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The two Babus conclusion regarding Pandita Babaji's teachings on rasa
Carefully meditating on the topics they had heard from the lips of Pandita Babaji, Naren Babu and Anand Babu could not sleep. Mallik Mahashaya was practicing kumbhaka in another kutira. Babaji had mercifully trained him in that practice. Anand Babu and Naren Babu began to talk between themselves.
Naren Babu said, “Anand Babu! I cannot believe at all that the propensity for bhakti is separate from the propensity for sense enjoyment as stated by the Brahmacarya. Whatever instructions Pandita Babaji has given have completely impressed me. I don't feel that the human being has a separate propensity because he's conditioned. The inherent occupation of the soul (which acts in a liberated state) acts in the capacity of the mind's function in the conditioned state. Therefore the soul's attachment is turned into aversion to God and acts in the form of attachment for sense gratification. I'm convinced that the dasya, sakhya, vatsalya, and madhurya we see in worldly behavior is a transformation of vaikuntha-rasa.”
Naren Babu's proper conclusion regarding svargiya-prema
“Everyone praises the character of those who have a heavenly nature and who live in this world as pious people. A servant who displays unalloyed devotion for his master and considers the master's benefit as his own, a friend who considers his friend's happiness and distress as his own, a son who dedicates his life to his father, and a wife who gives her life for the happiness of her husband—such pious people are respected by everyone as heavenly beings. Therefore, whatever Pandita Babaji said about the rasa of worldly relationships, known as svargiya-rasa, is completely scientific and reasonable.
“We have read in many novels that some extremely devoted wife sacrificed even her life for the lord of her heart. By reading about her character so much devotion awakens for her! The relationship between man and woman is based on the body. When the body is finished, where will that love be reposed? One living entity is male and the other is female—but I don't feel this state remains eternally; for the difference between man and woman is simply based on the body, not on the soul. Therefore the love between man and woman can remain only until death. If, like the Vedantists, we accept transmigration and residence in heavenly planets and believe that the satisfaction of that sincere love is revived in that state, still loving relationships between man and woman cannot exist in the completely liberated state. Therefore I'm ready to believe that it is definitely true that that love is temporary as Pandita Babaji said.”
Naren Babu's proper conclusion regarding vaikuntha-prema
“There is no doubt that vaikuntha-prema is eternal. Prema is the most palatable of all things in the world—even the most unfortunate people accept this. Comte and other dry speculators accept that prema is the embodiment of all bliss. Madhurya-prema is superior to dasya, sakhya, and vatsalya. This can be understood by seeing the nature of that prema. Had there not been a most excellent prema called vaikuntha-prema, then prema would not be eternal. There is no doubt that attaining that prema, which is the natural life of the living entity, is the ultimate goal.”
Anand Babu said, “According to Babaji's instruction, vaikuntha-prema is the only goal of human life. Svargiya-prema can never be the goal because it's temporary. So what to speak of parthiva-prema.”
Naren Babu refutes the Brahmo philosophy(1) Bhava is not dependent on reason
“Brahmacarya has said that although bhava is superior, still, unless it's controlled by reason, it will be abominable. Just see what a mistake he has made. If bhakti is the embodiment of bhava, then why will it be controlled by reasoning, which is blind and lame. If bhava rushes towards Vaikuntha, then reasoning will definitely try to hold it back within the material world. Then, as reasoning restrains bhakti, how can one experience Vaikuntha? Anand Babu! With reasoning abandon reasoning in spiritual matters.”
(2) Devotion to one's father is not devotion
“Brahmacarya has said that when the Lord is addressed as Father, then vatsalya-rasa is manifest; but in the heart an indescribable feeling is awakened for the all-pervading Lord, which can be called a loving propensity. Anand Babu, I can't say why the Acarya likes such blind reasoning! Why don't we say the propensity to love one's father is the propensity for bhakti? If the loving propensity is reposed on the father of one's material body, then that is the propensity of svargiya-rasa. But if the same is reposed on the Supreme Personality of Godhead, then that is vatsalya of vaikuntha-rasa—with faith in this all one's desires are fulfilled. Besides, the all-pervading Lord means Bhagavan, who is full with all opulences. When this relationship is firmly established, those opulences will be hidden and sweetness will manifest.”
