vasati
"If love for Kåñëa in a seedling state has fructified in one’s heart, material things do not agitate one. Not a moment should be lost. Every moment should be utilised for Kåñëa and connected with Him. In the material field, people are interested in material enjoyment, mystic power and sense gratification. However, these things do not appeal to the devotee at all. Although a pure devotee’s standard is above all, he still considers himself to be in the lowest stage of life. A fully surrendered devotee always hopes that Lord Kåñëa will be kind to him. This hope is very firm in him. This eagerness is chiefly characterised by an ardent desire to associate with the Lord. Due to having great relish for the Holy Name, one is inclined to chant the Hare Kåñëa mahä-mantra constantly. At this stage of bhäva, a devotee has awakened the tendency to chant and describe the Lord’s transcendental qualities. He has attachment for this process. A devotee absorbed in ecstatic emotion for Kåñëa always resides in a place where Kåñëa’s pastimes are performed."
This bhäva is called the first sprout of prema, préti, and when it appears, it shows the following characteristics.
viraktir mäna- çünyatä
äçäbandhah samutkaëthä näma-gäne sadä rucih
äçaktis tad-guëäkhyäne prétis tad-vasati-sthale
ity ädayo’ nubhäväh syur jäta-bhävaìkure jane
"When the seed of ecstatic emotion for Kåñëa fructifies, the following symptoms manifest in one’s behaviour: forgiveness, concern that time should not be wasted, detachment, absence of false prestige, hope, eagerness, a taste for chanting the Holy Name, attachment to descriptions of the Lord’s transcendental qualities, and affection for those places where the Lord resides and performs His pastimes. These are all called anubhäva, subordinate signs of ecstatic emotions. They are visible in a person in whose heart the seed of love of Godhead has begun to fructify."
Rati, transcendental attachment in love, is the first incipient stage of prema, and prema is the concentrated form of rati. Prema may be compared to the sun and bhävä, rati, to its rays. As rati appears, the initial stirrings of sättvikä bhävä also manifest. Although rati appears in the consciousness of the conditioned living entity, it is fully transcendental. Thus being self-manifest, it ostensibly projects itself as that which requires an agent and cause to manifest, and subjects itself to being misidentified as an innate part of the human nature and mind. However, it appears from the soul itself.
There are two types of rati: one, is caused by the special mercy of Kåñëa or His devotee, and the second, is revealed by absorption in sädhana-bhakti. That rati born out of mercy is very rare. The rati generated by sädhana-bhakti is most commonly seen in the world and is of two types: from vaidhi-sädhana and from rägänuga-sädhana. Rati, the priceless jewel is most rare and esoteric. The quality of rati reflected in activities of sense gratification or in the pursuit of liberation is not real rati but a mere insinuation of it—rati-äbhäsa. Rati-äbhäsa is of two varieties: pratibimba (reflected) and chäyä (shadow). Only inexperienced persons lacking knowledge of this spiritual science declare rati-äbhäsa as real rati.
In some rare cases, it is seen that a person does not go through the complete process of sädhana-bhakti, but suddenly manifests symptoms of pure rati. In all such instances, it is to be understood that for some unknown reason the beginning stages of sädhana-bhakti had remained unarticulated but with the removal of that impediment the more mature stages are revealed, as if without the usual preceding stages.
If the behaviour and activities of a person decorated with rati come forward as incongruous and noisome, still he is very fortunate and no one should despise him. In truth, such fortunate person’s characteristics are faultless. Sometimes, certain of his activities may be in contravention to the social and moral norms, but in regard to him, they are not transgressions and iniquities. In the eyes of a neophyte, because of his overt adherence to rules and regulations, these activities may seem condemnable.
When rati reaches the stage of requiring expression, it manifests itself as anubhäva (physical ecstatic symptoms) and sancäré-bhäva (transitory ecstatic emotions). The amalgam of these instigates prema, concentrated rati, to become converted to rasa, spiritual relish. The subject of rasa, specifically prema-rasa, has been exhaustively dealt with in the article: Kåñëa, The Ocean of Nectarine Spiritual Relish. Hence, here we restrict ourselves to these few words, the respected readers will hopefully sympathise with the author.
