Chapter 23
Life's Ultimate Goal--Love of Godhead
The following summary study of the Twenty-third Chapter is given by
Srila Bhaktivinoda Thakura in his Amrta-pravaha-bhasya. In this chapter Sri
Caitanya Mahaprabhu describes the symptoms of emotion and love and the
awakening of one's original loving relationship with the Lord, as well as the
characteristics of a devotee who has actually attained that stage. He then
describes the gradual increase of love of God up to the point of mahabhava. He
then describes the five divisions of attraction and how they continue. He also
describes the mellow derived from conjugal love, which is the supreme emotion.
Conjugal love is divided into two categories-svakiya and parakiya. Svakiya
refers to loving affairs between husband and wife, and parakiya refers to loving
affairs between two lovers. There are a number of descriptions in this
connection. There is also a description of the sixty-four transcendental
qualities of Krsna. Srimati Radharani has twenty-five transcendental qualities.
Sri Caitanya Mahaprabhu then describes those candidates who are eligible
to taste the mellows of devotional service. Their fundamental natures and their
varieties are also described. The Lord also informs Sanatana Gosvami about all
the confidential paraphernalia of devotional service. He gives a description of
Goloka Vrndavana, where the Lord is engaged in His eternal pastimes described
in the Hari-vamsa. There is also an opposing and favorable description of
kesa-avatara. All these instructions are mentioned herein.
In this way Sri Caitanya Mahaprabhu blessed Sanatana Gosvami, placing
His own hand on his head. Thus Sanatana received the power to describe these
subjects in books like Hari-bhakti-vilasa.
TEXT 1
TEXT
cirad adattam nija-gupta-vittam
svaprema-namamrtam atyudarah
apamaram yo vitatara gaurah
krsno janebhyas tam aham prapadye
SYNONYMS
cirat--for a long time; adattam--not given; nija-gupta-vittam--His own
personal confidential property; sva-prema--of love for Him; nama--of the holy
name; amrtam--the ambrosia; ati-udarah--most munificent; a-pamaram--even down
to the lowest of men; yah--one who; vitatara--distributed; gaurah--Sri
Gaurasundara; krsnah--Lord Krsna Himself; janebhyah--to the people in general;
tam--to Him; aham--I; prapadye--offer obeisances.
TRANSLATION
The most munificent Supreme Personality of Godhead, known as Gaurakrsna,
distributed to everyone-even the lowest of men-His own confidential treasury in
the form of the nectar of love of Himself and the holy name. This was never
given to the people at any time before. I therefore offer my respectful obeisances
unto Him.
TEXT 2
TEXT
jaya jaya gauracandra jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
jaya jaya--all glories; gauracandra--to Sri Caitanya Mahaprabhu;
jaya--all glories; nityananda--to Nityananda Prabhu; jaya--all glories;
advaita-candra--to Advaita Acarya; jaya--all glories; gaura-bhakta-vrnda--to
the devotees of Sri Caitanya Mahaprabhu.
TRANSLATION
All glories to Sri Caitanya Mahaprabhu! All glories to Lord Nityananda!
All glories to Advaita Acarya! And all glories to all the devotees of Lord
Caitanya Mahaprabhu!
TEXT 3
TEXT
ebe suna bhakti-phala 'prema'-prayojana
yahara sravane haya bhakti-rasa-jnana
SYNONYMS
ebe suna--now hear; bhakti-phala--the result of practice of devotional
service; prema--love of Godhead; prayojana--the ultimate goal of life; yahara
sravane--by hearing of which; haya--there is; bhakti-rasa-jnana--transcendental
knowledge of the mellows of devotional service.
TRANSLATION
Sri Caitanya Mahaprabhu continued, "Now
hear, O Sanatana, about the result of devotional service, which is love of
Godhead, life's ultimate goal. If one hears this description, he will be
enlightened in the transcendental mellows of devotional service.
TEXT 4
TEXT
krsne rati gadha haile 'prema'-abhidhana
krsna-bhakti-rasera ei 'sthayi-bhava'-nama
SYNONYMS
krsne--unto Lord Krsna; rati--affection; gadha--deep; haile--when it
becomes; prema-abhidhana--called love of God; krsna-bhakti-rasera--of the
mellows of devotional service to Krsna; ei--this sthayi-bhava-nama--called
sthayi-bhava.
TRANSLATION
"When affection for Krsna becomes deeper, one attains love of
Godhead in devotional service. Such a position is called sthayi-bhava,
permanent enjoyment of the mellows of devotional service to Krsna.
TEXT 5
TEXT
suddha-sattva-visesatma
prema-suryamsu-samya-bhak
rucibhis citta-masrnya-
krd asau bhava ucyate
SYNONYMS
suddha-sattva--by unadultered goodness; visesa--distinguished;
atma--whose nature; prema--of love of God; surya--like the sun; amsu--a ray;
samya-bhak--which is similar to; rucibhih--by different tastes; citta--of the
heart; masrnya--softness; krt--which causes; asau--that softness;
bhavah--emotion; ucyate--is called.
TRANSLATION
" 'When devotional service is situated on the transcendental
platform of pure goodness, it is like a ray of the sunlight of love for Krsna.
At such a time, devotional service causes the heart to be softened by various
tastes, and it is called bhava [emotion].'
PURPORT
This verse is found in the Bhakti-rasamrta-sindhu (1.3.1).
TEXT 6
TEXT
e dui,----bhavera 'svarupa', 'tatastha' laksana
premera laksana ebe suna, sanatana
SYNONYMS
ei dui--these two; bhavera--of emotion; sva-rupa--constitutional;
tatastha--marginal; laksana--symptoms; premera--of love; laksana--the symptoms;
ebe--now; suna--hear; sanatana--O Sanatana.
TRANSLATION
"Bhava [emotion] has two different symptoms-constitutional and
marginal. Now, My dear Sanatana, listen to the symptoms of love.
PURPORT
The word suddha-sattva-visesatma means "situated on the
transcendental platform of pure goodness." In this way the soul is
purified of all material contamination, and this position is called
svarupa-laksana, the constitutional symptom of bhava, emotion. By various
tastes, one's heart is softened, and there is an awakening of one's loving
propensity to render spontaneous service to the Lord. This is called tatastha-laksana,
the marginal symptom of bhava.
TEXT 7
TEXT
samyan masrnita-svanto
mamatvatisayankitah
bhavah sa eva sandratma
budhaih prema nigadyate
SYNONYMS
samyak--completely; masrnita-svantah--which makes the heart soft;
mamatva--of a sense of ownership; atisaya-ankitah--marked with an abundance;
bhavah--emotion; sah--that; eva--certainly; sandra-atma--whose nature is very
condensed; budhaih--by learned persons; prema--love of Godhead; nigadyate--is
described.
