The Nectar of Devotion

Nectar of Devotion
Introduction 1: Characteristics of Pure Devotional Service 2: The First Stages of Devotion 3: Eligibilit of the Candidate for !cce"ting Devotional Service #: Devotional Service Sur"asses !ll $iberation %: The Purit of Devotional Service &: 'o( to Discharge Devotional Service ): Evidence *egarding Devotional Princi"les +: ,ffenses to -e !voided .: Further Considerations of Devotional Princi"les 1/: Techni0ues of 'earing and *e1e1bering 11: !s"ects of Transcendental Service 12: Further !s"ects of Transcendental Service 13: Five Potent For1s of Devotional Service 1#: Devotional 2ualifications 1%: S"ontaneous Devotional Service 1&: S"ontaneous Devotion Further Described 1): Ecstatic $ove 1+: Character of ,ne in Ecstatic $ove 1.: Devotional Service in Pure $ove of 3od 2/: Transcendental 4ello( 21: 2ualities of 5r6 789:a 22: 2ualities of 789:a Further E;"lained 23: 789:a<s Personalit 2#: Further Traits of 5r6 789:a 2%: Devotees of 789:a 2&: Sti1ulation for Ecstatic $ove 2): S 1"to1s of Ecstatic $ove 2+: E;istential Ecstatic $ove 2.: E;"ressions of $ove for 789:a
Copyright 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.
No
3/: Further Features of Ecstatic $ove for 789:a 31: !dditional S 1"to1s 32: S 1"to1s of Continuous $ove 33: Indirect E;"ressions of Ecstatic $ove 3#: The Nectar of Devotion 3%: Neutral $ove of 3od 3&: Transcendental !ffection =Servitude> 3): I1"etuses for 789:a<s Service 3+: Indifference and Se"aration 3.: ?a s of 4eeting 789:a #/: *everential Devotion of Sons !nd other Subordinates #1: Fraternal Devotion #2: Fraternal $oving !ffairs #3: Parenthood ##: Devotional Service in Con@ugal $ove #%: $aughing Ecstas #&: !stonish1ent and Chivalr #): Co1"assion and !nger #+: Dread and 3hastliness #.: 4i;ing of *asas %/: Further !nal sis of 4i;ed *asas %1: Perverted E;"ression of 4ello(s !re"a#e
Preface
The Nectar of Devotion is a su$$ary study o" Bhakti-rasmta-sindhu, %hi#h %as %ritten in &anskrit 'y (r)la R*pa +osv,$) !ra'hup,da. -e %as the #hie" o" the si. +osv,$)s/ %ho %ere the dire#t dis#iples o" 0ord Caitanya 1ah,pra'hu. 2hen he "irst $et 0ord Caitanya/ (r)la R*pa +osv,$) !ra'hup,da %as engaged as a $inister in the 1uha$$adan govern$ent o" Bengal. -e and his 'rother &an,tana %ere then na$ed a'ira 3h,sa and &,kara 1allika respe#tively/ and they held responsi'le posts as $inisters o" Na%a' -ussain &hah. At that ti$e/ "ive hundred
years ago/ the -indu so#iety %as very rigid/ and i" a $e$'er o" the brhmaa #aste a##epted the servi#e o" a 1uha$$adan ruler he %as at on#e re4e#ted "ro$ brhmaa so#iety. That %as the position o" the t%o 'rothers/ a'ira 3h,sa and &,kara 1allika. They 'elonged to the highly situated srasvata-brhmaa #o$$unity/ 'ut they %ere ostra#i5ed due to their a##eptan#e o" $inisterial posts in the govern$ent o" -ussain &hah. It is the gra#e o" 0ord Caitanya that -e a##epted these t%o e.alted personalities as -is dis#iples and raised the$ to the position o" gosvms, the highest position o" 'rah$ini#al #ulture. &i$ilarly/ 0ord Caitanya a##epted -arid,sa 6h,kura as -is dis#iple/ although -arid,sa happened to 'e 'orn o" a 1uha$$adan "a$ily/ and 0ord Caitanya later on $ade hi$ the crya o" the #hanting o" the holy na$e o" the 0ord7 -are 389:a/ -are 389:a/ 389:a 389:a/ -are -are; -are R,$a/ -are R,$a/ R,$a R,$a/ -are -are. 0ord Caitanya<s prin#iple is universal. Anyone %ho kno%s the s#ien#e o" 389:a and is engaged in the servi#e o" the 0ord is a##epted as 'eing in a higher position than a person 'orn in the "a$ily o" a brhmaa. That is the original prin#iple a##epted 'y all =edi# literatures/ espe#ially 'y Bhagavad-gt and rmad-Bhgavatam. The prin#iple o" 0ord Caitanya<s $ove$ent in edu#ating and elevating everyone to the e.alted post o" a gosvm is taught in The Nectar of Devotion. 0ord Caitanya $et the t%o 'rothers a'ira 3h,sa and &,kara 1allika in a village kno%n as R,$akeli in the distri#t o" 1aldah/ and a"ter that $eeting the 'rothers de#ided to retire "ro$ govern$ent servi#e and 4oin 0ord Caitanya. a'ira 3h,sa/ %ho %as later to 'e#o$e R*pa +osv,$)/ retired "ro$ his post and #olle#ted all the $oney he had a##u$ulated during his servi#e. It is des#ri'ed in the !aitanya-caritmta that his a##u$ulated savings in gold #oins e>ualed $illions o" dollars and "illed a large 'oat. -e divided the $oney in a very e.e$plary $anner/ %hi#h should 'e "ollo%ed 'y devotees in parti#ular and 'y hu$anity in general. ?i"ty per#ent o" his a##u$ulated %ealth %as distri'uted to the 389:a #ons#ious persons/ na$ely the brhmaas and the =ai9:avas@ t%entyA "ive per#ent %as distri'uted to relatives@ and t%entyA"ive per#ent %as kept against e$ergen#y e.penditures and personal di""i#ulties. 0ater on/ %hen &,kara 1allika also proposed to retire/ the Na%a' %as very $u#h agitated and put hi$ into 4ail. But &,kara 1allika/ %ho %as later to
'e#o$e (r)la &an,tana +osv,$)/ took advantage o" his 'rother<s personal $oney/ %hi#h had 'een deposited %ith a village 'anker/ and es#aped "ro$ the prison o" -ussain &hah. In this %ay 'oth 'rothers 4oined 0ord Caitanya 1ah,pra'hu. R*pa +osv,$) "irst $et 0ord Caitanya at !ray,ga BAllaha'ad/ IndiaC/ and on the aD,Dva$edha 'athing gh"a o" that holy #ity the 0ord instru#ted hi$ #ontinually "or ten days. The 0ord parti#ularly instru#ted R*pa +osv,$) on the s#ien#e o" 389:a #ons#iousness. These tea#hings o" 0ord Caitanya to (r)la R*pa +osv,$) !ra'hup,da are narrated in our 'ook Teachings of #ord !aitanya. 0ater/ (r)la R*pa +osv,$) !ra'hup,da ela'orated the tea#hings o" the 0ord %ith pro"ound kno%ledge o" revealed s#riptures and authoritative re"eren#es "ro$ various =edi# literatures. (r)la (r)niv,sa E#,rya des#ri'es in his prayers to the si. +osv,$)s that they %ere all highly learned s#holars/ not only in &anskrit 'ut also in "oreign languages su#h as !ersian and Ara'i#. They very s#rutini5ingly studied all the =edi# s#riptures in order to esta'lish the #ult o" Caitanya 1ah,pra'hu on the authori5ed prin#iples o" =edi# kno%ledge. The present 389:a #ons#iousness $ove$ent is also 'ased on the authority o" (r)la R*pa +osv,$) !ra'hup,da. 2e are there"ore generally kno%n as r$%nugas, or "ollo%ers in the "ootsteps o" (r)la R*pa +osv,$) !ra'hup,da. It is only "or our guidan#e that (r)la R*pa +osv,$) prepared his 'ook Bhakti-rasmta-sindhu, %hi#h is no% presented in the "or$ o" The Nectar of Devotion. !ersons engaged in the 389:a #ons#iousness $ove$ent $ay take advantage o" this great literature and 'e very solidly situated in 389:a #ons#iousness. Bhakti $eans Fdevotional servi#e.G Hvery servi#e has so$e attra#tive "eature %hi#h drives the servitor progressively on and on. Hvery one o" us %ithin this %orld is perpetually engaged in so$e sort o" servi#e/ and the i$petus "or su#h servi#e is the pleasure %e derive "ro$ it. riven 'y a""e#tion "or his %i"e and #hildren/ a "a$ily $an %orks day and night. A philanthropist %orks in the sa$e %ay "or love o" the greater "a$ily/ and a nationalist "or the #ause o" his #ountry and #ountry$en. That "or#e %hi#h drives the philanthropist/ the householder and the nationalist is #alled rasa, or a kind o" $ello% BrelationshipC %hose taste is very s%eet. Bhakti-rasa is a $ello% di""erent "ro$ the ordinary rasa en4oyed 'y
$undane %orkers. 1undane %orkers la'or very hard day and night in order to relish a #ertain kind o" rasa %hi#h is understood as sense grati"i#ation. The relish or taste o" the $undane rasa does not long endure/ and there"ore $undane %orkers are al%ays apt to #hange their position o" en4oy$ent. A 'usiness$an is not satis"ied 'y %orking the %hole %eek@ there"ore/ %anting a #hange "or the %eekend/ he goes to a pla#e %here he tries to "orget his 'usiness a#tivities. Then/ a"ter the %eekend is spent in "orget"ulness/ he again #hanges his position and resu$es his a#tual 'usiness a#tivities. 1aterial engage$ent $eans a##epting a parti#ular status "or so$e ti$e and then #hanging it. This position o" #hanging 'a#k and "orth is te#hni#ally kno%n as bhoga-tyga, %hi#h $eans a position o" alternating sense en4oy$ent and renun#iation. A living entity #annot steadily re$ain either in sense en4oy$ent or in renun#iation. Change is going on perpetually/ and %e #annot 'e happy in either state/ 'e#ause o" our eternal #onstitutional position. &ense grati"i#ation does not endure "or long/ and it is there"ore #alled ca%a&a-sukha, or "li#kering happiness. ?or e.a$ple/ an ordinary "a$ily $an %ho %orks very hard day and night and is su##ess"ul in giving #o$"orts to the $e$'ers o" his "a$ily there'y relishes a kind o" $ello%/ 'ut his %hole advan#e$ent o" $aterial happiness i$$ediately ter$inates along %ith his 'ody as soon as his li"e is over. eath is there"ore taken as the representative o" +od "or the atheisti# #lass o" $en. The devotee reali5es the presen#e o" +od 'y devotional servi#e/ %hereas the atheist reali5es the presen#e o" +od in the shape o" death. At death everything is "inished/ and one has to 'egin a ne% #hapter o" li"e in a ne% situation/ perhaps higher or lo%er than the last one. In any "ield o" a#tivityIpoliti#al/ so#ial/ national or internationalIthe result o" our a#tions %ill 'e "inished %ith the end o" li"e. That is sure. Bhakti-rasa, ho%ever/ the $ello% relished in the trans#endental loving servi#e o" the 0ord/ does not "inish %ith the end o" li"e. It #ontinues perpetually and is there"ore #alled amta, that %hi#h does not die 'ut e.ists eternally. This is #on"ir$ed in all =edi# literatures. Bhagavad-gt says that a little advan#e$ent in bhakti-rasa #an save the devotee "ro$ the greatest dangerIthat o" $issing the opportunity "or hu$an li"e. The rasas derived "ro$ our "eelings in so#ial li"e/ in "a$ily li"e or in the greater "a$ily li"e o" altruis$/ philanthropy/ nationalis$/ so#ialis$/
#o$$unis$/ et#./ do not guarantee that one<s ne.t li"e %ill 'e as a hu$an 'eing. 2e prepare our ne.t li"e 'y our a#tual a#tivities in the present li"e. A living entity is o""ered a parti#ular type o" 'ody as a result o" his a#tion in the present 'ody. These a#tivities are taken into a##ount 'y a superior authority kno%n as daiva, or the authority o" +od. This daiva is e.plained in Bhagavad-gt as the pri$e #ause o" everything/ and in rmad-Bhgavatam it is stated that a $an takes his ne.t 'ody 'y daiva-netrea, %hi#h $eans 'y the supervision o" the authority o" the &upre$e. In an ordinary sense/ daiva is e.plained as "or$s@ the #hoi#e does not depend on our sele#tion/ 'ut is a%arded to us a##ording to our destiny. I" our 'ody at present is engaged in the a#tivities o" 389:a #ons#iousness/ then it is guaranteed that %e %ill have at least a hu$an 'ody in our ne.t li"e. A hu$an 'eing engaged in 389:a #ons#iousness/ even i" una'le to #o$plete the #ourse o" bhakti-yoga, takes 'irth in the higher divisions o" hu$an so#iety so that he #an auto$ati#ally "urther his advan#e$ent in 389:a #ons#iousness. There"ore/ all 'ona "ide a#tivities in 389:a #ons#iousness are amta, or per$anent. This is the su'4e#t $atter o" The Nectar of Devotion. This eternal engage$ent in bhakti-rasa #an 'e understood 'y a serious student upon studying The Nectar of Devotion. Adoption o" bhakti-rasa, or 389:a #ons#iousness/ %ill i$$ediately 'ring one to an auspi#ious li"e "ree "ro$ an.ieties and %ill 'less one %ith trans#endental e.isten#e/ thus $ini$i5ing the value o" li'eration. Bhakti-rasa itsel" is su""i#ient to produ#e a "eeling o" li'eration/ 'e#ause it attra#ts the attention o" the &upre$e 0ord/ 389:a. +enerally/ neophyte devotees are an.ious to see 389:a/ or +od/ 'ut +od #annot 'e seen or kno%n 'y our present $aterially 'lunt senses. The pro#ess o" devotional servi#e as it is re#o$$ended in The Nectar of Devotion %ill gradually elevate one "ro$ the $aterial #ondition o" li"e to the spiritual status/ %herein the devotee 'e#o$es puri"ied o" all designations. The senses #an then 'e#o$e un#onta$inated/ 'eing #onstantly in tou#h %ith bhakti-rasa. 2hen the puri"ied senses are e$ployed in the servi#e o" the 0ord/ one 'e#o$es situated in bhakti-rasa li"e/ and any a#tion per"or$ed "or the satis"a#tion o" 389:a in this trans#endental bhakti-rasa stage o" li"e #an 'e relished perpetually. 2hen one is thus engaged in devotional servi#e/ all varieties o" rasas, or $ello%s/ turn into eternity. In the 'eginning one is trained
a##ording to the prin#iples o" regulation under the guidan#e o" the crya, or spiritual $aster/ and gradually/ %hen one is elevated/ devotional servi#e 'e#o$es auto$ati# and spontaneous eagerness to serve 389:a. There are t%elve kinds o" rasas, as %ill 'e e.plained in this 'ook/ and 'y renovating our relationship %ith 389:a in "ive pri$ary rasas %e #an live eternally in "ull kno%ledge and 'liss. The 'asi# prin#iple o" the living #ondition is that %e have a general propensity to love so$eone. No one #an live %ithout loving so$eone else. This propensity is present in every living 'eing. Hven an ani$al like a tiger has this loving propensity at least in a dor$ant stage/ and it is #ertainly present in the hu$an 'eings. The $issing point/ ho%ever/ is %here to repose our love so that everyone #an 'e#o$e happy. At the present $o$ent the hu$an so#iety tea#hes one to love his #ountry or "a$ily or his personal sel"/ 'ut there is no in"or$ation %here to repose the loving propensity so that everyone #an 'e#o$e happy. That $issing point is 389:a/ and The Nectar of Devotion tea#hes us ho% to sti$ulate our original love "or 389:a and ho% to 'e situated in that position %here %e #an en4oy our 'liss"ul li"e. In the pri$ary stage a #hild loves his parents/ then his 'rothers and sisters/ and as he daily gro%s up he 'egins to love his "a$ily/ so#iety/ #o$$unity/ #ountry/ nation/ or even the %hole hu$an so#iety. But the loving propensity is not satis"ied even 'y loving all hu$an so#iety@ that loving propensity re$ains i$per"e#tly "ul"illed until %e kno% %ho is the supre$e 'eloved. Jur love #an 'e "ully satis"ied only %hen it is reposed in 389:a. This the$e is the su$ and su'stan#e o" The Nectar of Devotion, %hi#h tea#hes us ho% to love 389:a in "ive di""erent trans#endental $ello%s. Jur loving propensity e.pands 4ust as a vi'ration o" light or air e.pands/ 'ut %e do not kno% %here it ends. The Nectar of Devotion tea#hes us the s#ien#e o" loving every one o" the living entities per"e#tly 'y the easy $ethod o" loving 389:a. 2e have "ailed to #reate pea#e and har$ony in hu$an so#iety/ even 'y su#h great atte$pts as the Knited Nations/ 'e#ause %e do not kno% the right $ethod. The $ethod is very si$ple/ 'ut one has to understand it %ith a #ool head. The Nectar of Devotion tea#hes all $en ho% to per"or$ the si$ple and natural $ethod o" loving 389:a/ the &upre$e !ersonality o" +odhead. I" %e learn ho% to love
389:a/ then it is very easy to i$$ediately and si$ultaneously love every living 'eing. It is like pouring %ater on the root o" a tree or supplying "ood to one<s sto$a#h. The $ethod o" pouring %ater on the root o" a tree or supplying "oodstu""s to the sto$a#h is universally s#ienti"i# and pra#ti#al/ as every one o" us has e.perien#ed. Hveryone kno%s %ell that %hen %e eat so$ething/ or in other %ords/ %hen %e put "oodstu""s in the sto$a#h/ the energy #reated 'y su#h a#tion is i$$ediately distri'uted throughout the %hole 'ody. &i$ilarly/ %hen %e pour %ater on the root/ the energy thus #reated is i$$ediately distri'uted throughout the entirety o" even the largest tree. It is not possi'le to %ater the tree part 'y part/ nor is it possi'le to "eed the di""erent parts o" the 'ody separately. The Nectar of Devotion %ill tea#h us ho% to turn the one s%it#h that %ill i$$ediately 'righten everything/ every%here. Jne %ho does not kno% this $ethod is $issing the point o" li"e. As "ar as $aterial ne#essities are #on#erned/ the hu$an #ivili5ation at the present $o$ent is very $u#h advan#ed in living #o$"orta'ly/ 'ut still %e are not happy/ 'e#ause %e are $issing the point. The $aterial #o$"orts o" li"e alone are not su""i#ient to $ake us happy. The vivid e.a$ple is A$eri#a7 the ri#hest nation o" the %orld/ having all "a#ilities "or $aterial #o$"ort/ is produ#ing a #lass o" $en #o$pletely #on"used and "rustrated in li"e. I a$ appealing here%ith to su#h #on"used $en to learn the art o" devotional servi#e as dire#ted in The Nectar of Devotion, and I a$ sure that the "ire o" $aterial e.isten#e 'urning %ithin their hearts %ill 'e i$$ediately e.tinguished. The root #ause o" our dissatis"a#tion is that our dor$ant loving propensity has not 'een "ul"illed despite our great advan#e$ent in the $aterialisti# %ay o" li"e. The Nectar of Devotion %ill give us pra#ti#al hints ho% %e #an live in this $aterial %orld per"e#tly engaged in devotional servi#e and thus "ul"ill all our desires in this li"e and the ne.t. The Nectar of Devotion is not presented to #onde$n any %ay o" $aterialisti# li"e/ 'ut the atte$pt is to give in"or$ation to religionists/ philosophers and people in general ho% to love 389:a. Jne $ay live %ithout $aterial dis#o$"iture/ 'ut at the sa$e ti$e he should learn the art o" loving 389:a. At the present $o$ent %e are inventing so $any %ays to utili5e our propensity to love/ 'ut "a#tually %e are $issing the real point7 389:a. 2e are %atering all parts o" the tree/ 'ut $issing the tree<s root. 2e are trying to keep our
'ody "it 'y all $eans/ 'ut %e are negle#ting to supply "oodstu""s to the sto$a#h. 1issing 389:a $eans $issing one<s sel" also. Real sel"A reali5ation and reali5ation o" 389:a go together si$ultaneously. ?or e.a$ple/ seeing onesel" in the $orning $eans seeing the sunrise also@ %ithout seeing the sunshine no one #an see hi$sel". &i$ilarly/ unless one has reali5ed 389:a there is no >uestion o" sel"Areali5ation. The Nectar of Devotion is spe#i"i#ally presented "or persons %ho are no% engaged in the 389:a #ons#iousness $ove$ent. I 'eg to o""er $y sin#ere thanks to all $y "riends and dis#iples %ho are helping $e to push "or%ard the 389:a #ons#iousness $ove$ent in the 2estern #ountries/ and I 'eg to a#kno%ledge/ %ith thanks/ the #ontri'ution $ade 'y $y 'eloved dis#iple (r)$an Lay,nanda 'rah$a#,r). 1y thanks are due as %ell to the dire#tors o" I&3CJN !ress/ %ho have taken so $u#h #are in pu'lishing this great literature. -are 389:a. A. C. Bhaktivedanta &%a$i I&3CJN -ead>uarters 0os Angeles/ Cali"ornia
Introduction
Invoking auspi#iousness7 0ord (r) 389:a is the &upre$e !ersonality o" +odhead/ the #ause o" all #auses/ the reservoir o" all rasas, or relationships/ %hi#h are #alled neutrality Bpassive adorationC/ servitorship/ "riendship/ parenthood/ #on4ugal love/ #o$edy/ #o$passion/ "ear/ #hivalry/ ghastliness/ %onder and devastation. -e is the supre$e attra#tive "or$/ and 'y -is universal and trans#endental attra#tive "eatures -e has #aptivated all the go%s, headed 'y T,rak,/ !,lik,/ (y,$,/ 0alit,/ and ulti$ately (r)$at) R,dh,r,:). 0et -is 0ordship<s gra#e 'e on us so that there $ay not 'e any hindran#e in the e.e#ution o" this duty o" %riting The Nectar of Devotion, i$pelled 'y -is ivine +ra#e (r) (r)$ad Bhaktisiddh,nta &arasvat) +osv,$) !ra'hup,da. 0et $e o""er $y respe#t"ul o'eisan#es unto the lotus "eet o" (r)la R*pa +osv,$) !ra'hup,da and o" (r)la Bhaktisiddh,nta &arasvat) +osv,$) !ra'hup,da/ 'y %hose inspiration I have 'een engaged in the $atter o" #o$piling this su$$ary study o" Bhakti-rasmta-sindhu. This is the su'li$e s#ien#e o" devotional servi#e as propounded 'y (r) Caitanya
1ah,pra'hu/ %ho appeared "ive hundred years ago in 2est Bengal/ India/ to propagate the $ove$ent o" 389:a #ons#iousness. (r)la R*pa +osv,$) 'egins his great 'ook 'y o""ering his respe#t"ul o'eisan#es unto (r) &an,tana +osv,$)/ %ho is his elder 'rother and spiritual $aster/ and he prays that Bhakti-rasmta-sindhu $ay 'e very pleasing to hi$. -e "urther prays that 'y residing in that o#ean o" ne#tar/ (r) &an,tana +osv,$) $ay al%ays "eel trans#endental pleasure in the servi#e o" R,dh, and 389:a. 0et us o""er our respe#t"ul o'eisan#es to all the great devotees and cryas Bholy tea#hersC/ %ho are #o$pared to sharks in the great o#ean o" ne#tar and %ho do not #are "or the various rivers o" li'eration. I$personalists are very "ond o" $erging into the &upre$e/ like rivers that #o$e do%n and $erge into the o#ean. The o#ean #an 'e #o$pared to li'eration/ and the rivers to all the di""erent paths o" li'eration. The i$personalists are d%elling in the river %ater/ %hi#h eventually #o$es to $i. %ith the o#ean. They have no in"or$ation/ ho%ever/ that %ithin the o#ean/ as %ithin the river/ there are innu$era'le a>uati# living entities. The sharks %ho d%ell in the o#ean do not #are "or the rivers %hi#h are gliding do%n into it. The devotees eternally live in the o#ean o" devotional servi#e/ and they do not #are "or the rivers. In other %ords/ those %ho are pure devotees al%ays re$ain in the o#ean o" trans#endental loving servi#e to the 0ord and have no 'usiness %ith the other pro#esses/ %hi#h are #o$pared to the rivers that only gradually #o$e to the o#ean. (r)la R*pa +osv,$) prays to his spiritual $aster/ (r)la &an,tana +osv,$)/ "or the prote#tion o" Bhakti-rasmta-sindhu'FThe J#ean o" the !ure Ne#tar o" evotional &ervi#eGI"ro$ the argu$entative logi#ians %ho unne#essarily $eddle in the s#ien#e o" servi#e to the 0ord. -e #o$pares their argu$ents and logi# to vol#ani# eruptions in the $idst o" the o#ean. In the $idst o" the o#ean/ vol#ani# eruptions #an do very little har$/ and si$ilarly/ those %ho are against devotional servi#e to the 0ord and %ho put "or%ard $any philosophi#al theses a'out the ulti$ate trans#endental reali5ation #annot distur' this great o#ean o" devotional servi#e. The author o" Bhakti-rasmta-sindhu, (r)la R*pa +osv,$)/ very hu$'ly su'$its that he is 4ust trying to spread 389:a #ons#iousness all over the
%orld/ although he hu$'ly thinks hi$sel" un"it "or this %ork. That should 'e the attitude o" all prea#hers o" the 389:a #ons#iousness $ove$ent/ "ollo%ing in the "ootsteps o" (r)la R*pa +osv,$). 2e should never think o" ourselves as great prea#hers/ 'ut should al%ays #onsider that %e are si$ply instru$ental to the previous cryas, and si$ply 'y "ollo%ing in their "ootsteps %e $ay 'e a'le to do so$ething "or the 'ene"it o" su""ering hu$anity. Bhakti-rasmta-sindhu is divided into "our parts/ 4ust as the o#ean is so$eti$es divided into "our parts/ and there are di""erent se#tions %ithin ea#h o" these "our divisions. Jriginally/ in Bhakti-rasmtasindhu, the o#ean is divided like the %atery o#ean into east/ south/ %est and north/ %hile the su'se#tions %ithin these di""erent divisions are #alled %aves. As in the o#ean there are al%ays di""erent %aves/ either on the eastern side/ the southern side/ the %estern side or the northern side/ Bhakti-rasmta-sindhu si$ilarly has di""erent %aves. In the "irst part there are "our %aves/ the "irst 'eing a general des#ription o" devotional servi#e. The se#ond #on#erns the regulative prin#iples "or e.e#uting devotional servi#e/ and the third %ave/ devotional servi#e in e#stasy. In the "ourth is the ulti$ate goal/ love o" +od. These %ill 'e e.pli#itly des#ri'ed along %ith their di""erent sy$pto$s. The authori5ed des#riptions o" bhakti, or devotional servi#e/ "ollo%ing in the "ootsteps o" previous cryas, #an 'e su$$ari5ed in the "ollo%ing state$ent 'y (r)la R*pa +osv,$)7 F?irstA#lass devotional servi#e is kno%n 'y one<s tenden#y to 'e "ully engaged in 389:a #ons#iousness/ serving the 0ord "avora'ly.G The purport is that one $ay also 'e in 389:a #ons#iousness un"avora'ly/ 'ut that #annot 'e #ounted as pure devotional servi#e. !ure devotional servi#e should 'e "ree "ro$ the desire "or any $aterial 'ene"it or "or sense grati"i#ation/ as these desires are #ultivated through "ruitive a#tivities and philosophi#al spe#ulation. +enerally/ people are engaged in di""erent a#tivities to get so$e $aterial pro"it/ %hile $ost philosophers are engaged in proposing trans#endental reali5ation through volu$es o" %ord 4ugglery and spe#ulation. !ure devotional servi#e $ust al%ays 'e "ree "ro$ su#h "ruitive a#tivities and philosophi#al spe#ulations. Jne has to learn 389:a #ons#iousness/ or pure devotional servi#e/ "ro$ the authorities 'y spontaneous loving servi#e.
This devotional servi#e is a sort o" #ultivation. It is not si$ply ina#tion "or people %ho like to 'e ina#tive or devote their ti$e to silent $editation. There are $any di""erent $ethods "or people %ho %ant this/ 'ut #ultivation o" 389:a #ons#iousness is di""erent. The parti#ular %ord used 'y (r)la R*pa +osv,$) in this #onne#tion is anu(&ana, or #ultivation 'y "ollo%ing the prede#essor tea#hers BcryasC. As soon as %e say F#ultivation/G %e $ust re"er to a#tivity. 2ithout a#tivity/ #ons#iousness alone #annot help us. All a#tivities $ay 'e divided into t%o #lasses7 one #lass $ay 'e "or a#hieving a #ertain goal/ and the other $ay 'e "or avoiding so$e un"avora'le #ir#u$stan#e. In &anskrit/ these a#tivities are #alled %ravtti and nivtti'positive and negative a#tion. There are $any e.a$ples o" negative a#tion. ?or instan#e/ a diseased person has to 'e #autious and take $edi#ine in order to avoid so$e un"avora'le illness. Those %ho are #ultivating spiritual li"e and e.e#uting devotional servi#e are al%ays engaged in a#tivity. &u#h a#tivity #an 'e per"or$ed %ith the 'ody or %ith the $ind. Thinking/ "eeling and %illing are all a#tivities o" the $ind/ and %hen %e %ill to do so$ething/ the a#tivity #o$es to 'e $ani"est 'y the gross 'odily senses. Thus/ in our $ental a#tivities %e should al%ays try to think o" 389:a and try to plan ho% to please -i$/ "ollo%ing in the "ootsteps o" the great cryas and the personal spiritual $aster. There are a#tivities o" the 'ody/ a#tivities o" the $ind and a#tivities o" spee#h. A 389:a #ons#ious person engages his %ords in prea#hing the glories o" the 0ord. This is #alled krtana. And 'y his $ind a 389:a #ons#ious person al%ays thinks o" the a#tivities o" the 0ordIas -e is speaking on the Battle"ield o" 3uruk9etra or engaging in -is various pasti$es in =8nd,vana %ith -is devotees. In this %ay one #an al%ays think o" the a#tivities and pasti$es o" the 0ord. This is the $ental #ulture o" 389:a #ons#iousness. &i$ilarly/ %e #an o""er $any servi#es %ith our 'odily a#tivities. But all su#h a#tivities $ust 'e in relationship %ith 389:a. This relationship is esta'lished 'y #onne#ting onesel" %ith the 'ona "ide spiritual $aster/ %ho is the dire#t representative o" 389:a in dis#ipli# su##ession. There"ore/ the e.e#ution o" 389:a #ons#ious a#tivities %ith the 'ody should 'e dire#ted 'y the spiritual $aster and then per"or$ed %ith "aith. The #onne#tion %ith the spiritual $aster is #alled initiation. ?ro$
the date o" initiation 'y the spiritual $aster/ the #onne#tion 'et%een 389:a and a person #ultivating 389:a #ons#iousness is esta'lished. 2ithout initiation 'y a 'ona "ide spiritual $aster/ the a#tual #onne#tion %ith 389:a #ons#iousness is never per"or$ed. This #ultivation o" 389:a #ons#iousness is not $aterial. The 0ord has three general energiesIna$ely the e.ternal energy/ the internal energy and the $arginal energy. The living entities are #alled $arginal energy/ and the $aterial #os$i# $ani"estation is the a#tion o" the e.ternal/ or $aterial/ energy. Then there is the spiritual %orld/ %hi#h is a $ani"estation o" the internal energy. The living entities/ %ho are #alled $arginal energy/ per"or$ $aterial a#tivities %hen a#ting under the in"erior/ e.ternal energy. And %hen they engage in a#tivities under the internal/ spiritual energy/ their a#tivities are #alled 389:a #ons#ious. This $eans that those %ho are great souls or great devotees do not a#t under the spell o" $aterial energy/ 'ut a#t instead under the prote#tion o" the spiritual energy. Any a#tivities done in devotional servi#e/ or in 389:a #ons#iousness/ are dire#tly under the #ontrol o" spiritual energy. In other %ords/ energy is a sort o" strength/ and this strength #an 'e spirituali5ed 'y the $er#y o" 'oth the 'ona "ide spiritual $aster and 389:a. In the !aitanya-caritmta, 'y 389:ad,sa 3avir,4a +osv,$)/ 0ord Caitanya states that it is a "ortunate person %ho #o$es in #onta#t %ith a 'ona "ide spiritual $aster 'y the gra#e o" 389:a. Jne %ho is serious a'out spiritual li"e is given 'y 389:a the intelligen#e to #o$e in #onta#t %ith a 'ona "ide spiritual $aster/ and then 'y the gra#e o" the spiritual $aster one 'e#o$es advan#ed in 389:a #ons#iousness. In this %ay the %hole 4urisdi#tion o" 389:a #ons#iousness is dire#tly under the spiritual energyI389:a and the spiritual $aster. This has nothing to do %ith the $aterial %orld. 2hen %e speak o" F389:aG %e re"er to the &upre$e !ersonality o" +odhead/ along %ith -is $any e.pansions. -e is e.panded 'y -is plenary parts and par#els/ -is di""erentiated parts and par#els and -is di""erent energies. F389:a/G in other %ords/ $eans everything and in#ludes everything. +enerally/ ho%ever/ %e should understand F389:aG to $ean 389:a and -is personal e.pansions. 389:a e.pands -i$sel" as Baladeva/ &aMkar9a:a/ =,sudeva/ Aniruddha/ !radyu$na/ R,$a/ N8siNha and =ar,ha/ as %ell as $any other
in#arnations and innu$era'le =i9:u e.pansions. These are des#ri'ed in the rmad-Bhgavatam to 'e as nu$erous as the un#ounta'le %aves. &o 389:a in#ludes all su#h e.pansions/ as %ell as -is pure devotees. In the Brahma-sa)hit it is stated that 389:a<s e.pansions are all #o$plete in eternity/ 'liss"ulness and #ogni5an#e. evotional servi#e $eans to prose#ute 389:a #ons#ious a#tivities %hi#h are "avora'le to the trans#endental pleasure o" the &upre$e 0ord/ 389:a/ and any a#tivities %hi#h are not "avora'le to the trans#endental "avor o" the 0ord #annot 'e a##epted as devotional servi#e. ?or e.a$ple/ great de$ons like R,va:a/ 3aNsa and -ira:yakaDipu %ere al%ays thinking o" 389:a/ 'ut they %ere thinking o" -i$ as their ene$y. This sort o" thinking #annot 'e a##epted as bhakti, or 389:a #ons#iousness. The i$personalists so$eti$es $isunderstand devotional servi#e in su#h a %ay that they divide 389:a "ro$ -is paraphernalia and pasti$es. ?or e.a$ple/ the Bhagavad-gt is spoken on the Battle"ield o" 3uruk9etra/ and the i$personalists say that although 389:a is o" interest/ the Battle"ield o" 3uruk9etra isn<t. The devotees/ ho%ever/ also kno% that the Battle"ield o" 3uruk9etra 'y itsel" has nothing to do %ith their 'usiness/ 'ut in addition they kno% that F389:aG does not $ean 4ust 389:a alone. -e is al%ays %ith -is asso#iates and paraphernalia. ?or instan#e/ i" so$eone says/ F+ive so$ething to eat to the $an %ith the %eapons/G the eating pro#ess is done 'y the $an and not 'y the %eapons. &i$ilarly/ in 389:a #ons#iousness/ a devotee $ay 'e interested in the paraphernalia and lo#ationsIsu#h as the Battle"ield o" 3uruk9etraI%hi#h are asso#iated %ith 389:a/ 'ut he is not #on#erned %ith si$ply any 'attle"ield. -e is #on#erned %ith 389:aI-is spee#h/ -is instru#tions/ et#. It is 'e#ause 389:a is there that the 'attle"ield is so i$portant. This is the su$$ary understanding o" %hat 389:a #ons#iousness is. 2ithout this understanding one is sure to $isunderstand %hy the devotees are interested in the Battle"ield o" 3uruk9etra. Jne %ho is interested in 389:a 'e#o$es interested in -is di""erent pasti$es and a#tivities. The de"inition o" a pure devotee/ as given 'y R*pa +osv,$) in Bhaktirasmta-sindhu, #an 'e su$$ari5ed thus7 his servi#e is "avora'le and is al%ays in relation to 389:a. In order to keep the purity o" su#h 389:a
#ons#ious a#tivities/ one $ust 'e "reed "ro$ all $aterial desires and philosophi#al spe#ulation. Any desire e.#ept "or the servi#e o" the 0ord is #alled $aterial desire. And Fphilosophi#al spe#ulationG re"ers to the sort o" spe#ulation %hi#h ulti$ately arrives at a #on#lusion o" voidis$ or i$personalis$. This #on#lusion is useless "or a 389:a #ons#ious person. Jnly rarely 'y philosophi#al spe#ulation #an one rea#h the #on#lusion o" %orshiping =,sudeva/ 389:a. This is #on"ir$ed in the Bhagavad-gt itsel". The ulti$ate end o" philosophi#al spe#ulation/ then/ $ust 'e 389:a/ %ith the understanding that 389:a is everything/ the #ause o" all #auses/ and that one should there"ore surrender unto -i$. I" this ulti$ate goal is rea#hed/ then philosophi#al advan#e$ent is "avora'le/ 'ut i" the #on#lusion o" philosophi#al spe#ulation is voidis$ or i$personalis$/ that is not bhakti. *arma, or "ruitive a#tivities/ are so$eti$es understood to 'e ritualisti# a#tivities. There are $any persons %ho are very $u#h attra#ted 'y the ritualisti# a#tivities des#ri'ed in the +edas. But i" one 'e#o$es attra#ted si$ply to ritualisti# a#tivities %ithout understanding 389:a/ his a#tivities are un"avora'le to 389:a #ons#iousness. A#tually/ 389:a #ons#iousness #an 'e 'ased si$ply on hearing/ #hanting/ re$e$'ering/ et#. es#ri'ed in the rmad-Bhgavatam are nine di""erent pro#esses/ 'esides %hi#h everything done is un"avora'le to 389:a #ons#iousness. Thus/ one should al%ays 'e guarding against "alldo%ns. (r)la R*pa +osv,$) has also $entioned in this de"inition o" bhakti the %ord ,-na-karmdi. This karmdi B"ruitive %orkC #onsists o" a#tivities %hi#h are una'le to help one attain to pure devotional servi#e. 1any "or$s o" soA#alled renun#iation are also not "avora'le to 389:a #ons#ious devotional servi#e. (r)la R*pa +osv,$) has also >uoted a de"inition "ro$ the Nrada%a-cartra, as "ollo%s7 FJne should 'e "ree "ro$ all $aterial designations and/ 'y 389:a #ons#iousness/ $ust 'e #leansed o" all $aterial #onta$ination. -e should 'e restored to his pure identity/ in %hi#h he engages his senses in the servi#e o" the proprietor o" the senses.G &o %hen our senses are engaged "or the a#tual proprietor o" the senses/ that is #alled devotional servi#e. In our #onditional state/ our senses are engaged in serving these 'odily de$ands. 2hen the sa$e senses are engaged in e.e#uting the order o" 389:a/ our a#tivities are #alled bhakti.
As long as one identi"ies hi$sel" as 'elonging to a #ertain "a$ily/ a #ertain so#iety or a #ertain person/ he is said to 'e #overed %ith designations. 2hen one is "ully a%are that he does not 'elong to any "a$ily/ so#iety or #ountry/ 'ut is eternally related to 389:a/ he then reali5es that his energy should 'e e$ployed not in the interests o" soA #alled "a$ily/ so#iety or #ountry/ 'ut in the interests o" 389:a. This is purity o" purpose and the plat"or$ o" pure devotional servi#e in 389:a #ons#iousness.
Cha"ter ,ne
Characteristics of Pure Devotional Service
In rmad-Bhgavatam, Third Canto/ T%entyAninth Chapter/ verses 1O and 1P/ (r)la 3apiladeva/ %hile instru#ting -is $other/ has given the "ollo%ing #hara#teristi#s o" pure devotional servi#e7 F1y dear $other/ those %ho are 1y pure devotees/ and %ho have no desire "or $aterial 'ene"it or philosophi#al spe#ulation/ have their $inds so $u#h engaged in 1y servi#e that they are never interested in asking 1e "or anything Ie.#ept to 'e engaged in that servi#e. They do not even 'eg to live in 1y a'ode %ith 1e.G There are "ive kinds o" li'eration/ na$ely to 'e#o$e one %ith the 0ord/ to live %ith the &upre$e 0ord on the sa$e planet/ to have the sa$e "eatures as the 0ord/ to en4oy the sa$e opulen#es as the 0ord and to live as a #o$panion o" the 0ord. A devotee/ %hat to speak o" re4e#ting $aterial sense grati"i#ation/ does not even %ant any o" the "ive kinds o" li'eration. -e is satis"ied si$ply 'y dis#harging loving servi#e to the 0ord. That is the #hara#teristi# o" pure devotion. In the a'ove state$ent 'y 3apiladeva "ro$ rmad-Bhgavatam, the a#tual position o" a pure devotee is des#ri'ed/ and the pri$ary #hara#teristi#s o" devotional servi#e are also de"ined. ?urther #hara#teristi#s o" devotional servi#e are des#ri'ed 'y R*pa +osv,$) %ith eviden#es "ro$ di""erent s#riptures. -e states that there are si.
#hara#teristi#s o" pure devotional servi#e/ %hi#h are as "ollo%s7 B1C !ure devotional servi#e 'rings i$$ediate relie" "ro$ all kinds o" $aterial distress. BOC !ure devotional servi#e is the 'eginning o" all auspi#iousness. BPC !ure devotional servi#e auto$ati#ally puts one in trans#endental pleasure. BQC !ure devotional servi#e is rarely a#hieved. BRC Those in pure devotional servi#e deride even the #on#eption o" li'eration. BSC !ure devotional servi#e is the only $eans to attra#t 389:a. 389:a is allAattra#tive/ 'ut pure devotional servi#e attra#ts even -i$. This $eans that pure devotional servi#e is even trans#endentally stronger than 389:a -i$sel"/ 'e#ause it is 389:a<s internal poten#y. In Bhagavad-gt, the 0ord says that one should surrender unto -i$/ giving up all other engage$ents. The 0ord also gives -is %ord there that -e %ill prote#t surrendered souls "ro$ the rea#tions o" all sin"ul a#tivities. (r)la R*pa +osv,$) says that the distresses "ro$ sin"ul a#tivities are due 'oth to the sins the$selves and to sins #o$$itted in our past lives. +enerally/ one #o$$its sin"ul a#tivities due to ignoran#e. But ignoran#e is no e.#use "or evading the rea#tionIsin"ul a#tivities. &in"ul a#tivities are o" t%o kinds7 those %hi#h are $ature and those %hi#h are not $ature. The sin"ul a#tivities "or %hi#h %e are su""ering at the present $o$ent are #alled $ature. The $any sin"ul a#tivities stored %ithin us "or %hi#h %e have not yet su""ered are #onsidered i$$ature. ?or e.a$ple/ a $an $ay have #o$$itted #ri$inal a#ts/ 'ut not yet 'een arrested "or the$. No%/ as soon as he is dete#ted/ arrest is a%aiting hi$. &i$ilarly/ "or so$e o" our sin"ul a#tivities %e are a%aiting distresses in the "uture/ and "or others/ %hi#h are $ature/ %e are su""ering at the present $o$ent. In this %ay there is a #hain o" sin"ul a#tivities and their #on#o$itant distresses/ and the #onditioned soul is su""ering li"e a"ter li"e due to these sins. -e is su""ering in the present li"e the results o" sin"ul a#tivities "ro$ his past li"e/ and he is $ean%hile #reating "urther su""erings "or his "uture li"e. 1ature sin"ul a#tivities are e.hi'ited i" one is su""ering "ro$ so$e #hroni# disease/ i" one is su""ering "ro$ so$e legal i$pli#ation/ i" one is 'orn in a lo% and degraded "a$ily or i" one is unedu#ated or very
ugly. There are $any results o" past sin"ul a#tivities "or %hi#h %e are su""ering at the present $o$ent/ and %e $ay 'e su""ering in the "uture due to our present sin"ul a#tivities. But all o" these rea#tions to sin"ul deeds #an i$$ediately 'e stopped i" %e take to 389:a #ons#iousness. As eviden#e "or this/ R*pa +osv,$) >uotes "ro$ rmad-Bhgavatam, Hleventh Canto/ ?ourteenth Chapter/ verse 19. This verse is in #onne#tion %ith 0ord 389:a<s instru#tion to Kddhava/ %here -e says/ F1y dear Kddhava/ devotional servi#e unto 1e is 4ust like a 'la5ing "ire %hi#h #an 'urn into ashes unli$ited "uel supplied to it.G The purport is that as the 'la5ing "ire #an 'urn any a$ount o" "uel to ashes/ so devotional servi#e to the 0ord in 389:a #ons#iousness #an 'urn up all the "uel o" sin"ul a#tivities. ?or e.a$ple/ in the .t Ar4una thought that "ighting %as a sin"ul a#tivity/ 'ut 389:a engaged hi$ on the 'attle"ield under -is order/ and so the "ighting 'e#a$e devotional servi#e. There"ore/ Ar4una %as not su'4e#ted to any sin"ul rea#tion. (r)la R*pa +osv,$) >uotes another verse "ro$ the Third Canto o" rmad-Bhgavatam, ThirtyAthird Chapter/ verse S/ in %hi#h evah*ti addresses her son/ 3apiladeva/ and says/ F1y dear 0ord/ there are nine di""erent kinds o" devotional servi#e/ 'eginning "ro$ hearing and #hanting. Anyone %ho hears a'out Tour pasti$es/ %ho #hants a'out Tour glories/ %ho o""ers Tou o'eisan#es/ %ho thinks o" Tou and/ in this %ay/ e.e#utes any o" the nine kinds o" devotional servi#eIeven i" he is 'orn in a "a$ily o" dogAeaters Uthe lo%est grade o" $ankindVI'e#o$es i$$ediately >uali"ied to per"or$ sa#ri"i#es.G As su#h/ ho% is it possi'le that anyone a#tually engaged in devotional servi#e in "ull 389:a #ons#iousness has not 'e#o$e puri"iedW It is not possi'le. Jne %ho is engaged in 389:a #ons#iousness and devotional servi#e has %ithout dou't 'e#o$e "reed "ro$ all #onta$inations o" $aterial sin"ul a#tivities. evotional servi#e there"ore has the po%er to a#tually nulli"y all kinds o" rea#tions to sin"ul deeds. A devotee is nevertheless al%ays alert not to #o$$it any sin"ul a#tivities@ this is his spe#i"i# >uali"i#ation as a devotee. Thus rmad-Bhgavatam states that 'y per"or$ing devotional servi#e a person %ho %as 'orn even in a "a$ily o" dogAeaters $ay 'e#o$e eligi'le to take part in the per"or$an#e o" the ritualisti# #ere$onies re#o$$ended in the +edas. It is i$pli#it in this state$ent that a person
'orn into a "a$ily o" dogAeaters is generally not "it "or per"or$ing ya,-a, or sa#ri"i#e. The priestly #aste in #harge o" per"or$ing these ritualisti# #ere$onies re#o$$ended in the +edas is #alled the brhmaa order. Knless one is a brhmaa, he #annot per"or$ these #ere$onies. A person is 'orn in a brhmaa "a$ily or in a "a$ily o" dogAeaters due to his past a#tivities. I" a person is 'orn in a "a$ily o" dogAeaters it $eans that his past a#tivities %ere all sin"ul. But i" even su#h a person takes to the path o" devotional servi#e and 'egins to #hant the holy na$es o" the 0ordI-are 389:a/ -are 389:a/ 389:a 389:a/ -are -are; -are R,$a/ -are R,$a/ R,$a R,$a/ -are -areIhe is at on#e "it to per"or$ the ritualisti# #ere$onies. This $eans that his sin"ul rea#tions have i$$ediately 'e#o$e neutrali5ed. It is stated in the /adma /ura that there are "our kinds o" e""e#ts due to sin"ul a#tivities/ %hi#h are listed as "ollo%s7 B1C the e""e#t %hi#h is not yet "ru#ti"ied/ BOC the e""e#t %hi#h is lying as seed/ BPC the e""e#t %hi#h is already $ature and BQC the e""e#t %hi#h is al$ost $ature. It is also stated that all these "our e""e#ts 'e#o$e i$$ediately van>uished "or those %ho surrender unto the &upre$e !ersonality o" +odhead/ =i9:u/ and 'e#o$e engaged in -is devotional servi#e in "ull 389:a #ons#iousness. Those e""e#ts des#ri'ed as Fal$ost $atureG re"er to the distress "ro$ %hi#h one is su""ering at present/ and the e""e#ts Flying as seedG are in the #ore o" the heart/ %here there is a #ertain sto#k o" sin"ul desires %hi#h are like seeds. The &anskrit %ord k$"am $eans that they are al$ost ready to produ#e the seed/ or the e""e#t o" the seed. FAn i$$ature e""e#tG re"ers to the #ase %here the seedling has not 'egun. ?ro$ this state$ent o" /adma /ura it is understood that $aterial #onta$ination is very su'tle. Its 'eginning/ its "ruition and results/ and ho% one su""ers su#h results in the "or$ o" distress/ are part o" a great #hain. 2hen one #at#hes so$e disease/ it is o"ten very di""i#ult to as#ertain the #ause o" the disease/ %here it originated and ho% it is $aturing. The su""ering o" a disease/ ho%ever/ does not appear all o" a sudden. It a#tually takes ti$e. And as in the $edi#al "ield/ "or pre#aution<s sake/ the do#tor in4e#ts a va##ination to prevent the gro%ing o" #onta$ination/ the pra#ti#al in4e#tion to stop all the "ru#ti"i#ations o" the seeds o" our sin"ul a#tivities is si$ply engage$ent in 389:a #ons#iousness.
