Prakrita Rasa Shata Dushini

A Hundred Warnings Against Mundane Mellows

by Shrila Bhaktisiddhanta Sarasvati Prabhupada

 

An exposition of the manifold faults in the pretentious materialistic sentiment that can contaminate and hinder the neophyte devotee's endeavors to live a truly spiritual life

 

Bengali poetry plus Introduction

 

by Shrila Bhaktisiddhanta Sarasvati Gosvami Prabhupada

 

1916 A.D.

 

Translation by Dasaratha-suta dasa

 

Preface

 

by the translator

 

His Divine Grace Shrila Bhaktisiddhanta Sarasvati Thakura (1874 - 1937), the

beloved spiritual master of His Divine Grace A. C. Bhaktivedanta Swami

Prabhupada, was the fierce lion-like guru and founder of 64 branches of

the Gaudiya Math in all states of India. He was totally intolerant of

mundane conceptions that threatened to contaminate the performance of pure

devotional service unto his eternal Lords, Shri Shri Gandharvika and

Giridhari.

 

In particular, His Divine Grace Shrila Sarasvati Thakura regularly condemned

the mood of the prakrta-sahajiyas, a class of materialistically-tainted

neophyte devotees. He saw that their immature enthusiasm and tendency

toward creative deviation perpetually caused alarm to cautious adherents

to the standard of pure devotion, as expressed by Shri Chaitanya Mahaprabhu

and His followers.

 

Thus, Shrila Sarasvati Thakura composed the 157 lines of Bengali poetry

entitled Prakrta-Rasa Sata-Dusini, which he published in the devotional

Bengali periodical Sajjana Tosani during its 19th year of 1916-17. This

unusual work is a brilliant composition that clearly shows no mercy at all

to the pretentious so-called devotees who are complacent in their own

fanciful concoctions. Indeed, famous for the preaching style called "the

chopping technique," Shrila Bhaktisiddhanta Sarasvati appears candidly

ruthless in his treatment of defending the most sacred philosophy in the

universe-pure devotional service that follows in the footsteps of Shrila

Rupa Gosvami. He persistently affirms in Bengali na, na, na-meaning "No,

no, NO! This can never be so; that can never be so; true devotees should

never say this; genuine devotees should never do that," so forth and so

on. He repeatedly uses the hammer-like negative statements to tear down

any walls constructed by the false ego that block the aspiring soul from

the pure livecurrent of bhakti ever flowing from the lotus feet of Shri

Rupa. And justifiably so, for never was there a time when immature

deviators did not plague the sincere performance of bhakti-yoga. There was

only the question of who was learned enough, pure enough and bold enough

to confront and dissolve the myriads of confusing philosophical

misconceptions of the sahajiyas that run rampant if left unchecked. His

Divine Grace has fully proven himself qualified for this task in all

respects, for he fearlessly serves the true siddhanta of the rupanuga

Vaishnavas in prime form with the following simple Bengali verses.

 

May the readers follow his pure instructions, and thereby realize the

essence of suddha-bhakti-purifying their existence with all heartfelt

determination, and attaining perfection in this very lifetime only by the

Divine Grace of the previous acaryas.

 

The Reason Behind This Presentation

 

We have endeavored to present this rare, valuable and 'heavy' work as

nicely as possible, with a specific purpose in mind. For the welfare of

the assembled devotees, we have been considering that several of the

offerings by Nectar Books to date have been translations of the exalted

scriptures that describe something of the intimate moods and pastimes of

the Divine Couple. As such topics are presented mainly for research and

higher study purposes, we have been operating very cautiously so that

these confidential literatures may not be taken cheaply. As neophyte

devotees, we can honestly admit that we may not be qualified to enter into

the transcendental mysteries of the Gosvamis' esoteric writings. Still, in

serving these literatures to the best of our capacity, we find that Krishna

has been distributing them in greater capacity than we had anticipated.

And now, in order to issue a healthy warning against possible misuse of

the rasa-sastra, we herein offer the poetic version of the authoritative

voice of Shrila Baktisiddhanta Sarasvati Thakura. Indeed, he is calling us

all back to humbly acknowledging our many shortcomings, and thereby

clearly points the way forward in our journey back to home, back to

Godhead.