TRANSLATION
" 'When that bhava softens the heart completely, becomes endowed
with a great feeling of possessiveness in relation to the Lord and becomes very
much condensed and intensified, it is called prema [love of Godhead] by learned
scholars.
PURPORT
This verse is found in the Bhakti-rasamrta-sindhu (1.4.1).
TEXT 8
TEXT
ananya-mamata visnau
mamata prema-sangata
bhaktir ity ucyate bhisma-
prahladoddhava-naradaih
SYNONYMS
ananya-mamata--having a sense of relationships with no others;
visnau--in Lord Visnu, or Krsna; mamata--the sense of ownership;
prema-sangata--endowed only with love; bhaktih--devotional service; iti--thus;
ucyate--is said; bhisma--by Bhisma; prahlada--by Prahlada Maharaja; uddhava--by
Uddhava; naradaih--and by Narada.
TRANSLATION
" 'When one develops an unflinching sense of ownership or possessiveness
in relation to Lord Visnu, or, in other words, when one thinks Visnu and no one
else to be the only object of love, such an awakening is called bhakti
[devotion] by exalted persons like Bhisma, Prahlada, Uddhava and Narada.'
PURPORT
This verse, quoted from the Narada-pancaratra, is found in the
Bhakti-rasamrta-sindhu (1.4.2).
TEXT 9
TEXT
kona bhagye kona jivera 'sraddha' yadi haya
tabe sei jiva 'sadhu-sanga' ye karaya
SYNONYMS
kona bhagye--by some good fortune; kona jivera--of some living entity;
sraddha yadi haya--if there is faith; tabe--then; sei jiva--that living entity;
sadhu-sanga--association with devotees; ye--certainly; karaya--makes.
TRANSLATION
"If, by good fortune, a living entity develops faith in Krsna, he
begins to associate with devotees.
TEXT 10
TEXT
sadhu-sanga haite haya 'sravana-kirtana'
sadhana-bhaktye haya 'sarvanartha-nivartana'
SYNONYMS
sadhu-sanga haite--from association with devotees; haya--there is;
sravana-kirtana--hearing, chanting and so on; sadhana-bhaktye--by devotional
service; haya--there is; sarva--all; anartha-nivartana--disappearance of
unwanted thing.
TRANSLATION
"When one is encouraged in devotional service by the association of
devotees, one becomes free from all unwanted contamination by following the
regulative principles and chanting and hearing.
TEXT 11
TEXT
anartha-nivrtti haile bhaktye 'nistha' haya
nistha haite sravanadye 'ruci' upajaya
SYNONYMS
anartha-nivrtti--disappearance of all unwanted contamination;
haile--when there is; bhaktye--in devotional service; nistha--firm faith;
haya--there is; nistha haite--from such firm faith; sravana-adye--in hearing,
chanting and so on; ruci--taste; upajaya--awakens.
TRANSLATION
"When one is freed from all unwanted contamination, he advances with
firm faith. When firm faith in devotional service awakens, a taste for hearing
and chanting also awakens.
TEXT 12
TEXT
ruci haite bhaktye haya 'asakti' pracura
asakti haite
citte janme krsne prity-ankura
SYNONYMS
ruci haite--from such a taste; bhaktye--in devotional service;
haya--there is; asakti--attachment; pracura--deep; asakti haite--from
attachment; citte--within the heart; janme--appears; krsne--for Krsna;
priti-ankura--the seed of affection.
TRANSLATION
"After taste is awakened, a deep attachment arises, and from that
attachment the seed of love for Krsna grows in the heart.
TEXT 13
TEXT
sei 'bhava' gadha haile dhare 'prema'-nama
sei prema 'prayojana' sarvananda-dhama
SYNONYMS
sei bhava--that emotional condition; gadha haile--when it becomes
intensified; dhare--takes; prema-nama--the name love of Godhead; sei
prema--that love of Godhead; prayojana--the ultimate goal of life;
sarva-ananda-dhama--the reservoir of all pleasure.
TRANSLATION
"When that ecstatic emotional stage intensifies, it is called love
of Godhead. Such love is life's ultimate goal and the reservoir of all
pleasure.
PURPORT
Srila Bhaktivinoda Thakura summarizes this growth of love of Godhead as
a gradual process. A person becomes interested in devotional service by some
good fortune. Eventually he becomes interested in pure devotional service
without material contamination. At that point, a person wants to associate with
devotees. As a result of this association, he becomes more and more interested
in discharging devotional service and hearing and chanting. The more one is
interested in hearing and chanting, the more he is purified of material
contamination. Liberation from material contamination is called
anartha-nivrtti, indicating a diminishing of all unwanted things. This is the
test of development in devotional service. If one actually develops the
devotional attitude, he must be freed from the material contamination of illicit
sex, intoxication, gambling and meat-eating. These are the preliminary
symptoms. When one is freed from all material contamination, his firm faith
awakens in devotional service. When firm faith develops, a taste arises, and by
that taste, one becomes attached to devotional service. When this attachment
intensifies, the seed of love of Krsna fructifies. This position is called
priti or rati (affection) or bhava (emotion). When rati intensifies, it is
called love of Godhead. This love of Godhead is actually life's highest
perfection and the reservoir of all pleasure.
Thus devotional life is divided into two stages-sadhana-bhakti and
bhava-bhakti. Sadhana-bhakti refers to the development of devotional service
through the regulative principles. The basic principle for the execution of
devotional service is faith. Above that, there is association with devotees,
and after that there is initiation by a bona fide spiritual master. After
initiation, when one follows the regulative principles of devotional service,
one becomes freed from all unwanted things. In this way one becomes firmly
fixed and gradually develops a taste for devotional service. The more the taste
grows, the more one desires to render service to the Lord. In this way one
becomes attached to a particular mellow in the Lord's service-santa, dasya,
sakhya, vatsalya and madhura. As a result of such attachment, bhava develops.
Bhava-bhakti is the platform of purified goodness. By such purified goodness,
one's heart melts in devotional service. Bhava-bhakti is the first seed of love
of Godhead. This emotional stage is there before one attains pure love. When
that emotional stage intensifies, it is called prema-bhakti, or transcendental
love of Godhead. This gradual process is also described in the following two
verses found in the Bhakti-rasamrta-sindhu (1.4.15-16).