In this #onne#tion/ (ukadeva +osv,$) speaks in the &i.th Canto o" rmad-Bhgavatam, &e#ond Chapter/ verse 1X/ a'out the story o" A4,$ila/ %ho 'egan li"e as a "ine and duti"ul brhmaa, 'ut in his young $anhood 'e#a$e %holly #orrupted 'y a prostitute. At the end o" his %i#ked li"e/ 4ust 'y #alling the na$e FN,r,ya:a U389:aV/G he %as saved despite so $u#h sin. (ukadeva points out that austerity/ #harity and the per"or$an#e o" ritualisti# #ere$onies "or #ountera#ting sin"ul a#tivities are re#o$$ended pro#esses/ 'ut that 'y per"or$ing the$ one #annot re$ove the sin"ul desireAseed "ro$ the heart/ as %as the #ase %ith A4,$ila in his youth. This sin"ul desireAseed #an 'e re$oved only 'y a#hieving 389:a #ons#iousness. And this #an 'e a##o$plished very easily 'y #hanting the mah-mantra, or -are 389:a mantra, as re#o$$ended 'y (r) Caitanya 1ah,pra'hu. In other %ords/ unless one adopts the path o" devotional servi#e/ he #annot 'e oneAhundredA per#ent #lean "ro$ all the rea#tions o" sin"ul a#tivities. By per"or$ing =edi# ritualisti# a#tivities/ 'y giving $oney in #harity and 'y undergoing austerity/ one #an te$porarily 'e#o$e "ree "ro$ the rea#tions o" sin"ul a#tivities/ 'ut at the ne.t $o$ent he $ust again 'e#o$e engaged in sin"ul a#tivities. ?or e.a$ple/ a person su""ering "ro$ venereal disease on a##ount o" e.#essive indulgen#e in se. li"e has to undergo so$e severe pain in $edi#al treat$ent/ and he is then #ured "or the ti$e 'eing. But 'e#ause he has not 'een a'le to re$ove the se. desire "ro$ his heart/ he $ust again indulge in the sa$e thing and 'e#o$e a vi#ti$ o" the sa$e disease. &o $edi#al treat$ent $ay give te$porary relie" "ro$ the distress o" su#h venereal disease/ 'ut unless one is trained to understand that se. li"e is a'o$ina'le/ it is i$possi'le to 'e saved "ro$ su#h repeated distress. &i$ilarly/ the ritualisti# per"or$an#es/ #harity and austerity %hi#h are re#o$$ended in the +edas $ay te$porarily stop one "ro$ a#ting in sin"ul %ays/ 'ut as long as the heart is not #lear/ one %ill have to repeat sin"ul a#tivities again and again. Another e.a$ple given in rmad-Bhgavatam #on#erns the elephant %ho enters into a lake and takes a 'ath very seriously/ #leansing his 'ody thoroughly. Then as soon as he #o$es onto shore he again takes so$e dust "ro$ the earth and thro%s it over his 'ody. &i$ilarly/ a person %ho is not trained in 389:a #ons#iousness #annot 'e#o$e #o$pletely "ree
"ro$ the desire "or sin"ul a#tivities. Neither the yoga pro#ess nor philosophi#al spe#ulations nor "ruitive a#tivities #an save one "ro$ the seeds o" sin"ul desires. Jnly 'y 'eing engaged in devotional servi#e #an this 'e done. There is another eviden#e in the ?ourth Canto o" rmad-Bhgavatam, T%entyAse#ond Chapter/ verse P9/ %herein &anatAku$,ra says/ F1y dear 3ing/ the "alse ego o" a hu$an 'eing is so strong that it keeps hi$ in $aterial e.isten#e as i" tied up 'y a strong rope. Jnly the devotees #an #ut o"" the knot o" this strong rope very easily/ 'y engaging the$selves in 389:a #ons#iousness. Jthers/ %ho are not in 389:a #ons#iousness 'ut are trying to 'e#o$e great $ysti#s or great ritual per"or$ers/ #annot advan#e like the devotees. There"ore/ it is the duty o" everyone to engage hi$sel" in the a#tivities o" 389:a #ons#iousness in order to 'e "reed "ro$ the tight knot o" "alse ego and engage$ent in $aterial a#tivities.G This tight knot o" "alse ego is due to ignoran#e. As long as one is ignorant a'out his identity/ he is sure to a#t %rongly and there'y 'e#o$e entangled in $aterial #onta$ination. This ignoran#e o" "a#tual kno%ledge #an also 'e dissipated 'y 389:a #ons#iousness/ as is #on"ir$ed in the /adma /ura as "ollo%s7 F!ure devotional servi#e in 389:a #ons#iousness is the highest enlighten$ent/ and %hen su#h enlighten$ent is there/ it is 4ust like a 'la5ing "orest "ire/ killing all the inauspi#ious snakes o" desire.G The e.a$ple is 'eing given in this #onne#tion that %hen there is a "orest "ire the e.tensive 'la5ing auto$ati#ally kills all the snakes in the "orest. There are $any/ $any snakes on the ground o" the "orest/ and %hen a "ire takes pla#e/ it 'urns the dried "oliage/ and the snakes are i$$ediately atta#ked. Ani$als %ho have "our legs #an "lee "ro$ the "ire or #an at least try to "lee/ 'ut the snakes are i$$ediately killed. &i$ilarly/ the 'la5ing "ire o" 389:a #ons#iousness is so strong that the snakes o" ignoran#e are i$$ediately killed. (r)la R*pa +osv,$) has given a de"inition o" auspi#iousness. -e says that a#tual auspi#iousness $eans %el"are a#tivities "or all the people o" the %orld. At the present $o$ent groups o" people are engaged in %el"are a#tivities in ter$s o" so#iety/ #o$$unity or nation. There is even an atte$pt in the "or$ o" the Knited Nations "or %orldAhelp
a#tivity. But due to the short#o$ings o" li$ited national a#tivities/ su#h a general $ass %el"are progra$ "or the %hole %orld is not pra#ti#ally possi'le. The 389:a #ons#iousness $ove$ent/ ho%ever/ is so ni#e that it #an render the highest 'ene"it to the entire hu$an ra#e. Hveryone #an 'e attra#ted 'y this $ove$ent/ and everyone #an "eel the result. There"ore/ R*pa +osv,$) and other learned s#holars agree that a 'road propaganda progra$ "or the 389:a #ons#iousness $ove$ent o" devotional servi#e all over the %orld is the highest hu$anitarian %el"are a#tivity. -o% the 389:a #ons#iousness $ove$ent #an attra#t the attention o" the %hole %orld and ho% ea#h and every $an #an "eel pleasure in this 389:a #ons#iousness is stated in the /adma /ura as "ollo%s7 FA person %ho is engaged in devotional servi#e in "ull 389:a #ons#iousness is to 'e understood to 'e doing the 'est servi#e to the %hole %orld and to 'e pleasing everyone in the %orld. In addition to hu$an so#iety/ he is pleasing even the trees and ani$als/ 'e#ause they also 'e#o$e attra#ted 'y su#h a $ove$ent.G A pra#ti#al e.a$ple o" this %as sho%n 'y 0ord Caitanya %hen -e %as traveling through the "orests o" Lh,rikha:Ya in #entral India "or spreading -is sa0krtana $ove$ent. The tigers/ the elephants/ the deer and all the other %ild ani$als 4oined -i$ and %ere parti#ipating/ in their o%n %ays/ 'y dan#ing and #hanting -are 389:a. ?urther$ore/ a person engaged in 389:a #ons#iousness/ a#ting in devotional servi#e/ #an develop all the good >ualities that are generally "ound in the de$igods. It is said 'y (ukadeva +osv,$) in the ?i"th Canto o" rmad-Bhgavatam, Highteenth Chapter/ verse 1O/ F1y dear 3ing/ persons %ho have un"lin#hing "aith in 389:a and are %ithout any dupli#ity #an develop all the good >ualities o" the de$igods. Jn a##ount o" a devotee<s high grade o" 389:a #ons#iousness/ even the de$igods like to live %ith hi$/ and there"ore it #an 'e understood that the >ualities o" the de$igods have developed %ithin his 'ody.G Jn the other hand/ a person %ho is not in 389:a #ons#iousness has no good >ualities. -e $ay 'e highly edu#ated "ro$ the a#ade$i# point o" vie%/ 'ut in the a#tual "ield o" his a#tivities he #an 'e seen to 'e 'aser than the ani$als. Hven though a person is highly edu#ated a#ade$i#ally/ i" he #annot go 'eyond the sphere o" $ental a#tivities then he is sure to per"or$ only $aterial a#tivities and thus re$ain i$pure. There are so
$any persons in the $odern %orld %ho have 'een highly edu#ated in the $aterialisti# universities/ 'ut it is seen that they #annot take up the $ove$ent o" 389:a #ons#iousness and develop the high >ualities o" the de$igods. ?or e.a$ple/ a 389:a #ons#ious 'oy/ even i" he is not very %ell edu#ated 'y the university standard/ #an i$$ediately give up all illi#it se. li"e/ ga$'ling/ $eatAeating and into.i#ation/ %hereas those %ho are not in 389:a #ons#iousness/ although very highly edu#ated/ are o"ten drunkards/ $eatAeaters/ se.$ongers and ga$'lers. These are pra#ti#al proo"s o" ho% a 389:a #ons#ious person 'e#o$es highly developed in good >ualities/ %hereas a person %ho is not in 389:a #ons#iousness #annot do so. 2e e.perien#e that even a young 'oy in 389:a #ons#iousness is unatta#hed to #ine$as/ night#lu's/ naked dan#e sho%s/ restaurants/ li>uor shops/ et#. -e 'e#o$es #o$pletely "reed. -e saves his valua'le ti$e "ro$ 'eing e.travagantly spent in the %ay o" s$oking/ drinking/ attending the theater and dan#ing. Jne %ho is not in 389:a #ons#iousness usually #annot sit silently even "or hal" an hour. The yoga syste$ tea#hes that i" you 'e#o$e silent you %ill reali5e that you are +od. This syste$ $ay 'e all right "or $aterialisti# persons/ 'ut ho% long %ill they 'e a'le to keep the$selves silentW Arti"i#ially/ they $ay sit do%n "or soA#alled $editation/ 'ut i$$ediately a"ter their yogi# per"or$an#e they %ill engage the$selves again in su#h a#tivities as illi#it se. li"e/ ga$'ling/ $eatAeating and $any other nonsensi#al things. But a 389:a #ons#ious person gradually elevates hi$sel" %ithout endeavoring "or this soA#alled silent $editation. &i$ply 'e#ause he is engaged in 389:a #ons#iousness he auto$ati#ally gives up all this nonsense and develops a high #hara#ter. Jne develops the highest #hara#ter 'y 'e#o$ing a pure devotee o" 389:a. The #on#lusion is that no one #an truly have any good >ualities i" he is la#king 389:a #ons#iousness. (r)la R*pa +osv,$) has analy5ed the di""erent sour#es o" happiness. -e has divided happiness into three #ategories/ %hi#h are B1C happiness derived "ro$ $aterial en4oy$ent/ BOC happiness derived 'y identi"ying onesel" %ith the &upre$e Brah$an and BPC happiness derived "ro$ 389:a #ons#iousness. In the tantra-(stra 0ord (iva speaks to his %i"e/ &at)/ in this %ay7 F1y
dear %i"e/ a person %ho has surrendered hi$sel" at the lotus "eet o" +ovinda and %ho has thus developed pure 389:a #ons#iousness #an 'e very easily a%arded all the per"e#tions desired 'y the i$personalists@ and 'eyond this/ he #an en4oy the happiness a#hieved 'y the pure devotees.G -appiness derived "ro$ pure devotional servi#e is the highest/ 'e#ause it is eternal. The happiness derived "ro$ $aterial per"e#tion or understanding onesel" to 'e Brah$an is in"erior 'e#ause it is te$porary. There is no preventing one<s "alling do%n "ro$ $aterial happiness/ and there is even every #han#e o" "alling do%n "ro$ the spiritual happiness derived out o" identi"ying onesel" %ith the i$personal Brah$an. It has 'een seen that great 1,y,v,d) Bi$personalistC sannyss'very highly edu#ated and al$ost reali5ed soulsI$ay so$eti$es take to politi#al a#tivities or to so#ial %el"are a#tivities. The reason is that they a#tually do not derive any ulti$ate trans#endental happiness in the i$personal understanding and there"ore $ust #o$e do%n to the $aterial plat"or$ and take to su#h $undane a""airs. There are $any instan#es/ espe#ially in India/ %here these 1,y,v,d) sannyss des#end to the $aterial plat"or$ again. But a person %ho is "ully in 389:a #ons#iousness %ill never return to any sort o" $aterial plat"or$. -o%ever alluring and attra#ting they $ay 'e/ he al%ays kno%s that no $aterial %el"are a#tivities #an #o$pare to the spiritual a#tivity o" 389:a #ons#iousness. The $ysti# per"e#tions a#hieved 'y a#tually su##ess"ul yogs are eight in nu$'er. 1im-siddhi re"ers to the po%er 'y %hi#h one #an 'e#o$e so s$all that he #an enter into a stone. 1odern s#ienti"i# i$prove$ents also ena'le us to enter into stone/ 'e#ause they provide "or e.#avating so $any su'%ays/ penetrating the hills/ et#. &o aim-siddhi, the $ysti# per"e#tion o" trying to enter into stone/ has also 'een a#hieved 'y $aterial s#ien#e. &i$ilarly/ all o" the yoga-siddhis, or per"e#tions/ are $aterial arts. ?or e.a$ple/ in one yoga-siddhi there is develop$ent o" the po%er to 'e#o$e so light that one #an "loat in the air or on %ater. That is also 'eing per"or$ed 'y $odern s#ientists. They are "lying in the air/ they are "loating on the sur"a#e o" the %ater/ and they are traveling under the %ater. A"ter #o$paring all these $ysti# yoga-siddhis to $aterialisti# per"e#tions/ %e "ind that the $aterialisti# s#ientists try "or the sa$e
per"e#tions. &o a#tually there is no di""eren#e 'et%een $ysti# per"e#tion and $aterialisti# per"e#tion. A +er$an s#holar on#e said that the soA #alled yoga per"e#tions had already 'een a#hieved 'y the $odern s#ientists/ and so he %as not #on#erned %ith the$. -e intelligently %ent to India to learn ho% he #ould understand his eternal relationship %ith the &upre$e 0ord 'y $eans o" bhakti-yoga, devotional servi#e. J" #ourse/ in the #ategories o" $ysti# per"e#tion there are #ertain pro#esses %hi#h the $aterial s#ientists have not yet 'een a'le to develop. ?or instan#e/ a $ysti# yog #an enter into the sun planet si$ply 'y using the rays o" the sunshine. This per"e#tion is #alled &aghim. &i$ilarly/ a yog #an tou#h the $oon %ith his "inger. Though the $odern astronauts go to the $oon %ith the help o" spa#eships/ they undergo $any di""i#ulties/ %hereas a person %ith $ysti# per"e#tion #an e.tend his hand and tou#h the $oon %ith his "inger. This siddhi is #alled %r%ti, or a#>uisition. 2ith this %r%ti-siddhi, not only #an the per"e#t $ysti# yog tou#h the $oon planet/ 'ut he #an e.tend his hand any%here and take %hatever he likes. -e $ay 'e sitting thousands o" $iles a%ay "ro$ a #ertain pla#e/ and i" he likes he #an take "ruit "ro$ a garden there. This is %r%ti-siddhi. The $odern s#ientists have $anu"a#tured nu#lear %eapons %ith %hi#h they #an destroy an insigni"i#ant part o" this planet/ 'ut 'y the yogasiddhi kno%n as (it one #an #reate and destroy an entire planet si$ply at %ill. Another per"e#tion is #alled va(it, and 'y this per"e#tion one #an 'ring anyone under his #ontrol. This is a kind o" hypnotis$ %hi#h is al$ost irresisti'le. &o$eti$es it is "ound that a yog %ho $ay have attained a little per"e#tion in this va(it $ysti# po%er #o$es out a$ong the people and speaks all sorts o" nonsense/ #ontrols their $inds/ e.ploits the$/ takes their $oney and then goes a%ay. There is another $ysti# per"e#tion/ %hi#h is kno%n as %rkmya B$agi#C. By this %rkmya po%er one #an a#hieve anything he likes. ?or e.a$ple/ one #an $ake %ater enter into his eye and then again #o$e out "ro$ %ithin the eye. &i$ply 'y his %ill he #an per"or$ su#h %onder"ul a#tivities. The highest per"e#tion o" $ysti# po%er is #alled kmvasyit. This is also $agi#/ 'ut %hereas the %rkmya po%er a#ts to #reate %onder"ul e""e#ts %ithin the s#ope o" nature/ kmvasyit per$its one to
#ontradi#t natureIin other %ords/ to do the i$possi'le. J" #ourse/ one #an derive great a$ounts o" te$porary happiness 'y a#hieving su#h yogi# $aterialisti# per"e#tions. ?oolishly/ people %ho are ena$ored o" the gli$$er o" $odern $aterialisti# advan#e$ent are thinking that the 389:a #ons#iousness $ove$ent is "or less intelligent $en. FI a$ 'etter o"" 'eing 'usy %ith $y $aterial #o$"ortsI$aintaining a ni#e apart$ent/ "a$ily and se. li"e.G These people do not kno% that at any $o$ent they #an 'e ki#ked out o" their $aterial situation. ue to ignoran#e/ they do not kno% that real li"e is eternal. The te$porary #o$"orts o" the 'ody are not the goal o" li"e/ and it is due only to darkest ignoran#e that people 'e#o$e ena$ored o" the gli$$ering advan#e$ent o" $aterial #o$"orts. (r)la Bhaktivinoda 6h,kura has there"ore said that the advan#e$ent o" $aterial kno%ledge renders a person $ore "oolish/ 'e#ause it #auses one to "orget his real identity 'y its gli$$er. This is doo$ "or hi$/ 'e#ause this hu$an "or$ o" li"e is $eant "or getting out o" $aterial #onta$ination. By the advan#e$ent o" $aterial kno%ledge/ people are 'e#o$ing $ore and $ore entangled in $aterial e.isten#e. They have no hope o" 'eing li'erated "ro$ this #atastrophe. In the 2ari-bhakti-sudhodaya it is stated that !rahl,da 1ah,r,4a/ a great devotee o" the 0ord/ prayed to N8siNhadeva Bthe hal"Alion/ hal"A$an in#arnationC as "ollo%s7 F1y dear 0ord/ I repeatedly pray unto Tour lotus "eet that I $ay si$ply 'e stronger in devotional servi#e. I si$ply pray that $y 389:a #ons#iousness $ay 'e $ore strong and steady/ 'e#ause happiness derived out o" 389:a #ons#iousness and devotional servi#e is so po%er"ul that %ith it one #an have all the other per"e#tions o" religiousness/ e#ono$i# develop$ent/ sense grati"i#ation and even the attain$ent o" li'eration "ro$ $aterial e.isten#e.G A#tually/ a pure devotee does not aspire a"ter any o" these per"e#tions/ 'e#ause the happiness derived "ro$ devotional servi#e in 389:a #ons#iousness is so trans#endental and so unli$ited that no other happiness #an #o$pare to it. It is said that even one drop o" happiness in 389:a #ons#iousness stands 'eyond #o$parison %ith an o#ean o" happiness derived "ro$ any other a#tivity. Thus/ any person %ho has developed even a little >uantity o" pure devotional servi#e #an very easily ki#k out all the other kinds o" happiness derived "ro$
religiousness/ e#ono$i# develop$ent/ sense grati"i#ation and li'eration. There %as a great devotee o" 0ord Caitanya kno%n as 3hol,ve#, (r)dhara/ %ho %as a very poor $an. -e %as doing a s$all 'usiness selling #ups $ade "ro$ the leaves o" plantain trees/ and his in#o$e %as al$ost nothing. &till/ he %as spending "i"ty per#ent o" his s$all in#o$e on the %orship o" the +anges/ and %ith the other "i"ty per#ent he %as so$eho% living. 0ord Caitanya on#e revealed -i$sel" to this #on"idential devotee/ 3hol,ve#, (r)dhara/ and o""ered hi$ any opulen#e he liked. But (r)dhara in"or$ed the 0ord that he did not %ant any $aterial opulen#e. -e %as >uite happy in his present position and %anted only to gain un"lin#hing "aith and devotion unto the lotus "eet o" 0ord Caitanya. That is the position o" pure devotees. I" they #an 'e engaged t%entyA"our hours ea#h day in devotional servi#e they do not %ant anything else/ not even the happiness o" li'eration or o" 'e#o$ing one %ith the &upre$e. In the Nrada-%a-cartra it is also said that any person %ho has developed even a s$all a$ount o" devotional servi#e doesn<t #are a "ig "or any kind o" happiness derived "ro$ religiousness/ e#ono$i# develop$ent/ sense grati"i#ation or the "ive kinds o" li'eration. Any kind o" happiness derived "ro$ religiousness/ e#ono$i# develop$ent/ li'eration or sense grati"i#ation #annot even dare to enter into the heart o" a pure devotee. It is stated that as the personal attendants and $aidservants o" a >ueen "ollo% the >ueen %ith all respe#t and o'eisan#es/ si$ilarly the 4oys o" religiousness/ e#ono$i# develop$ent/ sense grati"i#ation and li'eration "ollo% the devotional servi#e o" the 0ord. In other %ords/ a pure devotee does not la#k any kind o" happiness derived "ro$ any sour#e. -e does not %ant anything 'ut servi#e to 389:a/ 'ut even i" he should have another desire/ the 0ord "ul"ills this %ithout the devotee<s asking. In the preli$inary phase o" spiritual li"e there are di""erent kinds o" austerities/ penan#es and si$ilar pro#esses "or attaining sel"Areali5ation. -o%ever/ even i" an e.e#utor o" these pro#esses is %ithout any $aterial desire/ he still #annot a#hieve devotional servi#e. And aspiring 'y onesel" alone to a#hieve devotional servi#e is also not very hope"ul/ 'e#ause 389:a does not agree to a%ard devotional servi#e to $erely anyone. 389:a #an easily o""er a person $aterial happiness or even
li'eration/ 'ut -e does not agree very easily to a%ard a person engage$ent in -is devotional servi#e. evotional servi#e #an in "a#t 'e attained only through the $er#y o" a pure devotee. In the !aitanyacaritmta B4adh a 19.1R1C it is said/ FBy the $er#y o" the spiritual $aster %ho is a pure devotee and 'y the $er#y o" 389:a one #an a#hieve the plat"or$ o" devotional servi#e. There is no other %ay.G The rarity o" devotional servi#e is also #on"ir$ed in the tantra-(stra, %here 0ord (iva says to &at)/ F1y dear &at)/ i" one is a very "ine philosopher/ analy5ing the di""erent pro#esses o" kno%ledge/ he #an a#hieve li'eration "ro$ the $aterial entangle$ent. By per"or$an#e o" the ritualisti# sa#ri"i#es re#o$$ended in the +edas one #an 'e elevated to the plat"or$ o" pious a#tivities and there'y en4oy the $aterial #o$"orts o" li"e to the "ullest e.tent. But all su#h endeavors #an hardly o""er anyone devotional servi#e to the 0ord/ not even i" one tries "or it 'y su#h pro#esses "or $any/ $any thousands o" 'irths.G In rmad-Bhgavatam it is also #on"ir$ed 'y !rahl,da 1ah,r,4a that $erely 'y personal e""orts or 'y the instru#tions o" higher authorities one #annot attain to the stage o" devotional servi#e. Jne $ust 'e#o$e 'lessed 'y the dust o" the lotus "eet o" a pure devotee/ %ho is #o$pletely "reed "ro$ the #onta$ination o" $aterial desires. In the ?i"th Canto o" rmad-Bhgavatam, &i.th Chapter/ verse 18/ N,rada also says to Tudhi9Zhira/ F1y dear 3ing/ it is 0ord 389:a/ kno%n as 1ukunda/ %ho is the eternal prote#tor o" the !,:Yavas and the Tadus. -e is also your spiritual $aster and instru#tor in every respe#t. -e is the only %orshipa'le +od "or you. -e is very dear and a""e#tionate/ and -e is the dire#tor o" all your a#tivities/ 'oth individual and "a$ilial. And %hat<s $ore/ -e so$eti$es #arries out your orders as i" -e %ere your $essenger[ 1y dear 3ing/ ho% very "ortunate you are/ 'e#ause "or others all these "avors given to you 'y the &upre$e 0ord %ould not even 'e drea$t o".G The purport to this verse is that the 0ord easily o""ers li'eration/ 'ut -e rarely agrees to o""er a soul devotional servi#e/ 'e#ause 'y devotional servi#e the 0ord -i$sel" 'e#o$es pur#hased 'y the devotee. (r)la R*pa +osv,$) says that i" brahmnanda, or the happiness o" 'e#o$ing one %ith the &upre$e/ is $ultiplied 'y one trillion"old/ it still #annot #o$pare to an ato$i# "ra#tion o" the happiness derived "ro$ the
o#ean o" devotional servi#e. In the 2ari-bhakti-sudhodaya !rahl,da 1ah,r,4a/ %hile satis"ying 0ord N8siNhadeva 'y his prayers/ says/ F1y dear 0ord o" the universe/ I a$ "eeling trans#endental pleasure in Tour presen#e and have 'e#o$e $erged in the o#ean o" happiness. I no% #onsider the happiness o" brahmnanda to 'e no $ore than the %ater in the i$pression le"t 'y a #o%<s hoo" in the earth/ #o$pared to this o#ean o" 'liss.G &i$ilarly/ it is #on"ir$ed in the Bhvrtha-d%ik, (r)dhara &v,$)<s #o$$entary on the rmad-Bhgavatam, F1y dear 0ord/ so$e o" the "ortunate persons %ho are s%i$$ing in the o#ean o" Tour ne#tar o" devotion/ and %ho are relishing the ne#tar o" the narration o" Tour pasti$es/ #ertainly kno% e#stasies %hi#h i$$ediately $ini$i5e the value o" the happiness derived "ro$ religiousness/ e#ono$i# develop$ent/ sense grati"i#ation and li'eration. &u#h a trans#endental devotee regards any kind o" happiness other than devotional servi#e as no 'etter than stra% in the street.G (r)la R*pa +osv,$) has stated that devotional servi#e attra#ts even 389:a. 389:a attra#ts everyone/ 'ut devotional servi#e attra#ts 389:a. The sy$'ol o" devotional servi#e in the highest degree is R,dh,r,:). 389:a is #alled 1adanaA$ohana/ %hi#h $eans that -e is so attra#tive that -e #an de"eat the attra#tion o" thousands o" Cupids. But R,dh,r,:) is still $ore attra#tive/ "or &he #an even attra#t 389:a. There"ore devotees #all -er 1adanaA$ohanaA$ohin)Ithe attra#tor o" the attra#tor o" Cupid. To per"or$ devotional servi#e $eans to "ollo% in the "ootsteps o" R,dh,r,:)/ and devotees in =8nd,vana put the$selves under the #are o" R,dh,r,:) in order to a#hieve per"e#tion in their devotional servi#e. In other %ords/ devotional servi#e is not an a#tivity o" the $aterial %orld@ it is dire#tly under the #ontrol o" R,dh,r,:). In Bhagavad-gt it is #on"ir$ed that the mahtms, or great souls/ are under the prote#tion o" daiv %rakti, the internal energyIR,dh,r,:). &o/ 'eing dire#tly under the #ontrol o" the internal poten#y o" 389:a/ devotional servi#e attra#ts even 389:a -i$sel". This "a#t is #orro'orated 'y 389:a in the Hleventh Canto o" rmadBhgavatam, ?ourteenth Chapter/ verse O\/ %here -e says/ F1y dear Kddhava/ you $ay kno% it "ro$ 1e that the attra#tion I "eel "or devotional servi#e rendered 'y 1y devotees is not to 'e attained even 'y
the per"or$an#e o" $ysti# yoga, philosophi#al spe#ulation/ ritualisti# sa#ri"i#es/ the study o" +ednta, the pra#ti#e o" severe austerities or the giving o" everything in #harity. These are/ o" #ourse/ very ni#e a#tivities/ 'ut they are not as attra#tive to 1e as the trans#endental loving servi#e rendered 'y 1y devotees.G -o% 389:a 'e#o$es attra#ted 'y the devotional servi#e o" -is devotees is des#ri'ed 'y N,rada in rmad-Bhgavatam, &eventh Canto/ Tenth Chapter/ verses Q8 and Q9. There N,rada addresses 3ing Tudhi9Zhira %hile the 3ing is appre#iating the glories o" the #hara#ter o" !rahl,da 1ah,r,4a. A devotee al%ays appre#iates the a#tivities o" other devotees. Tudhi9Zhira 1ah,r,4a %as appre#iating the >ualities o" !rahl,da/ and that is one sy$pto$ o" a pure devotee. A pure devotee never thinks hi$sel" great@ he al%ays thinks that other devotees are greater than hi$sel". The 3ing %as thinking/ F!rahl,da 1ah,r,4a is a#tually a devotee o" the 0ord/ %hile I a$ nothing/G and %hile thinking this he %as addressed 'y N,rada as "ollo%s7 F1y dear 3ing Tudhi9Zhira/ you Uthe !,:Yava 'rothersV are the only "ortunate people in this %orld. The &upre$e !ersonality o" +odhead has appeared on this planet and is presenting -i$sel" to you as an ordinary hu$an 'eing. -e is al%ays %ith you in all #ir#u$stan#es. -e is living %ith you and #overing -i$sel" "ro$ the eyes o" others. Jthers #annot understand that -e is the &upre$e 0ord/ 'ut -e is still living %ith you as your #ousin/ as your "riend and even as your $essenger. There"ore you $ust kno% that no'ody in this %orld is $ore "ortunate than you.G In Bhagavad-gt %hen 389:a appeared in -is universal "or$ Ar4una prayed/ F1y dear 389:a/ I thought o" Tou as $y #ousinA'rother/ and so I have sho%n disrespe#t to Tou in so $any %ays/ #alling Tou ]389:a< or ]"riend.< But Tou are so great that I #ould not understand.G &o that %as the position o" the !,:Yavas@ although 389:a is the &upre$e !ersonality o" +odhead/ the greatest a$ong all greats/ -e re$ained %ith those royal 'rothers/ 'eing attra#ted 'y their devotion/ 'y their "riendship and 'y their love. That is the proo" o" ho% great this pro#ess o" devotional servi#e is. It #an attra#t even the &upre$e !ersonality o" +odhead. +od is great/ 'ut devotional servi#e is greater than +od 'e#ause it attra#ts -i$. !eople %ho are not in devotional servi#e #an never understand %hat great value there is in rendering servi#e to the 0ord.
Cha"ter T(o
The First Stages of Devotion
The three #ategories o" devotional servi#e %hi#h (r)la R*pa +osv,$) des#ri'es in Bhakti-rasmta-sindhu are listed as devotional servi#e in pra#ti#e/ devotional servi#e in e#stasy and devotional servi#e in pure love o" +odhead. There are $any su'headings in ea#h o" these #ategories. +enerally it is understood that in the #ategory o" devotional servi#e in pra#ti#e there are t%o di""erent >ualities/ devotional servi#e in e#stasy has "our >ualities/ and devotional servi#e in pure love o" +odhead has si. >ualities. These >ualities %ill 'e e.plained 'y (r)la R*pa +osv,$) later on. In this #onne#tion/ (r)la R*pa +osv,$) suggests that the person eligi'le "or 389:a #ons#iousness/ or devotional servi#e/ #an 'e #lassi"ied 'y his parti#ular taste. -e says that devotional servi#e is a #ontinual pro#ess "ro$ one<s previous li"e. No one #an take to devotional servi#e unless he has had so$e previous #onne#tion %ith it. ?or e.a$ple/ suppose in this li"e I pra#ti#e devotional servi#e to so$e e.tent. Hven though it is not oneAhundredAper#ent per"e#tly per"or$ed/ %hatever I have done %ill not 'e lost. In $y ne.t li"e/ "ro$ the very point %here I stop in this li"e/ I shall 'egin again. In this %ay there is al%ays a #ontinuity. But even i" there is no #ontinuity/ i" only 'y #han#e a person takes interest in a pure devotee<s instru#tion/ he #an 'e a##epted and #an advan#e in devotional servi#e. Any%ay/ "or persons %ho have a natural taste "or understanding 'ooks like Bhagavad-gt and rmad-Bhgavatam, devotional servi#e is easier than "or those %ho are si$ply a##usto$ed to $ental spe#ulation and argu$entative pro#esses. To support this state$ent there are $any authoritative assertions 'y the learned s#holars o" 'ygone ages. A##ording to their general opinion/ a person $ay 'e#o$e governed 'y #ertain #onvi#tions derived 'y his o%n argu$ents and de#isions. Then another person/ %ho $ay 'e a greater logi#ian/ %ill nulli"y these #on#lusions and esta'lish another thesis. In
this %ay the path o" argu$ent %ill never 'e sa"e or #on#lusive. rmadBhgavatam re#o$$ends/ there"ore/ that one "ollo% in the "ootsteps o" the authorities. -ere is a general des#ription o" devotional servi#e given 'y (r) R*pa +osv,$) in his Bhakti-rasmta-sindhu. !reviously/ it has 'een stated that devotional servi#e #an 'e divided into three #ategoriesIna$ely devotional servi#e in pra#ti#e/ devotional servi#e in e#stasy and devotional servi#e in pure love o" +od. No% (r) R*pa +osv,$) proposes to des#ri'e devotional servi#e in pra#ti#e. !ra#ti#e $eans e$ploying our senses in so$e parti#ular type o" %ork. There"ore devotional servi#e in pra#ti#e $eans utili5ing our di""erent sensory organs in servi#e to 389:a. &o$e o" the senses are $eant "or a#>uiring kno%ledge/ and so$e are $eant "or e.e#uting the #on#lusions o" our thinking/ "eeling and %illing. &o pra#ti#e $eans e$ploying 'oth the $ind and the senses in pra#ti#al devotional servi#e. This pra#ti#e is not "or developing so$ething arti"i#ial. ?or e.a$ple/ a #hild learns or pra#ti#es to %alk. This %alking is not unnatural. The %alking #apa#ity is there originally in the #hild/ and si$ply 'y a little pra#ti#e he %alks very ni#ely. &i$ilarly/ devotional servi#e to the &upre$e 0ord is the natural instin#t o" every living entity. Hven un#ivili5ed $en like the a'origines o""er their respe#t"ul o'eisan#es to so$ething %onder"ul e.hi'ited 'y nature<s la%/ and they appre#iate that 'ehind so$e %onder"ul e.hi'ition or a#tion there is so$ething supre$e. &o this #ons#iousness/ though lying dor$ant in those %ho are $aterially #onta$inated/ is "ound in every living entity. And/ %hen puri"ied/ this is #alled 389:a #ons#iousness. There are #ertain pres#ri'ed $ethods "or e$ploying our senses and $ind in su#h a %ay that our dor$ant #ons#iousness "or loving 389:a %ill 'e invoked/ as $u#h as the #hild/ %ith a little pra#ti#e/ #an 'egin to %alk. Jne %ho has no 'asi# %alking #apa#ity #annot %alk 'y pra#ti#e. &i$ilarly/ 389:a #ons#iousness #annot 'e aroused si$ply 'y pra#ti#e. A#tually there is no su#h pra#ti#e. 2hen %e %ish to develop our innate #apa#ity "or devotional servi#e/ there are #ertain pro#esses %hi#h/ 'y our a##epting and e.e#uting the$/ %ill #ause that dor$ant #apa#ity to 'e invoked. &u#h pra#ti#e is #alled sdhana-bhakti. Hvery living entity under the spell o" $aterial energy is held to 'e in an
a'nor$al #ondition o" $adness. In rmad-Bhgavatam it is said/ F+enerally/ the #onditioned soul is $ad/ 'e#ause he is al%ays engaged in a#tivities %hi#h are the #auses o" 'ondage and su""ering.G &pirit soul in his original #ondition is 4oy"ul/ 'liss"ul/ eternal and "ull o" kno%ledge. Jnly 'y his i$pli#ation in $aterial a#tivities has he 'e#o$e $isera'le/ te$porary and "ull o" ignoran#e. This is due to vikarma. +ikarma $eans Fa#tions %hi#h should not 'e done.G There"ore/ %e $ust pra#ti#e sdhana-bhakti'%hi#h $eans to o""er ma0ga&a-rati B eity %orshipC in the $orning/ to re"rain "ro$ #ertain $aterial a#tivities/ to o""er o'eisan#es to the spiritual $aster and to "ollo% $any other rules and regulations %hi#h %ill 'e dis#ussed here one a"ter another. These pra#ti#es %ill help one 'e#o$e #ured o" $adness. As a $an<s $ental disease is #ured 'y the dire#tions o" a psy#hiatrist/ so this sdhana-bhakti #ures the #onditioned soul o" his $adness under the spell o" my, $aterial illusion. N,rada 1uni $entions this sdhana-bhakti in rmad-Bhgavatam, &eventh Canto/ ?irst Chapter/ verse PO. -e says there to 3ing Tudhi9Zhira/ F1y dear 3ing/ one has to "i. his $ind on 389:a 'y any $eans.G That is #alled 389:a #ons#iousness. It is the duty o" the crya, the spiritual $aster/ to "ind the %ays and $eans "or his dis#iple to "i. his $ind on 389:a. That is the 'eginning o" sdhana-bhakti. (r) Caitanya 1ah,pra'hu has given us an authori5ed progra$ "or this purpose/ #entered around the #hanting o" the -are 389:a mantra. This #hanting has so $u#h po%er that it i$$ediately atta#hes one to 389:a. That is the 'eginning o" sdhana-bhakti. &o$eho% or other/ one has to "i. his $ind on 389:a. The great saint A$'ar)9a 1ah,r,4a/ although a responsi'le king/ "i.ed his $ind on 389:a/ and si$ilarly anyone %ho tries to "i. his $ind in this %ay %ill very rapidly $ake progress in su##ess"ully reviving his original 389:a #ons#iousness. No% this sdhana-bhakti, or pra#ti#e o" devotional servi#e/ $ay also 'e divided into t%o parts. The "irst part is #alled servi#e a##ording to regulative prin#iples7 one has to "ollo% these di""erent regulative prin#iples 'y the order o" the spiritual $aster or on the strength o" authoritative s#riptures/ and there #an 'e no >uestion o" re"usal. That is #alled vaidhi, or regulated. Jne has to do it %ithout argu$ent. Another part o" sdhana-bhakti is #alled rgnug. 3gnug re"ers to the point at
%hi#h/ 'y "ollo%ing the regulative prin#iples/ one 'e#o$es a little $ore atta#hed to 389:a and e.e#utes devotional servi#e out o" natural love. ?or e.a$ple/ a person engaged in devotional servi#e $ay 'e ordered to rise early in the $orning and o""er rati, %hi#h is a "or$ o" eity %orship. In the 'eginning/ 'y the order o" his spiritual $aster/ one rises early in the $orning and o""ers rati, 'ut then he develops real atta#h$ent. 2hen he gets this atta#h$ent/ he auto$ati#ally tries to de#orate the eity and prepare di""erent kinds o" dresses and thinks o" di""erent plans to e.e#ute his devotional servi#e ni#ely. Although it is %ithin the #ategory o" pra#ti#e/ this o""ering o" loving servi#e is spontaneous. &o the pra#ti#e o" devotional servi#e/ sdhana-bhakti, #an 'e divided into t%o partsIna$ely/ regulative and spontaneous. R*pa +osv,$) de"ines the "irst part o" devotional pra#ti#e/ or vaidhibhakti, as "ollo%s7 F2hen there is no atta#h$ent or no spontaneous loving servi#e to the 0ord/ and one is engaged in the servi#e o" the 0ord si$ply out o" o'edien#e to the order o" the spiritual $aster or in pursuan#e o" the s#riptures/ su#h o'ligatory servi#e is #alled vaidhibhakti.G These prin#iples o" vaidhi-bhakti are also des#ri'ed in rmadBhgavatam, &e#ond Canto/ ?irst Chapter/ verse R/ %here (ukadeva +osv,$) instru#ts the dying 1ah,r,4a !ar)k9it as to his #ourse o" a#tion. 1ah,r,4a !ar)k9it $et (ukadeva +osv,$) 4ust a %eek 'e"ore his death/ and the 3ing %as perple.ed as to %hat should 'e done 'e"ore he %as to pass on. 1any other sages also arrived there/ 'ut no one #ould give hi$ the proper dire#tion. (ukadeva +osv,$)/ ho%ever/ gave this dire#tion to hi$ as "ollo%s7 F1y dear 3ing/ i" you %ant to 'e "earless in $eeting your death ne.t %eek B"or a#tually everyone is a"raid at the point o" deathC/ then you $ust i$$ediately 'egin the pro#ess o" hearing and #hanting and re$e$'ering +od.G I" one #an #hant and hear -are 389:a and al%ays re$e$'er 0ord 389:a/ then he is sure to 'e#o$e "earless o" death/ %hi#h $ay #o$e at any $o$ent. In the state$ents o" (ukadeva +osv,$) it is said that the &upre$e !ersonality o" +odhead is 389:a. There"ore (ukadeva re#o$$ends that one should al%ays hear a'out 389:a. -e does not re#o$$end that one hear and #hant a'out the de$igods. The 1,y,v,d)s Bi$personalistsC say that one $ay #hant any na$e/ either that o" 389:a or those o" the
de$igods/ and the result %ill 'e the sa$e. But a#tually this is not a "a#t. A##ording to the authori5ed version o" rmad-Bhgavatam, one has to hear and #hant a'out 0ord =i9:u B389:aC only. &o (ukadeva +osv,$) has re#o$$ended to !ar)k9it 1ah,r,4a that in order to 'e "earless o" death/ one has to hear and #hant and re$e$'er the &upre$e !ersonality o" +odhead/ 389:a/ 'y all $eans. -e also $entions that the &upre$e !ersonality o" +odhead is sarvtm. 4arvtm $eans Fthe &upersoul o" everyone.G 389:a is also $entioned as (vara, the supre$e #ontroller %ho is situated in everyone<s heart. There"ore/ i" so$e %ay or other %e 'e#o$e atta#hed to 389:a/ -e %ill $ake us "ree "ro$ all danger. In Bhagavad-gt it is said that anyone %ho 'e#o$es a devotee o" the 0ord is never van>uished. Jthers/ ho%ever/ are al%ays van>uished. F=an>uishedG $eans that a"ter getting this hu$an "or$ o" li"e/ a person does not #o$e out o" the entangle$ent o" 'irth and death and thus $isses his golden opportunity. &u#h a person does not kno% %here he is 'eing thro%n 'y the la%s o" nature. &uppose one does not develop 389:a #ons#iousness in this hu$an "or$ o" li"e. -e %ill 'e thro%n into the #y#le o" 'irth and death/ involving 8/Q\\/\\\ spie#es o" li"e/ and his spiritual identity %ill re$ain lost. Jne does not kno% %hether he is going to 'e a plant/ or a 'east/ or a 'ird/ or so$ething like that/ 'e#ause there are so $any spe#ies o" li"e. The re#o$$endation o" R*pa +osv,$) "or reviving our original 389:a #ons#iousness is that so$eho% or other %e should apply our $inds to 389:a very seriously and thus also 'e#o$e "earless o" death. A"ter death %e do not kno% our destination/ 'e#ause %e are #o$pletely under the #ontrol o" the la%s o" nature. Jnly 389:a/ the &upre$e !ersonality o" +odhead/ is #ontroller over the la%s o" nature. There"ore/ i" %e take shelter o" 389:a seriously/ there %ill 'e no "ear o" 'eing thro%n 'a#k into the #y#le o" so $any spe#ies o" li"e. A sin#ere devotee %ill surely 'e trans"erred to the a'ode o" 389:a/ as a""ir$ed in Bhagavad-gt. In the /adma /ura, also/ the sa$e pro#ess is advised. There it is said that one should al%ays re$e$'er 0ord =i9:u. This is #alled dhyna, or $editationIal%ays re$e$'ering 389:a. It is said that one has to $editate %ith his $ind "i.ed upon =i9:u. /adma /ura re#o$$ends that one al%ays "i. his $ind on the "or$ o" =i9:u 'y $editation and not "orget -i$ at any $o$ent. And this state o" #ons#iousness is #alled
samdhi, or tran#e. 2e should al%ays try to $old the a#tivities o" our lives in su#h a %ay that %e %ill #onstantly re$e$'er =i9:u/ or 389:a. That is 389:a #ons#iousness. 2hether one #on#entrates his $ind on the "ourAhanded "or$ o" =i9:u or on the "or$ o" t%oAhanded 389:a/ it is the sa$e. The /adma /ura re#o$$ends7 so$eho% or other al%ays think o" =i9:u/ %ithout "orgetting -i$ under any #ir#u$stan#es. A#tually this is the $ost 'asi# o" all regulative prin#iples. ?or/ %hen there is an order "ro$ a superior a'out doing so$ething/ there is si$ultaneously a prohi'ition. 2hen the order is that one should al%ays re$e$'er 389:a/ the prohi'ition is that one should never "orget -i$. 2ithin this si$ple order and prohi'ition/ all regulative prin#iples are "ound #o$plete. This regulative prin#iple is appli#a'le to all varas and (ramas, the #astes and o##upations o" li"e. There are "our varas, na$ely the brhmaas Bpriests and intelle#tualsC/ the k5atriyas B%arriors and states$enC/ the vai(yas B'usiness$en and "ar$ersC and the ($dras Bla'orers and servantsC. There are also "our standard (ramas, na$ely brahmacarya Bstudent li"eC/ ghastha BhouseholderC/ vna%rastha BretiredC and sannysa Brenoun#edC. The regulative prin#iples are not only "or the brahmacrs B#eli'ate studentsC to "ollo%/ 'ut are appli#a'le "or all. It doesn<t $atter %hether one is a 'eginnerIa brahmacr'or is very advan#edIa sannys. The prin#iple o" re$e$'ering the &upre$e !ersonality o" +odhead #onstantly and not "orgetting -i$ at any $o$ent is $eant to 'e "ollo%ed 'y everyone %ithout "ail. I" this in4un#tion is "ollo%ed/ then all other rules and regulations %ill auto$ati#ally "all into line. All other rules and regulations should 'e treated as assistants or servants to this one 'asi# prin#iple. The in4un#tions o" rules and regulations and the resultant rea#tions are $entioned in the Hleventh Canto o" rmad-Bhgavatam, ?i"th Chapter/ verses O and P. Ca$asa 1uni/ one o" the nine sages %ho #a$e to instru#t 3ing Ni$i/ addressed the 3ing and said/ FThe "our so#ial orders/ na$ely the brhmaas, the k5atriyas, the vai(yas and the ($dras, have #o$e out o" the di""erent parts o" the universal "or$ o" the &upre$e 0ord as "ollo%s7 the brhmaas have #o$e out "ro$ the head/ the k5atriyas have #o$e out "ro$ the ar$s/ the vai(yas have #o$e out "ro$ the %aist/ and the ($dras have #o$e out "ro$ the legs. &i$ilarly/ the sannyss have
#o$e out "ro$ the head/ the vna%rasthas "ro$ the ar$s/ the ghasthas "ro$ the %aist and the brahmacrs "ro$ the legs.G These di""erent orders o" so#iety and grades o" spiritual advan#e$ent are #on#eived in ter$s o" >uali"i#ation. It is #on"ir$ed in Bhagavad-gt that the "our so#ial orders and the "our spiritual orders are #reated 'y the 0ord -i$sel"/ in ter$s o" di""erent individual >ualities. As the di""erent parts o" the 'ody have di""erent types o" a#tivities/ so the so#ial orders and spiritual orders also have di""erent types o" a#tivities in ter$s o" >uali"i#ation and position. The target o" these a#tivities/ ho%ever/ is al%ays the &upre$e !ersonality o" +odhead. As #on"ir$ed in Bhagavadgt, F-e is the supre$e en4oyer.G &o/ %hether one is a brhmaa or a ($dra, one has to satis"y the &upre$e 0ord 'y one<s a#tivities. This is also #on"ir$ed in rmad-Bhgavatam 'y a verse %hi#h reads/ FHveryone $ust 'e engaged in his parti#ular duty/ 'ut the per"e#tion o" su#h %ork should 'e tested 'y ho% "ar the 0ord is satis"ied %ith su#h a#tivities.G The in4un#tion herein is that one has to a#t a##ording to his position/ and 'y su#h a#tivities one $ust either satis"y the &upre$e !ersonality or else "all do%n "ro$ one<s position. ?or e.a$ple a brhmaa, %ho is 'orn out o" the head o" the 0ord/ has as his 'usiness to prea#h the trans#endental =edi# sounds/ or (abdabrahma. Be#ause the brhmaa is the head/ he has to prea#h the trans#endental sound/ and he also has to eat on 'ehal" o" the &upre$e 0ord. A##ording to =edi# in4un#tions/ %hen a brhmaa eats it is to 'e understood that the !ersonality o" +odhead is eating through hi$. It is not/ ho%ever/ that the brhmaa should si$ply eat on 'ehal" o" the 0ord and not prea#h the $essage o" Bhagavad-gt to the %orld. A#tually/ one %ho prea#hes the $essage o" the .t is very dear to 389:a/ as is #on"ir$ed in the .t itsel". &u#h a prea#her is "a#tually a brhmaa, and thus 'y "eeding hi$ one "eeds the &upre$e 0ord dire#tly. &i$ilarly/ the k5atriya has to prote#t people "ro$ the onslaughts o" my. That is his duty. ?or e.a$ple/ as soon as 1ah,r,4a !ar)k9it sa% that a 'la#k $an %as atte$pting to kill a #o%/ he i$$ediately took his s%ord/ %anting to kill the 'la#k $an/ %hose na$e %as i3ali. That is a k5atriya6s duty. =iolen#e is re>uired in order to give prote#tion. In Bhagavad-gt 0ord 389:a dire#tly gave -is order to Ar4una to #o$$it violen#e on the Battle"ield o" 3uruk9etra/ 4ust to give prote#tion to the