 

Your Servant, Dasaratha-suta dasa

 

Introduction

 

Introduction

 

shri shri guru-gauranga-gandharvika-giridharebhyo namah

 

jagate uccatara srenir manava-ganer madhye para-laukika visvasa-rajye

bhramana koribar tinati patha ache, taha karma, jnana o bhakti-name

prasiddha. baddha-dasaya jiver anitya bhoga-maya phala-praptir anusthanake

karma-marga, nasvarata tyaga koriya pradesika anitya phala tyaga koriya

nirbheda-brahmanusandhanake jnana-marga evam karma-jnanatita prakrtir

atita sevya-vastu krsner anukula anusilanake bhakti-marga bole.

 

bhakti-marge sadhana o sadhya-bhede sadhana, bhava o prema-bhaktir

adhisthana-traya dekhite paoya jay. sadhya bhava-samuha o premake

sadhana-jatiya anusilana jnana korile je utpata upasthita hoy, sei

asuvidhar hasta hoite unmukta haoyar nama anartha-nivrtti.

shri-gauranga-sundarer apurva parama-camatkara-mayi lila o sei lilar

parikara gosvami-ganer anusthanadi ei prabandher akara-sthana.

 

 

shri shri guru-gauranga-gandharvika-giridharebhyo namah-obeisances unto Shri

Shri Guru, Gauranga, Gandharvika and Giridhari; jagate-in the world;

uccatara srenir-of the higher class; manava-ganer madhye-amongst the

people; para-laukika-transcendental; visvasa-rajye-in the kingdom of

belief; bhramana koribar-to wander; tinati patha ache-there are three

paths; taha-in that; karma, jnana o bhakti-name-by the name of karma,

jnana and bhakti; prasiddha-are famous; baddha-dasaya jiver-of the souls

in the bound-up condition; anitya-temporary; bhoga-maya-full of enjoyment;

phala-praptir-of the obtainment of fruits; anusthanake-to the process;

karma-marga-the path of fruitive activities; nasvarata-the tendency to be

vanquished; tyaga koriya-renouncing; pradesika-provincial; anitya

phala-temporary fruits; tyaga koriya-renouncing;

nirbheda-brahma-anusandhanake-to the search for non-differentiated

brahman; jnana-marga-the path of knowledge; evam-and;

karma-jnana-atita-transcending both karma and jnana; prakrtir

atita-transceding matter; sevya-vastu-that which is worth serving;

krsner-of Lord Krishna; anukula-favorable; anusilanake-to the cultivation;

bhakti-marga bole-is called the path of devotion.

 

bhakti-marge-on the path of devotion; sadhana o sadhya-bhede-distinguishing

between devotional practice and the goal of devotion; sadhana, bhava o

prema-bhaktir-of practice, ecstatic emotion and pure love of God;

adhisthana-traya-establishing these three; dekhite paoya jay-it is seen;

sadhya-the goal; bhava-samuha-the collection of moods; o-and; premake-to

pure love; sadhana-jatiya-arising from practice; anusilana-cultivating;

jnana korile-acquiring knowledge; je utpata-that trouble; upasthita

haya-which is situated; sei asuvidhar hasta hoite-from the hand of this

problem; unmukta haoyar-of being freed; nama-the name; anartha-nivrtti-is

called anartha-nivrtti (the elimination of obstacles);

shri-gauranga-sundarer-of the beautiful shri Gauranga; apurva-extraordinary;

parama-camatkara-mayi lila-supremely astonishing pastimes; o-and; sei

lilar parikara-the associates of these pastimes; gosvami-ganer-of the

Gosvamis; anusthana-adi-establishing and so forth; ei prabandher-of this

writing; akara-sthana-the source; sr siddhanta sarasvati-signed, shri

Bhaktisiddhanta Sarasvati.

 

Amongst the higher classes of people in society, there are three main paths

for traveling through the kingdom of various beliefs regarding

transcendence. These are known as the paths of karma (performance of

materially fruitive activity), jnana (cultivation of transcendental

knowledge), and bhakti (purely surrendered devotional service). First, the

path of karma-marga involves the arrangements for obtaining temporary

worldly benefits, which are enjoyed by souls trapped in the bondage of the

materially conditioned platform of life. Second, the jnana-marga involves

renouncing impermanent material things as well as the impermanent

distractions related to patriotic interests and such; one then searches

after the undifferentiated spiritual reality of impersonal brahma. And the

third path involves positive activity that is transcendental to karma,

jnana and matter altogether-it is the way of cultivating actions favorable

for serving the object most worthy of service, shri Krishna. This is called

bhakti-marga, the pathof pure devotion.