TEXTS 14-15
TEXT
adau sraddha tatah sadhu-
sango 'tha bhajana-kriya
tato
'nartha-nivrttih syat
tato nistha rucis tatah
athasaktis tato bhavas
tatah premabhyudancati
sadhakanam ayam premnah
pradurbhave bhavet kramah
SYNONYMS
adau--in the beginning; sraddha--firm faith, or disinterest in material
affairs and interest in spiritual advancement; tatah--thereafter;
sadhu-sangah--association with pure devotees; atha--then;
bhajana-kriya--performance of devotional service to Krsna (surrendering to the
spiritual master and being encouraged by the association of devotees, so that
initiation takes place); tatah--thereafter; anartha-nivrttih--the diminishing
of all unwanted habits; syat--there should be; tatah--then; nistha--firm faith;
rucih--taste; tatah--thereafter; atha--then; asaktih--attachment; tatah--then;
bhavah--emotion of affection; tatah--thereafter; prema--love of God;
abhyudancati--arises; sadhakanam--of the devotees practicing Krsna
consciousness; ayam--this; premnah--of love of Godhead; pradurbhave--in the
appearance; bhavet--is; kramah--the chronological order.
TRANSLATION
" 'In the beginning there must be faith. Then one becomes
interested in associating with pure devotees. Thereafter one is initiated by
the spiritual master and executes the regulative principles under his orders.
Thus one is freed from all unwanted habits and becomes firmly fixed in
devotional service. Thereafter, one develops taste and attachment. This is the
way of sadhana-bhakti, the execution of devotional service according to the
regulative principles. Gradually emotions intensify, and finally there is an
awakening of love. This is the gradual development of love of Godhead for the
devotee interested in Krsna consciousness.'
TEXT 16
TEXT
satam prasangan mama virya-samvido
bhavanti hrt-karna-rasayanah kathah
taj-josanad asv apavarga-vartmani
sraddha ratir bhaktir anukramisyati
SYNONYMS
satam--of the devotees; prasangat--bu the intimate association; mama--of
Me; virya-samvidah--talks full of spiritual potency; bhavanti--appear; hrt--to
the heart; karna--and to the ears; rasa-ayanah--a source of sweetness;
kathah--talks; tat--of them; josanat--from proper cultivation; asu--quickly;
apavarga--of liberation; vartmani--on the path; sraddha--faith;
ratih--attraction; bhaktih--love; anukramisyati--will follow one after another.
TRANSLATION
" 'The spiritually powerful message of Godhead can be properly
discussed only in a society of devotees, and it is greatly pleasing to hear in
that association. If one hears from devotees, the way of transcendental
experience quickly opens to him, and gradually he attains firm faith that in
due course develops into attraction and devotion.'
PURPORT
This is a quotation from Srimad-Bhagavatam (3.25.25).
TEXT 17
TEXT
yanhara hrdaye ei bhavankura haya
tanhate eteka cihna sarva-sastre kaya
SYNONYMS
yanhara--of whom; hrdaye--in the heart; ei--this; bhava-ankura--seed of
emotion; haya--there is; tanhate--in him; eteka--these; cihna--symptoms;
sarva-sastre--all revealed scriptures; kaya--say.
TRANSLATION
"If one actually has the seed of transcendental emotion in his
heart, the symptoms will be visible in his activities. That is the verdict of
all revealed scriptures.
TEXTS 18-19
TEXT
ksantir avyartha-kalatvam
viraktir mana-sunyata
asa-bandhah samutkantha
nama-gane sada rucih
asaktis tad-gunakhyane
pritis
tad-vasati-sthale
ity adayo 'nubhavah syur
jata-bhavankure jane
SYNONYMS
ksantih--forgiveness; avyartha-kalatvam--being free from wasting time;
viraktih--detachment; mana-sunyata--absence of false prestige;
asa-bandhah--hope; samutkantha--eagerness; nama-gane--in chanting the Holy
names; sada--always; rucih--taste; asaktih--attachment; tat--of Lord Krsna;
guna-akhyane--in describing the transcendental qualities; pritih--affection;
tat--His; vasati-sthale--in places of residence (the temple or holy places);
iti--thus; adayah--and so on; anubhavah--the signs; syuh--are; jata--developed;
bhava-ankure--whose seed of ecstatic emotion; jane--in a person.
TRANSLATION
" 'When the seed of ecstatic emotion for Krsna fructifies, the
following nine symptoms manifest in one's behavior: forgiveness, concern that
time should not be wasted, detachment, absence of false prestige, hope, eagerness,
a taste for chanting the holy name of the Lord, attachment to descriptions of
the transcendental qualities of the Lord, and affection for those places where
the Lord resides-that is, a temple or a holy place like Vrndavana. These are
all called anubhava, subordinate signs of ecstatic emotion. They are visible in
a person in whose heart the seed of love of God has begun to fructify.'
PURPORT
These two verses are found in the Bhakti-rasamrta-sindhu (1.3.25-26).
TEXT
20
TEXT
ei nava prity-ankura yanra citte haya
prakrta-ksobhe tanra ksobha nahi haya
SYNONYMS
ei--this; nava--nine; priti-ankura--fructification of the seed of love;
yanra--of whom; citte--in the mind; haya--there is; prakrta--material;
ksobhe--in agitation; tanra--his; ksobha--agitation; nahi haya--there is not.
TRANSLATION
"If love for Krsna in a seedling state has fructified in one's
heart, one is not agitated by material things.
TEXT 21
TEXT
tam mopayatam pratiyantu vipra
ganga ca devi dhrta-cittam ise
dvijopasrstah kuhakas taksako va
dasatv alam gayata visnu-gathah
SYNONYMS
tam--him; ma--me; upayatam--surrendered; pratiyantu--you may know;
viprah--O brahmanas; ganga--mother Ganges; ca--and; devi--the demigoddess;
dhrta--offered; cittam--whose mind; ise--unto the Supreme Personality of
Godhead; dvija-upasrstah--created by the brahmana; kuhakah--some trickery;
taksakah--snake-bird; va--or; dasatu--let it bite; alam--never mind;
gayata--chant; visnu-gathah--the holy names of Lord Visnu.'
TRANSLATION
" 'O brahmanas, just accept me as a completely surrendered soul,
and let mother Ganges, the representative of the Lord, also accept me in that
way, for I have already taken the lotus feet of the Lord into my heart. Let the
snakebird-or whatever magical thing the brahmana created-bite me at once. I
only desire that you all continue singing the deeds of Lord Visnu.'
PURPORT
This is a verse from Srimad-Bhagavatam (1.19.15) spoken by Maharaja
Pariksit while he was sitting on the bank of the Ganges expecting to be bitten
by a snakebird summoned by the curse of a brahmana boy named Srngi, who was the
son of a great sage named Samika. News of the curse was conveyed to the King,
who prepared for his imminent death. Many great saintly persons, sages,
brahmanas, kings and demigods came to see him in his last days. Maharaja
Pariksit, however, was not at all afraid of being bitten by the snake-bird.
Indeed, he requested all the great personalities assembled to continue chanting
the holy name of Lord Visnu.
TEXT 22
TEXT
krsna-sambandha vina kala vyartha nahi yaya
SYNONYMS
krsna-sambandha vina--without a connection with Krsna; kala--time;
vyartha--useless; nahi yaya--does not become.
