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NITAAI-Veda.nyf > Compiled and Imp Scriptures > Jaiva Dharma > 22. Prameya: Prayojana Tattva



C H A P T E R 2 2

Prameya: Prayojana Tattva


It was Ekadashi, and the Vaishnavas were performing kirtana on

the large raised platform beneath the Bakula tree in

Shrivasangana. Some were sighing heavily, saying, "Ha Gauranga!

Ha Nityananda!" None of them could understand in what kind of

bhava their revered, elderly Babaji was absorbed. Before their eyes,

he became stunned. Then after some time he burst into tears, crying,

"Woe is me! Alas! Where is my Rupa? Where is my Sanatana?

Where is my Dasa Gosvami? Where is my Krishnadasa Kaviraja, the

dearmost brother of my heart? Where have they gone, abandoning

me all alone? Fie on me that I remain alive, simply tolerating

the pain of their separation! I am undone by their separation. Even

the remembrance of Radha-kunda is troublesome to me. My lifeforce

writhes in agony. Only the vision of Rupa-Sanatana will save

my forlorn life. I have not given up my life, even though separated

from them! I am simply condemned in every way!" Speaking in this

way, he began to roll in the dust of the courtyard.


All the Vaishnavas there said, "Babaji, be patient. Rupa and

Raghunatha are in your heart. Look here, Shri Chaitanya

Mahaprabhu and Nityananda Prabhu are dancing before you."


"Oh! Oh, where?" Babaji suddenly leapt to his feet, and saw

before him Shri Chaitanya Mahaprabhu, Shri Nityananda Prabhu, Shri

Advaita Prabhu, Shri Gadadhara, Shrivasa and all the devotees

performing kirtana. They were all dancing, completely absorbed

in mahabhava. Seeing this scene, he said, "Blessed is Mayapura!

Only Shri Mayapura can remove the grief of separation from Vraja."


When the scene disappeared, he went on dancing for a long time.

Later, becoming peaceful, he sat in his cottage.


Just then, Vijaya Kumara and Vrajanatha came and offered

obeisances at his lotus feet. Seeing them, Babaji Maharaja was very

pleased and said, "How is your bhajana?"


Both of them humbly folded their hands and said, "We need your

mercy, for it is everything to us. It is only because of so much sukrti

(pious activities) accumulated over many births that we could so

easily attain the shelter of your lotus feet. Since it is Ekadashi today,

with your permission we will observe nirjala fasting. We have

come to take your darsana."


Babaji: You two are blessed. Very soon you will attain the state of



Vijaya: Prabhu, what is the state of bhava? So far, you have not

told us anything about this. Kindly bestow your mercy upon us by

speaking on this subject.


Babaji: Up to this point, I have only given you instructions concerning

the practice of sadhana. By continually practicing sadhana,

one gradually comes to the perfected stage. Bhava is the preliminary

condition which heralds the stage of perfection (siddhaavastha).

Shri Dasa-mula (10a) gives the following description of this

perfected state:


svarupavasthane madhura-rasa-bhavodaya iha

vraje radha-krishna-svajana-jana bhavam hrdi vahan

paranande pritim jagad-atula-sampat-sukham aho

vilasakhye tattve parama-paricaryam sa labhate


In the mature stage of sadhana-bhakti, when the jiva becomes

situated in his svarupa, then by the influence of the

hladini potency, the state of bhava in madhura-rasa arises

within him. In other words, the mood to follow in the

footsteps of the dearmost associates of Shri Shri Radha

Krishna in Vraja arises in his heart. Gradually he obtains

happiness and prosperity that is unsurpassed in this world,

in the form of the supreme service of paramananda-tattva,

which is known as vilasa. There is no greater gain than

this for the jiva.


This sloka describes prayojana-tattva, the stage of prema. The first

stage of prema is bhava.


prabhuh kah ko jivah katham idam acid-visvam iti va

vicaryaitan arthan hari-bhajana-krc chastra-chaturah

abhedasam dharman sakalam aparadham pariharan

harer namanandam pibati hari-daso hari janaih

Dasa-mula (10b)


Who is Krishna? Who am I, the jiva? What is this temporary

material (acit) world, and the eternal spiritual (cit) world?