people in general. The vai(yas are $eant "or produ#ing agri#ultural produ#ts/ trading the$ and distri'uting the$. And the %orking #lass/ or ($dras, are those %ho haven<t the intelligen#e o" the brhmaas or the k5atriyas or the vai(yas, and there"ore they are $eant to help these higher #lasses 'y 'odily la'or. In this %ay/ there is "ull #ooperation and spiritual advan#e$ent a$ong all the di""erent orders o" so#iety. And %hen there is no su#h #ooperation/ the $e$'ers o" so#iety %ill "all do%n. That is the present position in the 3aliAyuga/ this age o" >uarrel. No'ody is doing his duty/ and everyone is si$ply pu""ed up 'y #alling hi$sel" a brhmaa Bintelle#tualC or a k5atriya Bsoldier or states$anC. But a#tually su#h people are %ithout status. They are out o" tou#h %ith the &upre$e !ersonality o" +odhead 'e#ause they are not 389:a #ons#ious. There"ore/ the 389:a #ons#iousness $ove$ent is intended to set the %hole o" hu$an so#iety in proper #ondition/ so that everyone %ill 'e happy and take pro"it "ro$ developing 389:a #ons#iousness. 0ord (r) 389:a instru#ted Kddhava that 'y "ollo%ing the in4un#tions o" the so#ial and spiritual orders o" hu$an so#iety/ one #an satis"y the &upre$e !ersonality o" +odhead/ and as a result o" su#h satis"a#tion the %hole so#iety gets all the ne#essities o" li"e a$ply and %ithout di""i#ulty. This is 'e#ause/ a"ter all/ the &upre$e !ersonality o" +odhead $aintains all other living entities. I" the %hole so#iety per"or$s its respe#tive duties and re$ains in 389:a #ons#iousness/ there is no dou't that all o" its $e$'ers %ill live very pea#e"ully and happily. 2ithout %anting the ne#essities o" li"e/ the %hole %orld %ill 'e turned into =aiku:Zha/ a spiritual a'ode. Hven %ithout 'eing trans"erred to the kingdo$ o" +od/ 'y "ollo%ing the in4un#tions o" rmad-Bhgavatam and prose#uting the duties o" 389:a #ons#iousness all hu$an so#iety %ill 'e happy in all respe#ts. There is a si$ilar state$ent 'y (r) 389:a -i$sel" to Kddhava/ in the Hleventh Canto o" rmad-Bhgavatam, T%entyAseventh Chapter/ verse Q9. The 0ord says there/ F1y dear Kddhava/ all persons are engaged in a#tivities/ %hether those indi#ated in the revealed s#riptures or ordinary %orldly a#tivities. I" 'y the result o" either o" su#h a#tivities they %orship 1e in 389:a #ons#iousness/ then auto$ati#ally they 'e#o$e very happy %ithin this %orld/ as %ell as in the ne.t. J" this there is no
dou't.G 2e #an #on#lude "ro$ this state$ent 'y 389:a that a#tivities in 389:a #ons#iousness %ill give everyone all per"e#tion in all desires. Thus the 389:a #ons#iousness $ove$ent is so ni#e that there is no need o" even designating onesel" brhmaa, k5atriya, vai(ya, ($dra, brahmacr, ghastha, vna%rastha or sannys. 0et everyone 'e engaged in %hatever o##upation he no% has. &i$ply let hi$ %orship 0ord 389:a 'y the result o" his a#tivities in 389:a #ons#iousness. That %ill ad4ust the %hole situation/ and everyone %ill 'e happy and pea#e"ul %ithin this %orld. In the Nrada-%a-cartra the regulative prin#iples o" devotional servi#e are des#ri'ed as "ollo%s7 FAny a#tivities san#tioned in the revealed s#riptures and ai$ing at the satis"a#tion o" the &upre$e !ersonality o" +odhead are a##epted 'y saintly tea#hers as the regulative prin#iples o" devotional servi#e. I" one regularly e.e#utes su#h servi#e unto the &upre$e !ersonality o" +odhead under the dire#tion o" a 'ona "ide spiritual $aster/ then gradually he rises to the plat"or$ o" serving in pure love o" +od.G
Cha"ter Three
Eligibilit of the Candidate for !cce"ting Devotional Service
Jn a##ount o" his asso#iation %ith mahtms, or great souls one hundredAper#ent in the devotional servi#e o" the 0ord/ one $ay attain a little 'it o" attra#tion "or (r) 389:a. But at the sa$e ti$e one $ay re$ain very $u#h atta#hed to "ruitive a#tivities and $aterial sense en4oy$ent and not 'e prepared to undergo the di""erent types o" renun#iation. &u#h a person/ i" he has un"lin#hing attra#tion to 389:a/ 'e#o$es an eligi'le #andidate "or dis#harging devotional servi#e. This attra#tion "or 389:a #ons#iousness in asso#iation %ith pure devotees is the sign o" great "ortune. It is #on"ir$ed 'y 0ord Caitanya that only the "ortunate persons/ 'y the $er#y o" 'oth a 'ona "ide spiritual $aster and 389:a/ %ill get the seed o" devotional servi#e. In this
#onne#tion/ 0ord 389:a says in rmad-Bhgavatam, Hleventh Canto/ T%entieth Chapter/ verse 8/ F1y dear Kddhava/ only 'y e.#eptional "ortune does so$eone 'e#o$e attra#ted to 1e. And even i" one is not #o$pletely deta#hed "ro$ "ruitive a#tivities/ or is not #o$pletely atta#hed to devotional servi#e/ su#h servi#e is >ui#kly e""e#tive.G evotees $ay 'e divided into three #lasses. The devotee in the "irst or upper$ost #lass is des#ri'ed as "ollo%s. -e is very e.pert in the study o" relevant s#riptures/ and he is also e.pert in putting "or%ard argu$ents in ter$s o" those s#riptures. -e #an very ni#ely present #on#lusions %ith per"e#t dis#retion and #an #onsider the %ays o" devotional servi#e in a de#isive %ay. -e understands per"e#tly that the ulti$ate goal o" li"e is to attain to the trans#endental loving servi#e o" 389:a/ and he kno%s that 389:a is the only o'4e#t o" %orship and love. This "irstA#lass devotee is one %ho has stri#tly "ollo%ed the rules and regulations under the training o" a 'ona "ide spiritual $aster and has sin#erely o'eyed hi$ in a##ord %ith revealed s#riptures. Thus/ 'eing "ully trained to prea#h and 'e#o$e a spiritual $aster hi$sel"/ he is #onsidered "irst #lass. The "irstA #lass devotee never deviates "ro$ the prin#iples o" higher authority/ and he attains "ir$ "aith in the s#riptures 'y understanding %ith all reason and argu$ents. 2hen %e speak o" argu$ents and reason/ it $eans argu$ents and reason on the 'asis o" revealed s#riptures. The "irstA#lass devotee is not interested in dry spe#ulative $ethods $eant "or %asting ti$e. In other %ords/ one %ho has attained a $ature deter$ination in the $atter o" devotional servi#e #an 'e a##epted as the "irstA#lass devotee. The se#ondA#lass devotee has 'een de"ined 'y the "ollo%ing sy$pto$s7 he is not very e.pert in arguing on the strength o" revealed s#ripture/ 'ut he has "ir$ "aith in the o'4e#tive. The purport o" this des#ription is that the se#ondA#lass devotee has "ir$ "aith in the pro#edure o" devotional servi#e unto 389:a/ 'ut he $ay so$eti$es "ail to o""er argu$ents and de#isions on the strength o" revealed s#ripture to an opposing party. But at the sa$e ti$e he is still undaunted %ithin hi$sel" as to his de#ision that 389:a is the supre$e o'4e#t o" %orship. The neophyte or thirdA#lass devotee is one %hose "aith is not strong and %ho/ at the sa$e ti$e/ does not re#ogni5e the de#ision o" the revealed s#ripture. The neophyte<s "aith #an 'e #hanged 'y so$eone else %ith
strong argu$ents or 'y an opposite de#ision. Knlike the se#ondA#lass devotee/ %ho also #annot put "or%ard argu$ents and eviden#es "ro$ the s#ripture/ 'ut %ho still has all "aith in the o'4e#tive/ the neophyte has no "ir$ "aith in the o'4e#tive. Thus he is #alled the neophyte devotee. ?urther #lassi"i#ation o" the neophyte devotee is $ade in the Bhagavadgt. It is stated there that "our #lasses o" $enIna$ely those %ho are distressed/ those %ho are in need o" $oney/ those %ho are in>uisitive and those %ho are %iseI'egin devotional servi#e and #o$e to the 0ord "or relie" in the $atter o" their respe#tive sel"Asatis"a#tion. They go into so$e pla#e o" %orship and pray to +od "or $itigation o" $aterial distress/ or "or so$e e#ono$i# develop$ent/ or to satis"y their in>uisitiveness. And a %ise $an %ho si$ply reali5es the greatness o" +od is also #ounted a$ong the neophytes. &u#h 'eginners #an 'e elevated to the se#ondA#lass or "irstA#lass plat"or$ i" they asso#iate %ith pure devotees. An e.a$ple o" the neophyte #lass is 1ah,r,4a hruva. -e %as in need o" his "ather<s kingdo$ and there"ore engaged hi$sel" in devotional servi#e to the 0ord. Then in the end/ %hen he %as #o$pletely puri"ied/ he de#lined to a##ept any $aterial 'enedi#tion "ro$ the 0ord. &i$ilarly/ +a4endra %as distressed and prayed to 389:a "or prote#tion/ a"ter %hi#h he 'e#a$e a pure devotee. &i$ilarly &anaka/ &an,tana/ &ananda and &anatAku$,ra %ere all in the #ategory o" %ise/ saintly persons/ and they %ere also attra#ted 'y devotional servi#e. A si$ilar thing happened to the asse$'lage in the Nai$i9,ra:ya ?orest/ headed 'y the sage (aunaka. They %ere in>uisitive and %ere al%ays asking &*ta +osv,$) a'out 389:a. Thus they a#hieved the asso#iation o" a pure devotee and 'e#a$e pure devotees the$selves. &o that is the %ay o" elevating onesel". In %hatever #ondition one $ay 'e/ i" he is "ortunate enough to asso#iate %ith pure devotees/ then very >ui#kly he is elevated to the se#ondA#lass or "irstA#lass plat"or$. These "our types o" devotees have 'een des#ri'ed in the &eventh Chapter o" Bhagavad-gt, and they have all 'een a##epted as pious. 2ithout 'e#o$ing pious/ no one #an #o$e to devotional servi#e. It is e.plained in Bhagavad-gt that only one %ho has #ontinually e.e#uted pious a#tivities and %hose sin"ul rea#tions in li"e have #o$pletely stopped #an take to 389:a #ons#iousness. Jthers #annot. The neophyte
devotees are #lassi"ied into "our groupsIthe distressed/ those in need o" $oney/ the in>uisitive and the %iseIa##ording to their gradations o" pious a#tivities. 2ithout pious a#tivities/ i" a $an is in a distressed #ondition he 'e#o$es an agnosti#/ a #o$$unist or so$ething like that. Be#ause he does not "ir$ly 'elieve in +od/ he thinks that he #an ad4ust his distressed #ondition 'y totally dis'elieving in -i$. 0ord 389:a/ ho%ever/ has e.plained in the .t that out o" these "our types o" neophytes/ the one %ho is %ise is very dear to -i$/ 'e#ause a %ise $an/ i" he is atta#hed to 389:a/ is not seeking an e.#hange o" $aterial 'ene"its. A %ise $an %ho 'e#o$es atta#hed to 389:a does not %ant any return "ro$ -i$/ either in the "or$ o" relieving distress or in gaining $oney. This $eans that "ro$ the very 'eginning his 'asi# prin#iple o" atta#h$ent to 389:a is/ $ore or less/ love. ?urther$ore/ due to his %isdo$ and study o" (stras Bs#ripturesC/ he #an understand also that 389:a is the &upre$e !ersonality o" +odhead. It is #on"ir$ed in Bhagavad-gt that a"ter $any/ $any 'irths/ %hen one 'e#o$es a#tually %ise/ he surrenders unto =,sudeva/ kno%ing per"e#tly %ell that 389:a B=,sudevaC is the origin and #ause o" all #auses. There"ore/ he sti#ks to the lotus "eet o" 389:a and gradually develops love "or -i$. Although su#h a %ise $an is very dear to 389:a/ the others are also a##epted as very $agnani$ous/ 'e#ause even though they are distressed or in need o" $oney/ they have #o$e to 389:a "or satis"a#tion. Thus they are a##epted as li'eral/ 'roadA$inded mahtms. 2ithout 'eing elevated to the position o" a ,-n, or %ise $an/ one #annot sti#k to the prin#iple o" %orshiping the &upre$e !ersonality o" +odhead. The less intelligent or those %hose intelligen#e has 'een taken a%ay 'y the spell o" my are atta#hed to di""erent de$igods on a##ount o" the in"luen#e o" the $odes o" nature. The %ise $an is he %ho has thoroughly understood that he is spirit soul and not si$ply a 'ody. Be#ause he reali5es that he is spirit and 389:a is the supre$e spirit/ he kno%s that his inti$ate relationship should 'e %ith 389:a/ not %ith this 'ody. The distressed and the $an in %ant o" $oney are in the $aterial #on#ept o" li"e/ 'e#ause distress and need o" $oney are 'oth in relationship %ith this 'ody. Jne %ho is in>uisitive $ay 'e a little a'ove the distressed and the $an in need o" $oney/ 'ut still he is on the $aterial plat"or$. But a %ise $an %ho seeks 389:a kno%s per"e#tly %ell
that he is spirit soul/ or Brah$an/ and that 389:a is the supre$e spirit soul/ or !ara'rah$an. -e kno%s that the spirit soul/ 'eing su'ordinate and "inite/ should al%ays dovetail hi$sel" %ith the in"inite and supre$e soul/ 389:a. That is the relationship o" the %ise $an %ith 389:a. It #an 'e #on#luded that a person %ho is "reed "ro$ the 'odily #on#ept o" li"e is an eligi'le #andidate "or pure devotional servi#e. It is also #on"ir$ed in the Bhagavad-gt that a"ter Brah$an reali5ation/ %hen one is "reed "ro$ $aterial an.ieties and #an see every living entity on an e>ual level/ he is eligi'le to enter into devotional servi#e. As stated 'e"ore/ there are three kinds o" happinessI$aterial/ spiritual and devotional. evotional servi#e and the happiness due to its e.e#ution are not possi'le as long as one is $aterially a""e#ted. I" so$eone has desire "or $aterial en4oy$ent or "or 'e#o$ing one %ith the &upre$e/ these are 'oth #onsidered $aterial #on#epts. Be#ause the i$personalists #annot appre#iate the spiritual happiness o" asso#iation and the e.#hange o" loving a""airs %ith the &upre$e !ersonality o" +odhead/ their ulti$ate goal is to 'e#o$e one %ith the 0ord. This #on#ept is si$ply an e.tension o" the $aterial idea. In the $aterial %orld/ everyone is trying to 'e the top$ost head $an a$ong all his "ello% $en or neigh'ors. Hither #o$$unally/ so#ially or nationally/ everyone is #o$peting to 'e greater than all others/ in the $aterial #on#ept o" li"e. This greatness #an 'e e.tended to the unli$ited/ so that one a#tually %ants to 'e#o$e one %ith the greatest o" all/ the &upre$e 0ord. This is also a $aterial #on#ept/ although $ay'e a little $ore advan#ed. -o%ever/ the per"e#t spiritual #on#ept o" li"e is #o$plete kno%ledge o" one<s #onstitutional position/ in %hi#h one kno%s enough to dovetail hi$sel" in the trans#endental loving servi#e o" the 0ord. Jne $ust kno% that he is "inite and that the 0ord is in"inite. Thus it is not possi'le to a#tually 'e#o$e one %ith the 0ord even i" one aspires "or this. It is si$ply not possi'le. There"ore/ anyone %ho has any desire or aspiration "or satis"ying his senses 'y 'e#o$ing $ore and $ore i$portant/ either in the $aterial sense or in the spiritual sense/ #annot a#tually relish the really s%eet taste o" devotional servi#e. (r)la R*pa +osv,$) has there"ore #o$pared possessing these bhukti B$aterialC and mukti Bli'erationC desires %ith 'eing in"luen#ed 'y the 'la#k art o" a %it#h7 in
'oth #ases one is in trou'le. Bhukti $eans $aterial en4oy$ent/ and mukti $eans to 'e#o$e "reed "ro$ $aterial an.iety and to 'e#o$e one %ith the 0ord. These desires are #o$pared to 'eing haunted 'y ghosts and %it#hes/ 'e#ause %hile these aspirations "or $aterial en4oy$ent or spiritual oneness %ith the &upre$e re$ain/ no one #an relish the a#tual trans#endental taste o" devotional servi#e. A pure devotee never #ares "or li'eration. 0ord Caitanya 1ah,pra'hu prayed to 389:a/ F1y dear son o" Nanda/ I do not %ant any $aterial happiness in the shape o" $any "ollo%ers/ nor i$$ense opulen#e in %ealth/ nor any 'eauti"ul %i"e/ nor do I %ant #essation "ro$ $aterial e.isten#e. I $ay take 'irth $any ti$es/ one a"ter another/ 'ut %hat I pray "ro$ Tou is that $y devotion unto Tou $ay al%ays re$ain un"lin#hing.G The attention o" a pure devotee is so $u#h attra#ted to glori"i#ation o" the 0ord<s pasti$es/ na$e/ >ualities/ "or$s/ et#./ that the devotee does not #are "or mukti. (r) Bilva$aMgala 6h,kura has said/ FI" I a$ engaged in devotional servi#e unto Tou/ $y dear 0ord/ then very easily #an I per#eive Tour presen#e every%here. And as "ar as li'eration is #on#erned/ I think li'eration stands at $y door %ith "olded hands/ %aiting to serve $e.G To pure devotees/ there"ore/ li'eration and spiritual e$an#ipation are not very i$portant things. In this #onne#tion/ in the Third Canto o" rmad-Bhgavatam, Chapter T%entyA"ive/ verse PS/ 3apiladeva has advised -is $other/ evah*ti/ as "ollo%s7 F1y dear $other/ 1y pure devotees are #har$ed 'y seeing 1y di""erent "or$s/ the 'eauty o" 1y "a#e/ the stru#ture o" 1y 'ody so en#hanting. 1y laughing/ 1y pasti$es and 1y glan#e appear to the$ so 'eauti"ul that their $inds are al%ays a'sor'ed in thoughts o" 1e and their lives are dedi#ated "ully unto 1e. Although su#h people do not desire any kind o" li'eration or any kind o" $aterial happiness/ still I give the$ a pla#e a$ong 1y asso#iates in the supre$e a'ode.G This eviden#e "ro$ rmad-Bhgavatam gives assuran#e to the pure devotee o" 'eing elevated to asso#iation %ith the &upre$e !ersonality o" +odhead. (r)la R*pa +osv,$) re$arks in this #onne#tion that one %ho is a#tually attra#ted 'y the 'eauty o" the lotus "eet o" (r) 389:a or -is servi#e/ and %hose heart/ 'y su#h attra#tion/ is al%ays "ull %ith trans#endental 'liss/ %ill naturally never aspire a"ter the li'eration
%hi#h is so valua'le to the i$personalists. A si$ilar passage is also there in the Third Canto/ ?ourth Chapter/ verse 1R/ o" the sa$e 'ook/ %herein Kddhava addresses 0ord 389:a and says/ F1y dear 0ord/ "or persons %ho are engaged in Tour trans#endental loving servi#e there is nothing %orth o'taining "ro$ religiousness/ e#ono$i# develop$ent/ sense grati"i#ation or li'erationIalthough happiness "ro$ these di""erent sour#es #an 'e very easily had 'y the$. In spite o" su#h "a#ilities/ $y dear 0ord/ I do not aspire to a#hieve any su#h results. 1y only prayer is that I $ay have un"lin#hing "aith and devotion unto Tour lotus "eet.G A si$ilar passage appears in the Third Canto/ T%entyA"i"th Chapter/ verse PQ/ %herein 3apiladeva instru#ts -is $other and says/ F1y dear $other/ devotees %hose hearts are al%ays "illed in the servi#e o" 1y lotus "eet and %ho are prepared to do anything "or 1y satis"a#tion/ espe#ially those "ortunate devotees %ho asse$'le together to understand 1y >ualities/ pasti$es and "or$ and thus glori"y 1e #ongregationally and derive trans#endental pleasure there"ro$/ never desire to 'e#o$e one %ith 1e. And %hat to speak o" 'e#o$ing one %ith 1e/ i" they are o""ered a post like 1ine in 1y a'ode/ or opulen#e like 1ine/ or even personal asso#iation %ith 1e %ith si$ilar 'odily "eatures/ they re"use to a##ept/ 'e#ause they are satis"ied si$ply 'y 'eing engaged in 1y devotional servi#e.G In rmad-Bhgavatam, ?ourth Canto/ Ninth Chapter/ verse 1\/ 3ing hruva says/ F1y dear 0ord/ the trans#endental pleasure derived 'y $editation upon Tour lotus "eet/ %hi#h is en4oyed 'y the pure devotees/ #annot 'e approa#hed 'y the trans#endental pleasure derived 'y the i$personalists through sel"Areali5ation. &o ho% #an the "ruitive %orkers/ %ho at $ost #an aspire to pro$otion to the higher heavenly planets/ understand Tou/ and ho% #an they 'e des#ri'ed as en4oying a happiness si$ilar to the devotees< happinessWG
Cha"ter Four
Devotional Service Sur"asses !ll $iberation
-o% $u#h a devotee is seriously atta#hed to the devotional servi#e o" the &upre$e !ersonality o" +odhead #an 'e understood "ro$ the state$ent o" 1ah,r,4a !8thu BEdiAr,4aC %hi#h is des#ri'ed in rmadBhgavatam, ?ourth Canto/ T%entieth Chapter/ verse OQ. -e prays to the &upre$e !ersonality o" +odhead thus7 F1y dear 0ord/ i" a"ter taking li'eration I have no #han#e o" hearing the glories o" Tour 0ordship/ glories #hanted 'y pure devotees "ro$ the #ore o" their hearts in praise o" Tour lotus "eet/ and i" I have no #han#e "or this honey o" trans#endental 'liss/ then I shall never ask "or li'eration or this soA#alled spiritual e$an#ipation. I shall si$ply al%ays pray unto Tour 0ordship that Tou $ay give $e $illions o" tongues and $illions o" ears/ so that I #an #onstantly #hant and hear o" Tour trans#endental glories.G The i$personalists desire to $erge into the e.isten#e o" the &upre$e/ 'ut %ithout keeping their individuality they have no #han#e o" hearing and #hanting the glories o" the &upre$e 0ord. Be#ause they have no idea o" the trans#endental "or$ o" the &upre$e 0ord/ there is no #han#e o" their #hanting and hearing o" -is trans#endental a#tivities. In other %ords/ unless one is already 'eyond li'eration/ one #annot relish the trans#endental glories o" the 0ord/ nor #an one understand the trans#endental "or$ o" the 0ord. A si$ilar state$ent is "ound in rmad-Bhgavatam, ?i"th Canto/ ?ourteenth Chapter/ verse QQ. (ukadeva +osv,$) addresses !ar)k9it 1ah,r,4a there and says/ FThe great soul 3ing Bharata %as so $u#h atta#hed to the servi#e o" the lotus "eet o" 389:a that he very easily gave up his lordship over the earthly planet and his a""e#tion "or his #hildren/ so#iety/ "riends/ royal opulen#e and 'eauti"ul %i"e. -e %as so very lu#ky that the goddess o" "ortune %as pleased to o""er hi$ all kinds o" $aterial #on#essions/ 'ut he never a##epted any o" these $aterial opulen#es.G (ukadeva +osv,$) praises this 'ehavior o" 3ing Bharata very highly. -e says/ FAny person %hose heart is attra#ted 'y the trans#endental >ualities o" the &upre$e !ersonality o" +odhead/ 1adhus*dana/ does not #are even "or that li'eration %hi#h is aspired to 'y $any great sages/ %hat to speak o" $aterial opulen#es.G In the Bhgavatam, &i.th Canto/ Hleventh Chapter/ verse OR/ there is a si$ilar state$ent 'y =8tr,sura/ %ho addresses the 0ord as "ollo%s7 F1y dear 0ord/ 'y leaving Tour trans#endental servi#e I $ay 'e pro$oted to
the planet #alled hruvaloka Uthe polestarV/ or I $ay gain lordship over all the planetary syste$s o" the universe. But I do not aspire to this. Nor do I %ish the $ysti# per"e#tions o" yoga pra#ti#e/ nor do I aspire to spiritual e$an#ipation. All I %ish "or/ $y 0ord/ is Tour asso#iation and trans#endental servi#e eternally.G This state$ent is #on"ir$ed 'y 0ord (iva in rmad-Bhgavatam, &i.th Canto/ &eventeenth Chapter/ verse O8/ %herein 0ord (iva addresses &at) thus7 F1y dear &at)/ persons %ho are devoted to N,r,ya:a U389:aV are not a"raid o" anything. I" they are elevated to the higher planetary syste$s/ or i" they get li'eration "ro$ $aterial #onta$ination/ or i" they are pushed do%n to the hellish #ondition o" li"eIor/ in "a#t/ in any situation %hateverIthey are not a"raid o" anything. &i$ply 'e#ause they have taken shelter o" the lotus "eet o" N,r,ya:a/ "or the$ any position in the $aterial %orld is as good as another.G There is a si$ilar state$ent 'y Indra/ the 3ing o" heaven/ in rmadBhgavatam, &i.th Canto/ Highteenth Chapter/ verse XQ. There Indra addresses $other iti in this $anner7 F1y dear $other/ persons %ho have given up all kinds o" desire and are si$ply engaged in devotional servi#e to the 0ord kno% %hat is a#tually their sel"Ainterest. &u#h persons are a#tually serving their sel"Ainterests and are #onsidered "irstA #lass e.perts in the $atter o" advan#ing to the per"e#tional stage o" li"e.G In the &eventh Canto o" the Bhgavatam, &i.th Chapter/ verse OR/ 1ah,r,4a !rahl,da says/ F1y dear "riends 'orn into atheisti# "a$ilies/ i" you #an please the &upre$e !ersonality o" +odhead/ 389:a/ then there is nothing $ore rare in this %orld. In other %ords/ i" the &upre$e 0ord 389:a is pleased %ith you/ then any desire you $ay have %ithin the #ore o" your heart #an 'e "ul"illed %ithout any dou't. As su#h/ %hat is the use o" elevating yoursel" 'y the results o" "ruitive a#tivities/ %hi#h are auto$ati#ally a#hieved in all events 'y the $odes o" $aterial natureW And %hat is the use "or you o" spiritual e$an#ipation or li'eration "ro$ $aterial 'ondageW I" you are al%ays engaged in #hanting the glories o" the &upre$e 0ord and al%ays relishing the ne#tar o" the lotus "eet o" the 0ord/ then there is no ne#essity "or any o" these.G By this state$ent o" !rahl,da 1ah,r,4a it is #learly understood that one %ho takes pleasure in #hanting and hearing the trans#endental glories o" the 0ord has already surpassed all kinds o" $aterial 'enedi#tions/ in#luding the results
o" pious "ruitive a#tivities/ sa#ri"i#es and even li'eration "ro$ $aterial 'ondage. &i$ilarly/ in the sa$e &eventh Canto/ Highth Chapter/ verse QO/ %hen the de$igods are o""ering prayers to 0ord N8siNha/ Indra the 3ing o" heaven says/ FJ supre$e one/ these de$ons talk o" our share o" parti#ipation in the per"or$an#es o" ritualisti# sa#ri"i#es/ 'ut si$ply 'y Tour appearan#e as 0ord N8siNhadeva Tou have saved us "ro$ terri'le "ears. A#tually/ our shares in the sa#ri"i#ial per"or$an#es are due to Tou only/ 'e#ause Tou are the supre$e en4oyer o" all sa#ri"i#es. Tou are the &upersoul o" every living entity/ and there"ore Tou are the a#tual o%ner o" everything. 0ong %ere our hearts al%ays "illed %ith "ear o" this de$on/ -ira:yakaDipu. But Tou are so kind to%ard us that 'y killing hi$ Tou have re$oved that "ear "ro$ %ithin our hearts and have given us the #han#e to pla#e Tour 0ordship %ithin our hearts again. ?or persons %ho are engaged in the trans#endental loving servi#e o" Tour 0ordship/ all the opulen#es %hi#h %ere taken a%ay "ro$ us 'y the de$ons are #ounted as nothing. evotees do not #are even "or li'eration/ %hat to speak o" these $aterial opulen#es. A#tually/ %e are not en4oyers o" the "ruits o" sa#ri"i#es. Jur only duty is to al%ays 'e engaged in Tour servi#e/ "or Tou are the en4oyer o" everything.G The purport o" this state$ent 'y Indra is that 'eginning "ro$ Brah$, do%n to the insigni"i#ant ant/ no living entities are $eant "or en4oying the $aterial opulen#es. They are si$ply $eant "or o""ering everything to the supre$e proprietor/ the !ersonality o" +odhead. By doing so/ they auto$ati#ally en4oy the 'ene"it. The e.a$ple #an 'e #ited again o" the di""erent parts o" the 'ody #olle#ting "oodstu""s and #ooking the$ so that ulti$ately a $eal $ay 'e o""ered to the sto$a#h. A"ter it has gone to the sto$a#h/ all the parts o" the 'ody e>ually en4oy the 'ene"it o" the $eal. &o/ si$ilarly/ everyone<s duty is to satis"y the &upre$e 0ord/ and then auto$ati#ally everyone %ill 'e#o$e satis"ied. A si$ilar verse is "ound in the Highth Canto/ Third Chapter/ o" rmadBhgavatam, verse O\. +a4endra says there/ F1y dear 0ord/ I have no e.perien#e o" the trans#endental 'liss derived "ro$ Tour devotional servi#e/ so there"ore I have asked "ro$ Tou so$e "avor. But I kno% that persons %ho are pure devotees and have/ 'y serving the lotus "eet o" great souls/ 'e#o$e "reed "ro$ all $aterial desires/ are al%ays $erged in
the o#ean o" trans#endental 'liss and/ as su#h/ are al%ays satis"ied si$ply 'y glori"ying Tour auspi#ious #hara#teristi#s. ?or the$ there is nothing else to aspire to or pray "or.G In the Ninth Canto o" the Bhgavatam, ?ourth Chapter/ verse SX/ the 0ord o" =aiku:Zha replies to urv,s, 1uni thus7 F1y pure devotees are al%ays satis"ied 'eing engaged in devotional servi#e/ and there"ore they do not aspire even a"ter the "ive li'erated stages/ %hi#h are B1C to 'e one %ith 1e/ BOC to a#hieve residen#e on 1y planet/ BPC to have 1y opulen#es/ BQC to possess 'odily "eatures si$ilar to 1ine and BRC to gain personal asso#iation %ith 1e. &o %hen they are not interested even in these li'erated positions/ you #an kno% ho% little they #are "or $aterial opulen#es or $aterial li'eration.G There is a si$ilar prayer 'y the nga-%atns B%ives o" the 3,liya serpentC/ in the Tenth Canto o" rmad-Bhgavatam, &i.teenth Chapter/ verse PX. The nga-%atns say there/ F ear 0ord/ the dust o" Tour lotus "eet is very %onder"ul. Any person %ho is "ortunate enough to a#hieve this dust does not #are "or heavenly planets/ lordship over all the planetary syste$s/ the $ysti# per"e#tions o" yoga, or even li'eration "ro$ $aterial e.isten#e. In other %ords/ anyone %ho adores the dust o" Tour lotus "eet does not #are a "ig "or all other per"e#tional stages.G There is a si$ilar state$ent in the Tenth Canto/ HightyAseventh Chapter/ verse O1/ %herein the (rutis/ the +edas personi"ied/ pray to the 0ord as "ollo%s7 F ear 0ord/ it is very di""i#ult to understand spiritual kno%ledge. Tour appearan#e here/ 4ust as Tou are/ is to e.plain to us this $ost di""i#ult su'4e#t o" kno%ledge o" the spirit. As su#h/ Tour devotees %ho have le"t their do$esti# #o$"orts to asso#iate %ith the li'erated cryas Utea#hersV are no% "ully $erged in the devotional servi#e o" Tour 0ordship/ and thus they do not #are "or any soA#alled li'eration.G In e.plaining this verse it should 'e noted that spiritual kno%ledge $eans understanding the sel" and the &upersoul/ or &upersel". The individual soul and the &upersoul are >ualitatively one/ and there"ore 'oth o" the$ are kno%n as Brah$an/ or spirit. But kno%ledge o" Brah$an is very di""i#ult to understand. There are so $any philosophers engaged in the $atter o" understanding the soul/ 'ut they are una'le to $ake any tangi'le advan#e$ent. It is #on"ir$ed in Bhagavad-gt that out o" $any $illions o" persons/ only one $ay try to understand %hat is
spiritual kno%ledge/ and out o" $any su#h persons %ho are trying to understand/ only one or a "e% $ay kno% %hat is the &upre$e !ersonality o" +odhead. &o this verse says that spiritual kno%ledge is very di""i#ult to a#hieve/ and so in order to $ake it $ore easily attaina'le/ the &upre$e 0ord -i$sel" #o$es in -is original "or$ as (r) 389:a and gives -is instru#tion dire#tly to an asso#iate like Ar4una/ 4ust so that the people in general $ay take advantage o" this spiritual kno%ledge. This verse also e.plains that li'eration $eans having #o$pletely given up all the $aterial #o$"orts o" li"e. Those %ho are i$personalists are satis"ied 'y si$ply 'eing li'erated "ro$ the $aterial #ir#u$stan#es/ 'ut those %ho are devotees #an auto$ati#ally give up $aterial li"e and also en4oy the trans#endental 'liss o" hearing and #hanting the %onder"ul a#tivities o" 0ord 389:a. In the Hleventh Canto o" rmad-Bhgavatam, T%entieth Chapter/ verse PQ/ 0ord 389:a says to Kddhava/ F1y dear Kddhava/ the devotees %ho have #o$pletely taken shelter o" 1y servi#e are so stead"ast in devotional servi#e that they have no other desire. Hven i" they are o""ered the "our kinds o" spiritual opulen#es/ii^ they %ill re"use to a##ept the$. &o %hat to speak o" their desiring anything %ithin the $aterial %orld[G &i$ilarly/ 0ord 389:a says in another passage o" the Bhgavatam, Hleventh Canto/ ?ourteenth Chapter/ verse 1Q/ F1y dear Kddhava/ a person %hose #ons#iousness is #o$pletely a'sor'ed in 1y thought and a#tivities does not aspire even to o##upy the post o" Brah$,/ or the post o" Indra/ or the post o" lordship over the planets/ or the eight kinds o" $ysti# per"e#tions/ or even li'eration itsel".G In the T%el"th Canto o" rmad-Bhgavatam, Tenth Chapter/ verse S/ 0ord (iva says to ev)/ F1y dear ev)/ this great brhmaa sage 1,rka:Yeya has attained un"lin#hing "aith and devotion unto the &upre$e !ersonality o" +odhead/ and as su#h he does not aspire a"ter any 'enedi#tions/ in#luding li'eration "ro$ the $aterial %orld.G &i$ilarly/ there is a state$ent in /adma /ura des#ri'ing the ritualisti# "un#tion during the $onth o" 3,rttika BJ#to'erANove$'erC. uring this $onth/ in =8nd,vana it is the regulative prin#iple to pray daily to 0ord 389:a in -is ,$odara "or$. The ,$odara "or$ re"ers to 389:a in -is #hildhood %hen -e %as tied up %ith rope 'y -is $other/ TaDod,. Dma $eans Fropes/G and udara $eans Fthe a'do$en.G &o $other
TaDod,/ 'eing very distur'ed 'y naughty 389:a/ 'ound -i$ round the a'do$en %ith a rope/ and thus 389:a is na$ed ,$odara. uring the $onth o" 3,rttika/ ,$odara is prayed to as "ollo%s7 F1y dear 0ord/ Tou are the 0ord o" all/ the giver o" all 'enedi#tions.G There are $any de$igods/ like 0ord Brah$, and 0ord (iva/ %ho so$eti$es o""er 'enedi#tions to their respe#tive devotees. ?or e.a$ple/ R,va:a %as 'lessed %ith $any 'enedi#tions 'y 0ord (iva/ and -ira:yakaDipu %as 'lessed 'y 0ord Brah$,. But even 0ord (iva and 0ord Brah$, depend upon the 'enedi#tions o" 0ord 389:a/ and there"ore 389:a is addressed as the 0ord o" all 'ene"a#tors. As su#h/ 0ord 389:a #an o""er -is devotees anything they %ant/ 'ut still/ the devotee<s prayer #ontinues/ FI do not ask Tou "or li'eration or any $aterial "a#ility up to the point o" li'eration. 2hat I %ant as Tour "avor is that I $ay al%ays think o" Tour "or$ in %hi#h I see Tou no%/ as ,$odara. Tou are so 'eauti"ul and attra#tive that $y $ind does not %ant anything 'esides this %onder"ul "or$.G In this sa$e prayer/ there is another passage/ in %hi#h it is said/ F1y dear 0ord ,$odara/ on#e %hen Tou %ere playing as a naughty 'oy in the house o" Nanda 1ah,r,4a/ Tou 'roke the 'o. #ontaining yogurt/ and 'e#ause o" that/ $other TaDod, #onsidered Tou an o""ender and tied Tou %ith rope to the household grinding $ortar. At that ti$e Tou delivered t%o sons o" 3uvera/ Nalak*vara and 1a:igr)va/ %ho %ere staying there as t%o ar,una trees in the yard o" Nanda 1ah,r,4a. 1y only re>uest is that 'y Tour $er#i"ul pasti$es Tou $ay si$ilarly deliver $e.G The story 'ehind this verse is that the t%o sons o" 3uvera Bthe treasurer o" the de$igodsC %ere pu""ed up on a##ount o" the opulen#e o" their "ather/ and so on#e on a heavenly planet they %ere en4oying the$selves in a lake %ith so$e naked da$sels o" heaven. At that ti$e the great saint N,rada 1uni %as passing on the road and %as sorry to see the 'ehavior o" the sons o" 3uvera. &eeing N,rada passing 'y/ the da$sels o" heaven #overed their 'odies %ith #loth/ 'ut the t%o sons/ 'eing drunkards/ did not have this de#en#y. N,rada 'e#a$e angry %ith their 'ehavior and #ursed the$ thus7 FTou have no sense/ so it is 'etter i" you 'e#o$e trees instead o" the sons o" 3uvera.G Kpon hearing this/ the 'oys #a$e to their senses and 'egged N,rada to 'e pardoned "or their o""enses. N,rada then said/ FTes/ you shall 'e#o$e trees/ ar,una trees/
and you %ill stand in the #ourtyard o" Nanda 1ah,r,4a. But 389:a -i$sel" %ill appear in ti$e as the "oster son o" Nanda/ and -e %ill deliver you.G In other %ords/ the #urse o" N,rada %as a 'enedi#tion to the sons o" 3uvera 'e#ause indire#tly it %as "oretold that they %ould 'e a'le to re#eive the "avor o" 0ord 389:a. A"ter that/ 3uvera<s t%o sons stood as t%o 'ig ar,una trees in the #ourtyard o" Nanda 1ah,r,4a until 0ord ,$odara/ in order to "ul"ill the desire o" N,rada/ dragged the grinding $ortar to %hi#h -e %as tied and stru#k the t%o trees/ violently #ausing the$ to "all do%n. ?ro$ out o" these "allen trees #a$e Nalak*vara and 1a:igr)va/ %ho had 'y then 'e#o$e great devotees o" the 0ord. There is a passage in the 2aya(r5a-%a-cartra %hi#h states/ F1y dear 0ord/ J &upre$e !ersonality o" +odhead/ I do not %ant any resultant 'enedi#tion "ro$ $y religious li"e/ nor do I %ant any e#ono$i# develop$ent/ nor do I %ant to en4oy sense grati"i#ation/ nor li'eration. I si$ply pray to 'e an eternal servant at Tour lotus "eet. 3indly o'lige $e and give $e this 'enedi#tion.G In the sa$e 2aya(r5a-%a-cartra, a"ter N8siNhadeva %anted to give 'enedi#tions to !rahl,da 1ah,r,4a/ !rahl,da did not a##ept any $aterial 'enedi#tion and si$ply asked the "avor o" the 0ord to re$ain -is eternal devotee. In this #onne#tion/ !rahl,da 1ah,r,4a #ited the e.a$ple o" -anu$,n/ the eternal servitor o" 0ord R,$a#andra/ %ho also set an e.a$ple 'y never asking any $aterial "avor "ro$ the 0ord. -e al%ays re$ained engaged in the 0ord<s servi#e. That is the ideal #hara#ter o" -anu$,n/ "or %hi#h he is still %orshiped 'y all devotees. !rahl,da 1ah,r,4a also o""ered his respe#t"ul o'eisan#es unto -anu$,n. There is a %ellAkno%n verse spoken 'y -anu$,n in %hi#h he says/ F1y dear 0ord/ i" Tou like Tou #an give $e salvation "ro$ this $aterial e.isten#e/ or the privilege o" $erging into Tour e.isten#e/ 'ut I do not %ish any o" these things. I do not %ant anything %hi#h di$inishes $y relationship %ith Tou as servant to $aster/ even a"ter li'eration.G In a si$ilar passage in the Nrada-%a-cartra it is stated/ F1y dear 0ord/ I do not %ish any per"e#tional stage 'y per"or$ing the ritualisti# religious #ere$onies or 'y e#ono$i# develop$ent or 'y sense grati"i#ation or li'eration. I si$ply pray that Tou grant $e the "avor o" keeping $e under Tour lotus "eet. I do not %ish any kind o" li'eration
su#h as s&okya Bto reside on Tour planetC or sr$%ya Bto have the sa$e 'odily "eatures as TouC. I si$ply pray "or Tour "avor that I $ay 'e al%ays engaged in Tour loving servi#e.G &i$ilarly/ in the &i.th Canto/ ?ourteenth Chapter/ verse R/ o" rmadBhgavatam, 1ah,r,4a !ar)k9it in>uires "ro$ (ukadeva +osv,$)/ F1y dear brhmaa, I understand that the de$on =8tr,sura %as a greatly sin"ul person and that his $entality %as #o$pletely a'sor'ed in the $odes o" passion and ignoran#e. -o% did he develop to su#h a per"e#tional stage o" devotional servi#e to N,r,ya:aW I have heard that even great persons %ho have undergone severe austerities and %ho are li'erated %ith "ull kno%ledge $ust strive to 'e#o$e devotees o" the 0ord. It is understood that su#h persons are very rare and al$ost never to 'e seen/ so I a$ astonished that =8tr,sura 'e#a$e su#h a devotee[G In the a'ove verse/ the $ost i$portant thing to 'e noted is that there $ay 'e $any li'erated persons %ho have $erged into the e.isten#e o" the i$personal Brah$an/ 'ut a devotee o" the &upre$e !ersonality o" +odhead/ N,r,ya:a/ is very/ very rare. Hven out o" $illions o" li'erated persons/ only one is "ortunate enough to 'e#o$e a devotee. In rmad-Bhgavatam, ?irst Canto/ Highth Chapter/ verse O\/ _ueen 3unt) is praying to 0ord 389:a at the ti$e o" -is departure/ F1y dear 389:a/ Tou are so great that Tou are in#on#eiva'le even to great stal%art s#holars and %aramaha)sas U"ully li'erated soulsV. &o i" su#h great sages/ %ho are trans#endental to all the rea#tions o" $aterial e.isten#e/ are una'le to kno% Tou/ then as "ar as %e are #on#erned/ 'elonging to the less intelligent %o$an #lass/ ho% is it possi'le "or us to kno% Tour gloriesW -o% #an %e understand TouWG In this verse/ the parti#ular thing to 'e noted is that the !ersonality o" +odhead is not understood 'y great li'erated persons/ 'ut only 'y devotees su#h as _ueen 3unt) in her hu$'leness. Although she %as a %o$an and %as #onsidered less intelligent than a $an/ still she reali5ed the glories o" 389:a. That is the purport o" this verse. Another passage %hi#h is very i$portant is in rmad-Bhgavatam, ?irst Canto/ &eventh Chapter/ verse 1\/ and is #alled Fthe tmrma verse.G In this tmrma verse it is stated that even those %ho are #o$pletely li'erated "ro$ $aterial #onta$ination are attra#ted 'y the trans#endental >ualities o" 0ord 389:a.iii^ The purport o" this verse is
that a li'erated soul has a'solutely no desire at all "or $aterial en4oy$ent@ he is %holly "reed "ro$ all kinds o" $aterial desires/ yet still he is irresisti'ly attra#ted 'y the desire to hear and understand the pasti$es o" the 0ord. 2e $ay there"ore #on#lude that the glories and pasti$es o" the 0ord are not $aterial. Jther%ise/ ho% #ould the li'erated persons kno%n as tmrmas 'e attra#ted 'y su#h pasti$esW That is the i$portant point in this verse. ?ro$ the a'ove state$ent it is "ound that a devotee is not a"ter any o" the stages o" li'eration. There are "ive stages o" li'eration/ already e.plained as 'eing B1C to 'e#o$e one %ith the 0ord/ BOC to live on the sa$e planet as the 0ord/ BPC to o'tain the sa$e 'odily "eatures as the 0ord/ BQC to have the sa$e opulen#es as the 0ord and BRC to have #onstant asso#iation %ith the 0ord. Jut o" these "ive li'erated stages/ the one %hi#h is kno%n as syu,ya, or to $erge into the e.isten#e o" the 0ord/ is the last to 'e a##epted 'y a devotee. The other "our li'erations/ although not desired 'y devotees/ still are not against the devotional ideals. &o$e o" the li'erated persons %ho have a#hieved these "our stages o" li'eration $ay also develop a""e#tion "or 389:a and 'e pro$oted to the +oloka =8nd,vana planet in the spiritual sky. In other %ords/ those %ho are already pro$oted to the =aiku:Zha planets and %ho possess the "our kinds o" li'eration $ay also so$eti$es develop a""e#tion "or 389:a and 'e#o$e pro$oted to 389:aloka. &o those %ho are in the "our li'erated states $ay still 'e going through di""erent stages o" e.isten#e. In the 'eginning they $ay %ant the opulen#es o" 389:a/ 'ut at the $ature stage the dor$ant love "or 389:a e.hi'ited in =8nd,vana 'e#o$es pro$inent in their hearts. As su#h/ the pure devotees never a##ept the li'eration o" syu,ya, to 'e#o$e one %ith the &upre$e/ though so$eti$es they $ay a##ept as "avora'le the other "our li'erated states. Jut o" $any kinds o" devotees o" the &upre$e !ersonality o" +odhead/ the one %ho is attra#ted to the original "or$ o" the 0ord/ 389:a in =8nd,vana/ is #onsidered to 'e the "ore$ost/ "irstA#lass devotee. &u#h a devotee is never attra#ted 'y the opulen#es o" =aiku:Zha/ or even o" v,rak,/ the royal #ity %here 389:a ruled. The #on#lusion o" (r) R*pa +osv,$) is that the devotees %ho are attra#ted 'y the pasti$es o" the 0ord in +okula/ or iv=8nd,vana/ are the top$ost devotees.
A devotee %ho is atta#hed to a parti#ular "or$ o" the 0ord does not %ish to redire#t his devotion to other "or$s. ?or e.a$ple/ -anu$,n/ the devotee o" 0ord R,$a#andra/ kne% that there is no di""eren#e 'et%een 0ord R,$a#andra and 0ord N,r,ya:a/ and yet he still %anted to render servi#e only unto 0ord R,$a#andra. That is due to the spe#i"i# attra#tion o" a parti#ular devotee. There are $any/ $any "or$s o" the 0ord/ 'ut 389:a is still the original "or$. Though all o" the devotees o" the di""erent "or$s o" the 0ord are in the sa$e #ategory/ still it is said that those %ho are devotees o" 0ord 389:a are the top$ost in the list o" all devotees.