TRANSLATION
"Not a moment should be lost. Every moment should be utilized for
Krsna or connected with Him.
PURPORT
Maharaja Pariksit's expression of anxiety is explained in this verse. He
says, "Let whatever is destined to happen take place. It doesn't matter.
Just let me see that not a moment of my time is wasted without a relationship
with Krsna." One has to tolerate all obstacles on the path of Krsna
consciousness, and one has to see that not a moment of his life is wasted
outside of Krsna's service.
TEXT
23
TEXT
vagbhih stuvanto manasa smarantas
tanva namanto 'py anisam na trptah
bhaktah sravan-netra-jalah samagram
ayur harer eva samarpayanti
SYNONYMS
vagbhih--by words; stuvantah--offering prayers to the Supreme
Personality of Godhead; manasa--by the mind; smarantah--remembering; tanva--by
the body; namantah--offering obeisances; api--although; anisam--all the time;
na trptah--not satisfied; bhaktah--the devotees; sravat--shedding;
netra-jalah--tears from the eyes; samagram--the whole; ayuh--life; hareh--to
Krsna; eva--only; samarpayanti--dedicate.
TRANSLATION
" 'With their words, they offer prayers to the Lord. With their
minds, they always remember the Lord. With their bodies, they offer obeisances
to the Lord. Despite all these activities, they are still not satisfied. This
is the nature of pure devotees. Shedding tears from their eyes, they dedicate
their whole lives to the Lord's service.'
PURPORT
This verse from the Hari-bhakti-sudhodaya is found in the
Bhakti-rasamrta-sindhu (1.3.29).
TEXT 24
TEXT
bhukti, siddhi, indriyartha tare nahi bhaya
SYNONYMS
bhukti--material enjoyment; siddhi--mystic power; indriya-artha--the
objects of the senses; tare--unto him; nahi bhaya--do not appeal.
TRANSLATION
"In the material field, people are interested in material
enjoyment, mystic power and sense gratification. However, these things do not
appeal to the devotee at all.
TEXT 25
TEXT
yo dustyajan dara-sutan
suhrd-rajyam hrdi sprsah
jahau yuvaiva malavad
uttamahsloka-lalasah
SYNONYMS
yah--who (Bharata Maharaja); dustyajan--difficult to give up;
dara-sutan--wife and children; suhrt--friends; rajyam--kingdom; hrdi
sprsah--dear to the core of the heart; jahau--gave up; yuva--youthful; eva--at
that time; malavat--like stool; uttamah-sloka-lalasah--being captivated by the
transcendental qualities, pastimes and association of the Supreme Personality
of Godhead.
TRANSLATION
" 'King Bharata was very eager to attain the association of the
Supreme Personality of Godhead, Krsna, who is called uttama-sloka because poems
and prayers are offered to Him for His favor. In his youth, King Bharata gave
up his attractive wife and children, as well as his beloved friends and opulent
kingdom, just as one gives up stool after passing it.'
PURPORT
These are the signs of virakti (detachment) found in a person who has
developed bhava, the preliminary stage of love of Godhead; This verse is quoted
from Srimad-Bhagavatam (5.14.43).
TEXT 26
TEXT
'sarvottama' apanake 'hina' kari mane
SYNONYMS
sarva-uttama--although standing above all; apanake--himself; hina
kari--as the lowest; mane--considers.
TRANSLATION
"Although a pure devotee's standard is above all, he still
considers himself to be in the lowest stage of life.
TEXT 27
TEXT
harau ratim vahann esa
narendranam sikhamanih
bhiksam atann ari-pure
sva-pakam api vandate
SYNONYMS
harau--toward the Supreme Personality of Godhead; ratim--affection;
vahan--carrying; esah--this one; nara-indranam--of all the kings;
sikha-manih--brilliant crown jewel; bhiksam--begging alms; atan--wandering for;
ari-pure--even in the city of enemies; sva-pakam--the fifth-grade candalas;
api--even; vandate--worships.
TRANSLATION
" 'Bharata Maharaja always carried affection for Krsna within his
heart. Although Bharata Maharaja was the crown jewel of kings, he was still
wandering about and begging alms in the city of his enemies. He was even
offering respects to candalas, low-class men who eat dogs.'
PURPORT
This is a quotation from Padma Purana.
TEXT 28
TEXT
'krsna krpa karibena'----drdha kari' jane
SYNONYMS
krsna--Lord Krsna; krpa karibena--will show His mercy; drdha
kari'--making firm; jane--he believes.
TRANSLATION
"A fully surrendered devotee always hopes that Lord Krsna will be
kind to him. This hope is very firm in him.
TEXT 29
TEXT
na prema sravanadi-bhaktir api va yogo 'thava vaisnavo
jnanam va subha-karma va kiyad aho saj-jatir apy asti va
hinarthadhika-sadhake tvayi tathapy acchedya-mula sati
he gopi-jana-vallabha vyathayate ha ha mad-asaiva mam
SYNONYMS
na--not; prema--love of Godhead; sravana-adi--consisting of chanting,
hearing and so on; bhaktih--devotional service; api--also; va--or; yogah--the
power of mystic yoga; athava--or; vaisnavah--befitting a devotee;
jnanam--knowledge; va--or; subha-karma--pious activities; va--or; kiyat--a
little; aho--O my Lord; sat-jatih--birth in a good family; api--even;
asti--there is; va--or; hina-artha-adhika-sadhake--who bestows greater
benedictions upon one who is fallen and possesses no good qualities;
tvayi--unto You; tathapi--still; acchedya-mula--whose root is uncuttable;
sati--being; he--O; gopi-jana-vallabha--most dear friend of the gopis;
vyathayate--gives pain; ha ha--alas; mat--my; asa--hope; eva--certainly;
mam--to me.
TRANSLATION
" 'O my Lord, I do not have any love for You, nor am I qualified
for discharging devotional service by chanting and hearing. Nor do I possess
the mystic power of a Vaisnava, knowledge or pious activities. Nor do I belong
to a very high-caste family. On the whole, I do not possess anything. Still, O
beloved of the gopis, because You bestow Your mercy on the most fallen, I have
an unbreakable hope that is constantly in my heart. That hope is always giving
me pain.'
PURPORT
This verse is found in the Bhakti-rasamrta-sindhu (1.3.35).
TEXT 30
TEXT
samutkantha haya sada lalasa-pradhana
SYNONYMS
samutkantha--eagerness; haya--is; sada--always; lalasa--ardent desire;
pradhana--chiefly characterized by.
TRANSLATION
"This eagerness is chiefly characterized by an ardent desire to
associate with the Lord.
