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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
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
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
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:
2. avyartha-kalatva-concern that time should not be wasted,
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
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
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
Vijaya: What is tad-vasati-sthale priti (affection for the places of
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-
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
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.
THUS ENDS THE TWENTY-SECOND CHAPTER OF JAIVA-DHARMA,