Cha"ter Five
The Purit of Devotional Service
All o" the previous instru#tions i$parted 'y (r)la R*pa +osv,$) in his 'road state$ents #an 'e su$$ari5ed thus7 as long as one is $aterially in#lined or desirous o" $erging into the spiritual e""ulgen#e/ one #annot enter into the real$ o" pure devotional servi#e. Ne.t/ R*pa +osv,$) states that devotional servi#e is trans#endental to all $aterial #onsiderations and that it is not li$ited to any parti#ular #ountry/ #lass/ so#iety or #ir#u$stan#e. As stated in rmad-Bhgavatam, devotional servi#e is trans#endental and has no #ause. evotional servi#e is e.e#uted %ithout any hope "or gain/ and it #annot 'e #he#ked 'y any $aterial #ir#u$stan#es. It is open "or all/ %ithout any distin#tion/ and it is the #onstitutional o##upation o" the living entities. In the 1iddle Ages/ a"ter the disappearan#e o" 0ord Caitanya<s great asso#iate 0ord Nity,nanda/ a #lass o" priestly persons #lai$ed to 'e the des#endants o" Nity,nanda/ #alling the$selves the gosvm #aste. They "urther #lai$ed that the pra#ti#e and spreading o" devotional servi#e 'elonged only to their parti#ular #lass/ %hi#h %as kno%n as Nity,nandaA vaNDa. In this %ay/ they e.er#ised their arti"i#ial po%er "or so$e ti$e/ until (r)la Bhaktisiddh,nta &arasvat) 6h,kura/ the po%er"ul crya o"
the +auY)ya =ai9:ava sam%radya, #o$pletely s$ashed their idea. There %as a great hard struggle "or so$e ti$e/ 'ut it has turned out su##ess"ully/ and it is no% #orre#tly and pra#ti#ally esta'lished that devotional servi#e is not restri#ted to a parti#ular #lass o" $en. Besides that/ anyone %ho is engaged in devotional servi#e is already at the status o" 'eing a highA#lass brhmaa. &o (r)la Bhaktisiddh,nta &arasvat) 6h,kura<s struggle "or this $ove$ent has #o$e out su##ess"ul. It is on the 'asis o" his position that anyone #an no% 'e#o$e a +auY)ya =ai9:ava/ "ro$ any part o" the %orld or any part o" the universe. Anyone %ho is a pure =ai9:ava is situated trans#endentally/ and there"ore the highest >uali"i#ation in the $aterial %orld/ na$ely to 'e in the $ode o" goodness/ has already 'een a#hieved 'y su#h a person. Jur 389:a #ons#iousness $ove$ent in the 2estern %orld is 'ased on the a'oveA$entioned proposition o" (r)la Bhaktisiddh,nta &arasvat) +osv,$) !ra'hup,da/ our spiritual $aster. Jn his authority/ %e are #lai$ing $e$'ers "ro$ all se#tions o" the 2estern #ountries. The soA #alled brhmaas #lai$ that one %ho is not 'orn into a brhmaa "a$ily #annot re#eive the sa#red thread and #annot 'e#o$e a highAgrade =ai9:ava. But %e do not a##ept su#h a theory/ 'e#ause it is not supported 'y R*pa +osv,$) nor 'y the strength o" the various s#riptures. (r)la R*pa +osv,$) spe#i"i#ally $entions herein that every $an has the 'irthright to a##ept devotional servi#e and to 'e#o$e 389:a #ons#ious. -e has given $any eviden#es "ro$ $any s#riptures/ and he has espe#ially >uoted one passage "ro$ /adma /ura, %herein the sage =asi9Zha tells 3ing il)pa/ F1y dear 3ing/ everyone has the right to e.e#ute devotional servi#e/ 4ust as he has the right to take early 'ath in the $onth o" 1,gha U e#e$'erALanuaryV.G There is $ore eviden#e in the 4kanda /ura, in the *(-kha7a portion/ %here it is said/ FIn the #ountry kno%n as 1ay*radhva4a/ the lo%erA#aste people %ho are #onsidered less than ($dras are also initiated in the =ai9:ava #ult o" devotional servi#e. And %hen they are properly dressed/ %ith ti&aka on their 'odies and 'eads in their hands and on their ne#ks/ they appear to 'e #o$ing "ro$ =aiku:Zha. In "a#t/ they look so very 'eauti"ul that i$$ediately they surpass the ordinary brhmaas.G Thus a =ai9:ava auto$ati#ally 'e#o$es a brhmaa. This idea is also
supported 'y &an,tana +osv,$) in his 'ook 2ari-bhakti-vi&sa, %hi#h is the =ai9:ava guide. Therein he has #learly stated that any person %ho is properly initiated into the =ai9:ava #ult #ertainly 'e#o$es a brhmaa, as $u#h as the $etal kno%n as ka)sa B'ell $etalC is turned into gold 'y the $i.ture o" $er#ury. A 'ona "ide spiritual $aster/ under the guidan#e o" authorities/ #an turn anyone to the =ai9:ava #ult so that naturally he $ay #o$e to the top$ost position o" a brhmaa. (r)la R*pa +osv,$) %arns/ ho%ever/ that i" a person is properly initiated 'y a 'ona "ide spiritual $aster/ he should not think that si$ply 'y the a##eptan#e o" su#h initiation his 'usiness is then "inished. Jne still has to "ollo% the rules and regulations very #are"ully. I" a"ter a##epting the spiritual $aster and 'eing initiated one does not "ollo% the rules and regulations o" devotional servi#e/ then he is again "allen. Jne $ust 'e very vigilant to re$e$'er that he is the part and par#el o" the trans#endental 'ody o" 389:a/ and that it is his duty as part and par#el to give servi#e to the %hole/ or 389:a. I" %e do not render servi#e to 389:a then again %e "all do%n. In other %ords/ si$ply 'e#o$ing initiated does not elevate one to the position o" a highA#lass brhmaa. Jne also has to dis#harge the duties and "ollo% the regulative prin#iples very rigidly. (r) R*pa +osv,$) also says that i" one is regularly dis#harging devotional servi#e/ there %ill 'e no >uestion o" a "alldo%n. But even i" #ir#u$stantially there is so$e "alldo%n/ the =ai9:ava need have nothing to do %ith the %rya(citta, the ritualisti# #ere$ony "or puri"i#ation. I" so$eone "alls do%n "ro$ the prin#iples o" devotional servi#e/ he need not take to the %rya(citta per"or$an#es "or re"or$ation. -e si$ply has to e.e#ute the rules and regulations "or dis#harging devotional servi#e/ and this is su""i#ient "or his reinstate$ent. This is the $ystery o" the =ai9:ava BdevotionalC #ult. !ra#ti#ally there are three pro#esses "or elevating one to the plat"or$ o" spiritual #ons#iousness. These pro#esses are #alled karma, ,-na and bhakti. Ritualisti# per"or$an#es are in the "ield o" karma. &pe#ulative pro#esses are in the "ield o" ,-na. Jne %ho has taken to bhakti, the devotional servi#e o" the 0ord/ need have nothing to do %ith karma or ,-na. It has 'een already e.plained that pure devotional servi#e is %ithout any tinge o" karma or ,-na. Bhakti should have no tinge o"
philosophi#al spe#ulation or ritualisti# per"or$an#es. In this #onne#tion (r)la R*pa +osv,$) gives eviden#e "ro$ rmadBhgavatam, Hleventh Canto/ T%entyA"irst Chapter/ verse O/ in %hi#h 0ord 389:a says to Kddhava/ FThe distin#tion 'et%een >uali"i#ation and dis>uali"i#ation $ay 'e $ade in this %ay7 persons %ho are already elevated in dis#harging devotional servi#e %ill never again take shelter o" the pro#esses o" "ruitive a#tivity or philosophi#al spe#ulation. I" one sti#ks to devotional servi#e and is #ondu#ted 'y regulative prin#iples given 'y the authorities and cryas, that is the 'est >uali"i#ation.G This state$ent is supported in rmad-Bhgavatam, ?irst Canto/ ?i"th Chapter/ verse 1X/ %herein (r) N,rada 1uni advises =y,sadeva thus7 FHven i" one does not e.e#ute his spe#i"i# o##upational duty/ 'ut i$$ediately takes dire#t shelter o" the lotus "eet o" -ari U389:aV/ there %ill 'e no "ault on his part/ and in all #ir#u$stan#es his position is se#ure. Hven i"/ 'y so$e 'ad asso#iation/ he "alls do%n %hile e.e#uting devotional servi#e/ or i" he doesn<t "inish the #o$plete #ourse o" devotional servi#e and dies unti$ely/ still he is not at a loss. A person %ho is si$ply dis#harging his o##upational duty in vara and (rama, ho%ever/ %ith no 389:a #ons#iousness/ pra#ti#ally does not gain the true 'ene"it o" hu$an li"e.G The purport is that all #onditioned souls %ho are engaged very "ranti#ally in a#tivities "or sense grati"i#ation/ %ithout kno%ing that this pro#ess %ill never help the$ get out o" $aterial #onta$ination/ are a%arded only %ith repeated 'irths and deaths. In the ?i"th Canto o" rmad-Bhgavatam it is #learly stated 'y `9a'hadeva to -is sons/ F!ersons engaged in "ruitive a#tivities are repeatedly a##epting 'irth and death/ and until they develop a loving "eeling "or =,sudeva/ there %ill 'e no >uestion o" getting out "ro$ these stringent la%s o" $aterial nature.G As su#h/ any person %ho is very seriously engaged in his o##upational duties in the varas and (ramas, and %ho does not develop love "or the &upre$e !ersonality o" +odhead/ =,sudeva/ should 'e understood to 'e si$ply spoiling his hu$an "or$ o" li"e. This is #on"ir$ed also in the Hleventh Canto o" rmad-Bhgavatam, Hleventh Chapter/ verse PO/ in %hi#h. the 0ord says to Kddhava/ F1y dear Kddhava/ any person %ho takes shelter o" 1e in #o$plete surrender and "ollo%s 1y instru#tions/ giving up all o##upational duties/
is to 'e #onsidered the "irstA#lass $an.G In this state$ent o" the &upre$e !ersonality o" +odhead/ it is understood that people %ho are generally attra#ted to philanthropi#/ ethi#al/ $oral/ altruisti#/ politi#al and so#ial %el"are a#tivities $ay 'e #onsidered ni#e $en only in the #al#ulation o" the $aterial %orld. ?ro$ rmad-Bhgavatam and other authenti# =edi# s#riptures %e learn "urther that i" a person si$ply a#ts in 389:a #ons#iousness and dis#harges devotional servi#e/ he is #onsidered to 'e "ar/ "ar 'etter situated than all o" those persons engaged in philanthropi#/ ethi#al/ $oral/ altruisti# and so#ial %el"are a#tivities. The sa$e thing is still $ore e$phati#ally #on"ir$ed in rmadBhgavatam, Hleventh Canto/ ?i"th Chapter/ verse Q1/ in %hi#h 3ara'h,4ana 1uni addresses 1ah,r,4a Ni$i as "ollo%s7 F1y dear 3ing/ i" so$eone gives up his o##upational duties as they are pres#ri'ed "or the di""erent varas and (ramas, 'ut takes #o$plete shelter/ surrendering hi$sel" unto the lotus "eet o" the 0ord/ su#h a person is no $ore a de'tor/ nor has he any o'ligation to per"or$ the di""erent kinds o" a#tivities %e render to the great sages/ an#estors/ living entities and "a$ily and so#iety $e$'ers. Nor has he any need to 'other e.e#uting the "ive kinds o" ya,-s Usa#ri"i#esV "or 'e#o$ing "ree "ro$ sin"ul #onta$ination. &i$ply 'y dis#harging devotional servi#e/ he is "reed "ro$ all kinds o" o'ligations.G The purport is that as soon as a $an takes his 'irth/ he is i$$ediately inde'ted to so $any sour#es. -e is inde'ted to the great sages 'e#ause he pro"its 'y reading their authoritative s#riptures and 'ooks. ?or e.a$ple/ %e take advantage o" the 'ooks %ritten 'y =y,sadeva. =y,sadeva has le"t "or us all the +edas. Be"ore =y,sadeva<s %riting/ the =edi# literature %as si$ply heard/ and the dis#iples %ould learn the mantras >ui#kly 'y hearing and not 'y reading. 0ater on/ =y,sadeva thought it %ise to %rite do%n the +edas, 'e#ause in this age people are shortA$e$oried and una'le to re$e$'er all the instru#tions given 'y the spiritual $aster. There"ore/ he le"t all the =edi# kno%ledge in the "or$ o" 'ooks/ su#h as the /uras, +ednta, 8ahbhrata and rmad-Bhgavatam. There are $any other sages/ like (aMkar,#,rya/ +auta$a 1uni and N,rada 1uni/ to %ho$ %e are inde'ted 'e#ause %e take advantage o" their kno%ledge. &i$ilarly/ %e are o'liged to our "ore"athers/ 'e#ause %e take our 'irth in a parti#ular "a$ily/ %here %e take all advantages and
inherit property. There"ore/ %e are inde'ted to the "ore"athers and have to o""er the$ %i7a B%rasdaC a"ter they are dead. &i$ilarly/ to the people in general %e are also inde'ted/ as %ell as to our relatives/ "riends and even ani$als su#h as #o%s and dogs %ho render us so $u#h servi#e. In this %ay/ %e are inde'ted to the de$igods/ to the "ore"athers/ to the sages/ to the ani$als and to so#iety in general. It is our duty to repay the$ all 'y proper dis#harge o" servi#e. But 'y the one stroke o" devotional servi#e/ i" so$eone gives up all o'ligations and si$ply surrenders unto the &upre$e !ersonality o" +odhead/ he is no longer a de'tor/ nor o'liged to any other sour#e o" 'ene"it. In Bhagavad-gt also/ the 0ord says/ F+ive up all your o##upations and 4ust 'e#o$e surrendered unto 1e. I give you assuran#e that I shall give you prote#tion "ro$ all sin"ul rea#tions.G Jne $ay think that 'e#ause he is surrendering unto the &upre$e !ersonality o" +odhead he %ill not 'e a'le to per"or$ all o" his other o'ligations. But the 0ord says repeatedly/ F on<t hesitate. on<t #onsider that 'e#ause you are giving up all other engage$ents there %ill 'e so$e "la% in your li"e. on<t think like that. I %ill give you all prote#tion.G That is the assuran#e o" 0ord 389:a in Bhagavad-gt. There is additional eviden#e in the 1gastya-sa)hit9 FAs the regulative prin#iples o" s#ripture are not re>uired 'y a li'erated person/ so the ritualisti# prin#iples indi#ated in the =edi# supple$ents are also not re>uired "or a person duly engaged in the servi#e o" 0ord R,$a#andra.G In other %ords/ the devotees o" 0ord R,$a#andra/ or 389:a/ are already li'erated persons and are not re>uired to "ollo% all the regulative prin#iples $entioned in the ritualisti# portions o" the =edi# literature. &i$ilarly/ in the Hleventh Canto o" rmad-Bhgavatam, ?i"th Chapter/ verse QO/ 3ara'h,4ana 1uni addresses 3ing Ni$i and says/ F1y dear 3ing/ a person %ho has given up the %orship o" the de$igods and has #o$pletely #on#entrated his energy in the devotional servi#e o" the &upre$e !ersonality o" +odhead has 'e#o$e very/ very dear to the 0ord. As su#h/ i" 'y #han#e or $istake he does so$ething %hi#h is "or'idden/ there is no need "or hi$ to per"or$ any puri"i#atory #ere$onies. Be#ause the 0ord is situated %ithin his heart/ -e takes #o$passion "or the devotee<s a##idental $istake and #orre#ts hi$ "ro$ %ithin.G It is also #on"ir$ed in Bhagavad-gt in $any pla#es that the
&upre$e !ersonality o" +odhead/ 389:a/ takes a spe#ial interest in -is devotees and de#lares e$phati#ally that nothing #an #ause -is devotees to "all do%n. -e is al%ays prote#ting the$.
Cha"ter Si;
'o( to Discharge Devotional Service
(r)la R*pa +osv,$) states that his elder 'rother B&an,tana +osv,$)C has #o$piled 2ari-bhakti-vi&sa "or the guidan#e o" the =ai9:avas and therein has $entioned $any rules and regulations to 'e "ollo%ed 'y the =ai9:avas. &o$e o" the$ are very i$portant and pro$inent/ and (r)la R*pa +osv,$) %ill no% $ention these very i$portant ite$s "or our 'ene"it. The purport o" this state$ent is that (r)la R*pa +osv,$) proposes to $ention only 'asi# prin#iples/ not details. ?or e.a$ple/ a 'asi# prin#iple is that one has to a##ept a spiritual $aster. H.a#tly ho% one "ollo%s the instru#tions o" his spiritual $aster is #onsidered a detail. ?or e.a$ple/ i" one is "ollo%ing the instru#tion o" his spiritual $aster and that instru#tion is di""erent "ro$ the instru#tions o" another spiritual $aster/ this is #alled detailed in"or$ation. But the 'asi# prin#iple o" a##eptan#e o" a spiritual $aster is good every%here/ although the details $ay 'e di""erent. (r)la R*pa +osv,$) does not %ish to enter into details here/ 'ut %ants to pla#e 'e"ore us only the prin#iples. -e $entions the 'asi# prin#iples as "ollo%s7 B1C a##epting the shelter o" the lotus "eet o" a 'ona "ide spiritual $aster/ BOC 'e#o$ing initiated 'y the spiritual $aster and learning ho% to dis#harge devotional servi#e "ro$ hi$/ BPC o'eying the orders o" the spiritual $aster %ith "aith and devotion/ BQC "ollo%ing in the "ootsteps o" great cryas Btea#hersC under the dire#tion o" the spiritual $aster/ BRC in>uiring "ro$ the spiritual $aster ho% to advan#e in 389:a #ons#iousness/ BSC 'eing prepared to give up anything $aterial "or the satis"a#tion o" the &upre$e !ersonality o" +odhead/ (r) 389:a Bthis $eans that %hen %e are
engaged in the devotional servi#e o" 389:a/ %e $ust 'e prepared to give up so$ething %hi#h %e $ay not like to give up/ and also %e have to a##ept so$ething %hi#h %e $ay not like to a##eptC/ BXC residing in a sa#red pla#e o" pilgri$age like v,rak, or =8nd,vana/ B8C a##epting only %hat is ne#essary/ or dealing %ith the $aterial %orld only as "ar as ne#essary/ B9C o'serving the "asting day on Hk,daD) and B1\C %orshiping sa#red trees like the 'anyan tree. These ten ite$s are preli$inary ne#essities "or 'eginning the dis#harge o" devotional servi#e in regulative prin#iples. In the 'eginning/ i" a neophyte devotee o'serves the a'oveA$entioned ten prin#iples/ surely he %ill >ui#kly $ake good advan#e$ent in 389:a #ons#iousness. The ne.t set o" instru#tions is listed as "ollo%s7 B1C Jne should rigidly give up the #o$pany o" nondevotees. BOC Jne should not instru#t a person %ho is not desirous o" a##epting devotional servi#e. BPC Jne should not 'e very enthusiasti# a'out #onstru#ting #ostly te$ples or $onasteries. BQC Jne should not try to read too $any 'ooks/ nor should one develop the idea o" earning his livelihood 'y le#turing on or pro"essionally re#iting rmad-Bhgavatam or Bhagavad-gt. BRC Jne should not 'e negle#t"ul in ordinary dealings. BSC Jne should not 'e under the spell o" la$entation in loss or 4u'ilation in gain. BXC Jne should not disrespe#t the de$igods. B8C Jne should not give unne#essary trou'le to any living entity. B9C Jne should #are"ully avoid the various o""enses in #hanting the holy na$e o" the 0ord or in %orshiping the eity in the te$ple. B1\C Jne should 'e very intolerant to%ard the 'lasphe$y o" the &upre$e !ersonality o" +odhead/ 389:a/ or -is devotees. 2ithout "ollo%ing the a'oveA$entioned ten prin#iples/ one #annot properly elevate hi$sel" to the plat"or$ o" sdhana-bhakti, or devotional servi#e in pra#ti#e. Altogether/ (r)la R*pa +osv,$) $entions t%enty ite$s/ and all o" the$ are very i$portant. Jut o" the t%enty/ the "irst threeIna$ely a##epting the shelter o" a 'ona "ide spiritual $aster/ taking initiation "ro$ hi$ and serving hi$ %ith respe#t and reveren#e Iare the $ost i$portant. The ne.t i$portant ite$s are as "ollo%s7 B1C Jne should de#orate the 'ody %ith ti&aka, %hi#h is the sign o" the =ai9:avas. BThe idea is that as soon as a person sees these $arks on the 'ody o" the =ai9:ava/ he %ill
i$$ediately re$e$'er 389:a. 0ord Caitanya said that a =ai9:ava is he %ho/ %hen seen/ re$inds one o" 389:a. There"ore/ it is essential that a =ai9:ava $ark his 'ody %ith ti&aka to re$ind others o" 389:a.C BOC In $arking su#h ti&aka, so$eti$es one $ay %rite -are 389:a on the 'ody. BPC Jne should a##ept "lo%ers and garlands that have 'een o""ered to the eity and the spiritual $aster and put the$ on one<s 'ody. BQC Jne should learn to dan#e 'e"ore the eity. BRC Jne should learn to 'o% do%n i$$ediately upon seeing the eity or the spiritual $aster. BSC As soon as one visits a te$ple o" 0ord 389:a/ one $ust stand up. BXC 2hen the eity is 'eing 'orne "or a stroll in the street/ a devotee should i$$ediately "ollo% the pro#ession. BIn this #onne#tion it $ay 'e noted that in India/ espe#ially in =i9:u te$ples/ the syste$ is that apart "ro$ the 'ig eity %ho is per$anently situated in the $ain area o" the te$ple/ there is a set o" s$aller eities %hi#h are taken in pro#ession in the evening. In so$e te$ples it is the #usto$ to hold a 'ig pro#ession in the evening %ith a 'and playing and a ni#e 'ig u$'rella over the eities/ %ho sit on de#orated thrones on the #art or palan>uin/ %hi#h is #arried 'y devotees. The eities #o$e out onto the street and travel in the neigh'orhood %hile the people o" the neigh'orhood #o$e out to o""er %rasda. The residents o" the neigh'orhood all "ollo% the pro#ession/ so it is a very ni#e s#ene. 2hen the eity is #o$ing out/ the servitors in the te$ple put "or%ard the daily a##ounts 'e"ore The$7 so $u#h %as the #olle#tion/ so $u#h %as the e.penditure. The %hole idea is that the eity is #onsidered to 'e the proprietor o" the %hole esta'lish$ent/ and all the priests and other people taking #are o" the te$ple are #onsidered to 'e the servants o" the eity. This syste$ is very/ very old and is still "ollo%ed. &o/ there"ore/ it is $entioned here that %hen the eity is on stroll the people should "ollo% 'ehind.C B8C A devotee $ust visit a =i9:u te$ple at least on#e or t%i#e every day/ $orning and evening. BIn =8nd,vana this syste$ is "ollo%ed very stri#tly. All the devotees in to%n go every $orning and evening to visit di""erent te$ples. There"ore during these ti$es there are #onsidera'le #ro%ds all over the #ity. There are a'out "ive thousand te$ples in =8nd,vana #ity. J" #ourse it is not possi'le to visit all the te$ples/ 'ut there are at least one do5en very 'ig and i$portant te$ples %hi#h %ere started 'y the +osv,$)s and %hi#h should 'e visited.C B9C Jne $ust
#ir#u$a$'ulate the te$ple 'uilding at least three ti$es. BIn every te$ple there is an arrange$ent to go around the te$ple at least three ti$es. &o$e devotees go around $ore than three ti$esIten ti$es/ "i"teen ti$esIa##ording to their vo%s. The +osv,$)s used to #ir#u$a$'ulate +ovardhana -ill.C Jne should also #ir#u$a$'ulate the %hole =8nd,vana area. B1\C Jne $ust %orship the eity in the te$ple a##ording to the regulative prin#iples. BJ""ering rati and %rasda, de#orating the eity/ et#.Ithese things $ust 'e o'served regularly.C B11C Jne $ust render personal servi#e to the eities. B1OC Jne $ust sing. B1PC Jne $ust per"or$ sa0krtana. B1QC Jne $ust #hant. B1RC Jne $ust o""er prayers. B1SC Jne $ust re#ite nota'le prayers. B1XC Jne $ust taste mah-%rasda B"ood "ro$ the very plate o""ered 'e"ore the eitiesC. B18C Jne $ust drink caramta B%ater "ro$ the 'athing o" the eities/ %hi#h is o""ered to guestsC. B19C Jne $ust s$ell the in#ense and "lo%ers o""ered to the eity. BO\C Jne $ust tou#h the lotus "eet o" the eity. BO1C Jne $ust see the eity %ith great devotion. BOOC Jne $ust o""er rati BrtrikaC at di""erent ti$es. BOPC Jne $ust hear a'out the 0ord and -is pasti$es "ro$ rmad-Bhgavatam, Bhagavad-gt and si$ilar 'ooks. BOQC Jne $ust pray to the eity "or -is $er#y. BORC Jne should re$e$'er the eity. BOSC Jne should $editate upon the eity. BOXC Jne should render so$e voluntary servi#e. BO8C Jne should think o" the 0ord as one<s "riend. BO9C Jne should o""er everything to the 0ord. BP\C Jne should o""er a "avorite arti#le Bsu#h as "ood or a gar$entC. BP1C Jne should take all kinds o" risks and per"or$ all endeavors "or 389:a<s 'ene"it. BPOC In every #ondition/ one should 'e a surrendered soul. BPPC Jne should pour %ater on the tu&as tree. BPQC Jne should regularly hear rmad-Bhgavatam and si$ilar literature. BPRC Jne should live in a sa#red pla#e like 1athur,/ =8nd,vana or v,rak,. BPSC Jne should o""er servi#e to =ai9:avas BdevoteesC. BPXC Jne should arrange one<s devotional servi#e a##ording to one<s $eans. BP8C In the $onth o" 3,rttika BJ#to'er and Nove$'erC/ one should $ake arrange$ents "or spe#ial servi#es. BP9C uring Lan$,9Za$) Bthe ti$e o" 389:a<s appearan#e in this %orldC one should o'serve a spe#ial servi#e. BQ\C Jne should do %hatever is done %ith great #are and devotion "or the eity. BQ1C Jne should relish the pleasure o" Bhgavatam reading a$ong devotees and not a$ong outsiders. BQOC Jne should asso#iate %ith devotees %ho are
#onsidered $ore advan#ed. BQPC Jne should #hant the holy na$e o" the 0ord. BQQC Jne should live in the 4urisdi#tion o" 1athur,. No%/ the total regulative prin#iples #o$e to an aggregate o" si.tyA"our ite$s. As %e have $entioned/ the "irst are the pri$ary ten regulative prin#iples. Then #o$e the se#ondary ten regulative prin#iples/ and added to these are "ortyA"our other a#tivities. &o all together there are si.tyA"our ite$s "or dis#harging the regulative pra#ti#e o" devotional servi#e. Jut o" these si.tyA"our ite$s/ "ive ite$sIna$ely %orshiping the eity/ hearing rmad-Bhgavatam, asso#iating a$ong the devotees/ sa0krtana, and living in 1athur,Iare very i$portant. The si.tyA"our ite$s o" devotional servi#e should in#lude all o" our a#tivities o" 'ody/ $ind and spee#h. As stated in the 'eginning/ the regulative prin#iple o" devotional servi#e en4oins that all o" our senses $ust 'e e$ployed in the servi#e o" the 0ord. H.a#tly ho% they #an 'e thus e$ployed is des#ri'ed in the a'ove si.tyA"our ite$s. No%/ (r)la R*pa +osv,$) %ill give eviden#e "ro$ di""erent s#riptures supporting the authenti#ity o" $any o" these points.
Cha"ter Seven
Evidence *egarding Devotional Princi"les
In the Hleventh Canto o" rmad-Bhgavatam, Third Chapter/ verse O1/ !ra'uddha tells 1ah,r,4a Ni$i/ F1y dear 3ing/ please kno% "or #ertain that in the $aterial %orld there is no happiness. It is si$ply a $istake to think that there is happiness here/ 'e#ause this pla#e is "ull o" nothing 'ut $isera'le #onditions. Any person %ho is seriously desirous o" a#hieving real happiness $ust seek out a 'ona "ide spiritual $aster and take shelter o" hi$ 'y initiation. The >uali"i#ation o" a spiritual $aster is that he $ust have reali5ed the #on#lusion o" the s#riptures 'y deli'eration and argu$ents and thus 'e a'le to #onvin#e others o" these #on#lusions. &u#h great personalities %ho have taken shelter o" the &upre$e +odhead/ leaving aside all $aterial #onsiderations/ are to 'e
understood as 'ona "ide spiritual $asters. Hveryone should try to "ind su#h a 'ona "ide spiritual $aster in order to "ul"ill his $ission o" li"e/ %hi#h is to trans"er hi$sel" to the plane o" spiritual 'liss.G The purport is that one should not a##ept as a spiritual $aster so$eone %ho is "ool nu$'er one/ %ho has no dire#tion a##ording to the s#riptural in4un#tions/ %hose #hara#ter is dou't"ul/ %ho does not "ollo% the prin#iples o" devotional servi#e/ or %ho has not #on>uered the in"luen#e o" the si. senseAgrati"ying agents. The si. agents o" sense grati"i#ation are the tongue/ the genitals/ the 'elly/ anger/ the $ind and %ords. Anyone %ho has pra#ti#ed #ontrolling these si. is per$itted to $ake dis#iples all over the %orld. To a##ept su#h a spiritual $aster is the #ru#ial point "or advan#e$ent in spiritual li"e. Jne %ho is "ortunate enough to #o$e under the shelter o" a 'ona "ide spiritual $aster is sure to traverse the path o" spiritual salvation %ithout any dou't. &age !ra'uddha #ontinued to speak to the 3ing as "ollo%s7 F1y dear 3ing/ a dis#iple has to a##ept the spiritual $aster not only as spiritual $aster/ 'ut also as the representative o" the &upre$e !ersonality o" +odhead and the &upersoul. In other %ords/ the dis#iple should a##ept the spiritual $aster as +od/ 'e#ause he is the e.ternal $ani"estation o" 389:a. This is #on"ir$ed in every s#ripture/ and a dis#iple should a##ept the spiritual $aster as su#h. Jne should learn rmad-Bhgavatam seriously and %ith all respe#t and veneration "or the spiritual $aster. -earing and speaking rmad-Bhgavatam is the religious pro#ess %hi#h elevates one to the plat"or$ o" serving and loving the &upre$e !ersonality o" +odhead.G The attitude o" the dis#iple should 'e to satis"y the 'ona "ide spiritual $aster. Then it %ill 'e very easy "or hi$ to understand spiritual kno%ledge. This is #on"ir$ed in the +edas, and R*pa +osv,$) %ill "urther e.plain that "or a person %ho has un"lin#hing "aith in +od and the spiritual $aster/ everything 'e#o$es revealed very easily. Regarding a##epting initiation "ro$ the spiritual $aster/ in the Hleventh Canto o" rmad-Bhgavatam, &eventeenth Chapter/ verse OX/ it is stated 'y 0ord 389:a/ F1y dear Kddhava/ the spiritual $aster $ust 'e a##epted not only as 1y representative/ 'ut as 1y very sel". -e $ust never 'e #onsidered on the sa$e level %ith an ordinary hu$an 'eing. Jne should never 'e envious o" the spiritual $aster/ as one $ay 'e
envious o" an ordinary $an. The spiritual $aster should al%ays 'e seen as the representative o" the &upre$e !ersonality o" +odhead/ and 'y serving the spiritual $aster one is a'le to serve all the de$igods.G In the 4kanda /ura it is advised that a devotee "ollo% the past cryas and saintly persons/ 'e#ause 'y su#h "ollo%ing one #an a#hieve the desired results/ %ith no #han#e o" la$enting or 'eing 'a""led in his progress. The s#ripture kno%n as Brahma-yma&a states as "ollo%s7 FI" so$eone %ants to pose hi$sel" as a great devotee %ithout "ollo%ing the authorities o" the revealed s#riptures/ then his a#tivities %ill never help hi$ to $ake progress in devotional servi#e. Instead/ he %ill si$ply #reate distur'an#es "or the sin#ere students o" devotional servi#e.G Those %ho do not stri#tly "ollo% the prin#iples o" revealed s#riptures are generally #alled saha,iys'those %ho have i$agined everything to 'e #heap/ %ho have their o%n #on#o#ted ideas/ and %ho do not "ollo% the s#riptural in4un#tions. &u#h persons are si$ply #reating distur'an#es in the dis#harge o" devotional servi#e. In this #onne#tion/ an o'4e#tion $ay 'e raised 'y those %ho are not in devotional servi#e and %ho do not #are "or the revealed s#riptures. An e.a$ple o" this is seen in Buddhist philosophy. 0ord Buddha appeared in the "a$ily o" a highAgrade k5atriya king/ 'ut his philosophy %as not in a##ord %ith the =edi# #on#lusions and there"ore %as re4e#ted. Knder the patronage o" a -indu king/ 1ah,r,4a ADoka/ the Buddhist religion %as spread all over India and the ad4oining #ountries. -o%ever/ a"ter the appearan#e o" the great stal%art tea#her (aMkar,#,rya/ this Buddhis$ %as driven out 'eyond the 'orders o" India. The Buddhists or other religionists %ho do not #are "or revealed s#riptures so$eti$es say that there are $any devotees o" 0ord Buddha %ho sho% devotional servi#e to 0ord Buddha/ and %ho there"ore should 'e #onsidered devotees. In ans%er to this argu$ent/ R*pa +osv,$) says that the "ollo%ers o" Buddha #annot 'e a##epted as devotees. Although 0ord Buddha is a##epted as an in#arnation o" 389:a/ the "ollo%ers o" su#h in#arnations are not very advan#ed in their kno%ledge o" the +edas. To study the +edas $eans to #o$e to the #on#lusion o" the supre$a#y o" the !ersonality o" +odhead. There"ore any religious prin#iple %hi#h denies the supre$a#y o" the !ersonality o" +odhead is
not a##epted and is #alled atheis$. Atheis$ $eans de"ying the authority o" the +edas and de#rying the great cryas %ho tea#h =edi# s#riptures "or the 'ene"it o" the people in general. 0ord Buddha is a##epted as an in#arnation o" 389:a in the rmadBhgavatam, 'ut in the sa$e rmad-Bhgavatam it is stated that 0ord Buddha appeared in order to 'e%ilder the atheisti# #lass o" $en. There"ore his philosophy is $eant "or 'e%ildering the atheists and should not 'e a##epted. I" so$eone asks/ F2hy should 389:a propagate atheisti# prin#iplesWG the ans%er is that it %as the desire o" the &upre$e !ersonality o" +odhead to end the violen#e %hi#h %as then 'eing #o$$itted in the na$e o" the +edas. The soA#alled religionists %ere "alsely using the +edas to 4usti"y su#h violent a#ts as $eatAeating/ and 0ord Buddha #a$e to lead the "allen people a%ay "ro$ su#h a "alse interpretation o" the +edas. Also/ "or the atheists 0ord Buddha prea#hed atheis$ so that they %ould "ollo% hi$ and thus 'e tri#ked into devotional servi#e to 0ord Buddha/ or 389:a. In the Nradya /ura it is said/ FI" one is a#tually very serious a'out devotional servi#e/ then all o" his purposes %ill 'e served %ithout any delay.G In the /adma /ura it is stated/ F?or one %ho has given up his $aterial sense en4oy$ent and has a##epted the prin#iples o" devotional servi#e/ the opulen#e o" =i9:uloka Uthe kingdo$ o" +odV is a%aiting.G In the 4kanda /ura it is also said that "or a person %ho has lived in v,rak, "or si. $onths/ "or one $onth/ or even "or one "ortnight/ there is a%aiting elevation to the =aiku:Zhalokas and all the pro"its o" sr$%ya-mukti Bthe privilege o" having the sa$e "ourAhanded 'odily "eatures as N,r,ya:aC. In the Brahm /ura it is said/ FThe trans#endental signi"i#an#e o" !uru9otta$aAk9etra/ %hi#h is the eightyAs>uareA$ile "ield o" 0ord Lagann,tha/ #annot 'e properly des#ri'ed. Hven the de$igods "ro$ higher planetary syste$s see the inha'itants o" this Lagann,tha !ur) as having e.a#tly the sa$e 'odily "eatures possessed 'y one in =aiku:Zha. That is/ the de$igods see the inha'itants o" Lagann,tha !ur) as 'eing "ourAhanded.G 2hen there %as a $eeting o" great sages at Nai$i9,ra:ya/ &*ta +osv,$) %as re#iting rmad-Bhgavatam, and the i$portan#e o" the +anges %as
stated as "ollo%s7 FThe %aters o" the +anges are al%ays #arrying the "lavor o" tu&as o""ered at the lotus "eet o" (r) 389:a/ and as su#h the %aters o" the +anges are ever "lo%ing/ spreading the glories o" 0ord 389:a. 2herever the %aters o" the +anges are "lo%ing/ all %ill 'e san#ti"ied/ 'oth e.ternally and internally.G In the Nradya /ura it is dire#ted/ FJne should not a##ept $ore than ne#essary i" he is serious a'out dis#harging devotional servi#e.G The purport is that one should not negle#t "ollo%ing the prin#iples o" devotional servi#e/ nor should one a##ept the rulings o" devotional servi#e %hi#h are $ore than %hat he #an easily per"or$. ?or e.a$ple/ it $ay 'e said that one should #hant the -are 389:a mantra at least one hundred thousand ti$es daily on his 'eads. But i" this is not possi'le/ then one $ust $ini$i5e his #hanting a##ording to his o%n #apa#ity. +enerally/ %e re#o$$end our dis#iples to #hant at least si.teen rounds on their ,a%a 'eads daily/ and this should 'e #o$pleted. But i" one is not even a'le to #hant si.teen rounds/ then he $ust $ake it up the ne.t day. -e $ust 'e sure to keep his vo%. I" he does not stri#tly "ollo% this out/ then he is sure to 'e negligent. That is o""ensive in the servi#e o" the 0ord. I" %e en#ourage o""enses/ %e shall not 'e a'le to $ake progress in devotional servi#e. It is 'etter i" one "i.es up a regulative prin#iple a##ording to his o%n a'ility and then "ollo%s that vo% %ithout "ail. That %ill $ake hi$ advan#ed in spiritual li"e. In the Brahma-vaivarta /ura it is said that one %ho o'serves "asting on Hk,daD) day is "reed "ro$ all kinds o" rea#tions to sin"ul a#tivities and advan#es in pious li"e. The 'asi# prin#iple is not 4ust to "ast/ 'ut to in#rease one<s "aith and love "or +ovinda/ or 389:a. The real reason "or o'serving "asting on Hk,daD) is to $ini$i5e the de$ands o" the 'ody and to engage our ti$e in the servi#e o" the 0ord 'y #hanting or per"or$ing si$ilar servi#e. The 'est thing to do on "asting days is to re$e$'er the pasti$es o" +ovinda and to hear -is holy na$e #onstantly. In the 4kanda /ura it is dire#ted that a devotee should o""er %ater to the tu&as plant and ma&aka trees. -e should o""er respe#t to the #o%s and to the brhmaas and should serve the =ai9:avas 'y o""ering the$ respe#t"ul o'eisan#es and $editating upon the$. All o" these pro#esses %ill help the devotee to di$inish the rea#tions to his past sin"ul a#tivities.
0ord Caitanya %as on#e asked 'y one o" -is householder devotees %hat the general 'ehavior o" a =ai9:ava should 'e. In this #onne#tion/ 0ord Caitanya replied that a =ai9:ava should al%ays give up the #o$pany o" nondevotees. Then -e e.plained that there are t%o kinds o" nondevotees7 one #lass is against the supre$a#y o" 389:a/ and another #lass is too $aterialisti#. In other %ords/ those %ho are a"ter $aterial en4oy$ent and those %ho are against the supre$a#y o" the 0ord are #alled avai5ava, and their #o$pany should 'e stri#tly avoided. In the *tyyana-sa)hit it is stated that even i" one is "or#ed to live %ithin a #age o" iron or in the $idst o" a 'la5ing "ire/ he should a##ept this position rather than live %ith nondevotees %ho are through and through against the supre$a#y o" the 0ord. &i$ilarly/ in the +i5urahasya there is a state$ent to the e""e#t that one should pre"er to e$'ra#e a snake/ a tiger or an alligator rather than asso#iate %ith persons %ho are %orshipers o" various de$igods and %ho are i$pelled 'y $aterial desire. In the s#riptures it is instru#ted that one $ay %orship a #ertain de$igod i" he is desirous o" a#hieving so$e $aterial gain. ?or e.a$ple/ one is advised to %orship the sunAgod i" he is desirous o" getting rid o" a diseased #ondition. ?or a 'eauti"ul %i"e/ one $ay %orship K$,/ the %i"e o" 0ord (iva/ and "or advan#ed edu#ation one $ay %orship &arasvat). &i$ilarly/ there is a list in the rmad-Bhgavatam "or %orshipers o" all de$igods/ a##ording to di""erent $aterial desires. But all o" these %orshipers/ although they appear to 'e very good devotees o" the de$igods/ are still #onsidered to 'e nondevotees. They #annot 'e a##epted as devotees. The 1,y,v,d)s Bi$personalistsC say that one $ay %orship any "or$ o" the 0ord and that it doesn<t $atter/ 'e#ause one rea#hes the sa$e destination any%ay. But it is #learly stated in the Bhagavad-gt that those %ho are %orshipers o" the de$igods %ill ulti$ately rea#h only the planets o" those de$igods/ %hile those %ho are devotees o" the 0ord -i$sel" %ill 'e pro$oted to the 0ord<s a'ode/ the kingdo$ o" +od. &o a#tually these persons %ho are %orshipers o" de$igods have 'een #onde$ned in the .t. It is des#ri'ed that due to their lusty desires they have lost their intelligen#e and have there"ore taken to %orshiping the di""erent de$igods. &o in the +i5u-rahasya these de$igod %orshipers
are "or#e"ully #onde$ned 'y the state$ent that it is 'etter to live %ith the $ost dangerous ani$als than to asso#iate %ith these persons. Another stri#ture is that a person $ay have $any dis#iples/ 'ut he should not a#t in su#h a %ay that he %ill 'e o'liged to any o" the$ "or so$e parti#ular a#tion or so$e "avor. And one should also not 'e very enthusiasti# a'out #onstru#ting ne% te$ples/ nor should one 'e enthusiasti# a'out reading various types o" 'ooks/ save and e.#ept the ones %hi#h lead to the advan#e$ent o" devotional servi#e. !ra#ti#ally/ i" one very #are"ully reads Bhagavad-gt, rmad-Bhgavatam, Teachings of #ord !aitanya and this Nectar of Devotion, that %ill give hi$ su""i#ient kno%ledge to understand the s#ien#e o" 389:a #ons#iousness. Jne need not take the trou'le o" reading other 'ooks. In the &eventh Canto o" rmad-Bhgavatam, Thirteenth Chapter/ verse 8/ N,rada 1uni/ %hile dis#ussing %ith 1ah,r,4a Tudhi9Zhira the various "un#tions o" the di""erent orders in so#iety/ espe#ially $entions rules "or the sannyss, those persons %ho have renoun#ed this $aterial %orld. Jne %ho has a##epted the sannysa order o" li"e is "or'idden to a##ept as a dis#iple anyone %ho is not "it. A sannys should "irst o" all e.a$ine %hether a prospe#tive student is sin#erely seeking 389:a #ons#iousness. I" he is not/ he should not 'e a##epted. -o%ever/ 0ord Caitanya<s #auseless $er#y is su#h that -e advised all 'ona "ide spiritual $asters to speak a'out 389:a #ons#iousness every%here. There"ore/ in the line o" 0ord Caitanya even the sannyss #an speak a'out 389:a #ons#iousness every%here/ and i" so$eone is seriously in#lined to 'e#o$e a dis#iple/ the sannys al%ays a##epts hi$. The one point is that %ithout in#reasing the nu$'er o" dis#iples/ there is no propagation o" the #ult o" 389:a #ons#iousness. There"ore/ so$eti$es even at a risk/ a sannys in the line o" Caitanya 1ah,pra'hu $ay a##ept even a person %ho is not thoroughly "it to 'e#o$e a dis#iple. 0ater on/ 'y the $er#y o" su#h a 'ona "ide spiritual $aster/ the dis#iple is gradually elevated. -o%ever/ i" one in#reases the nu$'er o" dis#iples si$ply "or so$e prestige or "alse honor/ he %ill surely "all do%n in the $atter o" e.e#uting 389:a #ons#iousness. &i$ilarly/ a 'ona "ide spiritual $aster has no 'usiness reading $any 'ooks si$ply to sho% his pro"i#ien#y or to get popularity 'y le#turing in di""erent pla#es. Jne should avoid all these things. It is also stated that a
sannys should not 'e enthusiasti# a'out #onstru#ting te$ples. 2e #an see in the lives o" various cryas in the line o" (r) Caitanya 1ah,pra'hu that they are not very enthusiasti# a'out #onstru#ting te$ples. -o%ever/ i" so$e'ody #o$es "or%ard to o""er so$e servi#e/ the sa$e relu#tant cryas %ill en#ourage the 'uilding o" #ostly te$ples 'y su#h servitors. ?or e.a$ple/ R*pa +osv,$) %as o""ered a "avor 'y 1ah,r,4a 1,nsiMgh/ the #o$$anderAinA#hie" o" H$peror Akh'ar/ and R*pa +osv,$) instru#ted hi$ to #onstru#t a large te$ple "or +ovinda4)/ %hi#h #ost vast a$ounts o" $oney. &o a 'ona "ide spiritual $aster should not personally take any responsi'ility "or #onstru#ting te$ples/ 'ut i" so$eone has $oney and %ants to spend it in the servi#e o" 389:a/ an crya like R*pa +osv,$) $ay utili5e the devotee<s $oney to #onstru#t a ni#e/ #ostly te$ple "or the servi#e o" the 0ord. Kn"ortunately/ it happens that so$eone %ho is not "it to 'e#o$e a spiritual $aster $ay approa#h %ealthy persons to #ontri'ute "or te$ple #onstru#tions. I" su#h $oney is utili5ed 'y un>uali"ied spiritual $asters "or living #o$"orta'ly in #ostly te$ples %ithout a#tually doing any prea#hing %ork/ this is not a##epta'le. In other %ords/ a spiritual $aster needn<t 'e very enthusiasti# "or #onstru#ting te$ple 'uildings si$ply in the na$e o" soA#alled spiritual advan#e$ent. Rather/ his "irst and "ore$ost a#tivity should 'e to prea#h. In this #onne#tion/ (r)la Bhaktisiddh,nta &arasvat) +osv,$) 1ah,r,4a re#o$$ended that a spiritual $aster print 'ooks. I" one has $oney/ instead o" #onstru#ting #ostly te$ples/ one should spend his $oney "or the pu'li#ation o" authori5ed 'ooks in di""erent languages "or propagating the 389:a #ons#iousness $ove$ent. There is a state$ent in the /adma /ura9 F!ersons %ho are engaged in 389:a #ons#iousness should never 'e distur'ed 'y so$e $aterial gain or loss. Hven i" there is so$e $aterial loss/ one should not 'e pertur'ed/ 'ut should al%ays think o" 389:a %ithin hi$sel".G The purport is that every #onditioned soul is al%ays a'sor'ed in thinking o" $aterialisti# a#tivities@ he has to "ree hi$sel" "ro$ su#h thoughts and trans"er hi$sel" #o$pletely to 389:a #ons#iousness. As %e have already e.plained/ the 'asi# prin#iple o" 389:a #ons#iousness is to al%ays think o" 389:a. Jne should not 'e distur'ed in $aterial loss/ 'ut/ rather/ should #on#entrate his $ind upon the lotus "eet o" the 0ord.
A devotee should not 'e su'4e#ted to la$entation or illusion. There is the "ollo%ing state$ent in the /adma /ura9 F2ithin the heart o" a person %ho is overpo%ered 'y la$entation or anger/ there is no possi'ility o" 389:a<s 'eing $ani"ested.G Jne should not negle#t to o""er due respe#t to the de$igods. Jne $ay not 'e a devotee o" de$igods/ 'ut that does not $ean that he should 'e disrespe#t"ul to the$. ?or e.a$ple/ a =ai9:ava is not a devotee o" 0ord (iva or 0ord Brah$,/ 'ut he is dutyA'ound to o""er all respe#ts to su#h highly positioned de$igods. A##ording to =ai9:ava philosophy/ one should o""er respe#t even to an ant/ so then %hat is there to speak o" su#h e.alted persons as 0ord (iva and 0ord Brah$,W In the /adma /ura it is said/ F389:a/ or -ari/ is the $aster o" all de$igods/ and there"ore -e is al%ays %orshipa'le. But this does not $ean that one should not o""er respe#t to the de$igods.G This is the state$ent o" 8ahbhrata9 FA person %ho does not distur' or #ause pain"ul a#tion in the $ind o" any living entity/ %ho treats everyone 4ust like a loving "ather does his #hildren/ %hose heart is so pure/ #ertainly very soon 'e#o$es "avored 'y the &upre$e !ersonality o" +odhead.G In soA#alled #ivili5ed so#iety there is so$eti$es agitation against #ruelty to ani$als/ 'ut at the sa$e ti$e regular slaughterhouses are al%ays $aintained. A =ai9:ava is not like that. A =ai9:ava #an never support ani$al slaughter or even give pain to any living entity.