 

It is seen that there are three distinct developmental stages extending

from sadhana (devotional practice) to sadhya (the goal of such worship);

these are first the sadhana itself, then the awakening of bhava (ecstatic

emotion) and finally prema-bhakti (eternal devotional service performed in

pure love). While cultivating the aspects of knowledge relating to the

goal of worship, as well as the varieties of ecstatic emotions and methods

of pure loving service, troubles invariably arise. The process by which

these unwanted impediments are removed is called anartha-nivrtti. The

conceptions expressed in the following poem are founded in the wonderful

and supremely astonishing pastimes of Shri Gauranga-sundara as well as in

the opinions established by the Gosvamis, who are the Lord's eternal

associates in these pastimes.

 

Prakrta Rasa Sata Dusini

 

prakrta cestate bhai kabhu rasa haya na

jadiya prakrta-rasa suddha-bhakta gaya na

 

prakrta cestate-material endeavors; bhai-O brothers!; kabhu-anytime;

rasa-mellow; haya na-can never be; jadiya-of matter; prakrta-rasa-mundane

mellow; suddha-bhakta-a pure devotee; gaya na-never sings.

 

1) O brothers! No material efforts can ever produce the awakening of rasa,

factual transcendental mellows. The pure devotee of the Lord never sings

the glories of any mundane mellows that are born of the dull material

world.

 

prakrta-rasera siksa-bhiksa sisye caya na

rati bina jei rasa taha guru deya na

 

prakrta-rasera-of material mellows; siksa-bhiksa-begging for instructions;

sisye-the disciples; caya na-does not want; rati-transcendental loving

attachment; bina-without; jei-which; rasa-mellow; taha-that; guru-the

spiritual master; deya na-does not give.

 

2) The true disciples never desire to ask their spiritual master for

instructions regarding material mellows. The genuine spiritual master

never gives his disciples any such material mellows, which are devoid of

rati, transcendental loving attachment to the Lord.

 

nama rasa dui vastu bhakta kabhu jane na

nama rase bheda ache, bhakta kabhu bole na

 

nama-the holy name; rasa-and mellow; dui vastu-two different things;

bhakta-the devotee; kabhu-anytime; jane na-does not know; nama-the holy

name; rase-and rasa; bheda ache-there is a difference; bhakta-the devotee;

kabhu-anytime; bole na-never says.

 

3) The Lord's real devotee never knows any difference between the holy name

of Krishna and transcendental mellows. Therefore the devotee never says

there is a difference between the holy name and the mellows of devotion.

 

'aham-mama' bhava-sattve nama kabhu haya na

bhoga-buddhi na chadile aprakrta haya na

 

'aham-mama'-"I" and "mine"; bhava-sattve-in the condition of this mood;

nama-the holy name; kabhu-anytime; haya na-can never be; bhoga-buddhi-the

enjoying mentality; na chadile-without giving up; aprakrta-spiritual; haya

na-can never be.

 

4) The holy name is never revealed to one who is situated in the bodily

concept of life and thinks in terms of "I" and "mine." If one doesn't

reject the enjoying mentality, the transcendental platform will never be

attained.

 

prakrta jadera bhoge krishna-seva haya na

jada-vastu kona-o kale aprakrta haya na

 

prakrta jadera-of mundane matter; bhoge-by the enjoyment; krishna-seva-the

service of Krishna; haya na-can never be; jada-vastu-a material thing;

kona-o kale-at any time; aprakrta-spiritual; haya na-can never be.

 

5) Devotional service unto Lord Krishna can never be performed by engaging in

the mundane enjoyment of material sense-objects. Material things can never

acquire the attributes of the transcendental at any time.

 

jada-satta vartamane cit kabhu haya na

jada-vastu cit haya bhakte kabhu bole na

 

jada-satta-existing in matter; vartamane-in the presence; cit-spiritual

consciousness; kabhu-anytime; haya na-can never be; jada-vastu-a material

object; cit haya-becomes spiritually conscious; bhakte-by the devotee;

kabhu-anytime; bole na-never says.

 

6) The transcendental consciousness of the spiritual world is never

manifest in the mundane material condition. The devotee of the Lord never

claims that any mundane object in this world is spiritually conscious.

 

jadiya visaya-bhoga bhakta kabhu kore na

jada-bhoga, krishna-seva-kabhu sama haya na

 

jadiya-material; visaya-bhoga-enjoyment of sense gratification; bhakta-the

devotee; kabhu-anytime; kore na-does not do; jada-bhoga-the enjoyment of

matter; krishna-seva-the service of Krishna; kabhu-anytime; sama-the same;

haya na-can never be.

