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Eighth Ray

Brahmo preceptor's reply to Naren Babu's questions


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

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

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


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

The Brahmo's opinion on the nature of bhakti


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

The Brahmo philosophy does not acceptthe beauty of the Supreme Truth


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

The predominance of reason over loving feelingsin impersonalism


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

In Brahmo philosophy, bhakti is formless monotheism


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

Naren Babu is enticed to take a job


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

Your brother at heart Shri____________

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

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


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

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

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

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

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

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

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

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


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

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


nigama-kalpa-taror galitam phalam

shuka-mukhad amrita-drava-samyutam

pibata bhagavatam rasam alayam

muhur aho rasika bhuvi bhavukah


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

What is real rasa?


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

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

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


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

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


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

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

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

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


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



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

Svargiya-rasa and its inferiority to vaikuntha-rasa


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

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

Vaikuntha-rasa is not dependent on reasoning


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

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

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

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