Prema, love of Godhead, is of two kinds: kevala-prema (unalloyed love) and mahém-jnäna-yukta-prema (love mixed with knowledge, awe and reverential worship). The goal of rägänuga-bhakti-sädhana is primarily kevala-prema. Devotees on the path of vaidhi-bhakti-sädhana attain such liberations as särüpya (equal bodily feature), sälokya (equal facility to live on the same planet with the Lord), särñti (equal possession of opulence like the Lord), and sämépya (equal association with the Lord). According to Çré Caitanya Mahäprabhu’s teachings, kevala-prema, unalloyed devotional surrender is the pinnacle of all attainments and goals. Kevala-prema is further sub-divided as: bhävottha (sprung from bhäva) and präsadotha (sprung directly from mercy). Further sub-divisions of bhävottha are: vaidhi and rägänuga. Präsadottha is extremely rare. Bhavottha-prema is more common and is described in the Caitanya-caritämåta (Cc. Madhya 23.9-13, 39):
kona bhägye kona jévera
çraddhä yadi haya
tave sei jéva sädhu saìga karaya
sädhu saìga haite haya çravaëa kértana
sädhana bhaktye haya sarvänartha nivartana
anartha nivåtti haile bhakti niñtha haya
niñtha haite çravaëädye ruci upajaya
ruci bhakti haite haya açakti pracura
açakti haite citte janme kåñëe préty aìkura
sei rati gädha haila dhare prema näma
sei prema prayojana sarvänanda dhäma
yäìra citte kåñëa prema karaye udaya
täìra väkya, kriyä, mudrä vijneha na bujhaya
"If, by good fortune, a living entity develops faith in Kåñëa he begins to associate with devotees. Inspired by devotee association he begins the process of devotional service by hearing and chanting which cleanses his heart of all unwanted contamination. Freed from all contamination, his devotion advances to the stage of firm, undeviating faith. When firm faith awakens, taste for hearing and chanting blossoms. From taste for devotional service arises deep attachment, leading to the appearance in the heart of the seed of love Godhead, which begins to grow. When that stage of ecstasy intensifies, it is called love of Godhead, prema. It is the prime human necessity, life’s ultimate goal and the reservoir of all pleasure. Even the most learned man could not understand the words, activities and symptoms of a person situated in love of Godhead."
The Kärikä, Explanatory Verse
äkarña sannidhau lauhah
pravåtto dåçyate yathä
aëor mahati caitanye pravåttih prétir eva sä
pratiphalana-dharmatvät baddha-jive nisargatah
itareñu ca sarveñu rägo’sti viñayädiñu
liìga-bhaìgottarä bhaktih çuddha-prétir anuttamä
tat pürvam ätmänikñepät bhaktih prétimayé saté
"When a magnet is placed at a proper distance from iron, the iron, acting according to its properties, is drawn to the magnet. Similarly, the infinitesimal living entity when it comes in front of Kåñëa, the infinite Supreme Being, exhibits its innate characteristics—the inherent symptoms of unalloyed spiritual love. This spontaneous spiritual emotion is self-perfected and self-manifesting in the transcendental realm. This material world is merely a perverted reflection of the spiritual abode. The living entity, jéva, has had to accept an alien nature in this material world, contrary to its original spiritual nature, and has developed an aberrant attachment for the base and gross material things—this becoming his second nature.
"As long as the jéva’s subtle material body (consisting of mind, intelligence and false-ego) is not purified, pure spiritual emotions, which are transcendental and self-perfected, cannot awaken. The symptoms of bhakti exhibited after the dismantling of the jéva’s subtle material form are indeed pure love of Godhead. Preceding this stage, the jéva attempts to discard his material identity. He acknowledges his transcendental nature as a rarely attained gift and offers himself in full surrender. At this point, devotion can at best be affectionate, but not profound spontaneous love."