Cha"ter Eight
,ffenses to -e !voided
In the supple$entary =edi# literature/ there is the "ollo%ing list o" thirtyAt%o o""enses in the $atter o" serving the 0ord7 B1C Jne should not enter the te$ple o" the eity in a #ar or palan>uin or %ith shoes on the "eet. BOC Jne should not "ail to o'serve the various "estivals "or the pleasure o" the &upre$e !ersonality o" +odhead/ su#h as Lan$,9Za$)
and RathaAy,tr,. BPC Jne should not avoid 'o%ing do%n 'e"ore the eity. BQC Jne should not enter the te$ple to %orship the 0ord %ithout having %ashed one<s hands and "eet a"ter eating. BRC Jne should not enter the te$ple in a #onta$inated state. BA##ording to =edi# s#ripture/ i" so$eone dies in the "a$ily the %hole "a$ily 'e#o$es #onta$inated "or so$e ti$e/ a##ording to its status. ?or e.a$ple/ i" the "a$ily is brhmaa their #onta$ination period is t%elve days/ "or the k5atriyas and vai(yas it is "i"teen days/ and "or ($dras thirty days.C BSC Jne should not 'o% do%n on one hand. BXC Jne should not #ir#u$a$'ulate in "ront o" (r) 389:a. BThe pro#ess o" #ir#u$a$'ulating the te$ple is that one should 'egin #ir#u$a$'ulating "ro$ the eity<s rightAhand side o" the te$ple and #o$e round. &u#h #ir#u$a$'ulation should 'e per"or$ed outside the te$ple stru#ture at least three ti$es daily.C B8C Jne should not spread his legs 'e"ore the eity. B9C Jne should not sit 'e"ore the eity holding the ankles/ el'o%s or knees %ith one<s hands. B1\C Jne should not lie do%n 'e"ore the eity o" 389:a. B11C Jne should not a##ept %rasda 'e"ore the eity. B1OC Jne should never speak a lie 'e"ore the eity. B1PC Jne should not talk very loudly 'e"ore the eity. B1QC Jne should not talk %ith others 'e"ore the eity. B1RC Jne should not #ry or ho%l 'e"ore the eity. B1SC Jne should not >uarrel or "ight 'e"ore the eity. B1XC Jne should not #hastise anyone 'e"ore the eity. B18C Jne should not 'e #harita'le to 'eggars 'e"ore the eity. B19C Jne should not speak very harshly to others 'e"ore the eity. BO\C Jne should not %ear a "ur 'lanket 'e"ore the eity. BO1C Jne should not eulogi5e or praise anyone else 'e"ore the eity. BOOC Jne should not speak any ill na$es 'e"ore the eity. BOPC Jne should not pass air 'e"ore the eity. BOQC Jne should not "ail to %orship the eity a##ording to one<s $eans. BIn Bhagavad-gt it is stated that the 0ord is satis"ied i" so$e devotee o""ers -i$ even a lea" or a little %ater. This "or$ula pres#ri'ed 'y the 0ord is universally appli#a'le/ even "or the poorest $an. But that does not $ean that one %ho has su""i#ient $eans to %orship the 0ord very ni#ely should also adopt this $ethod and try to satis"y the 0ord si$ply 'y o""ering %ater and a lea". I" he has su""i#ient $eans/ he should o""er ni#e de#orations/ ni#e "lo%ers and ni#e "oodstu""s and o'serve all #ere$onies. It is not that one should try to satis"y the &upre$e 0ord %ith a little %ater and a lea"/ and "or hi$sel" spend all his
$oney in sense grati"i#ation.C BORC Jne should not eat anything %hi#h is not o""ered "irst to 389:a. BOSC Jne should not "ail to o""er "resh "ruit and grains to 389:a/ a##ording to the season. BOXC A"ter "ood has 'een #ooked/ no one should 'e o""ered any "oodstu"" unless it is "irst o""ered to the eity. BO8C Jne should not sit %ith his 'a#k to%ard the eity. BO9C Jne should not o""er o'eisan#es silently to the spiritual $aster/ or in other %ords/ one should re#ite a&oud the prayers to the spiritual $aster %hile o""ering o'eisan#es. BP\C Jne should not "ail to o""er so$e praise in the presen#e o" the spiritual $aster. BP1C Jne should not praise hi$sel" 'e"ore the spiritual $aster. BPOC Jne should not deride the de$igods 'e"ore the eity. This is a list o" thirtyAt%o o""enses. Besides these/ there are a nu$'er o" o""enses %hi#h are $entioned in the +arha /ura. They are as "ollo%s7 B1C Jne should not tou#h the eity in a dark roo$. BOC Jne should not "ail to stri#tly "ollo% the rules and regulations in %orshiping the eity. BPC Jne should not enter the te$ple o" the eity %ithout "irst $aking so$e sound. BQC Jne should not o""er any "oodstu"" to the eity %hi#h has 'een seen 'y dogs or other lo%er ani$als. BRC Jne should not 'reak silen#e %hile %orshiping. BSC Jne should not pass urine or eva#uate %hile engaged in %orshiping. BXC Jne should not o""er in#ense %ithout o""ering so$e "lo%er. B8C Kseless "lo%ers %ithout any "ragran#e should not 'e o""ered. B9C Jne should not "ail to %ash his teeth very #are"ully every day. B1\C Jne should not enter the te$ple dire#tly a"ter se.ual inter#ourse. B11C Jne should not tou#h a %o$an during her $enstrual period. B1OC Jne should not enter the te$ple a"ter tou#hing a dead 'ody. B1PC Jne should not enter the te$ple %earing gar$ents o" red or 'lue #olor or gar$ents %hi#h are un%ashed. B1QC Jne should not enter the te$ple a"ter seeing a dead 'ody. B1RC Jne should not pass air %ithin the te$ple. B1SC Jne should not 'e angry %ithin the te$ple. B1XC Jne should not enter the te$ple a"ter visiting a #re$atoriu$. B18C Jne should not 'el#h 'e"ore the eity. &o/ until one has "ully digested his "ood/ he should not enter the te$ple. B19C Jne should not s$oke $ari4uana/ or ga-,. BO\C Jne should not take opiu$ or si$ilar into.i#ants. BO1C Jne should not enter the eity roo$ or tou#h the 'ody o" the eity a"ter having s$eared oil over his 'ody. BOOC Jne should not sho% disrespe#t to a s#ripture tea#hing a'out the supre$a#y o" the 0ord.
BOPC Jne should not introdu#e any opposing s#ripture. BOQC Jne should not #he% 'etel 'e"ore the eity. BORC Jne should not o""er a "lo%er %hi#h %as kept in an un#lean pot. BOSC Jne should not %orship the 0ord %hile sitting on the 'are "loor@ one $ust have a sitting pla#e or #arpet. BOXC Jne should not tou#h the eity 'e"ore one has #o$pleted taking 'ath. BO8C Jne should not de#orate his "orehead %ith the threeA lined ti&aka. BO9C Jne should not enter the te$ple %ithout %ashing his hands and "eet. Jther rules are that one should not o""er "oodstu"" %hi#h is #ooked 'y a nonA=ai9:ava/ one should not %orship the eity 'e"ore a nondevotee/ and one should not engage hi$sel" in the %orship o" the 0ord %hile seeing a nondevotee. Jne should 'egin the %orship o" the de$igod +a:apati/ %ho drives a%ay all i$pedi$ents in the e.e#ution o" devotional servi#e. In the Brahma-sa)hit it is stated that +a:apati %orships the lotus "eet o" 0ord N8siNhadeva and in that %ay has 'e#o$e auspi#ious "or the devotees in #learing out all i$pedi$ents. There"ore/ all devotees should %orship +a:apati. The eities should not 'e 'athed in %ater %hi#h has 'een tou#hed 'y the nails or "ingers. 2hen a devotee is perspiring/ he should not engage hi$sel" in %orshiping the eity. &i$ilarly/ there are $any other prohi'itions. ?or e.a$ple/ one should not #ross or step over the "lo%ers o""ered to the eities/ nor should one take a vo% in the na$e o" +od. These are all di""erent kinds o" o""enses in the $atter o" e.e#uting devotional servi#e/ and one should 'e #are"ul to avoid the$. In the /adma /ura it is stated that even a person %hose li"e is #o$pletely sin"ul %ill 'e #o$pletely prote#ted 'y the 0ord i" he si$ply surrenders unto -i$. &o it is a##epted that one %ho surrenders unto the &upre$e !ersonality o" +odhead 'e#o$es "ree "ro$ all sin"ul rea#tions. And even %hen a person 'e#o$es an o""ender unto the &upre$e !ersonality o" +odhead -i$sel"/ he #an still 'e delivered si$ply 'y taking shelter o" the holy na$es o" the 0ord7 -are 389:a/ -are 389:a/ 389:a 389:a/ -are -are; -are R,$a/ -are R,$a/ R,$a R,$a/ -are -are. In other %ords/ the #hanting o" -are 389:a is 'ene"i#ial "or eradi#ating all sins/ 'ut i" one 'e#o$es an o""ender to the holy na$es o" the 0ord/ then he has no #han#e o" 'eing delivered. The o""enses against the #hanting o" the holy na$e are as "ollo%s7 B1C To
'lasphe$e the devotees %ho have dedi#ated their lives "or propagating the holy na$e o" the 0ord. BOC To #onsider the na$es o" de$igods like 0ord (iva or 0ord Brah$, to 'e e>ual to/ or independent o"/ the na$e o" 0ord =i9:u. B&o$eti$es the atheisti# #lass o" $en take it that any de$igod is as good as the &upre$e !ersonality o" +odhead/ =i9:u. But one %ho is a devotee kno%s that no de$igod/ ho%ever great he $ay 'e/ is independently as good as the &upre$e !ersonality o" +odhead. There"ore/ i" so$eone thinks that he #an #hant F3,l)/ 3,l)[G or F urg,/ urg,[Gand it is the sa$e as -are 389:a/ that is the greatest o""ense.C BPC To diso'ey the orders o" the spiritual $aster. BQC To 'lasphe$e the =edi# literature or literature in pursuan#e o" the =edi# version. BRC To #onsider the glories o" #hanting -are 389:a to 'e i$agination. BSC To give so$e interpretation on the holy na$e o" the 0ord. BXC To #o$$it sin"ul a#tivities on the strength o" the holy na$e o" the 0ord. BIt should not 'e taken that 'e#ause 'y #hanting the holy na$e o" the 0ord one #an 'e "reed "ro$ all kinds o" sin"ul rea#tion/ one $ay #ontinue to a#t sin"ully and a"ter that #hant -are 389:a to neutrali5e his sins. &u#h a dangerous $entality is very o""ensive and should 'e avoided.C B8C To #onsider the #hanting o" -are 389:a one o" the auspi#ious ritualisti# a#tivities o""ered in the +edas as "ruitive a#tivities Bkarma-k7aC. B9C To instru#t a "aithless person a'out the glories o" the holy na$e. BAnyone #an take part in #hanting the holy na$e o" the 0ord/ 'ut in the 'eginning one should not 'e instru#ted a'out the trans#endental poten#y o" the 0ord. Those %ho are too sin"ul #annot appre#iate the trans#endental glories o" the 0ord/ and there"ore it is 'etter not to instru#t the$ in this $atter.C B1\C To not have #o$plete "aith in the #hanting o" the holy na$es and to $aintain $aterial atta#h$ents/ even a"ter understanding so $any instru#tions on this $atter. Hvery devotee %ho #lai$s to 'e a =ai9:ava $ust guard against these o""enses in order to >ui#kly a#hieve the desired su##ess.
Cha"ter Nine
Further Considerations of Devotional Princi"les
Jne should not tolerate 'lasphe$y o" the 0ord or -is devotees. In this #onne#tion/ in the Tenth Canto/ &eventyA"ourth Chapter/ verse Q\/ o" rmad-Bhgavatam, (ukadeva +osv,$) tells !ar)k9it 1ah,r,4a/ F1y dear 3ing/ i" a person/ a"ter hearing 'lasphe$ous propaganda against the 0ord and -is devotees/ does not go a%ay "ro$ that pla#e/ he 'e#o$es 'ere"t o" the e""e#t o" all pious a#tivities.G In one o" 0ord Caitanya<s ik55"aka verses it is stated/ FThe devotee should 'e $ore tolerant than the tree and $ore su'$issive than the grass. -e should o""er all honor to others/ 'ut $ay not a##ept any honor "or hi$sel".G In spite o" 0ord Caitanya<s 'eing so hu$'le and $eek as a devotee/ %hen -e %as in"or$ed a'out in4uries in"li#ted on the 'ody o" (r) Nity,nanda/ -e i$$ediately ran to the spot and %anted to kill the o""enders/ Lag,i and 1,dh,i. This 'ehavior o" 0ord Caitanya<s is very signi"i#ant. It sho%s that a =ai9:ava $ay 'e very tolerant and $eek/ "oregoing everything "or his personal honor/ 'ut %hen it is a >uestion o" the honor o" 389:a or -is devotee/ he %ill not tolerate any insult. There are three %ays o" dealing %ith su#h insults. I" so$eone is heard 'lasphe$ing 'y %ords/ one should 'e so e.pert that he #an de"eat the opposing party 'y argu$ent. I" he is una'le to de"eat the opposing party/ then the ne.t step is that he should not 4ust stand there $eekly/ 'ut should give up his li"e. The third pro#ess is "ollo%ed i" he is una'le to e.e#ute the a'oveA$entioned t%o pro#esses/ and this is that one $ust leave the pla#e and go a%ay. I" a devotee does not "ollo% any o" the a'oveA$entioned three pro#esses/ he "alls do%n "ro$ his position o" devotion. In the /adma /ura there is a state$ent des#ri'ing ho% a =ai9:ava should de#orate his 'ody %ith ti&aka and 'eads7 F!ersons %ho put tu&as 'eads on the ne#k/ %ho $ark t%elve pla#es o" their 'odies as =i9:u te$ples %ith =i9:u<s sy$'oli# representations Uthe "our ite$s held in the "our hands o" 0ord =i9:uI#on#h/ $a#e/ dis# and lotusV/ and %ho have vi5u-ti&aka on their "oreheads/ are to 'e understood as the devotees o" 0ord =i9:u in this %orld. Their presen#e $akes the %orld puri"ied/ and any%here they re$ain/ they $ake that pla#e as good as =aiku:Zha.G A si$ilar state$ent is in the 4kanda /ura, %hi#h says/ F!ersons %ho are de#orated %ith ti&aka or go%-candana Ua kind o" #lay rese$'ling
"uller<s earth %hi#h is produ#ed in #ertain >uarters o" =8nd,vanaV/ and %ho $ark their 'odies all over %ith the holy na$es o" the 0ord/ and on %hose ne#ks and 'reasts there are tu&as 'eads/ are never approa#hed 'y the Ta$ad*tas.G The Ta$ad*tas are the #onsta'les o" 3ing Ta$a Bthe lord o" deathC/ %ho punishes all sin"ul $en. =ai9:avas are never #alled "or 'y su#h #onsta'les o" Ta$ar,4a. In the rmad-Bhgavatam, in the narration o" A4,$ila<s deliveran#e/ it is said that Ta$ar,4a gave #lear instru#tions to his assistants not to approa#h the =ai9:avas. =ai9:avas are 'eyond the 4urisdi#tion o" Ta$ar,4a<s a#tivities. The /adma /ura also $entions/ FA person %hose 'ody is de#orated %ith the pulp o" sandal%ood/ %ith paintings o" the holy na$e o" the 0ord/ is delivered "ro$ all sin"ul rea#tions/ and a"ter his death he goes dire#tly to 389:aloka to live in asso#iation %ith the &upre$e !ersonality o" +odhead.G The ne.t instru#tion is that one should put on "lo%er garlands %hi#h are o""ered to the eity. In this #onne#tion/ in the Hleventh Canto/ &i.th Chapter/ verse QS/ o" rmad-Bhgavatam, Kddhava says to 389:a/ F1y dear 389:a/ I have taken things %hi#h Tou have used and en4oyed/ su#h as garlands o" "lo%ers/ saintly arti#les/ gar$ents and orna$ents/ and I eat only the re$nants o" Tour "oodstu""/ 'e#ause I a$ Tour $enial servant. &o/ there"ore/ I a$ sure that I shall not 'e atta#ked 'y the spell o" $aterial energy.G The purport o" this verse is that "or any person %ho si$ply "ollo%s these rules and regulations o" de#orating the 'ody %ith the $arks o" ti&aka o" go%-candana or sandal%ood pulp/ and %ho puts on the garlands %hi#h %ere o""ered to 389:a/ there is no >uestion o" 'eing #on>uered 'y the spell o" $aterial energy. At the ti$e o" death/ there is no >uestion o" su#h a person<s 'eing #alled 'y the #onsta'les o" Ta$ar,4a. Hven i" one does not a##ept all the =ai9:ava prin#iples/ 'ut still takes the re$nants o" "oodstu"" o""ered to 389:a/ or k5a-%rasda, he %ill gradually 'e#o$e >uali"ied to rise to the plat"or$ o" a =ai9:ava. &i$ilarly/ in the 4kanda /ura 0ord Brah$, tells N,rada/ F1y dear N,rada/ anyone %ho puts on his ne#k the "lo%er garland %hi#h %as "or$erly used 'y 389:a 'e#o$es relieved "ro$ all disease and rea#tions to sin"ul a#tivities/ and gradually he is li'erated "ro$ the #onta$ination o" $atter.G In the Dvrak-mhtmya the i$portan#e o" dan#ing 'e"ore the eity is
stated 'y 0ord 389:a as "ollo%s7 FA person %ho is in a 4u'ilant spirit/ %ho "eels pro"ound devotional e#stasy %hile dan#ing 'e"ore 1e/ and %ho $ani"ests di""erent "eatures o" 'odily e.pression #an 'urn a%ay all the a##u$ulated sin"ul rea#tions he has sto#ked up "or $any/ $any thousands o" years.G In the sa$e 'ook there is a state$ent 'y N,rada %herein he asserts/ F?ro$ the 'ody o" any person %ho #laps and dan#es 'e"ore the eity/ sho%ing $ani"estations o" e#stasy/ all the 'irds o" sin"ul a#tivities "ly a%ay up%ard.G Lust as 'y #lapping the hands one #an #ause $any 'irds to "ly a%ay/ si$ilarly the 'irds o" all sin"ul a#tivities %hi#h are sitting on the 'ody #an 'e $ade to "ly a%ay si$ply 'y dan#ing and #lapping 'e"ore the eity o" 389:a. In the Nradya /ura there is a state$ent a'out 'o%ing do%n and o""ering respe#t to the eity. It is said there/ FA person %ho has per"or$ed a great ritualisti# sa#ri"i#e and a person %ho has si$ply o""ered his respe#t"ul o'eisan#es 'y 'o%ing do%n 'e"ore the 0ord #annot 'e held as e>uals.G The person %ho has e.e#uted $any great sa#ri"i#es %ill attain the result o" his pious a#tivities/ 'ut %hen su#h results are "inished/ he has to take 'irth again on the earthly planet@ ho%ever/ the person %ho has on#e o""ered respe#ts/ 'o%ing do%n 'e"ore the eity/ %ill not #o$e 'a#k to this %orld/ 'e#ause he %ill go dire#tly to the a'ode o" 389:a. In the Brahm7a /ura it is said/ FA person %ho sees the 0ord<s RathaAy,tr, #ar "estival and then stands up to re#eive the 0ord #an purge all kinds o" sin"ul results "ro$ his 'ody.G A si$ilar state$ent is there in the Bhavi5ya /ura, in %hi#h it is said/ FHven i" 'orn o" a lo%ly "a$ily/ a person %ho "ollo%s the RathaAy,tr, #ar %hen the eities pass in "ront or "ro$ 'ehind %ill surely 'e elevated to the position o" a#hieving e>ual opulen#e %ith =i9:u.G It is stated in the /uras, F!ersons %ho atte$pt to visit the holy pla#es o" pilgri$age/ like =8nd,vana/ 1athur, or v,rak,/ are a#tually glori"ied. By su#h traveling a#tivities/ they #an pass over the desert o" $aterial e.isten#e.G In the 2ari-bhakti-sudhodaya there is a state$ent a'out the 'ene"it o" visiting the te$ples o" 0ord 389:a. As %e have e.plained previously/ in =8nd,vana/ 1athur, and v,rak, the syste$ is that all the devotees take advantage o" visiting various te$ples situated in those holy pla#es.
It is stated in the 2ari-bhakti-sudhodaya, F!ersons %ho are i$pelled 'y pure devotional servi#e in 389:a #ons#iousness and %ho there"ore go to see the eities o" =i9:u in the te$ple %ill surely get relie" "ro$ entering again into the prison house o" a $other<s %o$'.G The #onditioned soul "orgets the trou'le o" living %ithin the $other<s %o$' during 'irth/ 'ut it is a very pain"ul and terri'le e.perien#e. In order to $ake an es#ape "ro$ this $aterial #ondition/ one is advised to visit a te$ple o" =i9:u %ith devotional #ons#iousness. Then one #an very easily get out o" the $isera'le #ondition o" $aterial 'irth. It is said in the 2ari-bhakti-sudhodaya, FA person %ho is #ir#u$a$'ulating the eity o" =i9:u #an #ountera#t the #ir#u$a$'ulation o" repeated 'irth and death in this $aterial %orld.G The #onditioned soul is #ir#u$a$'ulating through repeated 'irths and deaths on a##ount o" his $aterial e.isten#e/ and this #an 'e #ountera#ted si$ply 'y #ir#u$a$'ulating the eity in the te$ple. The C,tur$,sya #ere$ony is o'served during the "our $onths o" the rainy season in India Bappro.i$ately Luly/ August/ &epte$'er and J#to'erC/ 'eginning "ro$ (r,va:a. uring these "our $onths/ saintly persons %ho are a##usto$ed to travel "ro$ one pla#e to another to propagate 389:a #ons#iousness re$ain at one pla#e/ usually a holy pla#e o" pilgri$age. uring these ti$es/ there are #ertain spe#ial rules and regulations %hi#h are stri#tly "ollo%ed. It is stated in the 4kanda /ura that during this period/ i" so$eone #ir#u$a$'ulates the te$ple o" =i9:u at least "our ti$es/ it is understood that he has traveled all over the universe. By su#h #ir#u$a$'ulation/ one is understood to have seen all the holy pla#es %here the +anges %ater is "lo%ing/ and 'y "ollo%ing the regulative prin#iples o" C,tur$,sya one #an very >ui#kly 'e raised to the plat"or$ o" devotional servi#e. 1rcan $eans %orship o" the eity in the te$ple. By e.e#uting this pro#ess one #on"ir$s hi$sel" to 'e not the 'ody 'ut spirit soul. In the Tenth Canto/ HightyA"irst Chapter/ verse 19/ o" rmad-Bhgavatam, it is told ho% &ud,$,/ an inti$ate "riend o" 389:a<s/ %hile going to the house o" a brhmaa, $ur$ured to hi$sel"/ F&i$ply 'y %orshiping 389:a one #an easily a#hieve all the results o" heavenly opulen#e/ li'eration/ supre$a#y over the planetary syste$s o" the universe/ all the opulen#es o" this $aterial %orld/ and the $ysti# po%er o" per"or$ing the yoga
syste$. The events leading to &ud,$,<s $ur$uring this state$ent are as "ollo%s. (r) 389:a had ordered -is "riend &ud,$, to go to a brhmaa6s house and ask "or so$e "ood. The brhmaas %ere per"or$ing a great sa#ri"i#e/ and (r) 389:a told &ud,$, to plead %ith the$ that -e and Balar,$a %ere "eeling hungry and needed so$e "ood. 2hen &ud,$, %ent there/ the brhmaas re"used to o""er anything/ 'ut the %ives o" the brhmaas, upon hearing that (r) 389:a %anted so$e "oodstu""/ i$$ediately took $any palata'le dishes and %ent to o""er the$ to (r) 389:a. In the +i5u-rahasya, also/ it is stated/ FAny person %ithin this %orld %ho is engaged in the %orship o" =i9:u #an very easily a#hieve the everA'liss"ul kingdo$ o" +od/ kno%n as =aiku:Zhaloka.G It is stated in the +i5u-rahasya, FAny person %ho #an arrange "or servi#e to the 0ord in the sa$e %ay that a king is given servi#e 'y his attendants is surely elevated to the a'ode o" 389:a a"ter death.G A#tually/ in India the te$ples are 4ust like royal pala#es. They are not ordinary 'uildings/ 'e#ause the %orship o" 389:a should 'e per"or$ed in 4ust the %ay that a king is %orshiped in his pala#e. &o in =8nd,vana there are $any hundreds o" te$ples %herein the eity is %orshiped e.a#tly like a king. In the Nradya /ura it is stated/ F- a person stays in the 0ord<s te$ple even "or a "e% $o$ents/ he #an surely a#hieve the trans#endental kingdo$ o" +od.G The #on#lusion is that those %ho are ri#h $en in so#iety should #onstru#t 'eauti"ul te$ples and arrange "or the %orship o" =i9:u/ so that people $ay 'e attra#ted to visit su#h te$ples and there'y 'e o""ered the opportunity o" dan#ing 'e"ore the 0ord or #hanting the holy na$e o" the 0ord/ or else o" hearing the holy na$e o" the 0ord. In this %ay/ everyone %ill 'e given the #han#e to elevate hi$sel" to the kingdo$ o" +od. In other %ords/ even a #o$$on $an/ si$ply 'y visiting su#h a te$ple/ %ill 'e a'le to attain the highest 'enedi#tions/ not to $ention the devotees %ho are #onstantly engaged in the servi#e o" the 0ord in "ull 389:a #ons#iousness. In this #onne#tion/ there is a state$ent in the ?ourth Canto/ T%entyA "irst Chapter/ verse P1/ o" the rmad-Bhgavatam, %herein 3ing !8thu says to his su'4e#ts/ F1y dear #iti5ens/ please note that the &upre$e !ersonality o" +odhead/ -ari/ is a#tually the deliverer o" all "allen/
#onditioned souls. No de$igod #an per"or$ this a#t o" delivering the #onditioned souls/ 'e#ause the de$igods the$selves are #onditioned. A #onditioned soul #annot deliver another #onditioned soul. Jnly 389:a or -is 'ona "ide representative #an deliver hi$. The +anges %ater %hi#h is "lo%ing do%n "ro$ the toe o" 0ord =i9:u "alls upon the earthly planet and other planets and there'y delivers all the #onditioned sin"ul living entities. &o %hat need is there to speak o" the deliveran#e o" persons %ho are al%ays engaged in the servi#e o" the 0ordW There is no dou't a'out their li'eration/ even i" they have sto#ks o" sin"ul a#tivities "ro$ $any/ $any 'irths.G In other %ords/ a person %ho is engaged in the %orship o" the eities #an $ini$i5e his sto#k o" sin"ul rea#tions #o$ing "ro$ $any/ $any previous 'irths. This pro#ess o" %orshiping the eity has already 'een des#ri'ed/ and one should try to "ollo% these rules and regulations seriously. In the #i0ga /ura there is a state$ent a'out glori"ying and singing a'out the 0ord. It is said there/ FA brhmaa %ho is #onstantly engaged in singing the glories o" the 0ord is surely elevated to the sa$e planet as the &upre$e !ersonality o" +odhead. 0ord 389:a appre#iates this singing even $ore than the prayers o""ered 'y 0ord (iva.G 2hen a person loudly #hants the glories o" the 0ord<s a#tivities/ >ualities/ "or$/ et#./ his #hanting is #alled sa0krtana. 4a0krtana also re"ers to the #ongregational #hanting o" the holy na$e o" the 0ord. In the +i5u-dharma there is a state$ent glori"ying this pro#ess o" #ongregational #hanting7 F1y dear 3ing/ this %ord *5a is so auspi#ious that anyone %ho #hants this holy na$e i$$ediately gets rid o" the resultant a#tions o" sin"ul a#tivities "ro$ $any/ $any 'irths.G That is a "a#t. There is the "ollo%ing state$ent in !aitanya-caritmta9 FA person %ho #hants the holy na$e o" 389:a on#e #an #ountera#t the resultant a#tions o" $ore sin"ul a#tivities than he is a'le to per"or$.G A sin"ul $an #an per"or$ $any/ $any sin"ul a#tivities/ 'ut he is una'le to per"or$ so $any that they #annot 'e %iped out 'y one single uttering o" *5a. In the &eventh Canto/ Ninth Chapter/ verse 18/ o" rmad-Bhgavatam, 1ah,r,4a !rahl,da o""ers the "ollo%ing prayers to the 0ord7 F1y dear 0ord N8siNha/ i" I #an 'e elevated to the position o" Tour servant/ then it %ill 'e possi'le "or $e to hear a'out Tour a#tivities. Tou are the
supre$e "riend/ the supre$e %orshipa'le eity. Tour pasti$es are trans#endental/ and si$ply 'y hearing o" the$ one #an #ountera#t all his sin"ul a#tivities. There"ore/ I shall not #are "or all those sin"ul a#tivities/ 'e#ause si$ply 'y hearing a'out Tour pasti$es I shall get out o" all the #onta$ination o" $aterial atta#h$ent.G There are $any songs a'out the 0ord<s a#tivities. ?or e.a$ple/ there is the Brahma-sa)hit, sung 'y 0ord Brah$,@ Nrada-%a-cartra, sung 'y N,rada 1uni@ and rmad-Bhgavatam, sung 'y (ukadeva +osv,$). I" these songs are heard 'y any person/ he #an easily get out o" the #lut#hes o" $aterial #onta$ination. There should 'e no di""i#ulty in hearing these songs o" +od. They are #o$ing do%n "ro$ $any/ $any $illions o" years ago/ and people are still taking advantage o" the$. &o %hy/ at this ti$e/ should one not take "ull advantage and thus 'e#o$e li'eratedW In the ?irst Canto/ ?i"th Chapter/ verse OO/ o" rmad-Bhgavatam, N,rada 1uni tells his dis#iple =y,sadeva/ F1y dear =y,sa/ you should kno% that persons %ho are engaged in e.e#uting austerities and penan#es/ studying the +edas, per"or$ing 'ig sa#ri"i#es/ #hanting the hy$ns o" the +edas, spe#ulating on trans#endental kno%ledge and per"or$ing #harita'le "un#tions have "or all their auspi#ious a#tivities si$ply to gain a pla#e in the asso#iation o" devotees and #hant the glories o" the 0ord.G It is indi#ated here that #hanting a'out and glori"ying the 0ord is the ulti$ate a#tivity o" the living entity. Chanting a mantra or hy$n so"tly and slo%ly is #alled ,a%a, and #hanting the sa$e mantra loudly is #alled krtana. ?or e.a$ple/ uttering the mah-mantra B-are 389:a/ -are 389:a/ 389:a 389:a/ -are -are; -are R,$a/ -are R,$a/ R,$a R,$a/ -are -areC very so"tly/ only "or one<s o%n hearing/ is #alled ,a%a. Chanting the sa$e mantra loudly "or 'eing heard 'y all others is #alled krtana. The mah-mantra #an 'e used "or ,a%a and krtana also. 2hen ,a%a is pra#ti#ed it is "or the personal 'ene"it o" the #hanter/ 'ut %hen krtana is per"or$ed it is "or the 'ene"it o" all others %ho $ay hear. In the /adma /ura there is a state$ent7 F?or any person %ho is #hanting the holy na$e either so"tly or loudly/ the paths to li'eration and even heavenly happiness are at on#e open.G In the 4kanda /ura there is a state$ent a'out su'$ission unto the lotus "eet o" the 0ord. It is said there that those %ho are so'er devotees
#an o""er their su'$ission to 389:a in the "ollo%ing three %ays7 B1C sam%rrthantmik, very "eelingly o""ering prayers@ BOC dainyavodhik, hu$'ly su'$itting onesel"@ BPC &&asmay, desiring so$e per"e#tional stage. This desiring so$e per"e#tional stage in spiritual li"e is not sense grati"i#ation. 2hen one reali5es so$ething o" his #onstitutional relationship %ith the &upre$e !ersonality o" +odhead/ he understands his original position and %ants to 'e reinstated in this position/ either as "riend/ servant/ parent or #on4ugal lover o" 389:a. That is #alled &&asmay, or very eagerly desiring to go to one<s natural position. This &&asmay stage o" su'$ission #o$es in the stage o" per"e#t li'eration/ %hi#h is te#hni#ally #alled svar$%a-siddhi, %hen the living entity understands/ 'y per"e#t spiritual advan#e$ent and revelation/ his original relationship %ith the 0ord. In the /adma /ura there is a state$ent o" su'$ission in "eeling 'y devotees praying to the 0ord7 F1y 0ord/ I kno% that young girls have natural a""e#tion "or young 'oys/ and that young 'oys have natural a""e#tion "or young girls. I a$ praying at Tour lotus "eet that $y $ind $ay 'e#o$e attra#ted unto Tou in the sa$e spontaneous %ay.G The e.a$ple is very appropriate. 2hen a young 'oy or girl sees a $e$'er o" the opposite se. there is a natural attra#tion/ %ithout the need "or any introdu#tion. 2ithout any training there is a natural attra#tion due to the se. i$pulse. This is a $aterial e.a$ple/ 'ut the devotee is praying that he $ay develop a si$ilar spontaneous atta#h$ent "or the &upre$e 0ord/ "ree "ro$ any desire "or pro"it and %ithout any other #ause. This natural attra#tion "or the 0ord is the per"e#tional stage o" sel"A reali5ation. In the sa$e /adma /ura there is a state$ent a'out su'$ission in hu$'leness. It is stated there/ F1y dear 0ord/ there is no sin"ul living entity %ho is $ore o" a sinner than $ysel". Nor is there a greater o""ender than $ysel". I a$ so greatly sin"ul and o""ensive that %hen I #o$e to #on"ess $y sin"ul a#tivities 'e"ore Tou/ I a$ asha$ed.G This is a natural position "or a devotee. As "ar as the #onditioned soul is #on#erned/ there is no %onder that he has so$e sin"ul a#tivities in his past li"e/ and this should 'e ad$itted and #on"essed 'e"ore the 0ord. As soon as this is done/ the 0ord e.#uses the sin#ere devotee. But that does not $ean that one should take advantage o" the 0ord<s #auseless $er#y
and e.pe#t to 'e e.#used over and over again/ %hile he #o$$its the sa$e sin"ul a#tivities. &u#h a $entality is only "or sha$eless persons. -ere it is #learly said/ F2hen I #o$e to #on"ess $y sin"ul a#tivities I 'e#o$e asha$ed.G &o i" a person is not asha$ed o" his sin"ul a#tivities and #ontinues to #o$$it the sa$e sin"ul a#tivities %ith the kno%ledge that the 0ord %ill e.#use hi$/ that is a $ost nonsensi#al proposition. &u#h an idea is not a##epted in any part o" the =edi# literature. It is a "a#t that 'y #hanting the holy na$e o" the 0ord one 'e#o$es %ashed #lean o" all sin"ul a#tivities "ro$ his past li"e. But that does not $ean that a"ter 'eing %ashed o""/ one should again 'egin sin"ul a#tivities and e.pe#t to 'e %ashed again. These are nonsensi#al propositions and are not ad$itted in devotional servi#e. &o$eone $ay think/ F?or a %hole %eek I $ay #o$$it sin"ul a#tivities/ and "or one day I %ill go to the te$ple or #hur#h and ad$it $y sin"ul a#tivities so that I #an 'e#o$e %ashed o"" and again 'egin $y sinning.G This is $ost nonsensi#al and o""ensive and is not a##epta'le to the author o" Bhakti-rasmta-sindhu. In the Nrada-%a-cartra there is a state$ent o" su'$ission a##o$panied 'y the desire "or per"e#tion. The devotee says/ F1y dear 0ord/ %hen shall that day #o$e %hen Tou %ill ask $e to "an Tour 'ody/ and a##ording to Tour pleasure/ Tou %ill say/ ]Tou 4ust "an 1e in this %ay<WG The idea in this verse is that the devotee is desiring to personally "an the 'ody o" the &upre$e !ersonality o" +odhead. That $eans that he is desiring to 'e#o$e the personal asso#iate o" the &upre$e 0ord. J" #ourse/ any devotee in any #apa#ity/ either as servant/ "riend or #on4ugal lover/ al%ays has dire#t asso#iation %ith the 0ord. But a##ording to his di""erent individual taste/ a person desires "or 4ust one o" these relationships. -ere the devotee is desiring to 'e#o$e a servant o" the 0ord and desires to "an the 0ord/ as does -is internal energy/ 0ak9$)/ the goddess o" "ortune. -e also %ishes that the !ersonality o" +odhead %ill 'e pleased to give hi$ dire#tions as to ho% to "an. This su'$ission %ith trans#endental desire/ or &&asmay vi,-a%ti, is the highest per"e#tional stage o" spiritual reali5ation. In the sa$e Nrada-%a-cartra, there is another e.pression o" su'$ission/ %herein the devotee says/ F1y dear 0ord/ J lotusAeyed one/ %hen %ill that day #o$e %hen on the 'ank o" the Ta$un, I shall 'e#o$e 4ust like a $ad$an and #ontinue to #hant Tour holy na$e %hile
in#essant tears "lo% "ro$ $y eyesWG This is another per"e#tional stage. 0ord Caitanya also desired that Fa $o$ent %ill appear unto $e as t%elve years o" ti$e/ and the %hole %orld %ill appear to $e as va#ant on a##ount o" not seeing Tou/ $y dear 0ord.G Jne should "eelingly pray and 'e#o$e eager to render his parti#ular type o" servi#e to the 0ord. This is the tea#hing o" all great devotees/ espe#ially 0ord Caitanya. In other %ords/ one should learn ho% to #ry "or the 0ord. Jne should learn this s$all te#hni>ue/ and he should 'e very eager and a#tually #ry to 'e#o$e engaged in so$e parti#ular type o" servi#e. This is #alled &au&yam, and su#h tears are the pri#e "or the highest per"e#tion. I" one develops this &au&yam, or e.#essive eagerness "or $eeting and serving the 0ord in a parti#ular %ay/ that is the pri#e to enter into the kingdo$ o" +od. Jther%ise/ there is no $aterial #al#ulation "or the value o" the ti#ket 'y %hi#h one #an enter the kingdo$ o" +od. The only pri#e "or su#h entran#e is this &au&yam &&asmay, or desire and great eagerness. A##ording to great learned s#holars/ the %hole Bhagavad-gt #ontains $any authori5ed prayers/ espe#ially in the Hleventh Chapter/ %here Ar4una prays to the universal "or$ o" the 0ord. &i$ilarly/ in the .autamya-tantra all the verses are #alled prayers. Again/ in rmadBhgavatam there are hundreds o" prayers to the 0ord. &o a devotee should sele#t so$e o" these prayers "or his re#itation. In 4kanda /ura the glories o" these prayers are stated as "ollo%s7 F evotees %hose tongues are de#orated al%ays %ith prayers to 0ord 389:a are al%ays given respe#t even 'y the great saintly persons and sages/ and su#h devotees are a#tually %orshipa'le 'y the de$igods.G Those %ho are less intelligent %ant to %orship di""erent de$igods "or so$e $aterial gain rather than %orship 389:a. But here it is stated that a devotee %ho is al%ays engaged in o""ering prayers to the 0ord is %orshipa'le even 'y the de$igods the$selves. The pure devotees have nothing to ask "ro$ any de$igod@ rather/ the de$igods are an.ious to o""er prayers to the pure devotees. In the Nsi)ha /ura it is stated/ FAny person %ho #o$es 'e"ore the eity o" 0ord 389:a and 'egins to #hant di""erent prayers is i$$ediately relieved "ro$ all the rea#tions o" sin"ul a#tivities and 'e#o$es eligi'le/ %ithout any dou't/ to enter into the =aiku:Zhaloka.G There is this spe#i"i# state$ent in the /adma /ura9 FA person %ho
honors the %rasda and regularly eats it/ not e.a#tly in "ront o" the eity/ along %ith caramta Uthe %ater o""ered to the lotus "eet o" the 0ord/ %hi#h is $i.ed %ith seeds o" the tu&as treeV/ i$$ediately #an a#hieve the results o" pious a#tivities %hi#h are o'tained through ten thousand per"or$an#es o" sa#ri"i#ial rites.G !aramta is o'tained in the $orning %hile the 0ord is 'eing %ashed 'e"ore dressing. &#ented %ith per"u$es and "lo%ers/ the %ater #o$es gliding do%n through -is lotus "eet and is #olle#ted and $i.ed %ith yogurt. In this %ay this caramta not only 'e#o$es very taste"ully "lavored/ 'ut also has tre$endous spiritual value. As des#ri'ed in the /adma /ura, even a person %ho has never 'een a'le to give in #harity/ %ho has never 'een a'le to per"or$ a great sa#ri"i#e/ %ho has never 'een a'le to study the +edas, %ho has never 'een a'le to %orship the 0ordIor/ in other %ords/ even one %ho has never done any pious a#tivitiesI%ill 'e#o$e eligi'le to enter into the kingdo$ o" +od i" he si$ply drinks the caramta %hi#h is kept in the te$ple. In the te$ple it is the #usto$ that the caramta 'e kept in a 'ig pot. The devotees %ho #o$e to visit and o""er respe#ts to the eity take three drops o" caramta very su'$issively and "eel the$selves happy in trans#endental 'liss. In the 2ari-bhakti-sudhodaya there is a state$ent a'out the in#ense %hi#h is o""ered in the te$ple7 F2hen the devotees s$ell the good "lavor o" the in#ense %hi#h is o""ered to the eity/ they thus 'e#o$e #ured o" the poisonous e""e#ts o" $aterial #onta$ination/ as $u#h as one 'e#o$es #ured o" a snake'ite 'y s$elling the pres#ri'ed $edi#inal her's.G The e.planation o" this verse is that there is an her' "ound in the 4ungles %hi#h e.pert persons kno% ho% to use to revive the #ons#iousness o" one %ho is 'itten 'y a snake. &i$ply 'y s$elling that her' one 'e#o$es i$$ediately relieved o" the poisonous e""e#ts o" the snake'ite. The sa$e e.a$ple is appli#a'le7 %hen a person #o$es to visit the te$ple and s$ells the in#ense o""ered to the eity/ he is #ured at that ti$e "ro$ all his $aterial #onta$ination. Any devotee #o$ing into the te$ple should al%ays o""er so$ething to the eityI"ruit/ "lo%ers/ in#ense/ et#. I" one #annot o""er anything in #ash/ so$ething else $ust 'e o""ered. In India the syste$ is that all the ladies and gentle$en %ho #o$e in the $orning to visit the te$ple 'ring
so $any things. Hven one $orsel o" ri#e or one $orsel o" "lour #an 'e o""ered. It is a regulative prin#iple that one should not go to see a saintly person or the eity in the te$ple %ithout any o""ering. The o""ering $ay 'e very hu$'le/ or it $ay 'e pri#eless. Hven a "lo%er/ a little "ruit/ a little %aterI%hatever is possi'leI$ust 'e o""ered. &o %hen a devotee #o$es to o""er so$ething to the eity in the $orning/ he is sure to s$ell the good "lavor o" the in#ense/ and then at on#e he %ill 'e#o$e #leansed o" the poisonous e""e#t o" $aterial e.isten#e. It is stated in the Tantra-(stra, FI" the s$ell o" the garland %hi#h %as o""ered to the eity in the te$ple enters into a person<s nostrils/ i$$ediately his 'ondage to sin"ul a#tivities 'e#o$es #leared. And even i" one has no sin"ul a#tivities/ still/ 'y s$elling su#h re$nants o" "lo%ers/ one #an advan#e "ro$ 1,y,v,d) Ui$personalistV to devotee.G There are several instan#es o" this/ a pri$e one 'eing the advan#e$ent o" the "our 3u$,ras. They %ere i$personalist 1,y,v,d)s/ 'ut a"ter s$elling the re$nants o" "lo%ers and in#ense in the te$ple/ they turned to 'e#o$e devotees. ?ro$ the a'ove verse it appears that the 1,y,v,d)s/ or i$personalists/ are $ore or less #onta$inated. They are not pure. It is #on"ir$ed in rmad-Bhgavatam, FJne %ho has not %ashed o"" all rea#tions o" sin"ul a#tivities #annot 'e a pure devotee. A pure devotee has no $ore dou'ts a'out the supre$a#y o" the !ersonality o" +odhead/ and thus he engages hi$sel" in 389:a #ons#iousness and devotional servi#e.G A si$ilar state$ent is in the 1gastya-sa)hit9 4ust to puri"y the i$purities o" our nostrils/ %e should try to s$ell the re$nants o" "lo%ers o""ered to 389:a in the te$ple. In the +i5u-dharmottara there is a state$ent a'out tou#hing the lotus "eet o" the 0ord. It is said/ FJnly a person %ho is initiated as a =ai9:ava and is e.e#uting devotional servi#e in 389:a #ons#iousness has the right to tou#h the 'ody o" the eity.G In India there %as agitation during +andhi<s politi#al $ove$ent 'e#ause the lo%'orn #lasses o" $en like streetAs%eepers and ca7&as are prohi'ited/ a##ording to the =edi# syste$/ "ro$ entering the te$ple. ue to their un#lean ha'its they are prohi'ited/ 'ut at the sa$e ti$e they are given other "a#ilities so they $ay 'e elevated to the highest grade o" devotional servi#e 'y asso#iation %ith pure devotees. A $an 'orn in any "a$ily is not 'arred/ 'ut he $ust 'e #leansed. That #leansing pro#ess $ust 'e adopted. +andhi %anted to
$ake the$ #lean si$ply 'y sta$ping the$ %ith a "i#titious na$e/ hari,ana BF#hildren o" +odGC/ and so there %as a great tugAo"A%ar 'et%een the te$ple o%ners and +andhi<s "ollo%ers. But any%ay/ the present la% is the la% o" all s#riptureIthat i" anyone is puri"ied he #an enter into the te$ple. A#tually/ that is the position. Jnly one %ho is properly initiated/ %ho is properly "ollo%ing the rules and regulations/ #an enter/ and tou#h the eityInot all. And one %ho tou#hes the 'ody o" the eity/ "ollo%ing su#h regulative prin#iples/ is i$$ediately delivered "ro$ the #onta$ination o" $aterial sins/ and all o" his desires 'e#o$e "ul"illed %ithout delay. In the +arha /ura there is a state$ent praising the seeing o" the eity o" (r) 389:a in the te$ple. A devotee says there/ F1y dear =asundhar,/ any person %ho goes to =8nd,vana and sees the eity o" +ovindadeva is "ree "ro$ the #ourthouse o" Ta$ar,4a and is allo%ed to enter into the highest planetary syste$/ in %hi#h reside the de$igods.G This $eans that even an ordinary person %ho goes to =8nd,vana out o" in>uisitiveness and 'y #han#e sees the te$ple/ espe#ially that o" +ovindadeva/ even i" he is not elevated to the spiritual kingdo$/ is still assured pro$otion to the higher planetary syste$s. This $eans that si$ply 'y visiting the eity o" +ovinda in =8nd,vana one 'e#o$es highly elevated in pious li"e. In the 4kanda /ura there is the "ollo%ing des#ription o" the result o" seeing rati B%orshipC o" the eity7 FI" so$eone sees the "a#e o" the 0ord %hile rati is going on/ he #an 'e relieved o" all sin"ul rea#tions #o$ing "ro$ $any/ $any thousands and $illions o" years past. -e is even e.#used "ro$ the killing o" a brhmaa or si$ilar prohi'ited a#tivities. As %e have already e.plained/ there are di""erent #ere$onies to 'e o'served/ su#h as the 'irthday o" 389:a/ the 'irthday o" 0ord R,$a#andra/ the 'irthday o" so$e pro$inent =ai9:avas/ the #ere$ony o" LhulanaAy,tr, %ith the 0ord sitting on a s%ing/ and olaAy,tr, Bthe 0ord<s a#tivities in the $onth o" 1ar#hC. In all "estivals the 0ord is seated on a #ar/ and the #ar $oves through di""erent streets o" the #ity so that people $ay take advantage o" visiting the 0ord. In the Bhavi5ya /ura it is said/ FIn su#h a #ere$ony/ i" even a ca7&a UdogAeaterV/ si$ply out o" #uriosity/ sees the 0ord on the #art/ he 'e#o$es #ounted as one o" the asso#iates o" =i9:u.G
In the 1gni /ura it is stated/ FAny person %ho in gladness sees the %orship o" the eity in the te$ple %ill o'tain the results o" kriy-yoga %hi#h are des#ri'ed in the /a-cartra s#ripture.G *riy-yoga is a syste$ o" pra#ti#e $u#h like pra#ti#al devotional servi#e/ 'ut it is espe#ially $eant "or the $ysti# yogs. In other %ords/ 'y this gradual pro#ess the $ysti# yogs are eventually elevated to the devotional servi#e o" the 0ord.