TEXT 31
TEXT
tvac-chaisavam tri-bhuvanadbhutam ity avehi
mac-capalam ca tava va mama vadhigamyam
tat kim karomi viralam murali-vilasi
mugdham
mukhambujam udiksitum iksanabhyam
SYNONYMS
tvat--Your; saisavam--early age; tri-bhuvana--within the three worlds;
adbhutam--wonderful; iti--thus; avehi--know; mat-capalam--My unsteadiness;
ca--and; tava--of You; va--or; mama--of Me; va--or; adhigamyam--to bu
understood; tat--that; kim--what; karomi--I do; viralam--in solitude;
murali-vilasi--O player of the flute; mugdham--attractive;
mukha-ambujam--lotuslike face; udiksitum--to see sufficiently; iksanabhyam--by
the eyes.
TRANSLATION
" 'O Krsna, O flute player, the sweetness of Your early age is
wonderful within these three worlds. You know My unsteadiness, and I know
Yours. No one else knows about this. I want to see Your beautiful, attractive
face somewhere in a solitary place, but how can this be accomplished?'
PURPORT
This is a verse from Krsna-karnamrta (32).
TEXT 32
TEXT
nama-gane sada ruci, laya krsna-nama
SYNONYMS
nama-gane--in chanting the holy names; sada--constantly;
ruci--taste,relish; laya--takes; krsna-nama--the Hare Krsna mantra.
TRANSLATION
"Due to having great relish for the holy name, one is inclined to
chant the Hare Krsna maha-mantra constantly.
TEXT 33
TEXT
rodana-bindu-maranda-syandi-
drg-indivaradya govinda
tava madhura-svara-kanthi
gayati namavalim bala
SYNONYMS
rodana-bindu--with teardrops; maranda--like the nectar or juice of flowers;
syandi--pouring; drk-indivara--whose lotus eyes; adya--today; govinda--O my
Lord Govinda; tava--Your; madhura-svara-kanthi--who has a very sweet voice;
gayati--sings; nama-avalim--holy names; bala--this young girl (Radhika).
TRANSLATION
" 'O Govinda, this youthful girl named Radhika is today constantly
pouring forth tears like nectar falling from flowers. She is also singing Your
holy name in a sweet voice.'
PURPORT
This verse is found in the Bhakti-rasamrta-sindhu (1.3.38).
TEXT 34
TEXT
krsna-gunakhyane haya sarvada asakti
SYNONYMS
krsna-guna-akhyane--in describing the transcendental qualities of Krsna;
haya--there is; sarvada--always; asakti--attachment.
TRANSLATION
"At this stage of bhava, a devotee has awakened the tendency to
chant and describe the transcendental qualities of the Lord. He has attachment
for this process.
TEXT 35
TEXT
madhuram madhuram vapur asya vibhor
madhuram madhuram vadanam madhuram
madhu-gandhi mrdu-smitam etad aho
madhuram madhuram madhuram madhuram
SYNONYMS
madhuram--sweet; madhuram--sweet; vapuh--the transcendental form;
asya--His; vibhoh--of the Lord; madhuram--sweet; madhuram--sweet; vadanam--face;
madhuram--more sweet; madhu-gandhi--the fragrance of honey; mrdu-smitam--soft
smiling; etat--this; aho--oh; madhuram--sweet; madhuram--sweet;
madhuram--sweet; madhuram--still more sweet.
TRANSLATION
" 'O my Lord, the transcendental body of Krsna is very sweet, and
His face is even sweeter than His body. The soft smile on His face, which is
like the fragrance of honey, is sweeter still.'
PURPORT
This is a verse quoted from Bilvamangala Thakura's Krsna-karnamrta (92).
TEXT 36
TEXT
krsna-lila-sthane kare sarvada vasati
SYNONYMS
krsna-lila-sthane--in the place where Krsna has His pastimes;
kare--makes; sarvada--always; vasati--abode.
TRANSLATION
"A devotee absorbed in ecstatic emotion for Krsna always resides in
a place where Krsna's pastimes were performed.
TEXT 37
TEXT
kadaham yamuna-tire
namani tava kirtayan
udbaspah pundarikaksa
racayisyami tandavam
SYNONYMS
kada--when; aham--I; yamuna-tire--on the bank of the Yamuna;
namani--holy names; tava--Your; kirtayan--chanting; udbaspah--full of tears;
pundarika-aksa--O lotus-eyed one; racayisyami--I shall create; tandavam--dancing
like a madman.
TRANSLATION
" 'O Lord Pundarikaksa, while chanting Your holy name with tears in
my eyes, when shall I dance in ecstasy on the bank of the Yamuna?'
PURPORT
This verse is found in the Bhakti-rasamrta-sindhu (1.2.156).
TEXT 38
TEXT
krsne 'ratira' cihna ei kailun vivarana
'krsna-premera' cihna ebe suna sanatana
SYNONYMS
krsne--for Krsna; ratira--of attraction; cihna--the symptoms; ei--all
these; kailun vivarana--I have described; krsna-premera--of love for Lord
Krsna; cihna--the symptoms; ebe--now; suna sanatana--please hear, Sanatana.
TRANSLATION
"These are the symptoms of a person who has developed attraction
[bhava] for Krsna. Now let me describe the symptoms of a person who is actually
elevated to love of Krsna. O Sanatana, please hear this from Me.
TEXT 39
TEXT
yanra citte krsna-prema karaye udaya
tanra vakya, kriya, mudra vijneha na bujhaya
SYNONYMS
yanra citte--in whose heart; krsna-prema--love of Krsna; karaye
udaya--awakens; tanra--his; vakya--words; kriya--activities; mudra--symptoms;
vijneha--even a learned scholar; na bujhaya--does not understand.
TRANSLATION
"Even the most learned man cannot understand the words, activities
and symptoms of a person situated in love of Godhead.
TEXT 40
TEXT
dhanyasyayam nava-prema
yasyonmilati cetasi
antarvanibhir apy asya
mudra susthu sudurgama
SYNONYMS
dhanyasya--of a most fortunate person; ayam--this; navah--new;
prema--love of Godhead; yasya--of whom; unmilati--manifests; cetasi--in the
heart; antarvanibhih--by persons well versed in sastras; api--even; asya--of
him; mudra--symptoms; susthu--exceedingly; sudurgama--difficult to understand.
TRANSLATION
" 'Even a most learned scholar cannot understand the activities and
symptoms of an exalted personality in whose heart love of Godhead has
awakened.'
PURPORT
This verse is also found in the Bhakti-rasamrta-sindhu (1.4.17).
TEXT 41
TEXT
evamvratah sva-priya-nama-kirtya
jatanurago druta-citta uccaih
hasaty atho roditi rauti gayaty
unmadavan nrtyati loka-bahyah
SYNONYMS
evam-vratah--when one thus engages in a vow to chant and dance;
sva--own; priya--very dear; nama--the holy name; kirtya--by chanting; jata--in
this way develops; anuragah--attachment; druta-cittah--very eagerly; uccaih--loudly;
hasati--laughs; atho--also; roditi--cries; rauti--becomes agitated;
gayati--chants; unmada-vat--like a madman; nrtyati--dances; loka-bahyah--not
caring for outsiders.