He, who is exclusively devoted to the bhajana of Shri Hari

and has made an intelligent analysis of the Vaishnava sastras

under the guidance of suddha-bhaktas, who has abandoned

all offenses and attachment to dharma and adharma, and

who can consider and dispose of all questions, that servant

of Shri Hari drinks the sublime beverage of shri-hari-nama in

the company of other hari-janas.


This Dasa-mula is a compilation of unparalleled beauty, in which

all of Shriman Mahaprabhu's instructions have been expressed



Vijaya: I would like to hear the exalted position of Dasa-mula in



Babaji: Then listen.


samsevya dasa-mulam vai hitva 'vidyam ayam janah

bhava-pustim tatha tustim labhate sadhu-sangatah



When the jiva studies and carefully follows this Dasa-mula,

he throws far away material disease in the form of ignorance.

Thereafter, through the association of sadhus, he obtains

the nourishment of bhava, and becomes fully satisfied.


Vijaya: Prabhu, may all of us wear the necklace of this incomparable

Dasa-mula about our necks. We will recite this Dasa-mula every day,

and offer respectful obeisances unto Shriman Mahaprabhu. Now

kindly elaborate on the subject of bhava (bhava-tattva).


Babaji: The characteristic feature of bhava is that it is situated in

unalloyed goodness (suddha-sattva-visesa-rupa-tattva). It can be

compared to a tiny ray of the prema sun.


The constitutional characteristic (svarupa-laksana) of bhava is

that it is situated in unalloyed goodness (visuddha-sattva). Bhava

is also known by the name rati, and is sometimes called a sprout of

prema (premankura). The propensity for divine knowledge (samvitvrtti)

is an aspect of the all-enlightening internal potency (svarupasakti),

and is the state of unalloyed goodness (suddha-sattva),

having no connection with maya. When this samvit-vrtti combines

with the propensity for unalloyed bliss (hladini-vrtti), the essential

aspect of that combination is called bhava.


One obtains knowledge of an object (vastu) by means of the

propensity for consciousness (samvit-vrtti), and one tastes that

object through the propensity for unalloyed bliss (hladini-vrtti).

Krishna is the supreme object, and His svarupa can only be known

through the all-enlightening propensity of svarupa-sakti, and not

by the mental faculty of the marginal jivas. When the svarupa-sakti

manifests herself within the heart of the jiva by the mercy of Krishna

or of His bhakta, then the cognitive faculty (samvit-vrtti) of the

svarupa-sakti begins to act within the heart. When that happens,

knowledge of the spiritual realm (cid-jagat) is revealed. The spiritual

world is constituted of suddha-sattva, whereas the material

world is constituted of a combination of the three material modes

of sattva, rajah and tamah. The essential combination of hladini with

the knowledge of the spiritual world enables one to taste the sweetness

of that spiritual realm, and when that taste attains fullness,

it is called prema.


If prema is compared to the sun, bhava can be compared to a ray

(kirana) of the sun. The constitutional nature (svarupa) of bhava

is that it is a ray of the sun of prema, and its unique characteristic

(visesata) is that it purifies the heart of the jiva and thus causes

the heart to become softened or melted (masrna). The word ruci

signifies three desires. These are 1) the desire to attain the service

of Radha and Krishna (prapty-abhilasa), 2) the desire to do that which

is favorable for Krishna's pleasure (anukulya-abhilasa), and 3) the desire

to serve Krishna with love and affection (sauharda-abhilasa).


Bhava can be described as the first glimpse of prema. The word

masrna means 'softness and melting of the heart.' Bhava has been

described in the tantra as the preliminary state of prema, and when

it arises, horripilation and other transformations of ecstasy

(sattvika-vikara) are manifested slightly. However, the state of bhava

is self-established (svatah-siddha) in the nitya-siddha-bhaktas,

which means that suddha-sattva is eternally present in them, so

there is no question of it becoming manifest in them.