Expressing sorrow for the Brahmo preceptor
“It can be concluded that in the living entity's natural perfection of spiritual attachment, relationships like vatsalya and sakhya are employed in Krishna's service. Babaji has explained only vaikuntha-rasa. After reading Acarya Mahashaya's conclusion, it appears he is unfortunate. He appears to be fond of shanta-rasa rather than vatsalya and sakhya, so I fail to understand how he'll make progress in the science of God.”
The two Babu's taste for conjugal rasa
“Anand Babu! The rationalists may despise it, but I hanker for worshiping the Lord, who is filled with sweetness, in the transcendental mellow of conjugal rasa. What is your mood?”
Anand Babu said, “Naren Babu! Whatever you've said is as valuable as the most precious diamond. I also have an intense thirst for the conjugal rasa.”
Speaking in this way the night passed and morning arrived. Most of that day they passed in their regular activities.
Pandita Babaji again discussesthe science of vaikuntha-rasa
As on the previous day, they all went in the evening to Pandita Babaji's mandapa. After Haridasa Babaji humbly reminded Pandita Babaji about the previous night's talk, Pandita Babaji began speak, “Lord Gauranga's associate, Shrila Rupa Gosvami, has written two books—Shri Bhakti-rasamrita-sindhu and Shri Ujjvala-nilamani—in which he has taught the complete science of vaikuntha-rasa to the world. By reading these two books one may elaborately understand the science of rasa. As these books are so voluminous it is difficult for less intelligent persons to quickly understand their purport. Because of their voluminous nature, most people prefer to hear that subject matter in brief. I dare not describe the entire contents of those books. I will tell the main points of those books in a nutshell. Vaishnavas who don't see other's faults will certainly forgive me for the pride born from describing this unlimited ocean of rasa. I'm servant of the Vaishnavas, to execute their order is my life's main business.”
Because they are eternal, Vaikuntha and the Supreme Brahman are full of variegatedness. Had they been without variety, they would have no existence
“Vaikuntha-rasa is eternal, beginningless, and unlimited. In some places the Upanishads say that the Supreme Brahman is impersonal. In those places it should be understood that in the material world atomic particles of water, air, and fire are distinct by their respective material characteristics. Such material distinctions do not exist in the spiritual world. The Vedic literatures, however, never say there is no variety in the spiritual world. Existence and variety are simultaneously present everywhere. Whatever exists has a distinct characteristic by which it can be differentiated from other objects. If there's no distinction, then that object may be said to have no existence. Had the Supreme Brahman been without variety, then how could it be differentiated from the material creation? If we can not say that the Supreme Brahman is different from creation, then the creator and creation becomes one. Then hope, faith, fear, reasoning, and all kinds of knowledge become nonexistent.”
Brahman is the boundary and covering of Vaikuntha
“In order to differentiate Vaikuntha from the material creation, some distinct characteristic is required. Although Vaikuntha is the absolute truth, it is wonderful by variety. Vaikuntha is fully spiritual—beyond material nature. Impersonal Brahman means the covering region of Vaikuntha. It is the nondifferentiated dividing boundary where material variegatedness ends and before Vaikuntha variegatedness begins.”
Eternal variegatedness establishes the difference between the Lord and the various living entities
“The Supreme Brahman and the living entities reside in Vaikuntha. In Vaikuntha the constitution of God is eternally established by variegatedness, and the living entities eternally reside in their spiritually perfect bodies. The variegatedness there does not allow one living entity to merge with another, nor does it give an opportunity for the living entities to merge with the Lord. This variegatedness establishes mutual distinctions, situations, and relationships. Variegatedness cannot be said to be something beyond Bhagavan. Sudarshana cakra is variegatedness in the form of the Lord's device. That is the first power of the Lord's energy.”
The power of the variegated potency is of three kinds—sandhini, samvit, and hladini
“The Lord's inconceivable energy displays its power in the form of variegatedness such as the Lord's body, the living entity's body, the situation of both, and the form of the spiritual realm.
“The power of the variegated energy is of three kinds: sandhini, samvit, and hladini. From the potency of sandhini, all existence is manifest. The existence of the body, death, time, association, ingredients, etc. are all made of sandhini. All relationships and feelings are manifest from samvit. All rasa is manifest from hladini. Existence as well as relationship and feeling all culminate in rasa. Those who don't accept variety, the impersonalists, are dry. Variety is the life of enjoyment.”