TRANSLATION
" 'When a person is actually advanced and takes pleasure in
chanting the holy name of the Lord, who is very dear to him, he is agitated and
loudly chants the holy name. He also laughs, cries, becomes agitated and chants
just like a madman, not caring for outsiders.'
PURPORT
This verse is quoted from Srimad-Bhagavatam (11.2.40).
TEXT 42
TEXT
prema krame badi' haya----sneha, mana, pranaya
raga, anuraga, bhava, mahabhava haya
SYNONYMS
prema--love of God; krame--gradually; badi'--increasing; haya--is;
sneha--affection; mana--indignation due to affection; pranaya--love;
raga--attachment; anuraga--subattachment; bhava--ecstasy; maha-bhava--exalted
ecstasy; haya--is.
TRANSLATION
"Love of Godhead increases and is manifest as affection,
counter-love, love, attachment, subattachment, ecstasy and sublime ecstasy.
TEXT 43
TEXT
bija, iksu, rasa, guda tabe khanda-sara
sarkara, sita-michari, suddha-michari ara
SYNONYMS
bija--seeds; iksu--sugarcane plants; rasa--juice; guda--molasses;
tabe--then; khanda-sara--crude sugar; sarkara--sugar; sita-michari--sugar
candy; suddha-michari--rock candy; ara--also.
TRANSLATION
"This development is compared to sugarcane seeds, sugarcane plants,
sugarcane juice, molasses, crude sugar, refined sugar, sugar candy and rock
candy.
TEXT 44
TEXT
iha yaiche krame nirmala, krame bade svada
rati-premadira taiche badaye asvada
SYNONYMS
iha--this; yaiche--like; krame--by succession; nirmala--pure;
krame--gradually; bade--increases; svada--taste; rati--from attachment;
prema-adira--of love of Godhead and so on; taiche--in that way; badaye--increases;
asvada--taste.
TRANSLATION
"Just as the taste of sugar increases as it is gradually purified,
one should understand that when love of Godhead increases from rati, which is
compared to the beginning seed, its taste increases.
TEXT 45
TEXT
adhikari-bhede rati----panca parakara
santa, dasya, sakhya, vatsalya, madhura ara
SYNONYMS
adhikari--of possessor; bhede--according to differences;
rati--attachment; panca parakara--five varieties; santa--neutral;
dasya--servitude; sakhya--friendship; vatsalya--paternal love;
madhura--conjugal love; ara--also.
TRANSLATION
"According to the candidate possessing these transcendental
qualities [sneha, mana and so on], there are five transcendental
mellows-neutrality, servitorship, friendship, parental love and conjugal love.
In the Bhakti-rasamrta-sindhu, rati (attraction) is thus described:
vyaktam masrnitevantar-
laksyate rati-laksanam
mumuksu-prabhrtinam ced
bhaved esa ratir na hi
kintu bala-camatkara-
kari tac-cihna-viksaya
abhijnena subodho 'yam
raty-abhasah prakirtitah
The real symptoms of the fructification of the seed of love (rati) are
manifest because the heart is melted. When such symptoms are found among
speculators and fruitive actors, they cannot be accepted as real symptoms of
attachment. Foolish people without knowledge of devotional service praise such
symptoms of attachment even when they are based on something other than a
desire to serve Krsna. However, one who is expert in devotional service calls
such symptoms rati-abhasa, a mere glimpse of attachment.
TEXT 46
TEXT
ei panca sthayi bhava haya panca 'rasa'
ye-rase bhakta 'sukhi', krsna haya 'vasa'
SYNONYMS
ei panca--these five kinds of transcendental mellow; sthayi
bhava--permanent ecstatic moods; haya--become; panca rasa--five kinds of
transcendental mellow; ye-rase--in a particular mellow; bhakta sukhi--a devotee
becomes happy; krsna--Lord Krsna; haya--becomes; vasa--under the control.
TRANSLATION
"These five transcendental mellows exist permanently. The devotee
may be attracted to one of these mellows, and thus he becomes happy. Krsna also
becomes inclined toward such a devotee and comes under his control.
PURPORT
In the Bhakti-rasamrta-sindhu, sthayi-bhava, permanent ecstasy, is thus
described:
aviruddhan viruddhams ca
bhavan yo vasatam nayan
su-rajeva virajeta
sa sthayi bhava ucyate
sthayi bhavo 'tra sa proktah
sri-krsna-visaya ratih
These moods (bhavas) bring under control the favorable ecstasies (such
as laughing) and unfavorable ecstasies (such as anger). When these continue to
remain as kings, they are called sthayi-bhava, or permanent ecstasies.
Continuous ecstatic love for Krsna is called permanent ecstasy.
TEXT 47
TEXT
premadika sthayi-bhava samagri-milane
krsna-bhakti rasa-rupe paya pariname
SYNONYMS
prema-adika--love of Godhead, beginning with santa, dasya and so on;
sthayi-bhava--the permanent ecstasies; samagri-milane--by mixing with other
ingredients; krsna-bhakti--devotional service to Lord Krsna;
rasa-rupe--composed of transcendental mellows; paya--becomes; pariname--by
transformation.
TRANSLATION
"When the permanent ecstasies [neutrality, servitorship and so on]
are mixed with other ingredients, devotional service in love of Godhead is
transformed and becomes composed of transcendental mellows.
PURPORT
In the Bhakti-rasamrta-sindhu, the following definition is given:
athasyah kesava-rater
laksitaya nigadyate
samagri-pariposena
parama rasa-rupata
vibhavair anubhavais ca
sattvikair vyabhicaribhih
svadyatvam hrdi bhaktanam
anita sravanadibhih
esa krsna-ratih sthayi
bhavo bhakti-raso bhavet
Love for Krsna, Kesava, as previously described, reaches the supreme
state of being composed of mellows when its ingredients are fulfilled. By means
of vibhava, anubhava, sattvika and vyabhicari, hearing and chanting are
activated, and the devotee is able to taste love for Krsna. Then attachment for
Krsna, or permanent ecstasy (sthayi-bhava), becomes the mellow of devotional
service (bhakti-rasa).
TEXT 48
TEXT
vibhava, anubhava, sattvika, vyabhicari
sthayi-bhava 'rasa' haya ei cari mili'
SYNONYMS
vibhava--special ecstasy; anubhava--subordinate ecstasy;
sattvika--natural ecstasy; vyabhicari--transitory ecstasy;
sthayi-bhava--permanent ecstasy; rasa--mellow; haya--becomes; ei cari--these
four; mili'--meeting.
TRANSLATION
"The permanent ecstasy becomes a more and more tasteful
transcendental mellow through the mixture of special ecstasy, subordinate
ecstasy, natural ecstasy and transitory ecstasy.