In the baddha-jiva, this state of bhava first manifests in the

mental faculties (mano-vrtti) and then becomes identified

(svarupata) with them. Therefore, although bhava is self-manifest

(svayam-prakasa), it appears that it did not exist previously, and

that its manifestation was brought about by something else

(prakasya). The natural function of bhava is to reveal the intrinsic

identity (svarupa) of Krishna and His sweet pastimes. Bhava manifests

in the mental faculties (mano-vrtti), yet it appears to have

been manifested by some other faculty of knowledge. In reality,

the nature (svarupa) of rati is self-tasting (svayam-asvadanasvarupa);

in other words, it is itself the object of taste and enjoyment

for the bhakta, and yet at the same time it becomes the cause

of the baddha-jiva relishing Krishna and His lila.


Vrajanatha: How many types of bhava are there?


Babaji: There are two types of bhava, arising from two different

causes. The first is bhava that has arisen as a result of ardent spiritual

practice (sadhana-abhinivesa-ja-bhava); and the second is bhava

that has arisen due to Krishna's mercy or the mercy of Krishna's bhakta

(prasada-ja-bhava). Bhava that arises from the practice of sadhana

is the most commonly observed; bhava arising from special mercy

is very rare.


Vrajanatha: What is bhava arising from practice (sadhanaabhinivesa-



Babaji: There are two kinds of bhava arising from practice, one on

the vaidhi-marga and the other on the raganuga-marga. Ruci appears

first, before bhava, and it is followed by attachment (asakti)

to Krishna, and finally rati. I consider bhava and rati to be the same

because this is the opinion of the Puranas and the sastras concerning

the performance of the dramatic arts (natya-sastras).


In the case of bhava arising from vaidhi-sadhana, sraddha comes

first, and then gives rise to nistha, which in turn develops into

ruci. However, in the case of bhava arising from raganuga-sadhana,

ruci is produced immediately.


Vrajanatha: What is bhava arising from the mercy of Krishna or His

bhakta (prasada-ja-bhava)?


Babaji: Bhava arising from the mercy of Krishna or His bhakta

(prasada-ja-bhava) is bhava that occurs spontaneously, without the

performance of any kind of sadhana.


Vrajanatha: Please explain this further.


Babaji: Krishna's mercy is bestowed in three ways: 1) by words (vacika),

2) by granting vision (aloka-dana), and 3) by grace manifest in the

heart (harda). Suppose that Krishna bestows His mercy upon some

brahmana by saying, "O best of the twice-born, may supremely auspicious,

blissful, and uninterrupted bhakti arise within you." Simply

by such words, vacika-prasada-ja-bhava arises within the heart.


The rsis residing in the forest had never previously seen Krishna,

but when they attained His darsana, bhava arose within their

hearts. Such is the power of Krishna's mercy. This is an example of

bhava arising due to Krishna's granting His vision (aloka-dana).


Bhava that arises within the heart due to mercy is called hardabhava,

and this is observed in the life history of Sukadeva Gosvami

and other bhaktas. When Shri Krishna descended as Shri Chaitanya

Mahaprabhu, there were many instances of these three kinds of

bhava arising from His mercy. One cannot count the number of

people who were filled with bhava when they saw Shriman

Mahaprabhu. Jagai and Madhai are examples of those who obtained

bhava because of the Lord's words, and Jiva Gosvami obtained bhava

from within his heart (harda-bhava), by Shri Gauranga's mercy.


Vrajanatha: What is bhava arising from the mercy of a bhakta?


Babaji: Dhruva and Prahlada obtained bhava for Bhagavan by

Narada Muni's mercy, and bhava-bhakti arose in the hearts of

innumerable people by the mercy of Shri Rupa, Sanatana and other

associates (parsada) of Krishna.


Vijaya: What are the symptoms of the appearance of bhava?


Babaji: The following characteristics begin to manifest in the

sadhaka when bhava appears:


1. ksanti-tolerance,


2. avyartha-kalatva-concern that time should not be wasted,


3. virakti-detachment,


4. mana-sunyata-freedom from pride,


5. asa-bandha-bound by hope,


6. utkantha-deep longing,


7. nama-gane sada-ruci-taste to always chant shri-hari-nama,


8. asaktis tad-gunakhyane-attraction for hearing about Shri

Hari's transcendental qualities, and


9. tad-vasati-sthale priti-affection for the places of Krishna's



Vijaya: What is ksanti (tolerance)?