The world is full of matter and impure while Vaikuntha is spiritual and pure
“Let us finish one topic right now. Vaikuntha is chinmaya, or spiritual, the living entity is spiritual, Bhagavan is spiritual, their relationship is spiritual, activities there are spiritual, and all the results are spiritual. What have you understood? As the material world is made of material elements, the spiritual world is similarly made of spiritual substance. What is cit? Variegated matter, subtle matter, or is it the opposite of matter? It is none of these. Cit is the ideal element. As much as cit is pure, matter is impure.”
The meaning of cit—knowledge attained by samadhi, the atma, and his body
“When referring to cit, it is immediately compared to knowledge. How can that be? Our knowledge is based on matter, is that the case with cit?—No. If pure knowledge is obtained from the atma through samadhi, then one can relish knowledge related to cit. It is not that only atma is meant by the word cit. The atma's constitution, or body, is made of cit. The inconceivable energy eternally manifests a formation of ingredients named cit. From that formation, the abode, the bodies, and other paraphernalia eternally manifest in Vaikuntha. The atma belongs to Vaikuntha, that is why the characteristics of cit accompany the atma in this world and reflect the substance named matter.
“Therefore the substance cit is more subtle and palatable than matter, subtle matter, matter in any capacity, or the opposite of matter, nirvishesha.”
Cit, or consciousness, is of two types—pratyag and parag
“Cit and consciousness are one substance. One should know a little about the word chaitanya. Chaitanya is of two kinds—pratyag and parag. When Vaishnavas are absorbed in prema, at that time pratyag chaitanya, or internal knowledge, arises. When one's absorption in prema is broken, he then comes to his external senses and parag chaitanya arises. Parag chaitanya is not called cit, but it is called a shadow of cit.
“In the liberated state we have a spiritual form. In the conditioned state we have a form of indistinct matter and spirit. In the liberated state vaikuntha-rasa is enjoyed, and in the conditioned state it should be sought after. We have discussed the enjoyable rasa in that state (but with perverted form).”
An introduction to the five rasa—shanta, dasya, sakhya, vatsalya, and madhurya
“All cit substance is full of shanta-rasa. According to the relationship, rasa is of five kinds. Shanta-rasa is the first. In shanta-rasa there are a few bhavas, or feelings, like shelter at the Lord's feet, cessation of all material distress, and distaste for anything other than Bhagavan. When dry impersonalism or the Brahman conception is finished, shanta-rasa awakens. Sanaka, Sanatana, Sananda, and Sanat-kumara were impersonalists at first, then they surrendered to the Lord and became absorbed in shanta-rasa. Sthayi-bhava, vibhava, anubhava, and sancari-bhava are present in shanta-rasa, but as yet, not manifest. In shanta-rasa, sthayi-bhava is always present in the form of rati, yet being unnourished, it doesn't develop into prema.
By good fortune rasa increases and the second platform of rasa, dasya, is awakened. In this stage, as the devotee feels “The Lord is my master,” an intimate attachment appears which nourishes the loving relationship. Affection, or rati, of sthayi-bhava is nourished in this rasa in the form of prema. The Lord and the living entity thus accept a reciprocal relationship with the Lord as master and the living entity as servant.
The third rasa is sakhya. The affection of sthayi-bhava flourishes in this rasa from the stage of prema into pranaya, love. Awe and reverence of the master-servant relationship is left behind and faith becomes strong.
The fourth rasa is vatsalya. Affection in this rasa crosses beyond prema and pranaya and attains sneha. In this rasa, faith is further enriched in strength.
The fifth rasa is madhurya. Affection, or rati, of sthayi-bhava in this rasa crosses beyond prema, pranaya, and sneha and develops into mana, bhava, raga, and ultimately mahabhava. In this rasa, the strength of faith increases so much that the Lord and the devotee become one in heart and soul.”
The various apartments of Vaikuntha and the location of the rasas in the various apartments
“The five rasas are all present in Vaikuntha. The outer apartment of Vaikuntha is full of opulence. The inner apartment is full of sweetness. Lord Narayana resides in the opulent apartment, and Lord Krishna resides in the sweet apartment. The apartment of sweetness has two subdivisions—Goloka and Vrindavana.
“Shanta and dasya are always present in the apartment of opulence. Sakhya, vatsalya, and madhurya are eternally present in the apartment of sweetness.
“According to the living entity's inclination, he reposes and enjoys in the appropriate apartment.”