 

7) The true devotee never engages in activities of materialistic sense

gratification. Material enjoyment and devotional service to Krishna are

never the same under any circumstances.

 

nija-bhogya kame bhakta 'prema' kabhu bole na

'rase dagamaga acho' sisye guru bole na

 

nija-bhogya-fit for one's personal enjoyment; kame-in lust; bhakta-the

devotee; 'prema'-called 'pure love of Godhead'; kabhu-anytime; bole

na-never says; 'rase dagamaga acho'-"You are absorbed in mellows";

sisye-to the disciple; guru-the spiritual master; bole na-never says.

 

8) Selfish enjoyment of one's own senses in mundane lust is never called

prema (love of Godhead) by the genuine devotee. A bonafide spiritual

master never tells his disciple, "You are absorbed in the mellows of

divine rasa."

 

'rase dagamaga ami' kabhu guru bole na

jadiya rasera katha sisye guru bole na

 

'rase dagamaga ami'-"I am absorbed in mellows"; kabhu-anytime; guru-the

spiritual master; bole na-never says; jadiya rasera-of material mellows;

katha-talk; sisye-to the disciple; guru-the spiritual master; bole

na-never says.

 

9) The genuine spiritual master never claims, "I am absorbed in the mellows

of divine rasa." The guru never talks idly with his disciples on subjects

of gross worldly mellows.

 

jada-rasa-gane kabhu sreyah keha labhe na

krishnake prakrta boli' bhakta kabhu gaya na

 

jada-rasa-gane-by singing songs of material mellows; kabhu-anytime;

sreyah-ultimate good; keha-anyone; labhe na-can attain; krishnake-Lord

Krishna; prakrta boli'-saying He is material; bhakta-the devotee;

kabhu-anytime; gaya na-never sings.

 

10) By singing the glories of worldly relationships born of mundane

mellows, no one has ever attained benefit in their spiritual life. The

genuine devotee never proclaims that Lord Krishna's incarnation is mundane.

 

namake prakrta boli' krsne jada jane na

krishna-nama-rase bheda suddha-bhakta mane na

 

namake-the holy name; prakrta boli'-saying it is material; krsne-Lord

Krishna; jada-matter; jane na-does not know; krishna-nama-rase-between Krishna's

holy names and mellows; bheda-difference; suddha-bhakta-the pure devotee;

mane na-never considers.

 

11) The devotee never says that the holy name of Krishna is material, for

Krishna cannot be known by means of matter. The pure devotee of the Lord

never recognizes any difference between the holy name of Krishna and pure

rasa itself.

 

name-rase bheda ache, guru siksa deya na

rasa labha kori' sese sadhana to' haya na

 

name-rase-between the holy name and devotional mellows; bheda ache-there is

a difference; guru-the spiritual master; siksa deya na-never gives such

instructions; rasa-mellow; labha kori'-first attaining; sese-in

conclusion; sadhana-devotional practice; to'-then; haya na-can never be.

 

12) The bonafide spiritual master never teaches that there is a difference

between the holy name of Krishna and rasa. Even after attaining actual rasa,

the regulative principles of devotional service are never concluded.

 

krtrima panthaya name rasodaya haya na

rasa hoite krishna-nama vilomete haya na

 

krtrima panthaya-on the cheating path; name-in the holy name;

rasa-udaya-the awakening of mellows; haya na-can never be; rasa-mellow;

hoite-from; krishna-nama-the holy name of Krishna; vilomete-by inversion; haya

na-can never be.

 

13) By employing pretentious means, no one can ever make transcendental

mellows appear in the holy name. The backwards conception that Krishna's

name comes from rasa can never be true.

 

rasa hoite rati-sraddha kakhana-i haya na

sraddha hoite rati chada bhagavata gaya na

 

rasa-mellow; hoite-from; rati-sraddha-faith built upon transcendental

attachment; kakhana-i-at any time; haya na-can never be; sraddha

hoite-from faith ; rati-attachment; chada-without; bhagavata-the devotee

or book Bhagavatam; gaya na-never sings.

 

14) Rasa, devotional mellow, can never be first present and then develop

into rati, transcendental attachment, or sraddha, proper faith. The

Shrimad-Bhagavatam (or the realized devotee) never sings any opinion other

than-rati develops from sraddha.

 

rati yukta rasa chada suddha-bhakta bole na

sadhanete rati rasa guru kabhu bole na

 

rati-attachment; yukta-endowed with; rasa-mellow; chada-without;