Babaji: Ksanti means that one remains peaceful even when there

is cause for anger or mental agitation. Ksanti may also be called



Vijaya: What is avyartha-kalatva (concern that time should not

be wasted)?


Babaji: Avyartha-kalatva means that one does not let a moment

pass in vain, and thus is incessantly engaged in hari-bhajana.


Vijaya: Please explain the meaning of virakti (detachment).


Babaji: Virakti is disinterest in sense gratification.


Vijaya: Can those who have taken vesa (renounced order, sannyasavesa

or babaji-vesa) assert that they are detached?


Babaji: Vesa is a matter of social etiquette. When bhava appears

within the heart, ruci for the spiritual world becomes very strong,

and taste for the material world gradually diminishes. Finally,

when bhava fully manifests, taste far the mundane world becomes

practically nil (sunya-praya). This is called detachment (virakti).

A detached Vaishnava is one who has attained virakti and then takes

vaishnava-vesa to diminish his necessities. However, the sastras do

not sanction taking vesa prior to the appearance of bhava; that is

not real vesa at all. Shriman Mahaprabhu taught this lesson to the

whole world when he punished Chota Haridasa.


Vijaya: What is mana-sunyata (freedom from pride)?


Babaji: Pride (abhimana) arises when one identifies with one's

wealth, strength, beauty, high position, high caste, good family,

lineage, etc. Mana-sunyata means being free from pride in spite of

possessing such material qualification. Padma Purana gives an

excellent example of mana-sunyata. There was a wise emperor, who

ruled all other prominent kings. However, when by good fortune

krishna-bhakti arose within his heart, he gave up his opulence and

his pride in being the emperor, and maintained his life by begging

in the cities of his enemies. He offered respects to all, regardless of

whether they were brahmanas or enemies.


Vijaya: What is asa-bandha (the bondage of hope)?


Babaji: Asa-bandha means to engage the mind in bhajana bound by

the unswerving faith that "Krishna will certainly bestow His mercy

upon me."


Vijaya: What is utkantha (deep longing)?


Babaji: Utkantha is extreme greed to obtain one's heart's desire.


Vijaya: What is nama-kirtana-ruci (taste for chanting shri-harinama)?


Babaji: Ruci in nama-kirtana means incessant engagement in harinama

with the faith (visvasa) that shri-nama-bhajana is the highest

of all the many types of bhajana. Ruci for nama-kirtana is the key to

attaining supreme auspiciousness. Another day I will explain the

truth regarding shri-hari-nama.


Vijaya: What is asaktis tad-gunakhyane (attachment to the descriptions

of the transcendental qualities of Krishna)?


Babaji: It is said in Shri Krishna-karnamrta:


madhuryad api madhuram manmathata tasya kim api kaisoram

capalyad api capalam, ceto bata harati hanta kim kurmah


Shri Krishna, as the transcendental Cupid (manmatha), is

sweeter than the most sweet, and His adolescence is more

restless than the most restless thing. The qualities of that

transcendental Cupid, which defy description, are stealing

my mind. Alas! What shall I do now?


No matter how much one hears about Shri Krishna's qualities, one

never becomes satiated. The attachment to hearing goes on increasing

incessantly, and one never stops wishing to hear more

and more.


Vijaya: What is tad-vasati-sthale priti (affection for the places of

Krishna's pastimes)?


Babaji: When a bhakta performs parikrama of Shri Navadvipa-dhama,

he inquires as follows: "O residents of the dhama, where is the

birthplace of the dearmost Master of our life? In which direction

would Mahaprabhu's kirtana party pass? Please tell me where our

Master used to perform his forenoon pastimes with the gopas." The

residents of the dhama reply, "This place where we are standing is

Shri Mayapura. The elevated place that you see directly in front of

us, surrounded by the grove of tulasi plants, is the very place where

the most precious appearance of Shriman Mahaprabhu took place.

