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Title: 18 Prakrita Rasa Shata Dushani
User: Swami Gaurangapada Date: 2006-07-11 12:55:22
Prakrita Rasa Sata Dushini
A Hundred Warnings Against Mundane Mellows
by Shrila Bhaktisiddhanta Sarasvati Prabhupada
prakrita ceshtate bhai kabhu rasa haya na
jadiya prakrita-rasa suddha-bhakta gaya na
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.
prakrita-rasera siksha-bhiksha sishye caya na
rati bina jei rasa taha guru deya na
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
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 aprakrita haya na
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.
prakrita jadera bhoge krishna-seva haya na
jada-vastu kona-o kale aprakrita haya na
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
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 vishaya-bhoga bhakta kabhu kore na
jada-bhoga, krishna-seva-kabhu sama haya na
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' sishye guru bole na
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 sishye guru bole na
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 prakrita boli' bhakta kabhu gaya na
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 prakrita boli' krishne jada jane na
krishna-nama-rase bheda suddha-bhakta mane na
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 siksha deya na
rasa labha kori' seshe sadhana to' haya na
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.
kritrima panthaya name rasodaya haya na
rasa hoite krishna-nama vilomete haya na
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
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
15) The pure devotee of Krishna never speaks of anything other than rasa, transcendental mellow, that is endowed with rati, loving attachment. The guru never claims that rati and rasa are present within the practice of preliminary devotion (sadhana bhakti).
bhava-kale je avastha sadhanagre bole na
vaidhi sraddha sadhanete raganuga haya na
16) The awakening of transcendental emotional ecstasies (bhava-bhakti) is never said to occur before the practice of regulated devotional service (sadhana-bhakti). The performance of regulated devotion with faith limited only to such beginning regulations (vaidhi-sraddha) can never give rise to spontaneous devotional service (raganuga-bhakti).
bhavera ankura ho'le vidhi ara thake na
raganuga sraddha matre jata-rati haya na
17) When bhava, the ecstatic mood of divine love actually sprouts, then the need for following scriptural rules (vidhi) does not remain. Mere faith in spontaneous devotional service, however, does not produce the actual awakening of transcendental loving attachment (rati).
ajata-ratite kabhu bhava-labdha bole na
raganuga sadhakere jata-bhava bole na
18) If transcendental attachment has not yet developed within the heart, a devotee is never said to have attained the stage of ecstatic bhava. The followers of spontaneous devotion (raganugas) never say that neophyte students of devotion (sadhakas) have experienced the awakening of bhava.
raganuga sadhakere labdha-rasa bole na
raganuga sadhya-bhava rati chada haya na
19) Genuine devotees on the level of spontaneous devotional service never say that neophyte students of devotion have attained rasa. The pure emotions characteristic of the goal of spontaneous devotion are never attained without first experiencing the correct progressive development of spiritual attachment (rati).
bhavankura-samagame vaidhi bhakti thake na
rucike ratira saha kabhu eka jane na
20) Only when the seed of intense divine emotion sprouts forth pure bhava, then there is no longer any need to adhere to scriptural rules and regulations (vaidhi bhakti). One should never consider ruchi (the taste for devotional service) to be the same as rati (transcendental loving attachment in devotional service).
raganuga bolile-i prapta-rasa jane na
vidhi-sodhya jane kabhu raganuga bole na
21) Divine rasa can never be factually attained merely by talking of spontaneous devotion A beginning student who should still be further purified by following the scriptural injunctions is never said to be on the level of performing spontaneous loving service unto the Lord.
sadhanera purve keha bhavankura paya na
jade sraddha na chadile rati kabhu haya na
22) No one can ever experience the sprouting of pure ecstatic emotions without first following the regulated injunctions of the scriptures. One who does not give up materialistic faith can never attain the stage of spiritual attachment in devotional service.
jata-bhava na hoile rasika to' haya na
jada-bhava na chadile rasika to' haya na
23) If divine ecstatic emotions have not yet awakened, there is no possibility of one becoming a rasika, a true relisher of devotional mellows. If materialistic emotions are not entirely rejected, one can never become a true rasika.
mula-dhana rasa-labha rati-vina haya na
gache na uthite kandi vriksha-mule paya na
24) Without first developing pure attachment (rati), the attainment of devotional mellows (the greatest wealth) can never be possible. Without first climbing the branch of a tree, the fruits can never be reached.