TEXT 49
TEXT
dadhi yena khanda-marica-karpura-milane
'rasalakhya' rasa haya apurvasvadane
SYNONYMS
dadhi--yogurt; yena--as if; khanda--sugar candy; marica--black pepper;
karpura--camphor; milane--being mixed; rasala-akhya--known os delicious;
rasa--mellow; haya--becomes; apurva-asvadane--by an unprecedented taste.
TRANSLATION
"Yogurt mixed with sugar candy, black pepper and camphor is very
palatable and tasty. Similarly, when permanent ecstasy mixes with other
ecstatic symptoms, it becomes unprecedentedly tasty.
TEXT 50
TEXT
dvividha 'vibhava',----alambana, uddipana
vamsi-svaradi----'uddipana', krsnadi----'alambana'
SYNONYMS
dvi-vidha--two kinds; vibhava--particular ecstasy; alambana--the
support; uddipana--awakening; vamsi-svara-adi--such as the vibration of the
flute; uddipana--exciting; krsna-adi--Krsna and others; alambana--the support.
TRANSLATION
"There are two kinds of particular ecstasies [vibhava]. One is
called the support, and the other is called the awakening. The vibration of
Krsna's flute is an example of the awakening, and Lord Krsna Himself is an
example of the support.
TEXT 51
TEXT
'anubhava'----smita, nrtya, gitadi udbhasvara
stambhadi----'sattvika' anubhavera bhitara
SYNONYMS
anubhava--subordinate ecstasy; smita--smiling; nrtya--dancing;
gita-adi--songs and so on; udbhasvara--symptoms of bodily manifestation;
stambha-adi--being stunned and others; sattvika--natural; anubhavera
bhitara--within the category of subordinate ecstasies.
TRANSLATION
"The subordinate ecstasies are smiling, dancing and singing, as
well as different manifestations in the body. The natural ecstasies, such as
being stunned, are considered among the subordinate ecstasies [anubhava].
In the Bhakti-rasamrta-sindhu, vibhava is described as follows:
tatra jneya vibhavas tu
raty-asvadana-hetavah
te dvidhalambana eke
tathaivoddipanah pare
"The cause bringing about the tasting of love for Krsna is called
vibhava. Vibhava is divided into two categories-alambana (support) and uddipana
(awakening)."
In the Agni Purana it is stated:
vibhavyate hi raty-adir
yatra yena vibhavyate
vibhavo nama sa dvedha-
lambanoddipanatmakah
"That which causes love for Krsna to appear is called vibhava. That
has two divisions-alambana [in which love appears] and uddipana [by which love
appears]."
In the Bhakti-rasamrta-sindhu, the following is stated about alambana:
krsnas ca krsna-bhaktas ca
budhair alambana matah
raty-ader visayatvena
tathadharatayapi ca
"The object of love is Krsna, and the container of that love is the
devotee of Krsna. Both of them are called by the learned scholars alambana-the
foundations." Similarly, uddipana is described:
uddipanas tu te prokta
bhavam uddipayanti ye
"Those things which awaken ecstatic love are called uddipana."
te tu sri-krsna-candrasya
gunas cestah prasadhanam
Mainly this awakening is made possible by the qualities and activities
of Krsna, as well as by His mode of decoration and the way His hair is
arranged.
smitanga-saurabhe vamsa-
srnga-nupura-kambavah
padanka-ksetra-tulasi-
bhakta-tad-vasaradayah
"Krsna's smile, the fragrance of His transcendental body, His flute,
bugle, ankle bells, conchshell, the marks on His feet, His place of residence,
His favorite plant [tulasi], His devotees, and the observance of fasts and vows
connected to His devotion all awaken the symptoms of ecstatic love."
In the Bhakti-rasamrta-sindhu, anubhava is described as follows:
anubhavas tu citta-stha-
bhavanam avabodhakah
te bahir vikriya prayah
prokta udbhasvarakhyaya
The many external ecstatic symptoms or bodily transformations which
indicate ecstatic emotions in the mind, and which are also called udbhasvara,
are the anubhavas, or subordinate ecstatic expressions of love. Some of these
are dancing, falling down and rolling on the ground, singing and crying very
loudly, bodily contortions, loud vibrations, yawning, deep breathing, disregard
for others, the frothing of saliva, mad laughter, spitting, hiccups and other
similar symptoms. All these symptoms are divided into two divisions-sita and
ksepana. Singing, yawning and so on are called sita. Dancing and bodily
contortions are called ksepana.
The Bhakti-rasamrta-sindhu describes udbhasvara as follows:
udbhasante svadhamniti
prokta udbhasvara budhaih
nivyuttariya-dhammilla-
sramsanam gatra-motanam
jrmbha ghranasya phullatvam
nisvasadyas ca te matah
The ecstatic symptoms manifest in the external body of a person in
ecstatic love are called by learned scholars udbhasvara. Some of these are a
slackening of the belt and a dropping of clothes and hair. Others are bodily
contortions, yawning, a trembling of the front portion of the nostrils, heavy
breathing, hiccupping and falling down and rolling on the ground. These are the
external manifestations of emotional love. Stambha and other symptoms are
described in Madhya-lila (14.167).
TEXT 52
TEXT
nirveda-harsadi----tetrisa 'vyabhicari'
saba mili' 'rasa' haya camatkarakari
SYNONYMS
nirveda-harsa-adi--complete despondency, jubilation and so on;
tetrisa--thirty-three; vyabhicari--transitory elements; saba mili'--all meeting
together; rasa--the mellows; haya--becomes; camatkarakari--a cause of wonder.
TRANSLATION
"There are other ingredients beginning with complete despondency
and jubilation. Altogether there are thirty-three varieties, and when these
combine, the mellow becomes very wonderful.
Nirveda, harsa, and other symptoms are explained in Madhya-lila
(14.167). The transitory elements (vyabhicari) are described in the
Bhakti-rasamrta-sindhu as follows:
athocyante trayas trimsad-
bhava ye vyabhicarinah
visesenabhimukhyena
caranti sthayinam prati
vag-anga-sattva-sucya ye
jneyas te
vyabhicarinah
sancarayanti bhavasya
gatim sancarino 'pi te
unmajjanti nimajjanti
stayiny-amrta-varidhau
urmivad vardhayanty enam
yanti tad-rupatam ca te
There are thirty-three transitory elements known as vyabhicari-ecstatic
emotions. They especially wander about the permanent sentiments as assistants.
They are to be known by words, by different symptoms seen in the limbs and in
other parts of the body, and by the peculiar conditions of the heart. Because
they set in motion the progress of the permanent sentiments, they are
specifically called sancari, or impelling principles. These impelling
principles rise up and fall back in the permanent sentiments of ecstatic love
like waves in an ocean of ecstasy. Consequently they are called vyabhicari.