Cha"ter Ten
Techni0ues of 'earing and *e1e1bering
The 'eginning o" 389:a #ons#iousness and devotional servi#e is hearing/ in &anskrit #alled (ravaam. All people should 'e given the #han#e to #o$e and 4oin devotional parties so that they $ay hear. This hearing is very i$portant "or progressing in 389:a #ons#iousness. 2hen one links his ears to give aural re#eption to the trans#endental vi'rations/ he #an >ui#kly 'e#o$e puri"ied and #leansed in the heart. 0ord Caitanya has a""ir$ed that this hearing is very i$portant. It #leanses the heart o" the #onta$inated soul so that he 'e#o$es >ui#kly >uali"ied to enter into devotional servi#e and understand 389:a #ons#iousness. In the .aru7a /ura the stress on hearing is e.pressed very ni#ely. It is said there/ FThe state o" #onditioned li"e in the $aterial %orld is 4ust like that o" a $an lying un#ons#ious/ having 'een 'itten 'y a snake. This is 'e#ause 'oth su#h un#ons#ious states #an 'e ended 'y the sound o" a mantra.G 2hen a $an is snakeA'itten he does not die i$$ediately/ 'ut "irst 'e#o$es un#ons#ious and re$ains in a #o$atose #ondition. Anyone %ho is in the $aterial %orld is also sleeping/ as he is ignorant o" his a#tual sel" or his a#tual duty and his relationship %ith +od. &o $aterialisti# li"e $eans that one is 'itten 'y the snake o" my, illusion/ and thus/ %ithout any 389:a #ons#iousness/ is al$ost dead. No%/ the soA #alled dead $an 'itten 'y a snake #an 'e 'rought 'a#k to li"e 'y the #hanting o" so$e mantra. There are e.pert #hanters o" these mantras
%ho #an per"or$ this "eat. &i$ilarly/ one #an 'e 'rought 'a#k into 389:a #ons#iousness "ro$ the deadly un#ons#ious state o" $aterial li"e 'y hearing o" the mah-mantra9 -are 389:a/ -are 389:a/ 389:a 389:a/ -are -are; -are R,$a/ -are R,$a/ R,$a R,$a/ -are -are. In the ?ourth Canto o" rmad-Bhgavatam, T%entyAninth Chapter/ verse Q\/ the i$portan#e o" hearing o" the pasti$es o" the 0ord is stated 'y (ukadeva +osv,$) to 1ah,r,4a !ar)k9it7 F1y dear 3ing/ one should stay at a pla#e %here the great cryas Uholy tea#hersV speak a'out the trans#endental a#tivities o" the 0ord/ and one should give aural re#eption to the ne#tarean river "lo%ing "ro$ the $oonlike "a#es o" su#h great personalities. I" so$eone eagerly #ontinues to hear su#h trans#endental sounds/ then #ertainly he %ill 'e#o$e "reed "ro$ all $aterial hunger/ thirst/ "ear and la$entation/ as %ell as all illusions o" $aterial e.isten#e.G (r) Caitanya 1ah,pra'hu also re#o$$ended this pro#ess o" hearing as a $eans o" sel"Areali5ation in the present age o" 3ali. In this age it is very di""i#ult to "ollo% thoroughly the regulative prin#iples and studies o" the +edas %hi#h %ere "or$erly re#o$$ended. -o%ever/ i" one gives aural re#eption to the sound vi'rated 'y great devotees and cryas, that alone %ill give hi$ relie" "ro$ all $aterial #onta$ination. There"ore it is the re#o$$endation o" Caitanya 1ah,pra'hu that one should si$ply hear "ro$ authorities %ho are a#tually devotees o" the 0ord. -earing "ro$ pro"essional $en %ill not help. I" %e hear "ro$ those %ho are a#tually sel"Areali5ed/ then the ne#tarean rivers/ like those %hi#h are "lo%ing on the $oon planet/ %ill "lo% into our ears. This is the $etaphor used in the a'ove verse. As stated in Bhagavad-gt, FA $aterialisti# person #an give up his $aterial hankerings only 'y 'e#o$ing situated in 389:a #ons#iousness.G Knless one "inds a superior engage$ent/ he %ill not 'e a'le to give up his in"erior engage$ent. In the $aterial %orld everyone is engaged in the illusory a#tivities o" the in"erior energy/ 'ut %hen one is given the opportunity to relish the a#tivities o" the superior energy per"or$ed 'y 389:a/ then he "orgets all his lesser pleasures. 2hen 389:a speaks on the Battle"ield o" 3uruk9etra/ to the $aterialisti# person it appears that this is si$ply talk 'et%een t%o "riends/ 'ut a#tually it is a river o" ne#tar "lo%ing do%n "ro$ the $outh o" (r) 389:a. Ar4una gave aural re#eption
to su#h vi'rations/ and thus he 'e#a$e "reed "ro$ all the illusions o" $aterial pro'le$s. In the T%el"th Canto o" rmad-Bhgavatam, Third Chapter/ verse 1R/ it is stated/ FA person %ho desires unalloyed devotional servi#e to 0ord 389:a/ %ho is praised 'y trans#endental sound vi'rations/ should al%ays hear a'out -is glori"i#ation and trans#endental >ualities. This %ill surely kill all kinds o" inauspi#iousness in the heart.G In the Tenth Canto/ ?ourteenth Chapter/ verse 8/ it is said/ F1y dear 0ord/ any person %ho is #onstantly a%aiting Tour #auseless $er#y to 'e 'esto%ed upon hi$/ and %ho goes on su""ering the resultant a#tions o" his past $isdeeds/ o""ering Tou respe#t"ul o'eisan#es "ro$ the #ore o" his heart/ is surely eligi'le to 'e#o$e li'erated/ "or it has 'e#o$e his right"ul #lai$.G This state$ent o" rmad-Bhgavatam should 'e the guide o" all devotees. A devotee should not e.pe#t i$$ediate relie" "ro$ the rea#tions o" his past $isdeeds. No #onditioned soul is "ree "ro$ su#h rea#tionary e.perien#es/ 'e#ause $aterial e.isten#e $eans #ontinued su""ering or en4oying o" past a#tivities. I" one has "inished his $aterial a#tivities then there is no $ore 'irth. This is possi'le only %hen one 'egins 389:a #ons#ious a#tivities/ 'e#ause su#h a#tivities do not produ#e rea#tion. There"ore/ as soon as one 'e#o$es per"e#t in 389:a #ons#ious a#tivities/ he is not going to take 'irth again in this $aterial %orld. A devotee %ho is not per"e#tly "reed "ro$ the resultant a#tions should there"ore #ontinue to a#t in 389:a #ons#iousness seriously/ even though there $ay 'e so $any i$pedi$ents. 2hen su#h i$pedi$ents arise he should si$ply think o" 389:a and e.pe#t -is $er#y. That is the only sola#e. I" the devotee passes his days in that spirit/ it is #ertain that he is going to 'e pro$oted to the a'ode o" the 0ord. By su#h a#tivities/ he earns his #lai$ to enter into the kingdo$ o" +od. The e.a#t %ord used in this verse is dya-bhk. Dya-bhk re"ers to a son<s 'e#o$ing the la%"ul inheritor o" the property o" the "ather. In a si$ilar %ay/ a pure devotee %ho is prepared to undergo all kinds o" tri'ulations in e.e#uting 389:a #ons#ious duties 'e#o$es la%"ully >uali"ied to enter into the trans#endental a'ode. &o$e %ay or other/ i" so$eone esta'lishes in his $ind his #ontinuous relationship %ith 389:a/ this relationship is #alled re$e$'ran#e. A'out
this re$e$'ran#e there is a ni#e state$ent in the +i5u /ura, %here it is said/ F&i$ply 'y re$e$'ering the &upre$e !ersonality o" +odhead all living entities 'e#o$e eligi'le "or all kinds o" auspi#iousness. There"ore let $e al%ays re$e$'er the 0ord/ %ho is un'orn and eternal.G In the /adma /ura the sa$e re$e$'ran#e is e.plained as "ollo%s7 F0et $e o""er $y respe#t"ul o'eisan#es unto the &upre$e 0ord 389:a/ 'e#ause i" so$eone re$e$'ers -i$/ either at the ti$e o" death or during his span o" li"e/ he 'e#o$es "reed "ro$ all sin"ul rea#tions.G To $editate $eans to engage the $ind in thinking o" the "or$ o" the 0ord/ the >ualities o" the 0ord/ the a#tivities o" the 0ord and the servi#e o" the 0ord. 1editation does not $ean anything i$personal or void. A##ording to =edi# literature/ $editation is al%ays on the "or$ o" =i9:u. In the Nsi)ha /ura there is a state$ent a'out $editation on the "or$ o" the 0ord. It is said there/ F1editation "o#using on the lotus "eet o" the &upre$e !ersonality o" +odhead has 'een a##epted as trans#endental and 'eyond the e.perien#e o" $aterial pain and pleasure. By su#h $editation/ even one %ho is grossly $is#reant #an 'e delivered "ro$ the sin"ul rea#tions o" his li"e.G In the +i5u-dharma there is a state$ent a'out $editation on the trans#endental >ualities o" the 0ord. It is said/ F!ersons %ho are #onstantly engaged in 389:a #ons#iousness/ and %ho re$e$'er the trans#endental >ualities o" the 0ord/ 'e#o$e "ree "ro$ all rea#tions to sin"ul a#tivities/ and a"ter 'eing so #leansed they 'e#o$e "it to enter into the kingdo$ o" +od.G In other %ords/ no one #an enter into the kingdo$ o" +od %ithout 'eing "reed "ro$ all sin"ul rea#tions. Jne #an avoid sin"ul rea#tions si$ply 'y re$e$'ering the 0ord<s "or$/ >ualities/ pasti$es/ et#. In the /adma /ura there is a state$ent a'out re$e$'ering the a#tivities o" the 0ord7 FA person %ho is al%ays engaged in $editation on the s%eet pasti$es and %onder"ul a#tivities o" the 0ord surely 'e#o$es "reed "ro$ all $aterial #onta$ination.G In so$e o" the /uras the eviden#e is given that i" so$eone is si$ply $editating on devotional a#tivities/ he has a#hieved the desired result and has seen "a#e to "a#e the &upre$e !ersonality o" +odhead. In this #onne#tion/ there is a story in the Brahma-vaivarta /ura that in the
#ity o" !rati9Zh,napura in &outh India there %as on#e a brhmaa %ho %as not very %ellAtoAdo/ 'ut %ho %as nevertheless satis"ied in hi$sel"/ thinking that it %as 'e#ause o" his past $isdeeds and 'y the desire o" 389:a that he did not get su""i#ient $oney and opulen#e. &o he %as not at all sorry "or his poor $aterial position/ and he used to live very pea#e"ully. -e %as very openhearted/ and so$eti$es he %ent to hear so$e le#tures delivered 'y great reali5ed souls. At one su#h $eeting/ %hile he %as very "aith"ully hearing a'out =ai9:ava a#tivities/ he %as in"or$ed that these a#tivities #an 'e per"or$ed even 'y $editation. In other %ords/ i" a person is una'le to a#tually per"or$ =ai9:ava a#tivities physi#ally/ he #an $editate upon the =ai9:ava a#tivities and there'y a#>uire all o" the sa$e results. Be#ause the brhmaa %as not very %ellA toAdo "inan#ially/ he de#ided that he %ould si$ply $editate on grand/ royal devotional a#tivities/ and he 'egan this 'usiness thus7 &o$eti$es he %ould take his 'ath in the River +od,var). A"ter taking his 'ath he %ould sit in a se#luded pla#e on the 'ank o" the river/ and 'y pra#ti#ing the yoga e.er#ises o" %ryma, the usual 'reathing e.er#ises/ he %ould #on#entrate his $ind. These 'reathing e.er#ises are $eant to $e#hani#ally "i. the $ind upon a parti#ular su'4e#t. That is the result o" the 'reathing e.er#ises and also o" the di""erent sitting postures o" yoga. ?or$erly/ even >uite ordinary persons used to kno% ho% to "i. the $ind upon the re$e$'ran#e o" the 0ord/ and so the brhmaa %as doing this. 2hen he had "i.ed the "or$ o" the 0ord in his $ind/ he 'egan to i$agine in his $editations that he %as dressing the 0ord very ni#ely in #ostly #lothing/ %ith orna$ents/ hel$ets and other paraphernalia. Then he o""ered his respe#t"ul o'eisan#es 'y 'o%ing do%n 'e"ore the 0ord. A"ter "inishing the dressing/ he 'egan to i$agine that he %as #leaning the te$ple very ni#ely. A"ter #leansing the te$ple/ he i$agined that he had $any %ater 4ugs $ade o" gold and silver/ and he took all those 4ugs to the river and "illed the$ %ith the holy %ater. Not only did he #olle#t %ater "ro$ the +od,var)/ 'ut he #olle#ted "ro$ the +anges/ Ta$un,/ Nar$ad, and 3,ver). +enerally a =ai9:ava/ %hile %orshiping the 0ord/ #olle#ts %ater "ro$ all these rivers 'y mantra #hanting. This brhmaa, instead o" #hanting so$e mantra, i$agined that he %as physi#ally se#uring %ater "ro$ all these rivers in golden and silver %aterpots. Then he #olle#ted all kinds o" paraphernalia "or
%orshipI"lo%ers/ "ruits/ in#ense and sandal%ood pulp. -e #olle#ted everything to pla#e 'e"ore the eity. All these %aters/ "lo%ers and s#ented arti#les %ere then very ni#ely o""ered to the eities to Their satis"a#tion. Then he o""ered rati, and %ith the regulative prin#iples he "inished all these a#tivities in the #orre#t %orshiping $ethod. -e %ould daily e.e#ute si$ilar per"or$an#es as his routine %ork/ and he #ontinued to do so "or $any/ $any years. Then one day the brhmaa i$agined in his $editations that he had prepared so$e s%eet ri#e %ith $ilk and sugar and o""ered the preparation to the eity. -o%ever/ he %as not very satis"ied %ith the o""ering 'e#ause the s%eet ri#e had 'een prepared re#ently and it %as still very hot. BThis preparation/ s%eet ri#e/ should not 'e taken hot. The #ooler the s%eet ri#e/ the 'etter its taste.C &o 'e#ause the s%eet ri#e had 'een prepared 'y the brhmaa very re#ently/ he %anted to tou#h it so that he #ould kno% %hether it %as "it "or eating 'y the 0ord. As soon as he tou#hed the s%eet ri#e pot %ith his "inger/ he i$$ediately %as 'urnt 'y the heat o" the pot. In this %ay/ his $editation 'roke. No%/ %hen he looked at his "inger/ he sa% that it %as 'urnt/ and he %as %ondering in astonish$ent ho% this #ould have happened. Be#ause he %as si$ply $editating on tou#hing the hot s%eet ri#e/ he never thought that his "inger %ould a#tually 'e#o$e 'urnt. 2hile he %as thinking like this/ in =aiku:Zha 0ord N,r,ya:a/ seated %ith the goddess o" "ortune/ 0ak9$)/ 'egan to s$ile hu$orously. Jn seeing this s$iling o" the 0ord/ all the goddesses o" "ortune attending the 0ord 'e#a$e very #urious and asked 0ord N,r,ya:a %hy -e %as s$iling. The 0ord/ ho%ever/ did not reply to their in>uisitiveness/ 'ut instead i$$ediately sent "or the brhmaa. An airplane sent "ro$ =aiku:Zha i$$ediately 'rought the brhmaa into 0ord N,r,ya:a<s presen#e. 2hen the brhmaa %as thus present 'e"ore the 0ord and the goddesses o" "ortune/ the 0ord e.plained the %hole story. The brhmaa %as then "ortunate enough to get an eternal pla#e in =aiku:Zha in the asso#iation o" the 0ord and -is 0ak9$)s. This sho%s ho% the 0ord is allApervading/ in spite o" -is 'eing lo#ally situated in -is a'ode. Although the 0ord %as present in =aiku:Zha/ -e %as present also in the heart o" the brhmaa %hen he %as $editating on the %orshiping pro#ess. Thus/ %e #an understand that things o""ered 'y the devotees even in $editation are a##epted 'y the 0ord/ and they help one a#hieve the desired result.
Cha"ter Eleven
!s"ects of Transcendental Service
In the opinion o" the karms B"ruitive %orkersC/ o""ering the results o" karma is #alled servitorship. But a##ording to =ai9:ava cryas like R*pa +osv,$)/ servitorship $eans #onstant engage$ent in so$e kind o" servi#e to the 0ord. In the 4kanda /ura it is said that those %ho are atta#hed to ritualisti# a#tivities/ the "our orders o" so#ial li"e and the "our orders o" spiritual li"e/ are #onsidered devotees. But %hen devotees are a#tually engaged in o""ering servi#e to the 0ord dire#tly/ these $ust 'e bhgavatas, or pure devotees. Those %ho are engaged in "ruitive a#tivities/ or pres#ri'ed duties a##ording to the "our orders o" so#ial and spiritual li"e/ are not a#tually pure devotees. But still/ 'e#ause they are o""ering the result to the 0ord/ they are a##epted as devotees. 2hen one has no su#h desire/ 'ut a#ts spontaneously out o" love o" +od/ su#h a person $ust 'e a##epted as a pure devotee. The #onditioned souls %ho have #o$e into #onta#t %ith the $aterial %orld are all $ore or less desirous o" lording it over $aterial nature. The syste$ o" var(rama and the pres#ri'ed duties under this syste$ are so designed that the #onditioned soul $ay en4oy in the $aterial %orld a##ording to his desire "or sense grati"i#ation and at the sa$e ti$e gradually 'e#o$e elevated to spiritual understanding. Knder these pres#ri'ed duties o" vara and (rama there are $any a#tivities %hi#h 'elong to devotional servi#e in 389:a #ons#iousness. Those devotees %ho are householders a##ept =edi# ritualisti# per"or$an#es as %ell as the pres#ri'ed duties o" devotional servi#e/ 'e#ause 'oth are $eant "or satis"ying 389:a. 2hen householder devotees per"or$ so$e =edi# ritualisti# duties/ they do so to satis"y 389:a. As %e have previously dis#ussed/ any a#tivity ai$ing at satis"ying the &upre$e !ersonality o" +odhead is #onsidered devotional servi#e. (r)la R*pa +osv,$) des#ri'es one %ho is "it "or 'e#o$ing engaged in devotional servi#e. -e says that persons %ho are neophytes and %ho
have developed a little love o" +odhead are not interested in the a#tivities o" sense grati"i#ation/ in proportion to their devotion. But i" there is still so$e attra#tion "or sense grati"ying a#tivities/ then the result o" su#h a#tivities should 'e o""ered to 389:a. This is also #alled engage$ent in the servi#e o" the 0ord/ %ith the 0ord as the $aster and the %orker as the servant. In the Nradya /ura there is a state$ent o" ho% this servitorship is trans#endental. It is said there that a person %ho is #onstantly engaged in devotional servi#e 'y his 'ody/ $ind and %ords/ or even a person %ho is not pra#ti#ally engaged 'ut is si$ply desiring to 'e so/ is #onsidered to 'e li'erated. evotional servi#e in "riendship #an 'e divided into t%o #ategories7 the "irst is to a#t as the #on"idential servant o" the 0ord/ and the other is to a#t as the %ellA%isher o" the 0ord. The devotee %ho has #on"iden#e in devotional servi#e to the 0ord syste$ati#ally "ollo%s the rules and regulations/ %ith the "aith that lie %ill a#hieve the plat"or$ o" trans#endental li"e. The se#ond type o" devotional "riendship is to 'e#o$e a %ellA%isher o" the &upre$e !ersonality o" +odhead. In Bhagavad-gt it is said that the 0ord a##epts a prea#her as the $ost dear servant. Anyone %ho is prea#hing the #on"idential $essage o" the .t to the people in general is so dear to 389:a that no one #an 'e e>ual to hi$ in hu$an so#iety. In the 8ahbhrata, raupad) says/ F1y dear +ovinda/ Tour pro$ise is that Tour devotee #an never 'e van>uished. I 'elieve in that state$ent/ and there"ore in all kinds o" tri'ulations I si$ply re$e$'er Tour pro$ise/ and thus I live.G The purport is that raupad) and her "ive hus'ands/ the !,:Yavas/ %ere put into severe tri'ulations 'y their #ousinA'rother uryodhana/ as %ell as 'y others. The tri'ulations %ere so severe that even Bh)9$adeva/ %ho %as 'oth a li"elong brahmacr and a great %arrior/ %ould so$eti$es shed tears thinking o" the$. -e %as al%ays surprised that although the !,:Yavas %ere so righteous and raupad) %as pra#ti#ally the goddess o" "ortune/ and although 389:a %as their "riend/ still they had to undergo su#h severe tri'ulations. Though their tri'ulations %ere not ordinary/ raupad) %as not dis#ouraged. &he kne% that 'e#ause 389:a %as their "riend/ ulti$ately they %ould 'e saved.
A si$ilar state$ent is there in the Hleventh Canto o" rmadBhgavatam, &e#ond Chapter/ verse RP/ %here -avi/ the son o" 3ing `9a'ha/ addresses 1ah,r,4a Ni$i7 F1y dear 3ing/ a person %ho never deviates even "or a $o$ent "ro$ engage$ent in servi#e at the lotus "eet o" the &upre$e !erson Bengage$ent %hi#h is sought even 'y great de$igods like IndraC/ %ith "ir$ #onvi#tion that there is nothing $ore %orshipa'le or desira'le than this/ is #alled the "irstA#lass devotee.G (r) R*pa +osv,$) says that a neophyte devotee %ho has si$ply developed a slight love o" +odhead is #ertainly a prospe#tive #andidate "or devotional servi#e. 2hen he 'e#o$es "ir$ly "i.ed in su#h devotional servi#e/ that assured status 'e#o$es a #on"idential part o" his devotional servi#e. &o$eti$es it is "ound that a pure devotee lies do%n in the te$ple o" the 0ord in order to serve -i$ as a #on"idential "riend. &u#h "riendly 'ehavior o" a devotee $ay 'e a##epted as rgnug, or spontaneous. Although/ a##ording to regulative prin#iples/ no one #an lie do%n in the te$ple o" the &upre$e !ersonality o" +odhead/ this spontaneous love o" +odhead $ay 'e grouped under devotional servi#e in "riendship. Regarding #o$plete sel"Asurrender/ there is a ni#e des#ription in the Hleventh Canto o" rmad-Bhgavatam, T%entyAninth Chapter/ verse PQ/ %here the 0ord says/ FA person %ho has #o$pletely surrendered unto 1e and has #o$pletely given up all other a#tivities is prote#ted 'y 1e personally/ 'oth in this li"e and in the ne.t. In other %ords/ I %ish to help hi$ 'e#o$e $ore and $ore advan#ed in spiritual li"e. &u#h a person is to 'e understood as having already a#hieved sr5"i Uhaving e>ual opulen#es %ith the &upre$eV.G It is also #on"ir$ed in Bhagavadgt that as soon as a person surrenders unto the lotus "eet o" 389:a/ 389:a takes #harge o" hi$ and gives hi$ a guarantee o" prote#tion "ro$ all sin"ul rea#tions. -e also instru#ts "ro$ %ithin/ so that the devotee $ay very >ui#kly $ake advan#e$ent to%ard spiritual per"e#tion. This sel"Asurrender is #alled tma-nivedana. A##ording to di""erent authorities/ se&f is di""erently de"ined. 4e&f is so$eti$es #onsidered to re"er to the spirit sel"/ or soul/ and sel" is so$eti$es #onsidered to re"er to the $ind or to the 'ody. ?ull sel"Asurrender/ there"ore/ $eans not only surrendering one<s sel" as spirit soul/ 'ut also surrendering one<s $ind and 'ody to the servi#e o" the 0ord. (r)la Bhaktivinoda 6h,kura has
sung a ni#e song in this #onne#tion. 2hile o""ering hi$sel" as a "ully surrendered soul/ he said/ F1y $ind/ $y household a""airs/ $y 'ody/ %hatever is in $y possession/ $y dear 0ord/ I o""er to Tou "or Tour servi#e. No% Tou #an do %ith the$ as Tou like. Tou are the supre$e possessor o" everything/ so i" Tou like Tou #an kill $e/ or i" Tou like Tou #an give $e prote#tion. All authority 'elongs to Tou. I have nothing to #lai$ as $y o%n.G (r) T,$un,#,rya/ in his prayers to the 0ord/ has e.pressed a si$ilar idea in the "ollo%ing %ords7 F1y dear 0ord/ I $ay 'e living %ithin so$e 'ody as a hu$an 'eing or as a de$igod/ 'ut %hatever $ode o" li"e/ I do not $ind/ 'e#ause these 'odies are si$ply 'yAprodu#ts o" the three $odes o" $aterial nature/ and I/ %ho a$ in possession o" these 'odies/ a$ surrendering $ysel" unto Tou.G In the 2ari-bhakti-viveka, there is a state$ent regarding ho% one #an o""er his 'ody in sel"Asurrender. There the devotee says/ F1y dear 0ord/ as a sold ani$al has no need to think a'out his $aintenan#e and sustenan#e/ so/ 'e#ause I have given up $y 'ody and soul unto Tou/ I a$ no longer #on#erned %ith $y $aintenan#e and sustenan#e.G In other %ords/ one should not 'other a'out his personal or "a$ily $aintenan#e or sustenan#e. I" one is a#tually surrendered in 'ody and soul/ he should al%ays re$e$'er that his only #on#ern is to 'e engaged in the servi#e o" the 0ord. (r)la R*pa +osv,$) says that devotional servi#e in "riendship and devotional servi#e in sel"Asurrender are t%o di""i#ult pro#esses. There"ore su#h relationships %ith the 0ord #an very rarely 'e seen. Jnly "or the advan#ed devotees are these t%o pro#esses easily e.e#uted. The purport is that it is very rare to see surrender %hi#h is $i.ed %ith sin#ere e#stati# devotion. Jne $ust give hi$sel" #o$pletely to the %ill o" the 0ord. In the Hleventh Canto o" rmad-Bhgavatam, Hleventh Chapter/ verse Q1/ 0ord 389:a tells Kddhava/ F1y dear "riend/ i" so$eone o""ers 1e the 'est thing in his possession/ or anything %hi#h is very pleasing to hi$/ he %ill 'e eternally 'ene"ited.G In the Nrada-%a-cartra there is a state$ent o" ho% one #an a#t in all spheres o" li"e "or the satis"a#tion o" the 0ord. It is stated there that a person %ho is a#tually in devotional servi#e $ust 'e engaged in all kinds
o" a#tivitiesIthose pres#ri'ed in the revealed s#riptures and also those %hi#h are a##epted "or livelihood. In other %ords/ not only should a devotee engage hi$sel" in the pres#ri'ed duties o" devotional servi#e %hi#h are $entioned in the revealed s#riptures/ 'ut he should also per"or$ the duties o" his pra#ti#al li"e in 389:a #ons#iousness. ?or e.a$ple/ a devotee %ho has a great esta'lish$ent or "a#tory $ay o""er the "ruits o" su#h a $aterial possession "or the servi#e o" the 0ord. In the 2ari-bhakti-vi&sa there is the "ollo%ing state$ent a'out sel"A surrender7 F1y dear 0ord/ a person %ho has surrendered hi$sel" unto Tou/ %ho is in "ir$ #onvi#tion that he is Tours/ and %ho a#tually a#ts in that %ay 'y his 'ody/ $ind and %ords/ #an a#tually relish trans#endental 'liss.G In the Nsi)ha /ura, 0ord N8siNhadeva says/ FAnyone %ho prays unto 1e and takes shelter "ro$ 1e 'e#o$es 1y %ard/ and I prote#t hi$ al%ays "ro$ all sorts o" #ala$ities.G In the 4kanda /ura there is a state$ent praising the tu&as tree as "ollo%s7 F0et $e o""er $y respe#t"ul o'eisan#es unto the tu&as tree/ %hi#h #an i$$ediately van>uish volu$es o" sin"ul a#tivities. &i$ply 'y seeing or tou#hing this tree one #an 'e#o$e relieved "ro$ all distresses and diseases. &i$ply 'y o""ering o'eisan#es to and pouring %ater on the tu&as tree/ one #an 'e#o$e "reed "ro$ the "ear o" 'eing sent to the #ourt o" Ta$ar,4a Uthe 3ing o" death/ %ho punishes the sin"ulV. I" so$eone so%s a tu&as tree so$e%here/ #ertainly he 'e#o$es devoted to 0ord 389:a. And %hen the tu&as leaves are o""ered in devotion at the lotus "eet o" 389:a/ there is the "ull develop$ent o" love o" +odhead.G In India all -indus/ even those not 'elonging to the =ai9:ava group/ take spe#ial #are o" the tu&as tree. Hven in great #ities %here it is very di""i#ult to keep a tu&as tree/ people are to 'e "ound very #are"ully keeping this plant. They %ater it and o""er o'eisan#es to it/ 'e#ause %orship o" the tu&as tree is very i$portant in devotional servi#e. In the 4kanda /ura there is another state$ent a'out tu&as, as "ollo%s7 FTu&as is auspi#ious in all respe#ts. &i$ply 'y seeing/ si$ply 'y tou#hing/ si$ply 'y re$e$'ering/ si$ply 'y praying to/ si$ply 'y 'o%ing 'e"ore/ si$ply 'y hearing a'out or si$ply 'y so%ing this tree/ there is al%ays auspi#iousness. Anyone %ho #o$es in tou#h %ith the tu&as tree in the a'oveA$entioned %ays lives eternally in the =aiku:Zha %orld.G
Cha"ter T(elve
Further !s"ects of Transcendental Service
A##ording to (r)la R*pa +osv,$)/ any 'ook %hi#h gives enlighten$ent in the $atter o" advan#ing in devotional servi#e is #onsidered to 'e revealed s#ripture. (r)la 1adhv,#,rya has also de"ined revea&ed scri%tures as re"erring to 'ooks su#h as the 3myaa, 8ahbhrata, /uras, :%ani5ads, +ednta'and any other literature %ritten in pursuan#e o" su#h revealed s#riptures. In the 4kanda /ura there is this state$ent7 FA person %ho is #onstantly engaged in reading literature enun#iating the #ultivation o" =ai9:ava devotional servi#e is al%ays glorious in hu$an so#iety/ and #ertainly 0ord 389:a 'e#o$es pleased %ith hi$. A person %ho very #are"ully keeps su#h literature at ho$e and o""ers respe#t"ul o'eisan#es to it 'e#o$es "reed "ro$ all sin"ul rea#tions and ulti$ately 'e#o$es %orshipa'le 'y the de$igods.G It is also said to N,rada 1uni/ F1y dear N,rada/ a person %ho %rites =ai9:ava literature and keeps su#h literature at ho$e has 0ord N,r,ya:a al%ays residing in his house.G In rmad-Bhgavatam, T%el"th Canto/ Thirteenth Chapter/ verse 1R/ it is stated/ ; rmad-Bhgavatam is the essen#e o" all =ed,nta philosophy. Any person %ho has 'e#o$e atta#hed in so$e %ay or other to the reading o" rmad-Bhgavatam #annot have any taste "or reading any other literature. In other %ords/ a person %ho has relished the trans#endental 'liss o" rmad-Bhgavatam #annot 'e satis"ied %ith $undane %ritings.G In the +arha /ura there is a state$ent praising the residential >uarters o" 1athur,. 0ord =ar,ha tells the $en o" earth/ FAny person %ho 'e#o$es attra#ted to pla#es other than 1athur, %ill #ertainly 'e #aptivated 'y the illusory energy.G In the Brahm7a /ura it is said that all the results o" traveling on all the pilgri$ages %ithin the three %orlds #an 'e a#hieved si$ply 'y tou#hing the holy land o" 1athur,. In
$any (stras Bs#ripturesC it is said that si$ply 'y hearing/ re$e$'ering/ glori"ying/ desiring/ seeing or tou#hing the land o" 1athur,/ one #an a#hieve all desires. In the /adma /ura, there is a ni#e state$ent praising the servi#e o" the =ai9:avas/ or devotees. In that s#ripture 0ord (iva tells !,rvat)/ F1y dear !,rvat)/ there are di""erent $ethods o" %orship/ and out o" all su#h $ethods the %orship o" the &upre$e !erson is #onsidered to 'e the highest. But even higher than the %orship o" the 0ord is the %orship o" the 0ord<s devotees.G A si$ilar state$ent is in the Third Canto/ &eventh Chapter/ verse 19/ o" rmad-Bhgavatam9 F0et $e 'e#o$e a sin#ere servant o" the devotees/ 'e#ause 'y serving the$ one #an a#hieve unalloyed devotional servi#e unto the lotus "eet o" the 0ord. The servi#e o" devotees di$inishes all $isera'le $aterial #onditions and develops %ithin one a deep devotional love "or the &upre$e !ersonality o" +odhead.G In the 4kanda /ura there is a si$ilar state$ent7 F!ersons %hose 'odies are $arked %ith ti&aka, sy$'oli5ing the #on#hshell/ %heel/ #lu' and lotus Iand %ho keep the leaves o" tu&as on their heads/ and %hose 'odies are al%ays de#orated %ith go%-candana'even seen on#e/ #an help the seer 'e relieved "ro$ all sin"ul a#tivities.G A si$ilar state$ent is "ound in the ?irst Canto/ Nineteenth Chapter/ verse PP/ o" rmad-Bhgavatam9 FThere is no dou't a'out one<s 'e#o$ing "reed "ro$ all rea#tions to sin"ul a#tivities a"ter visiting a devotee or tou#hing his lotus "eet or giving hi$ a sitting pla#e. Hven 'y re$e$'ering the a#tivities o" su#h a =ai9:ava/ one 'e#o$es puri"ied/ along %ith one<s %hole "a$ily. And %hat/ then/ #an 'e said o" rendering dire#t servi#e to hi$WG In the <di /ura there is the "ollo%ing state$ent 'y 0ord 389:a -i$sel"/ addressed to Ar4una7 F1y dear !,rtha/ one %ho #lai$s to 'e 1y devotee is not so. Jnly a person %ho #lai$s to 'e the devotee o" 1y devotee is a#tually 1y devotee.G No one #an approa#h the &upre$e !ersonality o" +odhead dire#tly. Jne $ust approa#h -i$ through -is pure devotees. There"ore/ in the syste$ o" =ai9:ava a#tivities/ the "irst duty is to a##ept a devotee as spiritual $aster and then to render servi#e unto hi$. (r) R*pa +osv,$) a""ir$s that all the >uotations given in the BhaktiCopyright 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.
rasmta-sindhu "ro$ di""erent s#riptures are a##epted 'y the great cryas and devotees o" the 0ord. In the /adma /ura there is a state$ent that one should per"or$ the #ere$onies "or the 0ord a##ording to one<s "inan#ial position. Hveryone should o'serve the di""erent #ere$onies and #ele'rations o" the 0ord 'y all $eans. Jne o" the $ost i$portant o" these #ere$onial "un#tions is #alled ar4aA vrata. ar4aAvrata is o'served in the $onth o" 3,rttika BJ#to'erA Nove$'erC@ espe#ially in =8nd,vana/ there is a spe#i"i# progra$ "or te$ple %orship o" the 0ord in -is ,$odara "or$. F ,$odaraG re"ers to 389:a<s 'eing 'ound %ith rope 'y -is $other/ TaDod,. It is said that 4ust as 0ord ,$odara is very dear to -is devotees/ so the $onth kno%n as ,$odara or 3,rttika is also very dear to the$. The e.e#ution o" devotional servi#e during ar4aAvrata in the $onth o" 3,rttika is espe#ially re#o$$ended to 'e per"or$ed at 1athur,. This syste$ is still "ollo%ed 'y $any devotees. They go to 1athur, or =8nd,vana and stay there during the $onth o" 3,rttika spe#i"i#ally to per"or$ devotional servi#es during this period. In the /adma /ura it is said/ FThe 0ord $ay o""er li'eration or $aterial happiness to a devotee/ 'ut a"ter so$e devotional servi#e has 'een e.e#uted/ parti#ularly in 1athur, during the $onth o" 3,rttika/ the devotees %ant only to attain pure devotional servi#e unto the 0ord.G The purport is that the 0ord does not a%ard devotional servi#e to ordinary persons %ho are not serious a'out it. But even su#h unserious persons %ho e.e#ute devotional servi#e a##ording to the regulative prin#iples during the $onth o" 3,rttika/ and %ithin the 4urisdi#tion o" 1athur, in India/ are very easily a%arded the 0ord<s personal servi#e. In the Bhavi5ya /ura there is a state$ent a'out o'serving di""erent #ere$onies #ele'rating the 0ord<s appearan#e B'irthdayC and other trans#endental a#tivities. It is said/ F1y 0ord Lan,rdana U389:aV/ please let us kno% the date %hen Tour $other evak)Adev) gave 'irth to Tou. I" Tou kindly in"or$ us a'out this/ then %e shall o'serve a great #ele'ration on this date. J killer o" 3eD)/ %e are souls oneAhundredA per#ent surrendered unto Tour lotus "eet/ and %e %ish only to please Tou %ith our #ere$onies.G This state$ent o" the Bhavi5ya /ura gives eviden#e that 'y o'serving
di""erent "un#tions in relationship %ith the 0ord one is sure to 'e#o$e pleasing to the 0ord. It is said in the <di /ura, FA person %ho is #onstantly engaged in #hanting the holy na$e and %ho "eels trans#endental pleasure/ 'eing engaged in devotional servi#e/ is #ertainly a%arded the "a#ilities o" devotional servi#e and is never given 4ust mukti Uli'erationV.G 8ukti $eans li'eration "ro$ $aterial #onta$ination@ %hen li'erated/ one does not have to take 'irth again in the $aterial %orld. The i$personalists desire to $erge into the spiritual e.isten#e/ to end their individual e.isten#e/ 'ut a##ording to rmad-Bhgavatam, mukti is only the 'eginning o" one<s 'e#o$ing situated in his nor$al #ondition. The nor$al #ondition o" every living entity is to 'e engaged in the devotional servi#e o" the 0ord. ?ro$ the state$ent o" the <di /ura it appears that a devotee is satis"ied si$ply %ith 'eing engaged in devotional servi#e. -e does not aspire "or any li'eration "ro$ $aterial/ #onditional li"e. In other %ords/ anyone %ho is engaged in devotional servi#e is not in the $aterial #ondition o" li"e/ although he $ay appear so. rmad-Bhgavatam is the desire tree o" =edi# %isdo$. +eda itsel" $eans Fthe aggregate o" kno%ledge.G And %hatever kno%ledge is re>uired "or hu$an so#iety is per"e#tly presented in rmad-Bhgavatam. There are di""erent 'ran#hes o" kno%ledge in the =edi# %ritings/ in#luding so#iology/ politi#s/ $edi#ine and $ilitary art. All these and other 'ran#hes o" kno%ledge are per"e#tly des#ri'ed in the +edas. &o/ as "ar as spiritual kno%ledge is #on#erned/ that is also per"e#tly des#ri'ed there/ and rmad-Bhgavatam is #onsidered to 'e the ripened "ruit o" this desireA"ul"illing tree o" the +edas. A tree is honored 'y the produ#tion o" its "ruit. ?or e.a$ple/ a $ango tree is #onsidered very valua'le 'e#ause it produ#es the king o" all "ruits/ the $ango. 2hen the $ango "ruit 'e#o$es ripened it is the greatest gi"t o" that tree/ and rmadBhgavatam is si$ilarly held to 'e the ripened "ruit o" the =edi# tree. And as ripened "ruit 'e#o$es $ore relisha'le %hen "irst tou#hed 'y the 'eak o" a parrot/ or (uka, rmad-Bhgavatam has 'e#o$e $ore relisha'le 'y 'eing delivered through the trans#endental $outh o" (ukadeva +osv,$). rmad-Bhgavatam should 'e re#eived in dis#ipli# su##ession %ithout
any 'reakage. 2hen a ripened "ruit #o$es "ro$ the upper part o" the tree onto the ground 'y the pro#ess o" 'eing handed do%n "ro$ a higher 'ran#h to a lo%er 'ran#h 'y persons in the tree/ the "ruit does not 'reak. rmad-Bhgavatam, %hen re#eived in the %aram%ar syste$/ or dis#ipli# su##ession/ %ill like%ise re$ain un'roken. It is stated in Bhagavad-gt that the dis#ipli# su##ession/ or %aram%ar, is the %ay o" re#eiving trans#endental kno%ledge. &u#h kno%ledge $ust #o$e do%n through the dis#ipli# su##ession/ through authori5ed persons %ho kno% the real purpose o" the (stra. (r) Caitanya 1ah,pra'hu re#o$$ended that one learn rmadBhgavatam "ro$ the $outh o" the sel"Areali5ed person #alled bhgavatam. Bhgavata $eans Fin relationship %ith the !ersonality o" +odhead UBhagav,nV.G &o the devotee is so$eti$es #alled bhgavatam, and the 'ook %hi#h is in relationship %ith devotional servi#e to the &upre$e !ersonality o" +odhead is also #alled Bhgavatam. (r) Caitanya 1ah,pra'hu re#o$$ended that/ in order to relish the real taste o" rmad-Bhgavatam, one should take instru#tion "ro$ the person bhgavatam. rmad-Bhgavatam is relisha'le even 'y a li'erated person. (ukadeva +osv,$) ad$itted that although he %as li'erated "ro$ %ithin the very %o$' o" his $other/ it %as only a"ter relishing rmadBhgavatam that he 'e#a$e a great devotee. Thus/ one %ho is desirous o" advan#ing in 389:a #ons#iousness should relish the purport o" rmadBhgavatam through the dis#ussions o" authori5ed devotees. In rmad-Bhgavatam, &e#ond Canto/ ?irst Chapter/ verse 9/ (ukadeva +osv,$) ad$its that although he %as very $u#h attra#ted 'y the i$personal Brah$an/ %hen he heard the trans#endental pasti$es o" the &upre$e !ersonality o" +odhead "ro$ the $outh o" his "ather/ =y,sadeva/ he 'e#a$e $ore attra#ted to rmad-Bhgavatam. The idea is that =y,sadeva %as also a sel"Areali5ed soul/ and his $ature #ontri'ution o" trans#endental kno%ledge %as delivered dire#tly to (ukadeva +osv,$) in the $anner indi#ated. The i$portan#e o" dis#ussing rmad-Bhgavatam in the so#iety o" pure devotees %as e.plained 'y (aunaka 1uni during the $eeting at Nai$i9,ra:ya/ in the presen#e o" &*ta +osv,$). &*ta +osv,$) #on"ir$ed that i" so$eone is "ortunate enough to asso#iate %ith a pure devotee o" the 0ord even "or a $o$ent/ that parti#ular $o$ent is so
valua'le that even those pious a#tivities %hi#h #an pro$ote one to the heavenly planets or give li'eration "ro$ $aterial $iseries #annot #o$pare to it. In other %ords/ those %ho are atta#hed to rmadBhgavatam do not #are "or any kind o" 'ene"it derived "ro$ elevation to the higher planetary kingdo$s/ or "or the li'eration %hi#h is #on#eived o" 'y the i$personalists. As su#h/ the asso#iation o" pure devotees is so trans#endentally valua'le that no kind o" $aterial happiness #an #o$pare to it. In the 2ari-bhakti-sudhodaya there is a #onversation 'et%een !rahl,da 1ah,r,4a and his "ather/ -ira:yakaDipu/ in %hi#h -ira:yakaDipu addresses !rahl,da in this %ay7 F1y dear son/ asso#iation is very i$portant. It a#ts 4ust like a #rystal stone/ %hi#h %ill re"le#t anything %hi#h is put 'e"ore it.G &i$ilarly/ i" %e asso#iate %ith the "lo%erlike devotees o" the 0ord/ and i" our hearts are #rystal #lear/ then #ertainly the sa$e a#tion %ill 'e there. Another e.a$ple given in this #onne#tion is that i" a $an is potent and i" a %o$an is not diseased/ then 'y their #on4ugation there %ill 'e #on#eption. In the sa$e %ay/ i" the re#ipient o" spiritual kno%ledge and the deliverer o" spiritual kno%ledge are sin#ere and 'ona "ide/ there %ill 'e good results. The i$portan#e o" #hanting -are 389:a/ -are 389:a/ 389:a 389:a/ -are -are; -are R,$a/ -are R,$a/ R,$a R,$a/ -are -are is very strongly stressed in the &e#ond Canto/ ?irst Chapter/ verse 11/ o" rmad-Bhgavatam in the "ollo%ing %ay. (ukadeva +osv,$) tells 1ah,r,4a !ar)k9it/ F1y dear 3ing/ i" one is spontaneously atta#hed to the #hanting o" the -are 389:a mah-mantra, it is to 'e understood that he has attained the highest per"e#tional stage.G It is spe#i"i#ally $entioned that the karms %ho are aspiring a"ter the "ruitive results o" their a#tivities/ the salvationists %ho are aspiring to 'e#o$e one %ith the &upre$e !erson/ and the yogs %ho are aspiring a"ter $ysti# per"e#tions #an a#hieve the results o" all per"e#tional stages si$ply 'y #hanting the mah-mantra. (ukadeva uses the %ord nirtam, %hi#h $eans Fit has already 'een de#ided.G -e %as a li'erated soul and there"ore #ould not a##ept anything %hi#h %as not #on#lusive. &o (ukadeva +osv,$) espe#ially stresses that it has already 'een #on#luded that one %ho has #o$e to the stage o" #hanting the -are 389:a mantra %ith deter$ination and steadiness $ust 'e #onsidered to have already
passed the trials o" "ruitive a#tivities/ $ental spe#ulation and $ysti# yoga. The sa$e thing is #on"ir$ed in the <di /ura 'y 389:a. 2hile addressing Ar4una -e says/ FAnyone %ho is engaged in #hanting 1y trans#endental na$e $ust 'e #onsidered to 'e al%ays asso#iating %ith 1e. And I $ay tell you "rankly that "or su#h a devotee I 'e#o$e easily pur#hased.G In the /adma /ura also it is stated/ FThe #hanting o" the -are 389:a mantra is present only on the lips o" a person %ho has "or $any 'irths %orshiped =,sudeva.G It is "urther said in the /adma /ura, FThere is no di""eren#e 'et%een the holy na$e o" the 0ord and the 0ord -i$sel". As su#h/ the holy na$e is as per"e#t as the 0ord -i$sel" in "ullness/ purity and eternity. The holy na$e is not a $aterial sound vi'ration/ nor has it any $aterial #onta$ination.G The holy na$e #annot/ there"ore/ 'e #hanted o""enselessly 'y one %ho has "ailed to puri"y his senses. In other %ords/ $aterialisti# senses #annot properly #hant the holy na$es o" the -are 389:a mah-mantra. But 'y adopting this #hanting pro#ess/ one is given a #han#e to a#tually puri"y hi$sel"/ so that he $ay very soon #hant o""enselessly. Caitanya 1ah,pra'hu has re#o$$ended that everyone #hant the -are 389:a mantra 4ust to #leanse the dust "ro$ the heart. I" the dust o" the heart is #leansed a%ay/ then one #an a#tually understand the i$portan#e o" the holy na$e. ?or persons %ho are not in#lined to #lean the dust "ro$ their hearts and %ho %ant to keep things as they are/ it is not possi'le to derive the trans#endental result o" #hanting the -are 389:a mantra. Jne should/ there"ore/ 'e en#ouraged to develop his servi#e attitude to%ard the 0ord/ 'e#ause this %ill help hi$ to #hant %ithout any o""ense. And so/ under the guidan#e o" a spiritual $aster/ the dis#iple is trained to render servi#e and at the sa$e ti$e #hant the -are 389:a mantra. As soon as one develops his spontaneous servi#e attitude/ he #an i$$ediately understand the trans#endental nature o" the holy na$es o" the mah-mantra. In the /adma /ura there is a state$ent a'out the i$portan#e o" living at holy pla#es like 1athur, or v,rak,. It is stated there/ FTo travel to di""erent pla#es o" pilgri$age $eans to attain e$an#ipation "ro$ $aterial 'ondage. This e$an#ipation/ ho%ever/ is not the highest
per"e#tional stage. A"ter attaining this li'erated stage/ one has to 'e#o$e engaged in devotional servi#e to the 0ord. A"ter attain$ent o" the brahma-bh$ta Uli'erationV stage/ one #an "urther advan#e to engage$ent in devotional servi#e. &o this attain$ent o" trans#endental loving devotional servi#e to the 0ord is the goal o" li"e/ and it #an 'e a#hieved very easily "or one %ho lives in 1athur,A$a:Yala even "or a "e% se#onds.G It is "urther said/ F2ho is that person %ho %ill not agree to %orship the land o" 1athur,W 1athur, #an deliver all the desires and a$'itions o" the "ruitive %orkers and o" the salvationists/ %ho desire to 'e#o$e one %ith the &upre$e Brah$an. Certainly 1athur, %ill deliver the desires o" the devotees/ %ho si$ply aspire to 'e engaged in the devotional servi#e o" the 0ord.G In the =edi# literature it is also stated/ F-o% %onder"ul it is that si$ply 'y residing in 1athur, even "or one day/ one #an a#hieve a trans#endental loving attitude to%ard the &upre$e !ersonality o" +odhead[ This land o" 1athur, $ust 'e $ore glorious than =aiku:ZhaAdh,$a/ the kingdo$ o" +od[G
Cha"ter Thirteen
Five Potent For1s of Devotional Service
R*pa +osv,$) has stated that "ive kinds o" devotional a#tivitiesI na$ely residing in 1athur,/ %orshiping the eity o" the 0ord/ re#iting rmad-Bhgavatam, serving a devotee and #hanting the -are 389:a mantra'are so potent that a s$all atta#h$ent "or any one o" these "ive ite$s #an arouse devotional e#stasy even in a neophyte. Regarding %orship o" the "or$ o" the 0ord/ or eity/ R*pa +osv,$) has %ritten the "ollo%ing verse7 F1y dear "riend/ i" you still have any desire to en4oy the #o$pany o" your "riends %ithin this $aterial %orld/ then don<t look upon the "or$ o" 389:a/ %ho is standing on the 'ank o" 3eD)A gh,Za Ua 'athing pla#e in =8nd,vanaV. -e is kno%n as +ovinda/ and -is eyes are very en#hanting. -e is playing upon -is "lute/ and on -is head
there is a pea#o#k "eather. And -is %hole 'ody is illu$inated 'y the $oonlight in the sky.G The purport o" this verse is that i" so$eone 'e#o$es atta#hed to the (rm$rti, or eity o" 389:a/ 'y %orshiping at ho$e/ then he %ill "orget his relationships o" soA#alled "riendship/ love and so#iety. Thus it is the duty o" every householder to install eities o" the 0ord at ho$e and to 'egin the pro#ess o" %orshiping along %ith all o" his "a$ily $e$'ers. This %ill save everyone "ro$ su#h un%anted a#tivities as going to #lu's/ #ine$as and dan#ing parties/ and s$oking/ drinking/ et#. All su#h nonsense %ill 'e "orgotten i" one stresses the %orship o" the eities at ho$e. R*pa +osv,$) "urther %rites/ F1y dear "oolish "riend/ I think that you have already heard so$e o" the auspi#ious rmad-Bhgavatam, %hi#h de#ries seeking the results o" "ruitive a#tivities/ e#ono$i# develop$ent and li'eration. I think that no% it is #ertain that gradually the verses o" the Tenth Canto o" rmad-Bhgavatam, des#ri'ing the pasti$es o" the 0ord/ %ill enter your ears and go into your heart.G In the 'eginning o" rmad-Bhgavatam it is said that unless one has the a'ility to thro% out/ 4ust like gar'age/ the "ruitive results o" ritualisti# #ere$onies/ e#ono$i# develop$ent and 'e#o$ing one %ith the &upre$e Bor salvationC/ one #annot understand rmad-Bhgavatam. The Bhgavatam deals e.#lusively %ith devotional servi#e. Jnly one %ho studies rmad-Bhgavatam in the spirit o" renun#iation #an understand the pasti$es o" the 0ord %hi#h are des#ri'ed in the Tenth Canto. In other %ords/ one should not try to understand the topi#s o" the Tenth Canto/ su#h as the rsa-&& Blove dan#eC/ unless he has spontaneous attra#tion "or rmad-Bhgavatam. Jne $ust 'e situated in pure devotional servi#e 'e"ore he #an relish rmad-Bhgavatam as it is. In the a'ove t%o verses o" R*pa +osv,$) there are so$e $etaphori#al analogies that indire#tly #onde$n the asso#iation o" $aterialisti# so#iety/ "riendship and love. !eople are generally attra#ted to so#iety/ "riendship and love/ and they $ake ela'orate arrange$ents and strong endeavors to develop these $aterial #onta$inations. But to see the (rm$rtis o" R,dh, and 389:a is to "orget su#h endeavors "or $aterial asso#iation. R*pa +osv,$) #o$posed his verse in su#h a %ay that he %as see$ingly praising the $aterial asso#iation o" "riendship and love and %as #onde$ning the audien#e o" (r-m$rti or +ovinda. This
$etaphori#al analogy is #onstru#ted in su#h a %ay that things %hi#h see$ to 'e praised are #onde$ned/ and things %hi#h are to 'e #onde$ned are praised. The a#tual i$port o" the verse is that one $ust see the "or$ o" +ovinda i" one at all %ants to "orget the nonsense o" $aterial "riendship/ love and so#iety. (r)la R*pa +osv,$) has si$ilarly des#ri'ed the trans#endental nature o" relishing topi#s %hi#h #on#ern 389:a. A devotee on#e said/ FIt is very astonishing that sin#e I have seen this !ersonality o" +odhead/ %ho is %ashed 'y the tears o" $y eyes/ there is shivering o" $y 'ody/ and -e has $ade $e a "ailure in e.e#uting $y $aterial duties. &in#e seeing -i$/ I #annot re$ain silently at ho$e. I %ish to go out to -i$ al%ays.G The purport o" this state$ent is that as soon as one is "ortunate enough to #onta#t a pure devotee/ one $ust 'e an.ious i$$ediately to hear a'out 389:a/ to learn a'out 389:a/ or/ in other %ords/ to 'e#o$e "ully 389:a #ons#ious. &i$ilarly/ there is a state$ent a'out hearing and #hanting the mahmantra9 FIt is said that saints have 'een a'le to hear the vi'rating strings o" the v in the hands o" N,rada/ %ho is al%ays singing the glories o" 0ord 389:a. No% this sa$e sound vi'ration has entered $y ears/ and I a$ al%ays "eeling the presen#e o" the &upre$e !ersonality. +radually I a$ 'e#o$ing 'ere"t o" all atta#h$ent "or $aterial en4oy$ent.G Again/ (r)la R*pa +osv,$) has des#ri'ed 1athur,A$a:Yala7 FI re$e$'er the 0ord standing 'y the 'anks o" the Ta$un, River/ so 'eauti"ul a$id the kadamba trees/ %here $any 'irds are #hirping in the gardens. And these i$pressions are al%ays giving $e trans#endental reali5ation o" 'eauty and 'liss.G This "eeling a'out 1athur,A$a:Yala and =8nd,vana des#ri'ed 'y R*pa +osv,$) #an a#tually 'e "elt even 'y nondevotees. The pla#es in the eightyA"ourAs>uareA$ile distri#t o" 1athur, are so 'eauti"ully situated on the 'anks o" the River Ta$un, that anyone %ho goes there %ill never %ant to return to this $aterial %orld. These state$ents 'y R*pa +osv,$) are "a#tually reali5ed des#riptions o" 1athur, and =8nd,vana. All these >ualities prove that 1athur, and =8nd,vana are situated trans#endentally. Jther%ise/ there %ould 'e no possi'ility o" invoking our trans#endental senti$ents in these pla#es. &u#h trans#endental "eelings are aroused i$$ediately and %ithout "ail a"ter one arrives in 1athur, or =8nd,vana.