These matters described by Çréla Kåñëadäsa Kavirajä in his immortal Caitanya-caritämåta (Madhya 22.149, 153, 156-157, 159):
rägatmikä bhakti mukhya
tä’ra anugata bhaktira rägänuga näme
lobhe vrajaväséra bhäve kare anugati
çästrayukti nahi mäne rägänugära prakåti
bähya, abhyantara, ihära dui ta’sädhana
bahye sädhaka dehe kare çravaëa kértana
mäne nija siddha deha kariya bhävan
ratri dine kare vraje kåñëera sevana
nijäbiñtha kåñëa preñtha päche ta’ lägiyan
nirantara sevä kare antarmanä hanä
"The original inhabitants of Våndävana are attached to Kåñëa spontaneously in devotional service. Nothing can compare to their devotional service, which is called rägätmikä-bhakti. When a devotee follows in the footsteps of the devotees of Våndävana his devotion is called rägänuga-bhakti. If one is a follower of an eternal inhabitant of Våndävana and develops covetousness (lobha) for his mood of surrender then he does not care for the injunctions and reasoning of the çästras. That is the way of spontaneous love. One may execute this rägänuga-bhakti by two processes—external and internal. The self-realised, advanced devotee externally remains like a neophyte and executes all the çästric injunctions, especially hearing and chanting. However, within his mind, in his original purified self-realised position, he serves Kåñëa in Våndävana in his particular way. He serves Kåñëa ceaselessly, throughout the day and night. Actually, the inhabitants of Våndävana are very dear to Kåñëa. If one wants to engage in spontaneous loving service, he must follow the inhabitants of Våndävana and constantly engage in devotional service within his mind.
The Kärikä, Explanatory Verse
kåñëa-bahirmukhe sä ca
viñaya-prétir eva hi
sä caiva kåñëa-sammukhyät kåñëa-prétih sunirmalä
raty ädi-bhäva-paryantaà svarüpa-lakñaëaà småtam
däsya-sakhyädi-sambandhät sa caiva rasatäà vrajet
"The difference between love of Godhead, Kåñëa, and love of matter is profound. As soon as the loving propensity is withdrawn from matter and dovetailed towards Kåñëa, it becomes love of Godhead (prema). On the other hand, when the jéva turns his back to Kåñëa and observes matter with the intent of enjoyment, he develops material attachment and love for matter. When the symptoms of the soul’s original identity begin to manifest, they start on the level of rati and can reach the heights of mahäbhäva. The sthäyi-bhäva is the steady constitutional emotion and evokes the individual spiritual moods of däsya, sakhya, vätsalya and mädhurya. It becomes a catalyst, helping the ecstatic symptoms to manifest, creating rasa, spiritual relish."
Çréla Jéva Gosvämé writes in his Préti-sandarbha commenting on the Çré Çikñäñtaka:
"Budding unblossomed love, préti, in its beginning stages is ulläsamayé, primarily ecstatic. This stage is called rati. This type of rati is a symptom of çänta-rasa, the spiritual relish of neutrality. Rati elicits a mood of neglect towards anything that is not connected to Kåñëa. When ullasamayi rati, attachment characterised by the feelings of extreme exultation, is infused with overvaulting possessiveness (mamatä), it then becomes prema, love of Godhead. It is experienced in däsya-rasa, the spiritual relish of servitorship. Upon this development, any cause for ending the relationship disappears. When prema becomes viçväsamayé, affection laced with unflinching trust and faith, it grows to the level of praëaya. At this stage, all the factors that cause the incessant flow of love to be interrupted are removed. These symptoms are the hallmarks of sakhya-rasa, spiritual relish in friendship. In praëaya, reverential awe and worship are absent even in situations where such a mood is seemingly appropriate. When love intoxicates, even making the devotee insolent towards Kåñëa, causing contrariness to enter the relationship, then the many-faceted loving propensity of praëaya becomes mäna. Even the Supreme Lord himself, out of love, exhibits fear in response to the mäna of his beloved devotee.