TEXT 53
TEXT
panca-vidha rasa----santa, dasya, sakhya, vatsalya
madhura-nama srngara-rasa----sabate prabalya
SYNONYMS
panca-vidha rasa--five kinds of mellows; santa--neutrality;
dasya--servitorship; sakhya--friendship; vatsalya--paternal affection;
madhura--sweet; nama--named; srngara-rasa--the conjugal mellow; sabate--among
all of them; prabalya--predominant.
TRANSLATION
"There are five transcendental mellows-neutrality, servitorship,
friendship, paternal affection and conjugal love, which is also known as the
mellow of sweetness. Conjugal love excels all others.
TEXT 54
TEXT
santa-rase santi-rati 'prema' paryanta haya
dasya-rati 'raga' paryanta krameta badaya
SYNONYMS
santa-rase--in the mellow of neutrality; santi-rati--spiritual
attachment in peacefulness; prema paryanta--up to love of Godhead; haya--is;
dasya-rati--attachment in servitude; raga--spontaneous love; paryanta--up to;
krameta--gradually; badaya--increases.
TRANSLATION
"The position of neutrality increases up to the point where one can
appreciate love of Godhead. The mellow of servitorship gradually increases to
the point of spontaneous love of Godhead.
TEXT 55
TEXT
sakhya-vatsalya-rati paya 'anuraga'-sima
subaladyera 'bhava' paryanta premera mahima
SYNONYMS
sakhya--in friendship; vatsalya--in paternal affection; rati--affection;
paya--obtains; anuraga-sima--up to the limit of subordinate spontaneous love;
subala-adyera--of friends like Subala and others; bhava--ecstatic love;
paryanta--up to; premera mahima--the glory of the love of Godhead.
TRANSLATION
"After the mellow of servitorship, there are the mellows of
friendship and paternal love, which increase to subordinate spontaneous love.
The greatness of the love found in friends like Subala extends to the standard
of ecstatic love of Godhead.
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura says that the mellow of
neutrality increases to simple love of Godhead. In the mellow of servitorship,
love of Godhead increases beyond that to affection, counter-love (anger based
on love), love and attachment. Similarly, the mellow of friendship increases to
affection, counter-love, love, attachment and subattachment. It is the same
with the mellow of paternal affection. The special feature of the mellow of
friendship exhibited by personalities like Subala is that it increases from
fraternal affection to counter-love, to spontaneous attachment, to subordinate
attachment, and finally to the ecstasy where all the ecstatic symptoms
continuously exist.
TEXT 56
TEXT
santa-adi rasera 'yoga', 'viyoga'----dui bheda
sakhya-vatsalye
yogadira aneka vibheda
SYNONYMS
santa-adi rasera--of the mellows beginning from neutrality;
yoga--connection; viyoga--separation; dui bheda--two divisions; sakhya--in the
mellow of friendship; vatsalye--in paternal affection; yoga-adira--of
connection and separation; aneka vibheda--many varieties.
TRANSLATION
"There are two divisions of each of the five mellows--yoga
[connection] and viyoga [separation]. Among the mellows of friendship and
parental affection, there are many divisions of connection and separation.
PURPORT
In the Bhakti-rasamrta-sindhu, these divisions are described:
ayoga-yogavetasya
prabhedau kathitav ubhau
In the mellows of bhakti-yoga, there are two stages--ayoga and yoga.
Ayoga is described in the Bhakti-rasamrta-sindhu:
sangabhavo harer dhirair
ayoga iti kathyate
ayoge tvan-manaskatvam
tad-gunady-anusandhayah
tat-prapty-upaya-cintadyah
sarvesam kathitah kriyah
Learned scholars in the science of bhakti-yoga say that when there is an
absence of association with the Supreme Personality of Godhead, separation
takes place. In the stage of ayoga (separation), the mind is filled with Krsna
consciousness and is fully absorbed in thoughts of Krsna. In that stage, the devotee
searches out the transcendental qualities of the Supreme Personality of
Godhead. It is said that in that stage of separation, all the devotees in the
different mellows are always active in thinking of ways to attain Krsna's
association.
The word yoga (connection) is thus described:
krsnena sangamo yas tu
sa yoga iti kirtyate
"When one meets Krsna directly, that is called yoga."
In the transcendental mellows of neutrality and servitorship, there are
similar divisions of yoga and viyoga, but they are not variegated. The
divisions of yoga and viyoga are always existing in the five mellows. However,
in the transcendental mellows of friendship and paternal affection, there are
many varieties of yoga and viyoga. The varieties of yoga are thus described:
yogo 'pi kathitah siddhis
tustih sthitir iti tridha
Yoga (connection) is of three types-success, satisfaction and
permanence. The divisions of ayoga (separation) are thus described:
utkanthitam viyogas cety
ayogo 'pi dvidhocyate
Thus ayoga has two divisions-longing and separation.
TEXT 57
TEXT
'rudha', 'adhirudha' bhava----kevala 'madhure'
mahisi-ganera 'rudha', 'adhirudha' gopika-nikare
SYNONYMS
rudha--advanced; adhirudha--highly advanced; bhava--ecstasy;
kevala--only; madhure--in the transcendental mellow of conjugal love;
mahisi-ganera--of the queens of Dvaraka; rudha--advanced; adhirudha--highly
advanced; gopika-nikare--among the gopis.
TRANSLATION
"Only in the conjugal mellow are there two ecstatic symptoms called
rudha [advanced] and adhirudha [highly advanced]. The advanced ecstasy is found
among the queens of Dvaraka, and the highly advanced ecstasies are found among
the gopis.
PURPORT
The adhirudha ecstasies are explained in the Ujjvala-nilamani:
rudhoktebhyo 'nubhavebhyah
kam apy apta visistatam
yatranubhava drsyante
so 'dhirudho nigadyate
The very sweet attraction of conjugal love increases through affection,
counter-love, love, attachment, subattachment, ecstasy and highly advanced
ecstasy (mahabhava). The platform of mahabhava includes rudha and adhirudha.
These platforms are possible only in conjugal love. Advanced ecstasy is found
in Dvaraka, whereas highly advanced ecstasy is found among the gopis.
TEXT 58
TEXT
adhirudha-mahabhava----dui ta' prakara
sambhoge 'madana', virahe 'mohana' nama tara
SYNONYMS
adhirudha-mahabhava--highly advanced ecstasy; dui ta' prakara--two
varieties; sambhoge--in actually meeting; madana--madana; virahe--in
separation; mohana--mohana; nama--the names; tara--of them.
TRANSLATION
"Highly advanced ecstasy is divided into two categories-madana and
mohana. Meeting together is called madana, and separation is called mohana.
TEXT 59
TEXT
'madane' cumbanadi haya ananta vibheda