sadhane anartha ache, rasodaya haya na
bhava-kale nama-gane chala-rasa haya na
25) If one still has unwanted material impediments (anarthas) present in their performance of devotional service (sadhana), then rasa can never truly awaken. When the holy name of the Lord is chanted from the platform of pure ecstatic emotions (bhava), then the cheating mood born of pretentious devotional mellows can never be present.
siddhanta vihina hoile krishne citta lage na
sambandha-hinera kabhu abhideya haya na
26) Without knowledge of transcendental truth (siddhanta), no one's heart can ever be spiritually attuned with Lord Krishna. If one lacks knowledge of his relationship with Krishna (sambandha), then the proper execution of devotional service in relationship to Him (abidheya) is impossible.
sambandha-vihina jana prayojana paya na
ku-siddhante vyasta jana krishna-seva kore na
27) One who lacks knowledge of sambandha, the relationship between Krishna and the living entities, can never attain prayojana, the supreme goal of life One who is distracted by bogus philosophical conclusions about devotional service (ku-siddhanta) is not performing actual devotional service to Shri Krishna.
siddhanta-alasa jana anartha to' chade na
jade krishna bhrama kori' krishna-seva kore na
28) One who is lazy in properly understanding the Vaishnava philosophical conclusions can never become free from anarthas, the unwanted bad habits and philosophical misconceptions that impede devotional service. One who mistakes Krishna as belonging to the material plane can never render actual service to the Lord.
krishna-name bhakta kabhu jada-buddhi kore na
anartha na gele name rupa dekha deya na
29) The genuine devotee never maintains materialistic conceptions about the holy name of Krishna. If the deviations that impede devotional service (anarthas) have not been expelled, then the chanting of the holy name will never reveal the beautiful form of the Lord.
anartha na gele name guna bujha jaya na
anartha na gele name krishna-seva haya na
30) As long as anarthas remain, then the chanting of the holy name will never produce an understanding of the transcendental qualities of the Lord. As long as anarthas remain, then the chanting of the holy name will never factually engage one in Krishna's service.
rupa-guna-lila-sphurti nama chada haya na
rupa-guna-lila hoite krishna-nama haya na
31) Revelations of the Lord's transcendental form, qualities, and pastimes are never manifest in the absence of His holy name. The holy name of Krishna is never separated from His transcendental form, qualities or pastimes.
rupa hoite nama-sphurti, guru kabhu bole na
guna hoite nama-sphurti, guru kabhu bole na
32) The genuine spiritual master never asserts that the revelation of the Lord's holy name is separate from His form. The genuine spiritual master never claims that the revelation of the Lord's holy name is separate from His qualities.
lila hoite nama-sphurti, rupanuga bole na
nama-nami dui vastu, rupanuga bole na
33) The true followers of Shrila Rupa Gosvami (rupanugas) never claim that the revelation of the Lord's holy name is separate from His pastimes. The rupanugas never teach that the holy name of Krishna and Krishna Himself are two separate things.
rasa age, rati pache, rupanuga bole na
rasa age, sraddha pache, guru kabhu bole na
34) The true followers of Shrila Rupa Gosvami never say that the stage of realizing transcendental mellows (rasa) precedes the development of loving devotional attachment (rati). The bonafide spiritual master will never profess that the realization of such mellows precedes the development of pure faith (sraddha).
rati age, sraddha pache, rupanuga bole na
krama patha chadi' siddhi rupanuga bole na
35) The followers of Shrila Rupa Gosvami never preach that transcendental attachment is reached before one develops pure faith. The rupanugas never teach that the perfection of devotion (siddhi) can be reached by abandoning the consecutive order of developmental stages on the path.
mahajana-patha chadi' navya-pathe dhaya na
aparadha-saha nama kakhana-i haya na
36) The followers of Shrila Rupa Gosvami never leave the path of the great devotees (mahajanas) and run to pursue a "new" path. One who commits offenses can never realize the holy name of Krishna at any time.
name prakritartha-buddhi bhakta kabhu haya na
aparadha-yukta nama bhakta kabhu laya na
37) The Lord's devotee never interprets the holy name with any mundane, materialistic conception. The devotee never chants the holy name of the Lord in an offensive manner.