Just see the villages of Ganga-nagara, Simuliya, Gadigacha, Majida,

and others. Shriman Mahaprabhu's first sankirtana party passed

through these very villages." Hearing such sweet talks saturated

with prema from the mouths of the residents of Gauda, his body

thrills with horripilation, his heart becomes overwhelmed with

bliss, and tears trickle from his eyes. In this way, he performs

parikrama of all Mahaprabhu's pastime places. This is called affection

for the places where the Lord performed His pastimes (tadvasati-

sthale priti).


Vrajanatha: Should we understand that rati towards Krishna has

arisen in every individual in whom we observe this kind of



Babaji: No. Rati is emotion (bhava) that arises spontaneously towards

Krishna. Similar emotion may be observed in relation to other

objects, but it cannot be called rati.


Vrajanatha: Will you kindly give one or two examples to make this

subject clear?


Babaji: Suppose a man desires liberation, but the dry and difficult

worship of the nirvisesa-brahma seems troublesome to him. Then

he hears from somewhere that one can very easily attain mukti

simply by uttering the names of Bhagavan. For example, Ajamila

obtained mukti easily by uttering the name of Narayana. When

the man hears this, he becomes overjoyed. As he remembers the

power of shri-nama to give liberation, he becomes agitated with

ecstasy, thinking that he will receive liberation easily. He chants

shri-hari-nama, weeps continuously, and falls down unconscious. In

this instance, the name uttered by the sadhaka who desires

liberation is not suddha-nama, and the bhava that he displays is

not krishna-rati (suddha-bhava), because his spontaneous feeling is

not directed towards Krishna. His main objective is to obtain mukti,

and not krishna-prema. The name that he utters is called namaabhasa,

and his emotional display (bhava) is called bhava-abhasa.


Another example is that of a person who worships Durga-devi

in order to obtain material enjoyment. He prays, "Please give me

benedictions! Please give me wealth!" Then, thinking that Durgadevi

will fulfill his heart's desire as soon as she becomes pleased,

he exclaims, "O Durga!" and rolls on the ground before her, crying.

This person's bhava when he cries and falls on the ground is

not suddha-bhava. It is sometimes described as bhava-abhasa, and

sometimes as false or impure emotion (kubhava). Bhava cannot arise

unless one performs unadulterated worship of Krishna (suddha-krishnabhajana).

Bhava is known as kubhava or bhava-abhasa if it arises from

a desire for material enjoyment (bhoga) or liberation (moksa), even

if it is related to Krishna.


The word kubhava refers to any sort of bhava that may arise in

the heart of one who is contaminated with Mayavada philosophy.

Even if such a person lies unconscious for seven praharas, this

display cannot be called bhava. Aho! Even the most elevated liberated

souls, who are freed from all kinds of desires, incessantly search

out bhagavad-rati. It is the supreme secret, and Krishna does not easily

bestow it, even on completely sincere bhaktas whose practice of

bhajana is fully accomplished. How, then, can it arise in the hearts

of those who do not have suddha-bhakti, and who are contaminated

with desires for material enjoyment and liberation?


Vrajanatha: Prabhu, it is often observed that when those who

desire material enjoyment and liberation perform hari-namasankirtana,

they manifest the bodily symptoms of bhava that you

have described. How is this to be understood?


Babaji: Only foolish people are astonished to see the external

symptoms of bhava in such people; those who understand bhavatattva

properly call this sort of bhava "the semblance of rati (ratyabhasa),"

and they remain far away from it.


Vijaya: How many kinds of raty-abhasa are there?


Babaji: There are two kinds of raty-abhasa: reflected raty-abhasa

(pratibimba raty-abhasa) and shadow raty-abhasa (chaya raty-abhasa).


Vijaya: What is pratibimba raty-abhasa?


Babaji: People who desire liberation think that one can only obtain

mukti through brahma-jnana, but the spiritual discipline of

brahma-jnana is difficult and troublesome. Some of them come to

understand that mukti may be achieved simply by performing harinama,

and that one may obtain brahma-jnana in this way very easily,

and without hard labor. When they think like this, they become

blissful, expecting to obtain mukti without having to undergo

great difficulty. Then this semblance (abhasa) of the bodily transformations,

such as tears, horripilation, etc., appear in their bodies.