In these state$ents a'out devotional servi#e/ so$eti$es it $ay appear that the results have 'een overesti$ated/ 'ut a#tually there is no overesti$ation. &o$e devotees/ as revealed s#riptures give eviden#e/ have had i$$ediate results 'y su#h asso#iation/ although this is not possi'le "or all. ?or e.a$ple/ the 3u$,ras i$$ediately 'e#a$e devotees si$ply 'y s$elling the in#ense in the te$ple. Bilva$aMgala 6h,kura si$ply heard a'out 389:a and then i$$ediately gave up his 'eauti"ul girl "riend and started out "or 1athur, and =8nd,vana/ %here he 'e#a$e a per"e#t =ai9:ava. &o these state$ents are not overesti$ations/ nor are they stories. They are a#tual "a#ts/ 'ut are true "or #ertain devotees and do not ne#essarily apply to all. These des#riptions/ even i" #onsidered overesti$ations/ $ust 'e taken as they are/ in order to divert our attention "ro$ the "leeting $aterial 'eauty to the eternal 'eauty o" 389:a #ons#iousness. And "or a person %ho is already in #onta#t %ith 389:a #ons#iousness/ the des#ri'ed results are not unusual. &o$e s#holars argue that si$ply 'y "ollo%ing the prin#iples o" vara and (rama one #an gradually rise to the per"e#tions rea#hed 'y pra#ti#ing devotional servi#e/ 'ut this argu$ent is not a##epted 'y the great authorities. 0ord Caitanya also #onde$ned this idea %hile -e %as talking %ith R,$,nanda R,ya a'out the gradual develop$ent o" devotional servi#e. -e re4e#ted the idea o" the i$portan#e o" var(rama-dharma %hen it %as put "or%ard 'y R,$,nanda R,ya. -e said that this advan#e$ent o" vara and (rama is $erely e.ternal. There is a higher prin#iple. In Bhagavad-gt also the 0ord says that one has to give up all other prin#iples o" elevation and take si$ply to the $ethod o" 389:a #ons#iousness. That %ill help one in a#hieving the highest per"e#tion o" li"e. In the Hleventh Canto/ T%entieth Chapter/ verse 9/ o" rmadBhgavatam, the 0ord -i$sel" says/ FJne should e.e#ute the pres#ri'ed duties o" vara and (rama as long as he has not developed spontaneous atta#h$ent "or hearing a'out 1y pasti$es and a#tivities.G In other %ords/ the pres#ri'ed "or$s o" vara and (rama are ritualisti# #ere$onies o" religion intended "or e#ono$i# develop$ent/ sense grati"i#ation or salvation. All o" these things are re#o$$ended "or persons %ho have not developed 389:a #ons#iousness@ in "a#t/ all su#h a#tivities are re#o$$ended in the revealed s#riptures only to 'ring one
to the point o" 389:a #ons#iousness. But one %ho has already developed spontaneous atta#h$ent "or 389:a does not re>uire to e.e#ute the duties pres#ri'ed in the s#riptures.
Cha"ter Fourteen
Devotional 2ualifications
&o$e s#holars re#o$$end that kno%ledge and renun#iation are i$portant "a#tors "or elevating onesel" to devotional servi#e. But a#tually that is not a "a#t. A#tually/ the #ultivation o" kno%ledge or renun#iation/ %hi#h are "avora'le "or a#hieving a "ooting in 389:a #ons#iousness/ $ay 'e a##epted in the 'eginning/ 'ut ulti$ately they $ay also #o$e to 'e re4e#ted/ "or devotional servi#e is dependent on nothing other than the senti$ent or desire "or su#h servi#e. It re>uires nothing $ore than sin#erity. It is the opinion o" e.pert devotees that $ental spe#ulation and the arti"i#ial austerities o" yoga pra#ti#e $ay 'e "avora'le "or 'e#o$ing li'erated "ro$ $aterial #onta$ination/ 'ut they %ill also $ake one<s heart harder and harder. They %ill not help at all in the progress o" devotional servi#e. These pro#esses are there"ore not "avora'le "or entering into the trans#endental loving servi#e o" the 0ord. A#tually/ 389:a #ons#iousnessIdevotional servi#e itsel"Iis the only %ay o" advan#ing in devotional li"e. evotional servi#e is a'solute@ it is 'oth the #ause and the e""e#t. The &upre$e !ersonality o" +odhead is the #ause and e""e#t o" all that 'e/ and to approa#h -i$/ the A'solute/ the pro#ess o" devotional servi#eI%hi#h is also a'soluteIhas to 'e adopted. This is #on"ir$ed in Bhagavad-gt 'y the 0ord -i$sel"7 FJne #an understand 1e only through devotional servi#e.G In 'eginning -is tea#hing o" the .t, the 0ord said to Ar4una/ FBe#ause you are 1y devotee/ I shall tea#h these se#rets to you.G =edi# kno%ledge $eans ulti$ately to understand the &upre$e 0ord/ and the pro#ess o" entering into -is kingdo$ is devotional servi#e. That is a##epted 'y all authenti#
s#riptures. 1ental spe#ulators negle#t the pro#ess o" devotional servi#e/ and 'y si$ply trying to de"eat others in philosophi#al resear#h they "ail to develop the e#stasy o" devotion. In the Hleventh Canto/ T%entieth Chapter/ verse P1/ o" rmadBhgavatam, 389:a says/ F1y dear Kddhava/ "or persons %ho are seriously engaged in 1y servi#e/ the #ultivation o" philosophi#al spe#ulation and arti"i#ial renun#iation are not very "avora'le. 2hen a person 'e#o$es 1y devotee he auto$ati#ally attains the "ruits o" the renun#iation o" $aterial en4oy$ent/ and he gets su""i#ient kno%ledge to understand the A'solute Truth.G That is the test o" advan#e$ent in devotional servi#e. A devotee #annot 'e in darkness/ 'e#ause the 0ord sho%s hi$ spe#ial "avor and enlightens hi$ "ro$ %ithin. In the Hleventh Canto/ T%entieth Chapter/ verses PO and PP/ o" rmadBhgavatam the 0ord "urther instru#ts Kddhava/ F1y dear "riend/ the pro"its derived "ro$ "ruitive a#tivities/ austerities/ the #ulture o" philosophi#al kno%ledge/ renun#iation/ the pra#ti#e o" $ysti# yoga, #harity and all si$ilar auspi#ious a#tivities are auto$ati#ally a#hieved 'y 1y devoteesIthose %ho are si$ply atta#hed to 1e 'y loving servi#e. These devotees have everything at their disposal/ 'ut they desire nothing outside o" 1y devotional servi#e. I" ever a devotee should desire so$e $aterial pro"it/ like pro$otion to the heavenly planets/ or so$e spiritual pro"itIto go to the =aiku:ZhasI'y 1y #auseless $er#y his desires are very easily "ul"illed.G A#tually/ a person %ho is developing 389:a #ons#iousness and still has so$e atta#h$ent to $aterial en4oy$ent %ill soon 'e "reed "ro$ su#h a tenden#y 'y regularly dis#harging devotional servi#e under the instru#tion o" a 'ona "ide spiritual $aster. (r)la R*pa +osv,$)/ then/ re#o$$ends that one should not 'e atta#hed to $aterial sense en4oy$ent/ 'ut should a##ept everything en4oya'le %hi#h is in relationship to 389:a. ?or e.a$ple/ eating is ne#essary/ and one %ants so$e palata'le dishes to satis"y his sense o" taste. &o in that #ase/ "or the satis"a#tion o" 389:a rather than "or the satis"a#tion o" the tongue/ so$e palata'le dishes $ay 'e prepared and o""ered to 389:a. Then it is renun#iation. 0et the palata'le dishes 'e prepared/ 'ut unless they are o""ered to 389:a one should not a##ept the$ "or eating. This vo% o" re4e#ting anything %hi#h is not o""ered to 389:a is a#tually
renun#iation. And 'y su#h renun#iation one is a'le to satis"y the de$ands o" the senses. The i$personalists/ %ho try to avoid everything $aterial/ $ay undergo severe austerities/ 'ut they $iss the opportunity o" 'eing engaged in the servi#e o" the 0ord. Thus their renun#iation is not su""i#ient "or per"e#tion. There are $any instan#es %here/ "ollo%ing su#h arti"i#ial renun#iation %ithout any #onta#t %ith devotional servi#e/ the i$personalist again "ell do%n and 'e#a$e attra#ted to $aterial #onta$ination. There are $any supposed renoun#ers even at the present $o$ent %ho o""i#ially 'e#o$e sannyss, or renoun#ers/ and out%ardly #lai$ that spiritual e.isten#e is truth and $aterial e.isten#e untruth. In this %ay/ arti"i#ially they $ake a sho% o" renun#iation o" the $aterial %orld. -o%ever/ 'e#ause they #annot rea#h the point o" devotional servi#e/ they "ail to a#hieve the goal/ and they again #o$e 'a#k to $aterial a#tivities/ su#h as philanthropi# %ork and politi#al agitation. There are $any e.a$ples o" soA#alled sannyss %ho gave up the %orld as untruth 'ut again #a$e to the $aterial %orld/ 'e#ause they %ere not seeking their real repose at the lotus "eet o" the 0ord. Jne should not give up anything %hi#h #an 'e utili5ed in the servi#e o" the 0ord. That is a se#ret o" devotional servi#e. Anything that #an 'e utili5ed in advan#ing 389:a #ons#iousness and devotional servi#e should 'e a##epted. ?or instan#e/ %e are using $any $a#hines "or the advan#e$ent o" our present 389:a #ons#iousness $ove$ent/ $a#hines like type%riters/ di#tating $a#hines/ tape re#orders/ $i#rophones and airplanes. &o$eti$es people ask us/ F2hy are you utili5ing $aterial produ#ts i" you #onde$n the advan#e$ent o" $aterial #ivili5ationWG But a#tually %e do not #onde$n. 2e si$ply ask people to do %hatever they are doing in 389:a #ons#iousness. This is the sa$e prin#iple on %hi#h/ in Bhagavad-gt, 389:a advised Ar4una to utili5e his "ighting a'ilities in devotional servi#e. &i$ilarly/ %e are utili5ing these $a#hines "or 389:a<s servi#e. 2ith su#h senti$ent "or 389:a/ or 389:a #ons#iousness/ %e #an a##ept everything. I" the type%riter #an 'e utili5ed "or advan#ing our 389:a #ons#iousness $ove$ent/ %e $ust a##ept it. &i$ilarly/ the di#tating $a#hine or any other $a#hine $ust 'e used. Jur vision is that 389:a is everything. 389:a is the #ause and e""e#t/ and nothing 'elongs to us. 389:a<s things $ust 'e used in the servi#e o" 389:a. That is our
vision. This does not $ean/ ho%ever/ that %e should give up the prin#iples o" dis#harging devotional servi#e or negle#t a'iding 'y the rules and regulations pres#ri'ed therein. In the neophyte stage o" devotion one $ust "ollo% all the prin#iples/ regulated 'y the authority o" the spiritual $aster. The a##eptan#e and re4e#tion o" things should al%ays 'e in pursuan#e o" the devotional prin#iples@ not that one #an independently $anu"a#ture so$e idea o" %hat should 'e a##epted or re4e#ted. The spiritual $aster as the visi'le $ani"estation o" 389:a is ne#essary/ there"ore/ to dire#t the devotee on 'ehal" o" the &upre$e !ersonality o" +odhead. The spiritual $aster $ust never 'e #arried a%ay 'y an a##u$ulation o" %ealth or a large nu$'er o" "ollo%ers. A 'ona "ide spiritual $aster %ill never 'e#o$e like that. But so$eti$es/ i" a spiritual $aster is not properly authori5ed and only on his o%n initiative 'e#o$es a spiritual $aster/ he $ay 'e #arried a%ay 'y an a##u$ulation o" %ealth and large nu$'ers o" dis#iples. -is is not a very high grade o" devotional servi#e. I" a person is #arried a%ay 'y su#h a#hieve$ents/ then his devotional servi#e 'e#o$es sla#kened. Jne should there"ore stri#tly adhere to the prin#iples o" dis#ipli# su##ession. A 389:a #ons#ious person/ 'eing naturally puri"ied/ has no need o" developing any other puri"i#atory pro#ess o" thought or a#tion. Jn a##ount o" his 'eing highly elevated in 389:a #ons#iousness/ he has already a#>uired all the good >ualities and is "ollo%ing the rules and regulations pres#ri'ed "or the $ysti# yogi# pro#ess. &u#h rules are auto$ati#ally pra#ti#ed 'y the devotees. A #on#rete e.a$ple is the >uality o" nonviolen#e/ %hi#h is #onsidered a good >uali"i#ation. A devotee is naturally nonviolent and there"ore doesn<t have to pra#ti#e nonviolen#e separately. &o$e people seek puri"i#ation 'y 4oining a vegetarian $ove$ent/ 'ut a devotee is auto$ati#ally a vegetarian. -e doesn<t need to pra#ti#e separately in this $atter or to 4oin any so#iety "or vegetarians. -e is auto$ati#ally a vegetarian. There are $any other instan#es sho%ing that a devotee needn<t pra#ti#e anything 'ut 389:a #ons#iousness@ all the good >ualities o" the de$igods auto$ati#ally develop %ithin hi$. Those %ho are intentionally pra#ti#ing to 'e vegetarians or to 'e#o$e nonviolent $ay have good
>uali"i#ations 'y a $aterial esti$ation/ 'ut these >uali"i#ations are not su""i#ient to $ake the$ devotees. A vegetarian is not ne#essarily a devotee/ nor is a nonviolent person. But a devotee is auto$ati#ally 'oth vegetarian and nonviolent. 2e $ust #on#lude/ there"ore/ that vegetarianis$ or nonviolen#e is not the #ause o" devotion. In this #onne#tion/ there is a story in the 4kanda /ura a'out a hunter %ho %as #onverted into a great devotee under the instru#tion o" N,rada 1uni. 2hen the hunter 'e#a$e a per"e#t devotee/ he %as not prepared to kill even an ant. !arvata 1uni/ a "riend o" N,rada<s/ sa% the %onder"ul trans"or$ation o" the hunter 'y devotional servi#e and re$arked/ F1y dear hunter/ your un%illingness to kill even an ant is not very astonishing. Any person %ho develops the devotional attitude has a&& the good >ualities auto$ati#ally $ani"ested in his person. A devotee is never a #ause o" distress to anyone.G (r) R*pa +osv,$) a""ir$s herein that puri"i#ation o" #ons#iousness/ puri"i#ation o" 'odily a#tivities/ austerities/ pea#e o" $ind/ et#./ all 'e#o$e auto$ati#ally $ani"est in the person %ho is engaged in devotional servi#e. (r) R*pa +osv,$) a""ir$s herein that there are nine di""erent kinds o" devotional servi#e/ %hi#h are listed as hearing/ #hanting/ re$e$'ering/ serving/ %orshiping the eity in the te$ple/ praying/ #arrying out orders/ serving 389:a as a "riend and sa#ri"i#ing everything "or -i$. Ha#h and every one o" these pro#esses is so po%er"ul that i" anyone "ollo%s even one single one o" the$/ he #an a#hieve the desired per"e#tion %ithout "ail. ?or e.a$ple/ i" one is atta#hed si$ply to hearing a'out the 0ord and another is atta#hed to #hanting the glories o" the na$e/ 'oth %ill a#hieve their desired goal in devotional servi#e. In the !aitanya-caritmta this has 'een e.plained. Jne $ay e.e#ute one/ t%o/ three or all the di""erent pro#esses o" devotional servi#e/ and at the ulti$ate end he %ill a#hieve the desired goal o" 'eing esta'lished in devotional servi#e. There are #on#rete e.a$ples o" ho% a devotee dis#harged one o" these servi#es and a#hieved per"e#tion. 3ing !ar)k9it a#hieved the desired goal o" li"e si$ply 'y hearing rmad-Bhgavatam. (ukadeva +osv,$) a#hieved the desired goal o" li"e si$ply 'y re#iting rmad-Bhgavatam. !rahl,da 1ah,r,4a 'e#a$e su##ess"ul in his devotional servi#e 'y al%ays
re$e$'ering the 0ord. 0ak9$)/ the goddess o" "ortune/ %as su##ess"ul 'y engaging hersel" in $assaging the lotus "eet o" the 0ord. 3ing !8thu 'e#a$e su##ess"ul 'y %orshiping in the te$ple. Akr*ra 'e#a$e su##ess"ul 'y o""ering prayers. -anu$,n 'e#a$e su##ess"ul 'y rendering personal servi#e to 0ord R,$a#andra. Ar4una 'e#a$e su##ess"ul 'y 'eing a "riend o" 389:a. And Bali 1ah,r,4a 'e#a$e su##ess"ul si$ply 'y o""ering all o" his possessions to 389:a. There are also e.a$ples o" devotees %ho dis#harged all the di""erent ite$s together. In the Ninth Canto/ ?ourth Chapter/ verses 18/ 19 and O\/ o" rmad-Bhgavatam, there is a state$ent a'out 1ah,r,4a A$'ar)9a/ %ho "ollo%ed every one o" the devotional pro#esses. In these verses/ (ukadeva +osv,$) says/ F3ing A$'ar)9a "irst o" all #on#entrated his $ind on the lotus "eet o" 0ord 389:a and then engaged his spee#h in des#ri'ing the pasti$es and a#tivities o" the 0ord. -e engaged his hands in %ashing the te$ple o" the 0ord. -e engaged his ears in hearing o" the trans#endental glories o" the 0ord. -e engaged his eyes in seeing the 'eauti"ul eity in the te$ple. -e engaged his 'ody in asso#iating %ith the pure devotees o" the 0ord. U2hen you asso#iate %ith so$eone you have to sit do%n together/ eat together/ et#.Iand in this %ay the tou#h o" your 'ody %ith his 'ody is inevita'le. A$'ar)9a 1ah,r,4a $ade his asso#iation only %ith pure devotees and did not allo% his 'ody to 'e tou#hed 'y anyone else.V -e engaged his nostrils in s$elling the "lo%ers and tu&as o""ered to 389:a/ and he engaged his tongue in tasting 389:a %rasda U"ood prepared spe#i"i#ally "or o""ering to the 0ord/ the re$nants o" %hi#h are taken 'y the devoteesV. 1ah,r,4a A$'ar)9a %as a'le to o""er very ni#e %rasda to 389:a 'e#ause he %as a king and had no s#ar#ity o" "inan#es. -e used to o""er 389:a the $ost royal dishes and %ould then taste the re$nants as k5a-%rasda. There %as no s#ar#ity in his royal style/ 'e#ause he had a very 'eauti"ul te$ple %herein the eity o" the 0ord %as de#orated %ith #ostly paraphernalia and o""ered highAgrade "ood. &o everything %as availa'le/ and his engage$ent %as al%ays #o$pletely in 389:a #ons#iousness.G The idea is that %e should "ollo% in the "ootsteps o" great devotees. I" %e are una'le to e.e#ute all the di""erent ite$s o" devotional servi#e/ %e $ust try to e.e#ute at least one o" the$/ as e.e$pli"ied 'y previous cryas. I" %e are engaged in the e.e#ution o" all the ite$s o" devotional servi#e/ as %as 1ah,r,4a
A$'ar)9a/ then the per"e#tion o" devotional servi#e is guaranteed "ro$ ea#h one o" these ite$s. 2ith the "irst #o$plete engage$ent/ one 'e#o$es auto$ati#ally deta#hed "ro$ $aterial #onta$ination/ and li'eration 'e#o$es the $aidservant o" the devotee. This idea is #on"ir$ed 'y Bilva$aMgala 6h,kura. I" one develops unalloyed devotion to the 0ord/ li'eration %ill "ollo% the devotee as his $aidservant. (r)la R*pa +osv,$) says that the regulative prin#iples o" devotional servi#e are so$eti$es des#ri'ed 'y authorities as the path o" serving the 0ord in opulen#e.
Cha"ter Fifteen
S"ontaneous Devotional Service
H.a$ples o" spontaneous devotional servi#e #an 'e easily seen in 389:a<s dire#t asso#iates in =8nd,vana. The spontaneous dealings o" the residents o" =8nd,vana in relationship %ith 389:a are #alled rgnug. These 'eings don<t have to learn anything a'out devotional servi#e@ they are already per"e#t in all regulative prin#iples and have a#hieved the spontaneous loving servi#e o" the &upre$e !ersonality o" +odhead. ?or e.a$ple/ the #o%herd 'oys %ho are playing %ith 389:a do not have to learn 'y austerities or penan#es or yogi# pra#ti#e ho% to play %ith -i$. They have passed all tests o" regulative prin#iples in their previous lives/ and as a result they are no% elevated to the position o" dire#t asso#iation %ith 389:a as -is dear "riends. Their spontaneous attitude is #alled rgnug-bhakti. (r) R*pa +osv,$) has de"ined rgnug-bhakti as spontaneous attra#tion "or so$ething %hile #o$pletely a'sor'ed in thoughts in it/ %ith an intense desire o" love. evotional servi#e e.e#uted %ith su#h "eelings o" spontaneous love is #alled rgnug-bhakti. evotional servi#e under the heading o" rgnug #an 'e "urther divided into t%o #ategories7 one #ategory is #alled Fsensual attra#tion/G and the other is #alled Frelationship.G
In this #onne#tion/ there is a state$ent 'y N,rada 1uni to Tudhi9Zhira in the &eventh Canto/ ?irst Chapter/ verse P\/ o" rmad-Bhgavatam. There N,rada says/ F1y dear 3ing/ there are $any devotees %ho "irst 'e#o$e attra#ted to the !ersonality o" +odhead "or purposes o" sense grati"i#ation/ "ro$ 'eing envious o" -i$/ out o" "ear o" -i$ or "ro$ desiring to asso#iate a""e#tionately %ith -i$. Klti$ately these attra#tions 'e#o$e "reed "ro$ all $aterial #onta$ination/ and gradually the %orshiper develops spiritual love and a#hieves that ulti$ate goal o" li"e desired 'y the pure devotee.G The go%s $ay 'e #onsidered to 'e e.a$ples o" spontaneous love in sensual attra#tion. The go%s are young girls/ and 389:a is a young 'oy. &uper"i#ially it see$s that the go%s are attra#ted to 389:a on grounds o" se.. &i$ilarly/ 3ing 3aNsa %as attra#ted to 389:a 'e#ause o" "ear. 3aNsa %as al%ays "ear"ul o" 389:a/ 'e#ause it had 'een "oretold that his sister<s son/ 389:a/ %ould kill hi$. (iDup,la %as also al%ays envious o" 389:a. And the des#endants o" 3ing Tadu/ due to their "a$ily relationship %ith 389:a/ %ere al%ays thinking o" -i$ as one o" their $e$'ers. All o" these di""erent kinds o" devotees have a spontaneous attra#tion "or 389:a/ in di""erent #ategories/ and they a#hieve the sa$e desired goal o" li"e. The attra#tion o" the go%s "or 389:a and the a""e#tion o" the $e$'ers o" the Tadu dynasty are 'oth a##epted as spontaneous/ or rgnug. The attra#tion o" 3aNsa to 389:a in "ear and the attra#tion o" (iDup,la in envy are not a##epted as devotional servi#e/ ho%ever/ 'e#ause their attitudes are not "avora'le. evotional servi#e should 'e e.e#uted only in a "avora'le "ra$e o" $ind. There"ore/ a##ording to (r)la R*pa +osv,$)/ su#h attra#tions are not #onsidered to 'e in devotional servi#e. Again/ he analy5es the a""e#tion o" the Tadus. I" it is on the plat"or$ o" "riendship/ then it is spontaneous love/ 'ut i" it is on the plat"or$ o" regulative prin#iples/ then it is not. And only %hen a""e#tion #o$es to the plat"or$ o" spontaneous love is it #ounted in the #ategory o" pure devotional servi#e. There $ay 'e so$e di""i#ulty in understanding that 'oth the go%s and 3aNsa a#hieved the sa$e goal/ so this point should 'e #learly understood/ 'e#ause the attitudes o" 3aNsa and (iDup,la %ere di""erent "ro$ that o" the go%s. Although in all these #ases the "o#us is on the
&upre$e !ersonality o" +odhead/ and all o" the devotees are elevated to the spiritual %orld/ there is still a distin#tion 'et%een these t%o #lasses o" souls. In the ?irst Canto o" rmad-Bhgavatam it is said that the A'solute Truth is one and that -e is $ani"ested as i$personal Brah$an/ !ara$,t$, B&upersoulC and Bhagav,n Bthe &upre$e !ersonality o" +odheadC. -ere is a spiritual distin#tion. Although Brah$an/ !ara$,t$, and Bhagav,n are the sa$eAandAone A'solute Truth/ devotees like 3aNsa or (iDup,la #ould attain only to the Brah$an e""ulgen#e. They #ould not have reali5ation o" !ara$,t$, or Bhagav,n. That is the distin#tion. An analogy #an 'e given %ith the sun glo'e and the sunshine7 to re$ain in the sunshine does not $ean one has gone to the sun glo'e. The te$perature o" the sun glo'e is di""erent "ro$ the te$perature o" the sunshine. Jne %ho has gone through the sunshine in 4et planes or in spa#eships has not ne#essarily gone to the sun glo'e. Although the sunshine and the sun glo'e are a#tually one and the sa$e/ still there is a distin#tion/ "or one is the energy and one is the energeti# sour#e. The A'solute Truth and -is 'odily e""ulgen#e are in the sa$e %ay si$ultaneously one and di""erent. 3aNsa and (iDup,la attained to the A'solute Truth/ 'ut they %ere not allo%ed to enter into the +oloka =8nd,vana a'ode. I$personalists and the ene$ies o" the 0ord are/ 'e#ause o" attra#tion to +od/ allo%ed to enter into -is kingdo$/ 'ut they are not allo%ed to enter into the =aiku:Zha planets or the +oloka =8nd,vana planet o" the &upre$e 0ord. To enter the kingdo$ and to enter the king<s pala#e are not the sa$e thing. (r)la R*pa +osv,$) is trying here to des#ri'e the di""erent a#hieve$ents o" the i$personalists and the personalists. +enerally/ those %ho are i$personalists and are ini$i#al to the &upre$e !ersonality o" +odhead get entran#e only into the i$personal Brah$an/ %hen and i" they rea#h spiritual per"e#tion. The i$personalist philosophers are in one sense like the ene$ies o" the 0ord/ 'e#ause the outAandAout ene$ies o" the 0ord and the i$personalists are 'oth allo%ed to enter only into the i$personal e""ulgen#e o" the brahma,yoti. &o it is to 'e understood that they are o" si$ilar #lassi"i#ation. And a#tually the i$personalists are ene$ies o" +od/ 'e#ause they #annot tolerate the unparalleled opulen#e o" the 0ord. They try al%ays to pla#e the$selves on the sa$e level %ith
the 0ord. That is due to their envious attitude. (r) Caitanya 1ah,pra'hu has pro#lai$ed the i$personalists to 'e o""enders o" the 0ord. The 0ord is so kind/ ho%ever/ that even though they are -is ene$ies/ they are still allo%ed to enter into the spiritual kingdo$ and re$ain in the i$personal brahma,yoti, the undi""erentiated light o" the A'solute. &o$eti$es an i$personalist $ay gradually elevate hi$sel" to the personal #on#eption o" the 0ord. Bhagavad-gt #on"ir$s this7 FA"ter $any 'irths and deaths/ he %ho is a#tually in kno%ledge surrenders unto 1e.G By su#h surrender/ an i$personalist #an 'e elevated to the =aiku:Zhaloka Bspiritual planetC %here/ as a surrendered soul/ he attains 'odily "eatures like those o" the 0ord. In the Brahm7a /ura it is stated/ FThose %ho have a#hieved li'eration "ro$ $aterial #onta$ination and those %ho are de$ons and are killed 'y the &upre$e !ersonality o" +odhead 'e#o$e a'sor'ed in the Brah$an #on#ept o" li"e and reside in the spiritual sky o" the brahma,yoti.G That spiritual sky is "ar 'eyond the $aterial sky/ and it is #on"ir$ed also in Bhagavad-gt that 'eyond this $aterial sky there is another/ eternal sky. The ene$ies and the i$personalists $ay 'e allo%ed to enter into this Brah$an e""ulgen#e/ 'ut the devotees o" 389:a are pro$oted all the %ay to the spiritual planets. Be#ause the pure devotees have developed their spontaneous love "or the &upre$e !ersonality o" +odhead/ they are allo%ed to enter into the spiritual planets to en4oy spiritual 'liss in asso#iation %ith the &upre$e !ersonality o" +odhead. In the Tenth Canto/ HightyAseventh Chapter/ verse OP/ o" rmadBhgavatam, the +edas personi"ied address the 0ord in this %ay7 F1y dear 0ord/ yogs $editate upon Tour lo#ali5ed "eature/ and thus they a#hieve the spiritual per"e#tion o" 'eing $erged in the i$personal brahma,yoti. !ersons %ho treat Tou as an ene$y a#hieve the sa$e per"e#tion %ithout $editating. The go%s, %ho are e$'ra#ed 'y Tour serpentine hands and %ho have su#h lusty attitudes/ also a#hieve the sa$e per"e#tion. And as "ar as %e are #on#erned/ 'eing di""erent de$igods in #harge o" the di""erent parts o" =edi# kno%ledge/ %e are al%ays "ollo%ing in the "ootsteps o" the go%s. Thus %e hope to attain the sa$e per"e#tion.G By Fthe sa$e per"e#tionG %e $ust al%ays re$e$'er the e.a$ple o" the sun and the sunshine. Those %ho are i$personalists
#an $erge into the sunshinelike brahma,yoti, %hereas those %ho are in love %ith the &upre$e !erson enter into the supre$e a'ode o" the 0ord/ +oloka =8nd,vana. The Flusty attitudeG o" the go%s does not re"er to any sort o" se. indulgen#e. (r)la R*pa +osv,$) e.plains that this Flusty desireG re"ers to the devotee<s parti#ular attitude o" asso#iation %ith 389:a. Hvery devotee in his per"e#tional stage has a spontaneous attra#tion to the 0ord. This attra#tion is so$eti$es #alled the Flusty desireG o" the devotee. The lust is the devotee<s e.#essive desire to serve the 0ord in a parti#ular #apa#ity. &u#h a desire $ay see$ to 'e a desire "or en4oying the 0ord/ 'ut a#tually the endeavor is to serve the 0ord in that #apa#ity. ?or e.a$ple/ a devotee $ay 'e desiring to asso#iate %ith the !ersonality o" +odhead as -is #o%herd "riend. -e %ill %ant to serve the 0ord 'y assisting -i$ in #ontrolling the #o%s in the pasturing ground. This $ay appear to 'e a desire to en4oy the #o$pany o" the 0ord/ 'ut a#tually it is spontaneous love/ serving -i$ 'y assisting in $anaging the trans#endental #o%s. This e.tre$e desire to serve the 0ord is $ani"est in the trans#endental land o" =ra4a. And it is spe#i"i#ally $ani"ested a$ong the go%s. The go%s6 love "or 389:a is so elevated that "or our understanding it is so$eti$es e.plained as 'eing Flusty desire.G The author o" r !aitanya-caritmta, 3avir,4a 389:ad,sa/ has e.plained the distin#tion 'et%een lusty desire and the servi#e attitude in this state$ent7 F ]0usty desire< re"ers to the desire to grati"y one<s personal senses/ and ]trans#endental desire< re"ers to the desire "or serving the senses o" the 0ord.G In the $aterial %orld there is no su#h thing as a lover<s %anting to please the senses o" his 'eloved. A#tually/ in the $aterial %orld/ everyone %ants $ainly to grati"y his o%n personal senses. The go%s, ho%ever/ %anted nothing at all 'ut to grati"y the senses o" the 0ord/ and there is no instan#e o" this in the $aterial %orld. There"ore the go%s6 e#stati# love "or 389:a is so$eti$es des#ri'ed 'y s#holars as 'eing like the Flusty desireG o" the $aterial %orld/ 'ut a#tually this should not 'e taken as a literal "a#t. It is si$ply a %ay o" trying to understand the trans#endental situation. +reat devotees up to the standard o" Kddhava are very dear "riends o" the 0ord/ and they desire to "ollo% in the "ootsteps o" the go%s. &o the
go%s6 love "or 389:a is #ertainly not $aterial lusty desire. Jther%ise/ ho% #ould Kddhava aspire to "ollo% in their "ootstepsW Another instan#e is 0ord Caitanya -i$sel". A"ter a##epting the sannysa order o" li"e/ -e %as very/ very stri#t a'out avoiding asso#iation %ith %o$en/ 'ut still -e taught that there is no 'etter $ethod o" %orshiping 389:a than that #on#eived 'y the go%s. Thus the go%s6 $ethod o" %orshiping the 0ord as i" i$pelled 'y lusty desire %as praised very highly even 'y (r) Caitanya 1ah,pra'hu. This very "a#t $eans that although the attra#tion o" the go%s "or 389:a appears to 'e lusty/ it is not in the least 'it $aterial. Knless one is "ully situated in the trans#endental position/ the relationship o" the go%s %ith 389:a is very di""i#ult to understand. But 'e#ause it appears to 'e 4ust like ordinary dealings o" young 'oys and girls/ it is so$eti$es $isinterpreted to 'e like the ordinary se. o" this $aterial %orld. Kn"ortunately/ persons %ho #annot understand the trans#endental nature o" the love a""airs o" the go%s and 389:a take it "or granted that 389:a<s love a""airs %ith the go%s are $undane transa#tions/ and there"ore they so$eti$es indulge in painting li#entious pi#tures in so$e $odernisti# style. Jn the other hand/ the lusty desire o" 3u'4, is des#ri'ed 'y learned s#holars as 'eing Fal$ost lusty desire.G 3u'4, %as a hun#h'a#ked %o$an %ho also %anted 389:a %ith a great e#stati# love. But her desire "or 389:a %as al$ost $undane/ and so her love #annot 'e #o$pared to the love o" the go%s. -er loving a""e#tion "or 389:a is #alled kma-%ry, or al$ost like the go%s6 love "or 389:a.
Cha"ter Si;teen
S"ontaneous Devotion Further Described
In the attitude o" the deni5ens o" =8nd,vana/ su#h as Nanda 1ah,r,4a and $other TaDod,/ is to 'e "ound the ideal trans#endental #on#ept o" 'eing the "ather and $other o" 389:a/ the original !ersonality o" +odhead. ?a#tually/ no one #an 'e#o$e the "ather or $other o" 389:a/
'ut a devotee<s possession o" su#h trans#endental "eelings is #alled love o" 389:a in a parental relationship. The =89:is B389:a<s relatives at v,rak,C also "elt like that. &o spontaneous love o" 389:a in the parental relationship is "ound 'oth a$ong those deni5ens o" v,rak, %ho 'elonged to the dynasty o" =89:i and a$ong the inha'itants o" =8nd,vana. &pontaneous love o" 389:a as e.hi'ited 'y the =89:is and the deni5ens o" =8nd,vana is eternally e.isting in the$. In the stage o" devotional servi#e %here regulative prin#iples are "ollo%ed/ there is no ne#essity o" dis#ussing this love/ "or it $ust develop o" itsel" at a $ore advan#ed stage. !ersons desiring to "ollo% in the "ootsteps o" su#h eternal devotees o" the 0ord as the =89:is and =8nd,vana deni5ens are #alled rgnug devotees/ %hi#h $eans that they are trying to attain to the per"e#tion o" those devotees. These rgnug devotees do not "ollo% the regulative prin#iples o" devotional servi#e very stri#tly/ 'ut 'y spontaneous nature they 'e#o$e attra#ted to so$e o" the eternal devotees su#h as Nanda or TaDod,/ and they try to "ollo% in their "ootsteps spontaneously. There is a gradual develop$ent o" the a$'ition to 'e#o$e like a parti#ular devotee/ and this a#tivity is #alled rgnug. 2e $ust al%ays re$e$'er/ ho%ever/ that su#h eagerness to "ollo% in the "ootsteps o" the deni5ens o" =ra4a B=8nd,vanaC is not possi'le unless one is "reed "ro$ $aterial #onta$ination. In "ollo%ing the regulative prin#iples o" devotional servi#e/ there is a stage #alled anartha-nivtti, %hi#h $eans the disappearan#e o" all $aterial #onta$ination. &o$eti$es so$eone is "ound i$itating su#h devotional love/ 'ut "a#tually he is not "reed "ro$ anarthas, or un%anted ha'its. It has 'een seen that a soA#alled devotee pro#lai$s hi$sel" a "ollo%er o" Nanda/ TaDod, or the go%s, %hile at the sa$e ti$e his a'o$ina'le attra#tion "or $undane se. li"e is visi'le. &u#h a $ani"estation o" divine love is $ere i$itation and has no value. 2hen one is a#tually spontaneously attra#ted to the loving prin#iples o" the go%s, there %ill 'e "ound no tra#e o" any $undane #onta$ination in his #hara#ter. There"ore/ in the 'eginning/ everyone should stri#tly "ollo% the regulative prin#iples o" devotional servi#e/ a##ording to the in4un#tions o" the s#riptures and the spiritual $aster. Jnly a"ter the stage o"
li'eration "ro$ $aterial #onta$ination #an one a#tually aspire to "ollo% in the "ootsteps o" the devotees in =8nd,vana. It is said 'y (r) R*pa +osv,$)/ F2hen one is a#tually li'erated "ro$ $aterial #onta$ination/ he #an al%ays re$e$'er an eternal devotee in =8nd,vana in order to love 389:a in the sa$e #apa#ity. And developing su#h an aptitude/ one %ill al%ays live in =8nd,vana/ even %ithin his $ind.G The purport is that i" it is possi'le one should go and physi#ally 'e present at =ra4a'h*$i/ =8nd,vana/ and 'e engaged al%ays in the servi#e o" the 0ord/ "ollo%ing the devotees in =ra4aAdh,$a/ the spiritual real$ o" =ra4a. I" it is not possi'le/ ho%ever/ to 'e physi#ally present at =8nd,vana/ one #an $editate any%here upon living in that situation. 2herever he $ay 'e/ one $ust al%ays think a'out li"e in =ra4aAdh,$a and a'out "ollo%ing in the "ootsteps o" a parti#ular devotee in the servi#e o" the 0ord. A devotee %ho is a#tually advan#ed in 389:a #ons#iousness/ %ho is #onstantly engaged in devotional servi#e/ should not $ani"est hi$sel"/ even though he has attained per"e#tion. The idea is that he should al%ays #ontinue to a#t as a neophyte devotee as long as his $aterial 'ody is there. A#tivities in devotional servi#e under regulative prin#iples $ust 'e "ollo%ed even 'y the pure devotee. But %hen he reali5es his a#tual position in relationship %ith the 0ord/ he #an/ along %ith the dis#harging o" regulative servi#e/ think %ithin hi$sel" o" the 0ord/ under the guidan#e o" a parti#ular asso#iate o" the 0ord/ and develop his trans#endental senti$ents in "ollo%ing that asso#iate. In this #onne#tion/ %e should 'e #are"ul a'out the soA#alled siddha%ra&. The siddha-%ra& pro#ess is "ollo%ed 'y a #lass o" $en %ho are not very authori5ed and %ho have $anu"a#tured their o%n %ay o" devotional servi#e. They i$agine that they have 'e#o$e asso#iates o" the 0ord si$ply 'y thinking o" the$selves like that. This e.ternal 'ehavior is not at all a##ording to the regulative prin#iples. The soA #alled siddha-%ra& pro#ess is "ollo%ed 'y the %rkta-saha,iy, a pseudose#t o" soA#alled =ai9:avas. In the opinion o" R*pa +osv,$)/ su#h a#tivities are si$ply distur'an#es to the standard %ay o" devotional servi#e. (r) R*pa +osv,$) says that learned cryas re#o$$end that %e "ollo% the regulative prin#iples even a"ter the develop$ent o" spontaneous
love "or 389:a. A##ording to the regulative prin#iples/ there are nine depart$ental a#tivities/ as des#ri'ed a'ove/ and one should spe#i"i#ally engage hi$sel" in the type o" devotional servi#e "or %hi#h he has a natural aptitude. ?or e.a$ple/ one person $ay have a parti#ular interest in hearing/ another $ay have a parti#ular interest in #hanting/ and another $ay have a parti#ular interest in serving in the te$ple. &o these/ or any o" the other si. di""erent types o" devotional servi#e Bre$e$'ering/ serving/ praying/ engaging in so$e parti#ular servi#e/ 'eing in a "riendly relationship or o""ering everything in one<s possessionC/ should 'e e.e#uted in "ull earnestness. In this %ay/ everyone should a#t a##ording to his parti#ular taste. evotional servi#e "ollo%ing in the "ootsteps o" the go%s o" =8nd,vana or the >ueens at v,rak, is #alled devotional servi#e in #on4ugal love. This devotional servi#e in #on4ugal love #an 'e divided into t%o #ategories. Jne is indire#t #on4ugal love/ the other dire#t. In 'oth o" these #ategories/ one has to "ollo% the parti#ular go% %ho is engaged in su#h servi#e in +oloka =8nd,vana. To 'e dire#tly atta#hed to the &upre$e !ersonality o" +odhead in #on4ugal love is te#hni#ally #alled ke&i. This ke&i per"or$an#e $eans to dire#tly 4oin %ith the &upre$e !ersonality o" +odhead. There are other devotees %ho do not %ish dire#t #onta#t %ith the &upre$e !erson/ 'ut %ho relish the #on4ugal love a""airs o" the 0ord %ith the go%s. &u#h devotees en4oy si$ply 'y hearing o" the a#tivities o" the 0ord %ith the go%s. This develop$ent o" #on4ugal love #an 'e possi'le only %ith those %ho are already engaged in "ollo%ing the regulative prin#iples o" devotional servi#e/ spe#i"i#ally in the %orship o" R,dh, and 389:a in the te$ple. &u#h devotees gradually develop a spontaneous love "or the eity/ and 'y hearing o" the 0ord<s e.#hange o" loving a""airs %ith the go%s, they gradually 'e#o$e attra#ted to these pasti$es. A"ter this spontaneous attra#tion 'e#o$es highly developed/ the devotee is pla#ed in either o" the a'oveA$entioned #ategories. This develop$ent o" #on4ugal love "or 389:a is not $ani"ested in %o$en only. The $aterial 'ody has nothing to do %ith spiritual loving a""airs. A %o$an $ay develop an attitude "or 'e#o$ing a "riend o" 389:a/ and/ si$ilarly/ a $an $ay develop the "eature o" 'e#o$ing a go% in =8nd,vana. -o% a devotee in the "or$ o" a $an #an desire to 'e#o$e a
go% is stated in the /adma /ura as "ollo%s7 In days gone 'y there %ere $any sages in a:Yak,ra:ya. Da7akraya is the na$e o" the "orest %here 0ord R,$a#andra lived a"ter 'eing 'anished 'y -is "ather "or "ourteen years. At that ti$e there %ere $any advan#ed sages %ho %ere #aptivated 'y the 'eauty o" 0ord R,$a#andra and %ho desired to 'e#o$e %o$en in order to e$'ra#e the 0ord. 0ater on/ these sages appeared in +oloka =8nd,vana %hen 389:a advented -i$sel" there/ and they %ere 'orn as go%s, or girl "riends o" 389:a. In this %ay they attained the per"e#tion o" spiritual li"e. The story o" the sages o" a:Yak,ra:ya #an 'e e.plained as "ollo%s. 2hen 0ord R,$a#andra %as residing in a:Yak,ra:ya/ the sages %ho %ere engaged in devotional servi#e there 'e#a$e attra#ted 'y -is 'eauty and i$$ediately thought o" the go%s at =8nd,vana/ %ho en4oyed #on4ugal loving a""e#tion %ith 389:a. In this instan#e it is #lear that the sages o" a:Yak,ra:ya desired #on4ugal love in the $anner o" the go%s, although they %ere %ell a%are o" the &upre$e 0ord as 'oth 389:a and 0ord R,$a#andra. They kne% that although R,$a#andra %as an ideal king and #ould not a##ept $ore than one %i"e/ 0ord 389:a/ 'eing the "ullA"ledged !ersonality o" +odhead/ #ould "ul"ill the desires o" all o" the$ in =8nd,vana. These sages also #on#luded that the "or$ o" 0ord 389:a is $ore attra#tive than that o" 0ord R,$a#andra/ and so they prayed to 'e#o$e go%s in their "uture lives to 'e asso#iated %ith 389:a. 0ord R,$a#andra re$ained silent/ and -is silen#e sho%s that -e a##epted the prayers o" the sages. Thus they %ere 'lessed 'y 0ord R,$a#andra to have asso#iation %ith 0ord 389:a in their "uture lives. As a result o" this 'enedi#tion/ they all took 'irth as %o$en in the %o$'s o" go%s at +okula/ and as they had desired in their previous lives/ they en4oyed the #o$pany o" 0ord 389:a/ %ho %as present at that ti$e in +okula =8nd,vana. The per"e#tion o" their hu$an "or$ o" li"e %as thus a#hieved 'y their generating a trans#endental senti$ent to share #on4ugal love %ith 0ord 389:a. Con4ugal love is divided into t%o #lassi"i#ationsIna$ely/ #on4ugal love as hus'and and %i"e and #on4ugal love as lover and 'eloved. Jne %ho develops #on4ugal love "or 389:a as a %i"e is pro$oted to v,rak,/ %here the devotee 'e#o$es the >ueen o" the 0ord. Jne %ho develops #on4ugal love "or 389:a as a lover is pro$oted to +oloka =8nd,vana/ to asso#iate
%ith the go%s and en4oy loving a""airs %ith 389:a there. 2e should note #are"ully/ ho%ever/ that this #on4ugal love "or 389:a/ either as go% or as >ueen/ is not li$ited only to %o$en. Hven $en #an develop su#h senti$ents/ as %as eviden#ed 'y the sages o" a:Yak,ra:ya. I" so$eone si$ply desires #on4ugal love/ 'ut does not "ollo% in the "ootsteps o" the go%s, he is pro$oted to asso#iation %ith the 0ord at v,rak,. In the 8ah-k$rma /ura it is stated/ F+reat sages %ho %ere the sons o" "ireAgods rigidly "ollo%ed the regulative prin#iples in their desire to have #on4ugal love "or 389:a. As su#h/ in their ne.t lives they %ere a'le to asso#iate %ith the 0ord/ the origin o" all #reation/ %ho is kno%n as =,sudeva/ or 389:a/ and all o" the$ got -i$ as their hus'and.G evotees %ho are attra#ted to 389:a as parents or as "riends should "ollo% in the "ootsteps o" Nanda 1ah,r,4a or &u'ala/ respe#tively. Nanda 1ah,r,4a is the "oster "ather o" 389:a/ and out o" all o" the "riends o" 389:a/ &u'ala is the $ost inti$ate in =ra4a'h*$i. In the develop$ent o" 'e#o$ing either the "ather or "riend o" the 0ord/ there are t%o varieties. Jne $ethod is that one $ay try to 'e#o$e the "ather o" the 0ord dire#tly/ and the other is that one $ay "ollo% Nanda 1ah,r,4a and #herish the ideal o" 'eing 389:a<s "ather. Jut o" these t%o/ the atte$pt to dire#tly 'e#o$e the "ather o" 389:a is not re#o$$ended. &u#h a develop$ent #an 'e#o$e polluted %ith 1,y,v,da Bi$personalC philosophy. The 1,y,v,d)s/ or $onists/ think that they the$selves are 389:a/ and i" one thinks that he hi$sel" has 'e#o$e Nanda 1ah,r,4a/ then his parental love %ill 'e#o$e #onta$inated %ith the 1,y,v,da philosophy. The 1,y,v,da philosophi#al %ay o" thinking is o""ensive/ and no o""ender #an enter into the kingdo$ o" +od to asso#iate %ith 389:a. In the 4kanda /ura there is a story o" an old $an residing in -astin,pura/ #apital o" the kingdo$ o" the !,:Yus/ %ho desired 389:a as his 'eloved son. This old $an %as instru#ted 'y N,rada to "ollo% in the "ootsteps o" Nanda 1ah,r,4a/ and thus he a#hieved su##ess. There is a state$ent in the Nryaa-vy$ha-stava prayers that persons %ho are al%ays engaged in thinking o" the 0ord as their hus'and/ "riend/ "ather or %ellA%isher are al%ays %orshipa'le 'y everyone. This spontaneous love "or 389:a #an 'e developed only 'y the spe#ial $er#y o" 389:a or -is pure devotee. This pro#ess o" devotional servi#e is
so$eti$es #alled %u5"i-mrga. /u5"i $eans Fnourishing/G and mrga $eans Fpath.G &u#h develop$ent o" senti$ent nourishes devotional servi#e to the highest standard. Thus it is #alled the path o" nourish$ent/ or %u5"i-mrga. The =alla'haAsa$prad,ya/ %hi#h 'elongs to the =i9:usv,$) se#t o" =ai9:ava religion/ %orships 389:a in this %u5"i-mrga. +enerally devotees in +u4arat %orship B,la 389:a/ under this heading o" %u5"i-mrga.