namete prakrita-buddhi rupanuga kore na
krishna-rupe jada-buddhi rupanuga kore na
38) The followers of Shrila Rupa Gosvami never ascribe material qualities to the holy name by means of mundane intelligence. The followers of Shrila Rupa Gosvami never consider the Lord's transcendental form as material because they don't possess materialistic mentality.
krishna-gune jada-buddhi rupanuga kore na
parikara-vaisishtyake prakrita to' jane na
39) The followers of Shrila Rupa Gosvami never analyze the Supreme Lord's qualities with material intelligence. The followers of Shrila Rupa Gosvami never consider the characteristics of the Lord's associates and paraphernalia to be mundane.
krishna-lila jada-tulya rupanuga bole na
krishnetara bhogya-vastu krishna kabhu haya na
40) The followers of Shrila Rupa Gosvami never equate the Lord's transcendental pastimes with materialistic activities. Lord Krishna never becomes a mere object of sense gratification that is lower in quality than Himself.
jadake anartha chada ara kichu mane na
jadasakti-base rase krishna-jnana kore na
41) One should never consider other than the following: Everything made of matter is an anartha and should be rejected. Transcendental knowledge of Lord Krishna can never be obtained through any mellow that is controlled by attachment to matter.
krishna-nama, krishna-rupa-kabhu jada bole na
krishna-guna, krishna-lila-kabhu jada bole na
42) One should never say that Krishna's holy name or transcendental form are mundane. One should never say that Krishna's divine qualities or sublime pastimes are mundane.
jada-rupa anarthete krishna-bhrama kore na
krishna-nama-rupa-gune jada-buddhi kore na
43) One should never become bewildered by the anartha of material bodies and mistake Lord Krishna's form to also be a material body. One should never try to analyze the Lord's divine names, forms, and qualities with materialistic intelligence.
nama-rupa-guna-lila jada boli' mane na
jada-nama-rupa-gune krishna kabhu bole na
44) One should never consider any of Krishna's transcendental names, forms, qualities or pastimes to be mundane. Similarly, one should never claim that any material names, forms or qualities could be Krishna's .
jada-sunya aprakrita nama chada bole na
jada-sunya aprakrita rupa chada dekhe na
45) Other than the pure transcendental names of Krishna, which are completely free from all material contact, nothing else should be spoken. Other than the pure transcendental forms of Krishna, which are completely free from all material contact, nothing else should be seen.
jada-sunya aprakrita guna chada sune na
jada-sunya aprakrita lila chada seve na
46) Other than the pure transcendental qualities of Krishna, which are completely free from all material contact, nothing else should be heard. Other than the pure transcendental pastimes of Krishna, which are completely free from all material contact, nothing else should be served.
anartha thakara kale jada-rupe maje na
anartha thakara kale jada-gune mise na
47) While still contaminated with anarthas, the bad habits and philosophical misconceptions that impede devotion, one should never become charmed by mundane forms. As long as these impediments remain, one should never mix with the impurity of mundane qualities.
anartha thakara kale jada-lila bhoge na
anartha thakara kale suddha-nama chade na
48) While still contaminated with anarthas, one should never try to enjoy materialistic pastimes. As long as these impediments remain, one should never give up trying to purely chant the holy name of Krishna.
anartha thakara kale rasa-gana kore na
anartha thakara kale siddhi-labdha bole na
49) While still contaminated with anarthas, one should never sing songs glorifying transcendental mellows. As long as these impediments remain, one should never state that siddhi has been attained.
anartha thakara kale lila-gana kore na
anartha-nivritti-kale nama jada bole na
50) While still contaminated with anarthas, one should never sing songs about the Lord's confidential pastimes. After these impediments are purified (anartha-nivritti), one never speaks of the holy name of Krishna as if it were a mundane sound vibration.
anartha-nivritti-kale rupe jada dekhe na
anartha-nivritti-kale gune jada bujhe na
51) After the anarthas are removed, material attributes are no longer seen in the transcendental forms of Krishna. When such impediments are removed, material attributes are no longer perceived in His pure qualities.