Such transformations are known as pratibimba-abhasa.


Vrajanatha: Why are they called 'reflected (pratibimba)'?


Babaji: If those who desire liberation or material sense enjoyment

have the good fortune to associate with advanced bhaktas, they

also begin to adopt the processes of hari-nama-kirtana and so on.

At that time, some reflection of the bhava-moon in the sky of the

suddha-bhakta's heart also appears in the heart of those who are

thirsty for liberation. This reflection is called pratibimba. Suddhabhava

never arises in the hearts of those who desire material sense

enjoyment or liberation, but bhava-abhasa arises in them when they

see the bhava of suddha-bhaktas. That bhava-abhasa is known as

pratibimba-abhasa, and it does not generally produce any enduring

benefit. It only bestows material enjoyment and liberation, and

then it disappears. Such bhava-abhasa may also be understood to

be a kind of nama-aparadha.


Vrajanatha: Please explain the nature of chaya-bhava-abhasa.


Babaji: When a kanistha-bhakta who is unacquainted with knowledge

of the self (atma-tattva) associates with activities, time, places,

and bhaktas that are dear to Hari, a shadow (chaya) of rati may appear.

Compared to rati itself, this shadow is insignificant by nature

and unsteady, but it creates curiosity (as to the rati the suddhabhaktas

experience), and it destroys sorrows. This is called chayaraty-

abhasa. The bhakti of these bhaktas may be pure up to a certain

limit, but it is not resolute, and that is why it gives rise to ratyabhasa.

In any case, such chaya-bhava-abhasa only arises through

the influence of many pious activities. By the association of

Vaishnavas (sat-sanga), chaya-bhava-abhasa becomes pure, and subsequently

gives rise to suddha-bhava. Nonetheless, one should bear

in mind that, no matter how developed this bhava-abhasa may be,

it gradually wanes like the moon in the dark half of a lunar month

if one commits some offense towards a pure Vaishnava. What to

speak of bhava-abhasa, even suddha-bhava will gradually vanish if

one commits offenses towards Krishna's bhaktas.


If one repeatedly associates with those who desire liberation,

his bhava will also become bhava-abhasa, or he may fall victim to

the pride of thinking himself to be Isvara. This is why it is sometimes

seen that when new bhaktas are dancing, they develop the

desire for liberation. These new bhaktas do not think carefully and

consider their situation, and so they associate with those who seek

liberation, which results in disturbances. New bhaktas should,

therefore, carefully avoid the association of people who aspire for



Occasionally the state of bhava is seen to arise in someone

suddenly, and without apparent cause. The explanation for this is

that he practiced sadhana extensively in his previous birth, but

that practice could not bear fruit until now because of various

kinds of hindrances or impediments. However, suddha-bhava suddenly

arose in his heart when these obstacles were removed. Sometimes,

an excellent state of bhava like this may also arise suddenly

because of Krishna's causeless mercy. This kind of bhava is known as



One should not criticize a person in whom true bhava has

manifested, even though one may observe some slight fault in

his behavior, for once bhava has arisen, the sadhaka becomes completely

successful in all his endeavors. Under such circumstances,

it is not possible for him to behave sinfully, but if any sinful behavior

is sometimes observed, it should be understood in one of two

ways. The maha-purusa-bhakta may have performed some sinful

activity by force of circumstances, but he cannot possibly remain

in that condition permanently. Alternatively, some semblance of

sin (papa-abhasa) from his previous life has not been completely

destroyed, and is still present even after bhava has arisen in him,

although it will be destroyed very soon. One should think like this

and not pay any attention to the commonplace faults that may be

seen in bhaktas, for it is nama-aparadha to do so. The Nrsimha Purana

forbids us to absorb our attention in such faults.


bhagavati ca harav ananya-ceta

bhrsa-malino'pi virajate manusyah

na hi sasa-kalusa-cchavih kadacit

timira-paro bhavatam upaiti candrah


Just as the moon is never obscured by darkness, even though

covered with black spots, similarly, a person exclusively

devoted to Shri Hari remains glorious, though by appearance

he may be wicked and depraved.