As the heart, filled with prema, reaches a condition where it melts with love, such pure emotion is known as sneha. In the stage of sneha, the ecstatic symptom of tears in the eyes of the beloved afflicts the heart. Although capable of pacifying and satisfying the beloved Lord, fearfully the lover refrains from doing so and succumbing to fright thinks the worst has overcome the relationship with the beloved. When sneha is infused with desire, it becomes räga. In räga, a moment's separation from the beloved is intolerable. Bliss is experienced in union and suffering in separation. However, the pain of separation is also the cause for exultation.
In anuräga, räga constantly fills the heart with ever-fresh emotions towards the beloved and bestows ever-fresh enthusiasm to the relationship. When anuräga blossoms, it spellbinds the lovers in submission to each other, and due to its variety of loving emotions, it even inspires the lover to yearn for birth as an inanimate object if it be dear so to the beloved Lord. The lovers become mutual submissive. The pangs of separation send the lovers into trembling bouts. Amidst the pain of separation, Kåñëa appears in response. But when anuräga soars to incomparable heights of splendour and wonder, touched with madness, then it is known as mahäbhäva. In this paramount stage of love, even in the union of the lovers, moments sometimes become unbearable and every aeon is gone like a flash. In separation, every moment stretches to aeons of intolerable pain. In anuräga and mahäbhäva, the ecstatic symptoms (sättvikä bhävä) are exhibited unlimitedly and with blinding brilliance."
Further Kärikä, Explanatory Verses, elucidate
viñaye sac-cid-änande rasa-vistäriné matä
praudänanda-camätkara-rasah kåñëe svabhävatah
kåñëeti nämadheyas tu janäkaåña-viçeñatah
cid-ghanänanda-sarvasvaà rüpaà cämåtaà priyam
ananta-guëa-sampürëo lélädhyo gopé- vallabhah
ebhir liìgair harih säksäd dåçyate preñtham ätmänah
tena våëdävane ramye tad-vane ramate tu yah
sa dhanyah çuddha-buddho hi kenopaniñadaà mate
"Love, in this way becomes an unlimited ocean producing endless waves of ecstasy, embodying transcendental pastimes which continuously emanate the ambrosial relish of Kåñëa, the icon of eternity, absolute knowledge and bliss. By the innate nature of prema, it generates extraordinary sublimely blissful rasa, spiritual relish, for Çré Kåñëa. The Holy Name of Kåñëa is the manifestation and embodiment of his all-attractive energy. The form of His Holy Name is the dark complexioned, concentrated form of pure bliss, the ambrosia of immortality and the perennial spring of love. Kåñëa, the beau of all the exquisite damsels of Våndävana, is endowed with absolute unlimited compassion that is solely for the benefit of others, and He always remains the boundless reservoir of sublime relish and wonderful pastimes. Kåñëa, the darling of every entity’s heart, is directly perceived through His manifestation as the Holy Name, His form, qualities and pastimes. That person who enjoys with Kåñëa in His forest of Våndävana is, according to the Kena Upaniñad, an extremely fortunate and super-intelligent being."
The Kärikä says
räga-präpteñta-däsye vraja-jana-vihite jäyate laulyam addhä
vedätétä hi bhaktir bhavati tad-anugä kåñëa- sevaika-rüpä
ksipraà prétir viçuddhä samudayati tayä gaura-sikñaiva güdhä
"There are five prime limbs in devotional practice: associating with pure devotees, chanting the Holy Name, relishing the Çrémad Bhägavatam, residing in Våndävana-dhäma, and worshipping the Deity. Immense good fortune accrues from offenselessly performing these limbs of devotion, bestowing the immeasurable treasure of the Lord’s causeless mercy. Within the heart, awakens greed (lobha) for the loving service of Çré Kåñëa following the moods of the eternal residents of Våndävana. Thus, one enters the brilliant path of rägänuga-sädhana-bhakti, which quickly awakens unalloyed love of Godhead. These are the esoteric teachings of Çré Caitanya Mahäprabhu."