anartha-nivritti-kale jada lila seve na
rupanuga guru-deva sishya-himsa kore na
52) After the unwanted impediments are removed, one never serves mundane pastimes. The true spiritual masters in the line of Shrila Rupa Gosvami, who are known as rupanuga guru-deva, never abuse their own disciples in any way.
guru tyaji' jade asa kabhu bhakta kore na
mahajana-pathe dosha kabhu guru deya na
53) The true disciple never rejects the spiritual master because of their own desires for material enjoyment. The genuine spiritual master never finds fault with the devotional path shown by the great devotees (mahajanas).
guru-mahajana-vakye bheda kabhu haya na
sadhanera pathe kanta sad-guru deya na
54) There can never be any difference between the explanations of the bonafide spiritual master and the teachings of the great devotees (mahajanas). The pure spiritual master never puts thorn-like deterrents on the path of one's execution of practical devotional service (sadhana).
adhikara avicara rupanuga kore na
anartha-anvita dase rasa-siksha deya na
55) The followers of Shrila Rupa Gosvami are never neglectful in assessing anyone's spiritual qualifications. The followers of Shrila Rupa Gosvami never instruct a servant who is engrossed in material impediments about the science of intimate devotional mellows.
bhagavata padya boli' ku-vyakhya to' kore na
loka-samgrahera tare krama-patha chade na
56) The true devotees of the Lord never recite the verses of Shrimad-Bhagavatam and offer bogus interpretations. For the sake of attracting larger numbers of followers, true devotees never abandon the correct systematic practices of devotional service.
na uthiya vrikshopari phala dhari' tane na
rupanuga krama-patha vilopa to' kore na
57) One should never climb into a tree, grasp the unripe fruits and forcibly pull them off. Similarly, the followers of Shrila Rupa Gosvami never abolish the initial systematic process of devotional service.
anarthake 'artha' boli' ku-pathete laya na
prakrita-sahaja-mata aprakrita bole na
58) One should never mistakenly call material obstacles "useful for devotional service", thereby following the wrong path. One should never say that the mundane opinions of the prakrita-sahajiyas (cheap materialistic impostors) are aprakrita (transcendental).
anartha na gele sishye jata-rati bole na
anartha-visishta sishye rasa-tattva bole na
59) The disciple is never said to have developed deep devotional attachment (rati) as long as impediments (anarthas) are not removed. The disciple who is still contaminated with these impediments is never taught the science of intimate devotional mellows (rasa-tattva).
asakta komala-sraddhe rasa-katha bole na
anadhikarire rase adhikara deya na
60) A devotee should never speak on the topics of devotional mellows to one who has weak, pliable faith. A devotee should never attempt to bestow the qualification for rasa upon one who is unqualified to receive it.
vaidha-bhakta-jane kabhu raganuga jane na
komala-sraddhake kabhu rasika to' jane na
61) Devotees who are still on the platform of following regulated scriptural injunctions (vaidha-bhaktas) cannot yet understand anything about the exalted stage of the raganugas, practitioners of spontaneous devotional service. Those who possess weak faith cannot yet understand the realm of the rasikas, relishers of pure transcendental mellows.
svalpa-sraddha-jane kabhu jata-rati mane na
svalpa-sraddha-jane rasa upadesa kore na
62) Those who possess little faith are never recognized as being highly developed in loving devotional attachment. Those who possess little faith are never to be instructed in topics concerning transcendental mellows.
jata-rati prauda-sraddha-sanga tyaga kore na
komala-sraddhere kabhu rasa diya seve na
63) When spiritual attachment (rati) is manifest, one never leaves the company of those endowed with advanced faith. If immature devotees with pliable faith are presented with a devotional mellow, they will never be able to properly serve it.
krishnera sevana lagi' jada-rase mise na
rasodaye kona jive 'sishya-buddhi' kore na
64) One should never mix their activities with the contaminated moods of materialistic mellows for the purpose of service of Krishna. After rasa has factually awakened, one never indulges in the mentality of regarding any other soul as a disciple.
rasika-bhakata-raja kabhu sishya kore na
rasika-janera sishya ei bhava chade na
65) The highest devotee, who is like a king among the rasikas expert in relishing devotional mellows, never thinks that he has disciples. The students of such a rasika, however, never give up the mood of being the disciples of this exalted devotee.