It should not be concluded from this instruction that a bhakta

repeatedly engages in sinful activities. Once a bhakta has developed

nistha in bhakti, he will have no inclination to sin further.

However, as long as the material body exists, there is a chance that

sinful activity will occur unexpectedly. If a bhakta is exclusively

devoted, the influence of his bhajana immediately burns to ashes

all kinds of sins, just as a blazing fire easily consumes a small heap

of cotton, and he becomes cautious not to become victimized by

any sinful activity again.


All kinds of sinful actions are dissipated at the stage of steady,

uninterrupted ananya-bhakti, so it may be clearly understood that

those who repeatedly engage in sinful activities have not yet developed

this type of bhakti. To engage repeatedly and knowingly

in sinful activity while practicing bhakti-yoga is nama-aparadha,

which uproots bhakti completely and casts it aside. Bhaktas therefore

keep themselves distant from such offenses.


Rati is by nature restless (asanti), warm, vigorous, and blissful,

because it is perpetually full of increasing spiritual longing

(abhilasa). Although it produces warmth in the form of sancaribhava,

it is more cooling than millions of moons, and it tastes as

sweet as nectar.


When Vrajanatha and Vijaya Kumara heard this explanation

of bhava-tattva, they were wonderstruck and sat silently for a

while, absorbed in thoughts of bhava. After some time, they said,

"Prabhu, the powerful rain of your nectarean instructions has

created a flood of prema in our scorched hearts. Now what should

we do? Where should we go? We cannot understand anything. It

is very difficult for us to attain bhava because our hearts are bereft

of humility. We are full of pride because of our brahmana birth,

and the only thing that can save us is your abundant love and

mercy. If you bestow a drop of prema on us we shall certainly

achieve our objective. Our only hope is that we have been able

to establish a spiritual relationship with you. We are extremely

poor, wretched, and destitute, and you are Krishna's dear associate,

and supremely merciful. Please be merciful to us and instruct

us as to our duty."


Vijaya Kumara took advantage of the opportunity, and said, "At

this very moment Prabhu, the desire is arising in me to renounce

householder life and obtain residence as a servant of your lotus

feet. Vrajanatha is just a boy, and his mother wants him to become

a grhastha, but he does not desire to do so. Please give your instruction

as to what he should do in this connection."


Babaji: You have both received Krishna's mercy. You should serve

Krishna by transforming your household into Krishna's household.

Everyone should act according to the instructions which Chaitanya

Mahaprabhu gave to the world. He taught that there are two ways

by which one may worship Bhagavan while in this world: one may

live as a householder or in the renounced order. Until one is

qualified to take up the renounced order, he should remain a householder

and engage in Krishna's service.


In the first twenty-four years of His manifest pastimes, Chaitanya

Mahaprabhu displayed the ideal for a grhastha Vaishnava, and during

His last twenty-four years, He set the ideal for a renounced

Vaishnava. Mahaprabhu's example as a grhastha established the goal

of householder life. In my opinion, you should also do the same.

You should not think that one cannot obtain the goal of krishnaprema

in householder life. Most of Mahaprabhu's favored devotees

were grhasthas, and even Vaishnavas in the renounced order of

life pray for the dust from the lotus feet of those grhastha-bhaktas.


The night was far advanced. Vijaya Kumara and Vrajanatha

spent the whole night in Shrivasangana, chanting the glories of

Shri Hari in the company of the other Vaishnavas. At dawn the next

morning, they finished their ablutions, bathed in the Ganga, and

then offered dandavat-pranama at the feet of their Gurudeva and

the Vaishnavas. Then they again performed sankirtana, took mahaprasada,

and returned home before noon. Vijaya Kumara called his

sister and said, "Now Vrajanatha will marry, so you should make

the necessary preparations. I am going to Modadruma for a few days.

You can send news to me when you have fixed a date for the wedding.

I shall come with other family members to enhance the auspicious

marriage ceremony. I shall send my young brother

Harinatha here tomorrow. He will stay here and arrange everything."


Vrajanatha's mother and paternal grandmother felt as if they

had obtained sovereignty over the earth. Completely overjoyed,

they presented Vijaya Kumara with new clothes and other gifts

before they bade him farewell.