sadhana chadile bhava udaya to' haya na
raganuga janile-i sadhana to' chade na
66) If the preliminary practices of devotional service (sadhana) are neglected, then the awakening of ecstatic emotions (bhava) can never occur. Even one who has attained realization of spontaneous devotional service (raganuga-bhakti) should never give up practicing the regulative principles of devotional service.
bhava na hoile kabhu rasodaya haya na
age rasodaya, pare ratyudaya haya na
67) Without first experiencing bhava, the ecstatic emotions of divine love, rasa can never arise. The realization of rasa never occurs before the development of rati, spiritual attachment.
age ratyudaya, pare sraddhodaya haya na
rasabhishta labhi' pare sadhana to' haya na
68) One should never think that rati is awakened first, then sraddha develops later. After one attains the state of being thoroughly soaked with rasa, then the need for practicing sadhana vanishes.
samagrira amilane sthayi-bhava haya na
sthayi-bhava-vyatireke rase sthiti haya na
69) In the absence of the necessary constituent elements of the bhakti process (such as anartha-nivrtti, nishtha, ruci, etc.), one can never become fixed up in their own eternal sthayi-bhava (one of the five principal mellows). In the absence of sthayi-bhava and its necessary elements, one can never become situated in their eternal rasa.
bhoge mana, jade sraddha cit prakasa kore na
name sraddha na hoile jada-buddhi chade na
bhoge-in enjoyment; mana-with the mind;
70) Those whose minds are absorbed in the spirit of enjoyment of matter, and who possess materialistic faith, can never experience the revelation of pure spiritual consciousness. Without absolute faith in the Lord's holy name, one's mundane mentality can never be cast off.
jada-buddhi na chadile nama kripa kore na
nama kripa na korile lila suna jaya na
71) One who is reluctant to give up their materialistic mentality will never receive the mercy of the pure holy name of Lord Krishna. Without first receiving the mercy of the holy name, one should never listen to recitations of Krishna's confidential pastimes.
namake janile jada, kama dura haya na
rupake manile jada, kama dura haya na
72) One who thinks that the holy name of Krishna is mundane can never become free from lust. One who thinks that the transcendental form of Krishna is mundane can never become free from lust.
gunake bujhile jada, kama dura haya na
lilake purile jade, kama dura haya na
73) One who thinks that the divine qualities of Krishna are mundane can never become free from lust. One who thinks that the eternal pastimes of Krishna are mundane can never become free from lust.
name jada-vyavadhane rupodaya haya na
name jada-vyavadhane gunodaya haya na
74) If one's consciousness is blocked by material conceptions, then Krishna's pure transcendental form can never be realized by chanting the holy name. If one's consciousness is blocked by material conceptions, then Krishna's pure transcendental qualities can never be realized by chanting the holy name.
aparadha-vyavadhane rasa-labha haya na
aparadha-vyavadhane nama kabhu haya na
75) Due to the blockage of offenses (aparadha), one can never attain the flow of pure transcendental mellows. Due to the blockage of offenses, one can never experience the pure holy name of the Lord.
vyavahita lila-gane kama dura haya na
aparadha-vyavadhane siddha-deha paya na
76) One who is covered by offenses may sing the pastimes of the Lord, but this will never do away with the lust burning in his heart. By the blockage of offenses, one's eternal spiritual body (siddha-deha) will never be attained.
sevopakarana karne na sunile haya na
jadopakarana dehe lila sona jaya na
77) If one does not hear the proper details of the devotional science , then genuine service to the Lord can never be performed. One absorbed in the various material ingredients of the bodily concept of life will never be able to hear of the Lord's transcendental pastimes.
sevaya unmukha ha'le jada-katha haya na
natuva cin-maya katha kabhu sruta haya na
78) When one is enthusiastic for constantly rendering unalloyed devotional service, there is never any possibility for becoming distracted by idle talks related to the mundane world. Otherwise, if one is not enthusiastic, then confidential topics about the all-conscious spiritual world should never be heard.
Thus Ends Prakrita-Rasa Sata-Dushini, A Hundred Warnings Against Mundane Mellows by Shrila Bhaktisiddhanta Sarasvati Gosvami Prabhupada
This book and verses are translated and copyrighted by Dasharatha-suta dasa prabhu.