Cha"ter Seventeen
Ecstatic $ove
By the pro#ess o" e.e#uting regulated devotional servi#e/ one is a#tually elevated onto the trans#endental stage/ 'eyond the $aterial $odes o" nature. At that ti$e one<s heart 'e#o$es illu$inated like the sun. The sun is "ar a'ove the planetary syste$s/ and there is no possi'ility o" its 'eing #overed 'y any kind o" #loud@ si$ilarly/ %hen a devotee is puri"ied like the sun/ "ro$ his pure heart there is a di""usion o" e#stati# love %hi#h is $ore glorious than the sunshine. Jnly at that ti$e is the atta#h$ent to 389:a per"e#t. &pontaneously/ the devotee 'e#o$es eager to serve the 0ord in his e#stati# love. At this stage the devotee is on the plat"or$ o" uttama-adhikr, per"e#t devotion. &u#h a devotee has no agitation "ro$ $aterial a""e#tions and is interested only in the servi#e o" R,dh, and 389:a. To #lari"y/ in the previous #hapters the sy$pto$s o" devotional servi#e %ere e.plained along %ith instru#tions as to ho% %e $ay e.e#ute devotional servi#e %ith our present senses and gradually rise to the plat"or$ o" e#stasy in spontaneous love. And the t%o kinds o" devotional servi#eIna$ely devotional servi#e through regulative prin#iples and through spontaneous loveI%ere dis#ussed. 2ithin the stage o" the regulative prin#iples o" devotional servi#e there are t%o divisionsIna$ely e.e#utive and e""e#tive. This e""e#tive portion o" devotional servi#e is #alled bhva, or e#stasy. In this #onne#tion/ there is
a state$ent in the tantras that e#stasy is the "irst sy$pto$ o" pure love "or the !ersonality o" +odhead/ and in that stage one is so$eti$es "ound shedding tears or shivering. Not al%ays are these sy$pto$s $ani"est/ 'ut o##asionally. 2hen 3ing A$'ar)9a %as put into di""i#ulty 'y urv,s,/ he 'egan to think o" the lotus "eet o" the 0ord/ and thus there %ere so$e #hanges in his 'ody/ and tears %ere "alling "ro$ his eyes. These sy$pto$s are a#tivities o" e#stasy. They are visi'le in the shivering o" the 'ody and the shedding o" tears. A"ter the out%ard appearan#e o" these e#stati# sy$pto$s/ they stay %ithin the $ind/ and #ontinuation o" the e#stasy is #alled samdhi. This stage o" appre#iation 'e#o$es the #ause o" "uture e.#hanges o" loving a""airs %ith 389:a. Hlevation to this stage o" e#stasy #an 'e possi'le in t%o %ays. Jne %ay is 'y #onstant asso#iation %ith pure devotees. The other %ay is 'y the spe#ial $er#y o" 389:a or 'y the $er#y o" a pure devotee o" 389:a. Hlevation to the e#stati# stage o" li"e is generally attained through asso#iation %ith pure devotees/ %hile elevation to that stage 'y the spe#ial $er#y o" 389:a or -is devotee is very rare. The purport is that one should e.e#ute devotional servi#e rigidly in the asso#iation o" devotees so that there %ill 'e #ertainty in raising onesel" to that e#stati# position. In spe#ial #ases/ o" #ourse/ there is spe#ial "avor "ro$ 389:a/ and although %e should al%ays e.pe#t that/ %e should not sit idly and si$ply %ait "or 389:a<s spe#ial $er#y@ the regular duties $ust 'e per"or$ed. It is 4ust as %hen/ so$eti$es/ it is "ound that a person %ho never attended s#hool or #ollege $ay 'e re#ogni5ed as a great s#holar/ or an honorary degree "ro$ great universities $ay 'e o""ered to hi$. But this does not $ean that one should avoid s#hool and e.pe#t to auto$ati#ally re#eive an honorary degree "ro$ so$e university. &i$ilarly/ one should devoutly e.e#ute the regulative prin#iples o" devotional servi#e and at the sa$e ti$e hope "or 389:a<s "avor or "or -is devotee<s "avor. An e.a$ple o" rising to the stage o" e#stati# love 'y e.e#uting the regulative prin#iples o" devotional servi#e is given in the li"e story o" N,rada/ %hi#h is des#ri'ed to =y,sadeva in rmad-Bhgavatam. N,rada tells there o" his previous li"e and ho% he developed to the stage o" e#stati# love. -e %as engaged in the servi#e o" great devotees and used to hear their talks and songs. Be#ause he had the opportunity to hear
these pasti$es and songs o" 389:a "ro$ the $ouths o" pure devotees/ he 'e#a$e very attra#ted %ithin his heart. Be#ause he had 'e#o$e so eager to hear these topi#s/ he gradually developed %ithin hi$sel" an e#stati# love "or 389:a. This e#stati# love is prior to the pure love o" 389:a/ 'e#ause in the ne.t verse N,rada #on"ir$s that 'y the gradual pro#ess o" hearing "ro$ the great sages he developed love o" +odhead. In that #onne#tion/ N,rada #ontinues to say in the ?irst Canto/ ?i"th Chapter/ verse O8/ o" the Bhgavatam, F?irst I passed $y days in the asso#iation o" the great sages during the rainy autu$n season. Hvery $orning and evening I heard the$ %hile they %ere singing and #hanting the -are 389:a mantra, and thus $y heart gradually 'e#a$e puri"ied. As soon as I heard the$ %ith great attention/ the in"luen#e o" the $odes o" $aterial ignoran#e and passion disappeared/ and I 'e#a$e "ir$ly "i.ed in devotional servi#e to the 0ord.G These are pra#ti#al e.a$ples o" ho% one #an develop to the stage o" e#stati# love si$ply 'y the asso#iation o" pure devotees. It is essential/ there"ore/ that one #onstantly asso#iate %ith pure devotees %ho are engaged $orning and evening in #hanting the -are 389:a mantra. In this %ay one %ill get the #han#e to puri"y his heart and develop this e#stati# pure love "or 389:a. This state$ent is also #on"ir$ed in the Third Canto/ T%entyA"i"th Chapter/ verse OR/ o" rmad-Bhgavatam, %here 0ord 3apila says/ F1y dear $other/ %hen a person is a#tually in asso#iation %ith pure devotees/ the su'li$e poten#y o" 1y devotional servi#e #an 'e e.perien#ed.G In other %ords/ %hen a pure devotee speaks/ his %ords a#t upon the hearts o" the audien#e. 2hat is the se#ret o" hearing and #hantingW A pro"essional speaker #annot i$press trans#endental e#stasy %ithin the hearts o" the listeners. -o%ever/ %hen a reali5ed soul %ho is engaged in the servi#e o" the 0ord is speaking/ he has the poten#y to in4e#t spiritual li"e %ithin the audien#e. Jne should/ there"ore/ seek the asso#iation o" su#h pure/ unalloyed devotees/ and 'y su#h asso#iation and servi#e a neophyte devotee %ill #ertainly develop atta#h$ent/ love and devotion "or the &upre$e !ersonality o" +odhead. In the /adma /ura there is the story o" a neophyte devotee %ho/ in order to raise hersel" to the e#stati# plat"or$/ dan#ed all night to invoke the 0ord<s gra#e upon her.
&o$eti$es/ ho%ever/ it is "ound that %ithout undergoing any devotional pro#ess/ one all o" a sudden develops devotion "or 0ord 389:a. This sudden develop$ent o" the devotional attitude in a person $ust 'e understood as a spe#ial $er#y o" 389:a or o" -is devotee. This apparently a##idental develop$ent o" e#stati# "eelings through the #auseless $er#y o" 389:a #an 'e divided into three groups7 si$ply 'y speaking/ si$ply 'y glan#ing and si$ply 'y good %ishes. In the Nradya /ura there is a state$ent a'out develop$ent o" e#stati# love si$ply 'y speaking. 0ord 389:a said to N,rada/ FJ 'est o" the brhmaas, I %ish that you $ay develop unalloyed devotional servi#e to 1e/ %hi#h is "ull o" trans#endental 'liss and all auspi#iousness.G In the 4kanda /ura there is a state$ent a'out developing e#stati# love to%ard 389:a si$ply 'y glan#ing. It is stated there/ F2hen the inha'itants o" L,Mgala !rovin#e sa% the !ersonality o" +odhead/ 389:a/ they %ere so stri#ken %ith "eeling that they #ould not %ithdra% their glan#e "ro$ -i$.G As "ar as heart"elt %ishes are #on#erned/ there is a state$ent in the uka-sa)hit %here N,rada tells (r)la =y,sadeva/ FTou have a son %ho is the greatest devotee o" the !ersonality o" +odhead/ and I #an o'serve that %ithout any "ollo%ing o" the regulative prin#iples o" devotional servi#e/ he is already enri#hed %ith $any o" the sy$pto$s a#hieved 'y the e.e#ution o" devotional servi#e a"ter $any/ $any 'irths.G As "or e#stati# love o" 389:a/ there is a state$ent in the &eventh Canto/ ?ourth Chapter/ verse PS/ o" rmad-Bhgavatam, in %hi#h N,rada addresses 3ing Tudhi9Zhira/ F1y dear 3ing/ it is very di""i#ult to des#ri'e the #hara#ter o" !rahl,da. -e developed a natural attra#tion "or 389:a/ and %hatever I #an e.plain a'out his #hara#ter %ill si$ply 'e an arrange$ent o" %ords@ his a#tual #hara#ter is i$possi'le to des#ri'e.G This $eans that N,rada hi$sel" ad$itted that the natural develop$ent o" !rahl,da<s e#stati# love %as 'y the gra#e o" 0ord 389:a. This natural attra#tion "or 389:a on the part o" !rahl,da %as developed si$ply 'y the $er#y o" N,rada. 2hen !rahl,da 1ah,r,4a %as %ithin the %o$' o" his $other/ she %as 'eing sy$patheti#ally instru#ted 'y N,rada a'out the s#ien#e o" devotional servi#e/ and at the sa$e ti$e N,rada %as %ishing that the #hild %ithin the %o$' #ould also take advantage o" the instru#tions. Be#ause N,rada/ an authori5ed devotee and great asso#iate
o" the !ersonality o" +odhead/ %as desiring auspi#iousness "or !rahl,da 1ah,r,4a/ he developed all the #hara#teristi#s o" a highAgrade devotee. This is #alled natural attra#tion. It is #aused 'y the spe#ial gra#e o" the !ersonality o" +odhead or 'y the spe#ial gra#e o" a great devotee like N,rada. There is a state$ent in the 4kanda /ura %herein !arvata 1uni tells N,rada/ F1y dear N,rada/ o" all saintly persons you are so great and glorious that si$ply 'y your good %ishes a lo%'orn hunter also has 'e#o$e a great/ elevated devotee o" 0ord 389:a.G This e#stati# love "or 389:a #an 'e divided into "ive divisions/ %hi#h %ill 'e des#ri'ed 'y (r) R*pa +osv,$) later on.
Cha"ter Eighteen
Character of ,ne in Ecstatic $ove
R*pa +osv,$) ne.t des#ri'es the #hara#teristi#s o" a person %ho has a#tually developed his e#stati# love "or 389:a. The #hara#teristi#s are as "ollo%s7 B1C -e is al%ays an.ious to utili5e his ti$e in the devotional servi#e o" the 0ord. -e does not like to 'e idle. -e %ants servi#e al%ays/ t%entyA "our hours a day/ %ithout deviation. BOC -e is al%ays reserved and perseverant. BPC -e is al%ays deta#hed "ro$ all $aterial attra#tion. BQC -e does not long "or any $aterial respe#t in return "or his a#tivities. BRC -e is al%ays #ertain that 389:a %ill 'esto% -is $er#y upon hi$. BSC -e is al%ays very eager to serve the 0ord "aith"ully. BXC -e is very $u#h atta#hed to the #hanting o" the holy na$es o" the 0ord. B8C -e is al%ays eager to des#ri'e the trans#endental >ualities o" the 0ord. B9C -e is very pleased to live in a pla#e %here the 0ord<s pasti$es are per"or$ed/ e.g./ 1athur,/ =8nd,vana or v,rak,.
An unalloyed devotee %ho has developed e#stati# love "or 389:a is al%ays engaging his %ords in re#iting prayers to the 0ord. 2ithin the $ind he is al%ays thinking o" 389:a/ and %ith his 'ody he either o""ers o'eisan#es 'y 'o%ing do%n 'e"ore the eity or engages in so$e other servi#e. uring these e#stati# a#tivities he so$eti$es sheds tears. In this %ay his %hole li"e is engaged in the servi#e o" the 0ord/ %ith not a $o$ent %asted on any other engage$ent. 2hen a person is undistur'ed even in the presen#e o" various #auses o" distur'an#e/ he is #alled reserved and perseverant. An e.a$ple o" this perseveran#e and reservation is "ound in the 'ehavior o" 3ing !ar)k9it/ as des#ri'ed in the ?irst Canto/ Nineteenth Chapter/ verse 1R/ o" rmad-Bhgavatam. The 3ing says there to all the sages present 'e"ore hi$ at the ti$e o" his death/ F1y dear brhmaas, you should al%ays a##ept $e as your surrendered servant. I have #o$e to the 'ank o" the +anges 4ust to devote $y heart and soul unto the lotus "eet o" 0ord 389:a. &o please 'less $e/ that $other +anges $ay also 'e pleased %ith $e. 0et the #urse o" the brhmaa6s son "all upon $eII do not $ind. I only re>uest that at the last $o$ent o" $y li"e all o" you %ill kindly #hant the holy na$e o" =i9:u/ so that I $ay reali5e -is trans#endental >ualities.G This e.a$ple o" 1ah,r,4a !ar)k9it<s 'ehavior/ his re$aining patient even at the last point o" his li"e/ his undistur'ed #ondition o" $ind/ is an e.a$ple o" reservation. This is one o" the #hara#teristi#s o" a devotee %ho has developed e#stati# love "or 389:a. The senses are al%ays desiring sense en4oy$ent/ 'ut %hen a devotee develops trans#endental love "or 389:a his senses are no longer attra#ted 'y $aterial desires. This state o" $ind is #alled deta#h$ent. There is a ni#e e.a$ple o" this deta#h$ent in #onne#tion %ith the #hara#ter o" 3ing Bharata. In the ?i"th Canto/ ?ourteenth Chapter/ verse QP/ o" rmad-Bhgavatam it is stated/ FH$peror Bharata %as so attra#ted 'y the 'eauty o" the lotus "eet o" 389:a that even in his youth"ul li"e he gave up all kinds o" atta#h$ents to "a$ily/ #hildren/ "riends/ kingdo$/ et#./ as though they %ere untou#ha'le stools.G H$peror Bharata provides a typi#al e.a$ple o" deta#h$ent. -e had everything en4oya'le in the $aterial %orld/ 'ut he le"t it. This $eans that deta#h$ent does not $ean arti"i#ially keeping onesel" aloo" and
apart "ro$ the allure$ents o" atta#h$ent. Hven in the presen#e o" su#h allure$ents/ i" one #an re$ain unattra#ted 'y $aterial atta#h$ents/ he is #alled deta#hed. In the 'eginning/ o" #ourse/ a neophyte devotee $ust try to keep hi$sel" apart "ro$ all kinds o" alluring atta#h$ents/ 'ut the real position o" a $ature devotee is that even in the presen#e o" all allure$ents/ he is not at all attra#ted. This is the a#tual #riterion o" deta#h$ent. 2hen a devotee/ in spite o" possessing all the >ualities o" pure reali5ation/ is not proud o" his position/ he is #alled prideless. In the /adma /ura it is stated that 3ing Bhag)ratha %as the e$peror a'ove all other kings/ yet he developed su#h e#stati# love "or 389:a that he 'e#a$e a $endi#ant and %ent out 'egging even to the ho$es o" his politi#al ene$ies and untou#ha'les. -e %as so hu$'le that he respe#t"ully 'o%ed do%n 'e"ore the$. There are $any si$ilar instan#es in the history o" India. Hven very re#ently/ a'out t%o hundred years ago or less/ one 'ig landlord kno%n as 0,l B,'u/ a Cal#utta landholder/ 'e#a$e a =ai9:ava and lived in =8nd,vana. -e %as also 'egging "ro$ door to door/ even at the ho$es o" his politi#al ene$ies. Begging involves 'eing ready to 'e insulted 'y persons to %hose ho$e one has #o$e. That is natural. But one has to tolerate su#h insults "or the sake o" 389:a. The devotee o" 389:a #an a##ept any position in the servi#e o" 389:a. The strong #onvi#tion that one %ill #ertainly re#eive the "avor o" the &upre$e !ersonality o" +odhead is #alled in &anskrit (-bandha. <(bandha $eans to #ontinue to think/ FBe#ause I<$ trying $y 'est to "ollo% the routine prin#iples o" devotional servi#e/ I a$ sure that I %ill go 'a#k to +odhead/ 'a#k to ho$e.G In this #onne#tion/ one prayer 'y R*pa +osv,$) is su""i#ient to e.e$pli"y this hope"ulness. -e says/ FI have no love "or 389:a/ nor "or the #auses o" developing love o" 389:aIna$ely/ hearing and #hanting. And the pro#ess o" bhakti-yoga, 'y %hi#h one is al%ays thinking o" 389:a and "i.ing -is lotus "eet in the heart/ is also la#king in $e. As "ar as philosophi#al kno%ledge or pious %orks are #on#erned/ I don<t see any opportunity "or $e to e.e#ute su#h a#tivities. But a'ove all/ I a$ not even 'orn o" a ni#e "a$ily. There"ore I $ust si$ply pray to Tou/ +op)4anaAvalla'ha U389:a/ $aintainer and 'eloved o" the go%sV. I si$ply
%ish and hope that so$e %ay or other I $ay 'e a'le to approa#h Tour lotus "eet/ and this hope is giving $e pain/ 'e#ause I think $ysel" >uite in#o$petent to approa#h that trans#endental goal o" li"e.G The purport is that under this heading o" (-bandha, one should #ontinue to hope against hope that so$e %ay or other he %ill 'e a'le to approa#h the lotus "eet o" the &upre$e 0ord. 2hen one is su""i#iently eager to a#hieve su##ess in devotional servi#e/ that eagerness is #alled samutka"h. This $eans F#o$plete eagerness.G A#tually this eagerness is the pri#e "or a#hieving su##ess in 389:a #ons#iousness. Hverything has so$e value/ and one has to pay the value 'e"ore o'taining or possessing it. It is stated in the =edi# literature that to pur#hase the $ost valua'le thing/ 389:a #ons#iousness/ one has to develop intense eagerness "or a#hieving su##ess. This intense eagerness is very ni#ely e.pressed 'y Bilva$aMgala 6h,kura in his 'ook *5akarmta. -e says/ FI a$ eagerly %aiting to see that 'oy o" =8nd,vana %hose 'odily 'eauty is #aptivating the %hole universe/ %hose eyes are al%ays 'ounded 'y 'la#k eye'ro%s and e.panded like lotus petals/ and %ho is al%ays eagerly glan#ing over -is devotees and there"ore $oving slightly here and there. -is eyes are al%ays $oist/ -is lips are #olored like #opper/ and through those lips there #o$es a sound vi'ration %hi#h drives one $adder than a $ad elephant. I %ant so $u#h to see -i$ at =8nd,vana[G In the sa$e *5a-karmta there is another state$ent/ a'out the #hanting o" R,dh,r,:). It is said 'y one o" the asso#iates o" R,dh,r,:)/ FJ 0ord +ovinda/ the girl %ho is the daughter o" 3ing =89a'h,nu is no% shedding tears/ and &he is an.iously #hanting Tour holy na$eI]389:a[ 389:a[< G Atta#h$ent "or #hanting the glories o" the 0ord is also e.pressed in the *5a-karmta as "ollo%s7 F2hat shall I do "or 389:a/ %ho is pleasing 'eyond all pleasura'le #on#eptions/ and %ho is naughtier than all restless 'oysW The idea o" 389:a<s 'eauti"ul a#tivities is attra#ting $y heart/ and I do not kno% %hat I #an do[G In the 'ook /adyva& 'y R*pa +osv,$) there is the "ollo%ing state$ent a'out =8nd,vana7 FIn this pla#e the son o" 1ah,r,4a Nanda used to live %ith -is "ather/ %ho %as king o" all #o%herd $en. In this pla#e 0ord 389:a 'roke the #art in %hi#h the (akaZ,sura de$on %as #on#ealed. At
this pla#e ,$odara/ %ho #an #ut the knot o" our $aterial e.isten#e/ %as tied up 'y -is $other/ TaDod,.G A pure devotee o" 0ord 389:a resides in the distri#t o" 1athur, or =8nd,vana and visits all the pla#es %here 389:a<s pasti$es %ere per"or$ed. At these sa#red pla#es 389:a displayed -is #hildhood a#tivities %ith the #o%herd 'oys and $other TaDod,. The syste$ o" #ir#u$a$'ulating all these pla#es is still #urrent a$ong devotees o" 0ord 389:a/ and those #o$ing to 1athur, and =8nd,vana al%ays "eel trans#endental pleasure. A#tually/ i" so$eone goes to =8nd,vana/ he %ill i$$ediately "eel separation "ro$ 389:a/ %ho per"or$ed su#h ni#e a#tivities %hen -e %as present there. &u#h attra#tion "or re$e$'ering 389:a<s a#tivities is kno%n as atta#h$ent "or 389:a. There are i$personalist philosophers and $ysti#s/ ho%ever/ %ho 'y a sho% o" devotional servi#e %ant ulti$ately to $erge into the e.isten#e o" the &upre$e 0ord. They so$eti$es try to i$itate a pure devotee<s senti$ent "or visiting the holy pla#es %here 389:a had -is pasti$es/ 'ut they si$ply have a vie% "or salvation/ and so their a#tivities #annot 'e #onsidered atta#h$ent. It is said 'y R*pa +osv,$) that the atta#h$ent e.hi'ited 'y pure devotees "or 389:a #annot possi'ly 'e per"e#ted in the hearts o" "ruitive %orkers BkarmsC or $ental spe#ulators/ 'e#ause su#h atta#h$ent in pure 389:a #ons#iousness is very rare and not possi'le to a#hieve even "or $any li'erated persons. As stated in Bhagavad-gt, li'eration "ro$ $aterial #onta$ination is the stage at %hi#h devotional servi#e #an 'e a#hieved. ?or a person %ho si$ply %ants to have li'eration and to $erge into the i$personal brahma,yoti, atta#h$ent to 389:a is not possi'le to a#>uire. This atta#h$ent is very #on"identially kept 'y 389:a and is 'esto%ed only upon pure devotees. Hven ordinary devotees #annot have su#h pure atta#h$ent "or 389:a. There"ore/ ho% is it possi'le "or su##ess to 'e a#hieved 'y persons %hose hearts are #onta$inated 'y the a#tions and rea#tions o" "ruitive a#tivities and %ho are entangled 'y various types o" $ental spe#ulationW There are $any soA#alled devotees %ho arti"i#ially think o" 389:a<s pasti$es kno%n as a5"a-k&ya-&&. &o$eti$es one $ay arti"i#ially i$itate these/ pretending that 389:a is talking %ith hi$ in the "or$ o" a 'oy/ or else one $ay pretend that R,dh,r,:) and 389:a 'oth have #o$e
to hi$ and are talking %ith hi$. &u#h #hara#teristi#s are so$eti$es e.hi'ited 'y the i$personalist #lass o" $en/ and they $ay #aptivate so$e inno#ent persons %ho have no kno%ledge in the s#ien#e o" devotional servi#e. -o%ever/ as soon as an e.perien#ed devotee sees all o" these #ari#atures/ he #an i$$ediately evaluate su#h ras#aldo$. I" su#h a pretender is so$eti$es seen possessing i$itative atta#h$ent to 389:a/ that %ill not 'e a##epted as real atta#h$ent. It $ay 'e said/ ho%ever/ that su#h atta#h$ent gives the pretender hope that he $ay eventually rise onto the a#tual plat"or$ o" pure devotional servi#e. This i$itative atta#h$ent #an 'e divided into t%o headingsIna$ely/ shado% atta#h$ent and %ar Btrans#endentalC atta#h$ent. I" so$eone/ %ithout undergoing the regulative prin#iples o" devotional servi#e or %ithout 'eing guided 'y a 'ona "ide spiritual $aster/ sho%s su#h i$itative atta#h$ent/ this is #alled shado% atta#h$ent. &o$eti$es it is "ound that a person a#tually atta#hed to $aterial en4oy$ent or salvation has the good "ortune to asso#iate %ith pure devotees %hile they are engaged in #hanting the holy na$e o" the 0ord. By the good gra#e o" the 0ord one $ay also #ooperate and 4oin in the #hanting. At that ti$e/ si$ply 'y the asso#iation o" su#h pure devotees/ the $oonlike rays "ro$ their hearts re"le#t on hi$/ and 'y the in"luen#e o" the pure devotees he $ay sho% so$e likeness o" atta#h$ent #aused 'y in>uisitiveness/ 'ut this is very "li#kering. And i" 'y the $ani"estation o" su#h shado% atta#h$ent one "eels the disappearan#e o" all $aterial pangs/ then it is #alled %ar atta#h$ent. &u#h shado% atta#h$ent or %ar atta#h$ent #an develop i" one asso#iates %ith a pure devotee or visits holy pla#es like =8nd,vana or 1athur,/ and i" an ordinary $an develops su#h atta#h$ent "or 389:a and "ortunately per"or$s devotional a#tivities in the asso#iation o" pure devotees/ he #an also rise to the plat"or$ o" pure devotional servi#e. The #on#lusion is that trans#endental atta#h$ent is so po%er"ul that i" su#h atta#h$ent is seen $ani"ested even in so$e #o$$on $an/ 'y the asso#iation o" a pure devotee it #an 'ring one to the per"e#tional stage. But su#h atta#h$ent "or 389:a #annot 'e invoked in a person %ithout his 'eing su""i#iently 'lessed 'y the asso#iation o" pure devotees. As atta#h$ent #an 'e invoked 'y the asso#iation o" pure devotees/ so atta#h$ent #an also 'e e.tinguished 'y o""enses #o$$itted at the lotus
"eet o" pure devotees. To 'e $ore #lear/ 'y the asso#iation o" pure devotees atta#h$ent "or 389:a #an 'e aroused/ 'ut i" one #o$$its o""enses at the lotus "eet o" a devotee/ one<s shado% atta#h$ent or %ar atta#h$ent #an 'e e.tinguished. This e.tinguishing is like the %aning o" the "ull $oon/ %hi#h gradually de#reases and at last 'e#o$es dark. Jne should there"ore 'e very #are"ul %hile asso#iating %ith pure devotees to guard against #o$$itting an o""ense at their lotus "eet. Trans#endental atta#h$ent/ either shado% or %ar, #an 'e nulli"ied 'y di""erent degrees o" o""enses at the lotus "eet o" pure devotees. I" the o""ense is very serious/ then one<s atta#h$ent 'e#o$es al$ost nil/ and i" the o""ense is not very serious/ one<s atta#h$ent #an 'e#o$e se#ond #lass or third #lass. I" so$eone 'e#o$es atta#hed to the prin#iples o" salvation or to $erging into the e.isten#e o" the brahma,yoti, his e#stasies gradually di$inish into shado% and %ar atta#h$ent or else trans"or$ into the prin#iples o" aha0graho%san. This aha0graho%san des#ri'es a living entity %hen he 'egins spiritual reali5ation 'y identi"ying hi$sel" %ith the &upre$e 0ord. This state o" sel"Areali5ation is te#hni#ally kno%n as $onis$. The $onist thinks hi$sel" one %ith the &upre$e 0ord. Thus/ 'e#ause he does not di""erentiate 'et%een hi$sel" and the &upre$e 0ord/ it is his vie% that 'y %orshiping hi$sel" he is %orshiping the supre$e %hole. &o$eti$es it is "ound that a neophyte is taking part in #hanting and dan#ing very enthusiasti#ally/ 'ut %ithin hi$sel" he is under the i$pression that he has 'e#o$e one %ith the supre$e %hole. This #on#eption o" $onis$ is #o$pletely di""erent "ro$ pure/ trans#endental devotional servi#e. I"/ ho%ever/ it is seen that a person has developed a high standard o" devotion %ithout having undergone even the regulative prin#iples/ it is to 'e understood that his status o" devotional servi#e %as a#hieved in a "or$er li"e. ?or so$e reason or another it had 'een te$porarily stopped/ $ost pro'a'ly 'y an o""ense #o$$itted at the lotus "eet o" a devotee. No%/ %ith a good se#ond #han#e/ it has again 'egun to develop. The #on#lusion is that steady progress in devotional servi#e #an 'e attained only in the asso#iation o" pure devotees. I" one #an gradually advan#e his status in devotional servi#e/ this is understood to 'e due to the #auseless $er#y o" 389:a -i$sel". I" a person is #o$pletely deta#hed "ro$ $aterial en4oy$ent and has
developed pure e#stati# devotion/ even i" he is so$eti$es a##identally "ound not living up to the standard o" devotional servi#e/ one should not 'e envious o" hi$. It is #on"ir$ed also in Bhagavad-gt that a devotee %ho has un"lin#hing "aith in and devotion to the 0ord/ even i" so$eti$es "ound to 'e a##identally deviated "ro$ pure devotional #hara#teristi#s/ should still 'e #ounted a$ong the pure. Kn"lin#hing "aith in devotional servi#e/ in 0ord 389:a and in the spiritual $aster $akes one highly elevated in the a#tivities o" devotional servi#e. In the Nsi)ha /ura it is stated/ FI" a person has #o$pletely engaged his $ind/ 'ody and a#tivities in the servi#e o" the &upre$e +odhead/ 'ut e.ternally he is "ound to 'e engaged in so$e a'o$ina'le a#tivities/ these a'o$ina'le a#tivities %ill surely 'e very >ui#kly van>uished 'y the in"luen#e o" his staun#h devotional "or#e.G The e.a$ple is given that on the "ull $oon there are so$e spots %hi#h $ay appear to 'e po#k$arks. &till/ the illu$ination spread 'y the "ull $oon #annot 'e #he#ked. &i$ilarly/ a little "ault in the $idst o" volu$es o" devotional servi#e is not at all to 'e #ounted as a "ault. Atta#h$ent "or 389:a is trans#endental 'liss. A$id unli$ited volu$es o" trans#endental 'liss/ a spot o" so$e $aterial de"e#t #annot a#t in any %ay.
Cha"ter Nineteen
Devotional Service in Pure $ove of 3od
2hen one<s desire to love 389:a in one<s parti#ular relationship 'e#o$es intensi"ied/ this is kno%n as pure love o" +odhead. In the 'eginning a devotee is engaged in the regulative prin#iples o" devotional servi#e 'y the order o" his spiritual $aster. 2hen one there'y 'e#o$es #o$pletely puri"ied o" all $aterial #onta$ination/ there develop an atta#h$ent and taste "or devotional servi#e. This taste and atta#h$ent/ %hen gradually intensi"ied in the #ourse o" ti$e/ 'e#o$e love. The %ord &ove #an 'e a#tually applied only in relationship %ith the !ersonality o" +odhead. In the $aterial %orld/ love is not appli#a'le at all. 2hat goes on under the
na$e o" love in the $aterial %orld is nothing 'ut lust. There is a gul" o" di""eren#e 'et%een love and lust/ like the di""eren#e 'et%een gold and iron. In the Nrada-%a-cartra it is #learly stated that %hen lust is #o$pletely trans"erred to the &upre$e +odhead and the #on#ept o" kinship is #o$pletely reposed in -i$/ su#h is a##epted as pure love o" +od 'y great authorities like Bh)9$a/ !rahl,da/ Kddhava and N,rada. +reat authorities like Bh)9$a have e.plained that love o" +odhead $eans #o$pletely giving up all soA#alled love "or any other person. A##ording to Bh)9$a/ love $eans reposing one<s a""e#tion #o$pletely upon one person/ %ithdra%ing all a""inities "or any other person. This pure love #an 'e trans"erred to the &upre$e !ersonality o" +odhead under t%o #onditionsIout o" e#stasy and out o" the #auseless $er#y o" the &upre$e !ersonality o" +odhead -i$sel". H#stati# love o" +odhead #an 'e potently invoked si$ply 'y "ollo%ing the rules and regulations o" devotional servi#e as they are pres#ri'ed in s#riptures/ under the dire#tion o" a 'ona "ide spiritual $aster. In the Hleventh Canto/ &e#ond Chapter/ verse Q\/ o" rmad-Bhgavatam, this e#stati# love/ 'orn o" the e.e#ution o" regulative devotional servi#e/ is e.plained7 FA devotee/ in the #ourse o" e.e#uting the regulative prin#iples o" devotional servi#e/ develops his natural 389:a #ons#iousness/ and 'eing thus so"tened at heart he #hants and dan#es like a $ad$an. 2hile per"or$ing #hanting o" the holy na$e o" the 0ord/ he so$eti$es #ries/ so$eti$es talks %ildly/ so$eti$es sings and so$eti$esI%ithout #aring "or any outsiderIdan#es like a $ad$an.G In the /adma /ura there is a state$ent a'out e#stati# love 'orn o" spontaneous a""e#tion. Candrak,nti/ a #ele'rated "airA"a#ed girl/ rigidly o'served #eli'a#y in order to o'tain 389:a as her hus'and. &he al%ays engaged hersel" in $editating on the trans#endental "or$ o" the 0ord and al%ays #hanted the glories o" the 0ord. &he did not desire to a##ept anyone else as her hus'and. &he had "ir$ly de#ided that only 0ord 389:a %ould 'e her hus'and. 2hen a devotee is "ound to 'e al%ays asso#iated %ith the 0ord in e#stati# love/ it is to 'e understood that su#h a position has 'een a%arded 'y the 0ord -i$sel" out o" -is #auseless e.traordinary $er#y. An e.a$ple o" su#h e.traordinary $er#y is given in the Hleventh Canto/ T%el"th Chapter/ verse X/ o" rmad-Bhgavatam, %herein 0ord
389:a tells Kddhava/ FThe go%s in =8nd,vana did not study the +edas to a#hieve 1e. Nor had they ever 'een in holy pla#es o" pilgri$age. Nor did they devoutly e.e#ute any regulative prin#iple. Nor did they undergo any kind o" austerity. It is si$ply 'y 1y asso#iation that they have attained the highest per"e#tion o" devotional servi#e.G ?ro$ the e.a$ple o" Candrak,nti as "ound in the /adma /ura and "ro$ the e.a$ple o" the go%s as "ound in rmad-Bhgavatam, it appears that a devotee %ho al%ays thinks o" 389:a and %ho al%ays #hants -is glories in e#stati# love/ regardless o" his #ondition/ %ill attain the highest per"e#tion o" unalloyed devotional love due to 0ord 389:a<s e.traordinary $er#y. This is #on"ir$ed in rmad-Bhgavatam9 FI" a person %orships/ adores and loves -ari/ the &upre$e 0ord/ he should 'e understood to have "inished all kinds o" austerities/ penan#es and si$ilar pro#esses "or sel"Areali5ation. Jn the other hand/ i" a"ter undergoing all types o" austerities/ penan#es and $ysti# yoga pra#ti#es one does not develop su#h love "or -ari/ then all his per"or$an#es are to 'e #onsidered a useless %aste o" ti$e. I" so$eone al%ays sees 389:a inside and out/ then it is to 'e understood that he has surpassed all austerities and penan#es "or sel"Areali5ation. And i"/ a"ter e.e#uting all kinds o" penan#es and austerities/ one #annot al%ays see 389:a inside and out/ then he has e.e#uted his per"or$an#es uselessly.G &pontaneous attra#tion to 389:a/ %hi#h is said to 'e due to the e.traordinary $er#y o" the 0ord/ #an 'e pla#ed under t%o headings7 one is pro"ound veneration "or the greatness o" the 0ord/ and the other is one<s 'eing auto$ati#ally attra#ted to 389:a %ithout any e.traneous #onsideration. In the Nrada-%a-cartra it is said that i" on a##ount o" pro"ound veneration "or the greatness o" the &upre$e 0ord one attains a great a""e#tion and steady love "or -i$/ one is #ertainly assured o" attaining the "our kinds o" =ai9:ava li'erationIna$ely a#hieving the sa$e 'odily "eatures as the 0ord/ a#hieving the sa$e opulen#e as the 0ord/ d%elling on the planet %here the 0ord is residing/ and attaining eternal asso#iation %ith the 0ord. The =ai9:ava li'eration is #o$pletely di""erent "ro$ the 1,y,v,da li'eration/ %hi#h is si$ply a $atter o" 'eing $erged into the e""ulgen#e o" the 0ord. In the Nrada-%a-cartra pure/ unalloyed devotional servi#e is e.plained as 'eing %ithout any $otive "or personal 'ene"it. I" a devotee
is #ontinuously in love %ith 0ord 389:a and his $ind is al%ays "i.ed upon -i$/ that devotional attitude %ill prove to 'e the only $eans o" attra#ting the attention o" the 0ord. In other %ords/ a =ai9:ava %ho is in#essantly thinking o" the "or$ o" 0ord 389:a is to 'e kno%n as a pure =ai9:ava. +enerally/ a devotee %ho has a#hieved the #auseless $er#y o" the 0ord on a##ount o" "ollo%ing the stri#t rules and regulations o" devotional servi#e 'e#o$es attra#ted 'y the supre$e greatness o" the 0ord/ 'y the trans#endental 'eauty o" the 0ord and 'y the spontaneous e.e#ution o" devotional servi#e. To 'e $ore #lear/ 'y e.e#uting the regulative prin#iples o" devotional servi#e one #an "ully appre#iate the trans#endental 'eauty o" the 0ord. In any #ase/ su#h e.alted positions are possi'le only 'y the e.traordinary $er#y o" the 0ord upon the devotee. Although $any di""erent pro#esses "or developing love o" +odhead have 'een e.plained so "ar/ (r)la R*pa +osv,$) no% gives us a general des#ription o" ho% one #an 'est a#hieve su#h a high position. The 'eginning o" e#stati# love o" +odhead is 'asi#ally "aith. There are $any so#ieties and asso#iations o" pure devotees/ and i" so$eone %ith 4ust a little "aith 'egins to asso#iate %ith su#h so#ieties/ his advan#e$ent to pure devotional servi#e is rapid. The in"luen#e o" a pure devotee is su#h that i" so$eone #o$es to asso#iate %ith hi$ %ith a little "aith/ one gets the #han#e o" hearing a'out the 0ord "ro$ authoritative s#riptures like Bhagavad-gt and rmad-Bhgavatam. Thus/ 'y the $er#y o" the 0ord/ %ho is situated in everyone<s heart/ one gradually develops his "aith in the des#riptions o" su#h authoritative s#riptures. This is the "irst stage o" asso#iation %ith pure devotees. In the se#ond stage/ a"ter one 'e#o$es a little advan#ed and $ature/ he auto$ati#ally o""ers to "ollo% the prin#iples o" devotional servi#e under the guidan#e o" the pure devotee and a##epts hi$ as the spiritual $aster. In the ne.t stage/ under the guidan#e o" the spiritual $aster/ the devotee e.e#utes regulative devotional servi#e/ and as a result o" su#h a#tivities/ he 'e#o$es "reed "ro$ all un%anted o##upations. 2hen he is "reed "ro$ un%anted o##upations/ his "aith 'e#o$es steadily "i.ed/ and he develops a trans#endental taste "or devotional servi#e/ then atta#h$ent/ then e#stasies/ and in the last stage there is pure love o" +odhead. These are
the di""erent stages o" the develop$ent o" pure love. Jnly the $ost "ortunate persons #an a#hieve su#h su##ess in li"e. Those %ho are si$ply a#ade$i# students o" the =edi# s#riptures #annot appre#iate ho% su#h a develop$ent takes pla#e. In the Nrada%a-cartra 0ord (iva there"ore tells !,rvat)/ F1y dear supre$e goddess/ you $ay kno% "ro$ $e that any person %ho has developed the e#stasy o" love "or the &upre$e !ersonality o" +odhead/ and %ho is al%ays $erged in trans#endental 'liss on a##ount o" this love/ #annot even per#eive the $aterial distress or happiness #o$ing "ro$ the 'ody or $ind.G The a""e#tion and the dealings o" love that are di""erent 'ran#hes o" the original tree o" love pre#ede $any varieties o" a""e#tionate $ani"estations that %ill not 'e dis#ussed here. These di""erent $ani"estations have 'een des#ri'ed 'y &an,tana +osv,$) in his Bhgavatmta. Although the su'4e#t o" su#h a""e#tions and dealings o" love is very #on"idential/ &an,tana +osv,$) has des#ri'ed the$ very e.pli#itly. (r) R*pa +osv,$) thus #on#ludes the "irst division o" the Bhaktirasmta-sindhu, o""ering up his treatise "or the trans#endental pleasure o" &an,tana +osv,$)/ %ho has esta'lished the trans#endental 'eauty/ and o" +op,la BhaZZa +osv,$)/ (r) Raghun,tha BhaZZa +osv,$) and Raghun,tha d,sa +osv,$). It appears "ro$ this state$ent that the great (r)la L)va +osv,$) %as not yet a#tive %hen Bhakti-rasmta-sindhu %as %ritten. Thus ends the Bhaktivedanta summary study of the first division of Bhaktirasmta-sindhu, u% to the descri%tions of ecstatic &ove of .odhead, =hich are to fo&&o= ne>t.
Cha"ter T(ent
Transcendental 4ello(
In this se#ond division o" Bhakti-rasmta-sindhu the author o""ers his respe#t"ul o'eisan#es unto F&an,tana.G This &an,tana #an 'e interpreted as either (r) 389:a -i$sel" or as &an,tana +osv,$)/ the elder 'rother and spiritual $aster o" R*pa +osv,$). In the #ase %here F&an,tanaG is a##epted to $ean (r) 389:a/ the o'eisan#es are o""ered to 389:a 'e#ause -e is naturally so 'eauti"ul and 'e#ause -e is the killer o" the de$on Agha. I" it is interpreted to $ean &an,tana +osv,$)/ then it is 'e#ause he is so greatly "avored 'y R*pa +osv,$)/ 'eing al%ays served 'y hi$/ and 'e#ause he is the annihilator o" all kinds o" sin"ul a#tivities. In this division o" Bhakti-rasmta-sindhu the author %ants to des#ri'e the general sy$pto$s o" the trans#endental $ello% Bloving $oodC o" dis#harging devotional servi#e. In this division o" Bhakti-rasmta-sindhu there are "ive general topi#s7 B1C vibhva'spe#ial sy$pto$s or #auses o" e#stasy/ BOC anubhva' su'se>uent e#stasy/ BPC sttvika-bhva'#onstitutional or e.istential e#stasy/ BQC vyabhicr-bhva'aggressive e#stasy and BRC sthyi-bhva' "ervent or #ontinuous e#stasy. The %ord rasa, used in the Bhakti-rasmta-sindhu, is understood 'y di""erent persons di""erently 'e#ause the e.a#t Hnglish e>uivalent is very di""i#ult to "ind. But as %e have seen our spiritual $aster translate this %ord rasa into F$ello%/G %e shall "ollo% in his "ootsteps and also translate the %ord in that %ay. The parti#ular loving $ood or attitude relished in the e.#hange o" love %ith the &upre$e !ersonality o" +odhead is #alled rasa, or $ello%. The di""erent types o" rasa, %hen #o$'ined together/ help one to taste the $ello% o" devotional servi#e in the highest degree o" trans#endental e#stasy. &u#h a position/ although entirely trans#endental to our e.perien#e/ %ill 'e e.plained in this se#tion as "ar as possi'le/ "ollo%ing in the "ootsteps o" (r)la R*pa +osv,$). 2ithout relishing so$e sort o" $ello%/ or loving $ood/ in one<s a#tivities/ no one #an #ontinue to per"or$ su#h a#tivities. &i$ilarly/ in the trans#endental li"e o" 389:a #ons#iousness and devotional servi#e there $ust 'e so$e $ello%/ or spe#i"i# taste/ "ro$ the servi#e. +enerally this $ello% is e.perien#ed 'y #hanting/ hearing/ %orshiping in the te$ple and 'eing engaged in the servi#e o" the 0ord. &o %hen a person "eels trans#endental 'liss@ that is #alled Frelishing the $ello%.G To 'e
$ore #lear/ %e $ay understand that the various "eelings o" happiness derived "ro$ dis#harging devotional servi#e $ay 'e ter$ed the F$ello%sG o" devotional servi#e. This relishing o" trans#endental $ello% in dis#harging devotional servi#e #annot 'e e.perien#ed 'y all #lasses o" $en/ 'e#ause this s%eet loving $ood is developed only "ro$ one<s previous li"e<s a#tivities or 'y the asso#iation o" unalloyed devotees. As e.plained a'ove/ asso#iation %ith pure devotees is the 'eginning o" "aith in devotional servi#e. Jnly 'y developing su#h "aith in the asso#iation o" a pure devotee/ or 'y having in one<s previous li"e e.e#uted devotional a#tivities/ #an one a#tually relish the $ello% o" devotional servi#e. In other %ords/ this trans#endental 'liss is not to 'e en4oyed 'y any #o$$on $an unless he is so e.traordinarily "ortunate as to 'e in asso#iation %ith devotees or to 'e #ontinuing his previous 'irth<s devotional a#tivities. The gradual pro#ess o" develop$ent to the stage o" devotional servi#e is e.plained in rmad-Bhgavatam, ?irst Canto7 FThe 'eginning is to hear a'out 0ord 389:a in the asso#iation o" devotees %ho have the$selves #leansed their hearts 'y asso#iation. -earing a'out the trans#endental a#tivities o" the 0ord %ill result in one<s "eeling trans#endental 'liss al%ays.G It is also e.plained in Bhagavad-gt that "or one %ho has a#tually #o$e to the spiritual plat"or$/ the "irst sy$pto$ visi'le %ill 'e that he is al%ays 4oy"ul. This 4oyous li"e is attained 'y one<s rea#tion to reading Bhagavad-gt or rmad-Bhgavatam, or else "ro$ asso#iating %ith persons %ho are very interested in the spiritual li"e o" 389:a #ons#iousnessIspe#i"i#ally those %ho have $ade the deter$ination to a#hieve the "avor o" +ovinda 'y 'eing engaged in trans#endental loving servi#e at -is lotus "eet. Being en#ouraged 'y su#h a "eeling/ one %ho is #onstantly engaged in dis#harging the regulative prin#iples o" devotional servi#e in su#h a %ay as to please the &upre$e !ersonality o" +odhead develops t%o prin#iples o" #o$pelling "or#e/ %hi#h #o$e under the heading o" vibhva. Thus one en4oys trans#endental 'liss. There are several origins or #auses "or this #o$pulsive love o" 389:a/ su#h as 389:a -i$sel"/ the devotees o" 389:a/ and 389:a<s playing on the "lute. The e""e#t is so$eti$es loving and so$eti$es stunted. There are eight trans#endental sy$pto$s "ound in the 'ody during e#stasy/ and all o" the$ are possi'le only 'y a $i.ture o" the a'oveA
$entioned "ive e#stati# divisions. 2ithout so$e $i.ture o" these "ive e#stati# prin#iples/ one #annot relish trans#endental 'liss. The #ause or 'asis "or relishing trans#endental $ello% is e.a#tly %hat %e $ean 'y vibhva. This vibhva is divided into t%oIna$ely/ 'asi# and i$pelling/ or i$petusAgiving. In the 1gni /ura the des#ription o" vibhva is given as "ollo%s7 FThe 'asis "ro$ %hi#h e#stati# love is 'orn is #alled vibhva, %hi#h is divided into t%oI'asi# and i$pelling.G In other %ords/ there are t%o kinds o" e#stati# love. The o'4e#t o" 'asi# e#stati# love is 389:a and -is devotee. 0ord 389:a is the o'4e#t o" 'asi# e#stati# love/ and -is pure devotee/ a reservoir o" su#h love/ is the o'4e#t o" i$pelling e#stati# love. I$pelling e#stati# love/ then/ is that love %hi#h develops %hen one sees an o'4e#t %hi#h re$inds hi$ o" 389:a. 0ord 389:a/ %ho is the possessor o" in#on#eiva'le poten#ies and >ualities o" trans#endental kno%ledge and 'liss/ is the 'asi# #ause o" e#stati# love. 0ord 389:a also 'e#o$es the reservoir Bi$petusC o" e#stati# love 'y -is di""erent in#arnations and e.pansions. In rmad-Bhgavatam there is a state$ent in #onne#tion %ith the brahma-vimohana-&& %hi#h de$onstrates so$ething o" this i$pelling or i$petusAgiving "eature o" e#stati# love. 2hen Brah$, %as deluded 'y 389:a/ %ho e.panded -i$sel" into so $any #o%herd 'oys/ #alves and #o%s/ 389:a<s elder 'rother/ (r) Baladeva Ba dire#t e.pansion o" 389:a -i$sel"C/ "elt astonish$ent and said/ F-o% %onder"ul it is that 1y e#stati# love "or 389:a is again 'eing attra#ted to so $any #o%herd 'oys/ #alves and #o%s[G -e %as stru#k %ith %onder 'y thinking in this %ay. This is one o" the e.a$ples in %hi#h 389:a -i$sel" 'e#o$es the o'4e#t and reservoir o" e#stati# love in the i$pelling aspe#t.
Cha"ter T(ent Aone

2ualities of 5r6 789:a
!ersonal "eatures #an 'e divided into t%o7 one "eature is #overed/ and the other "eature is $ani"ested. 2hen 389:a is #overed 'y di""erent
kinds o" dress/ -is personal "eature is #overed. There is an e.a$ple o" -is #overed personal "eature in rmad-Bhgavatam in #onne#tion %ith -is dvrak-&& B-is residen#e in v,rak, as its kingC. &o$eti$es 0ord 389:a 'egan to play 'y dressing -i$sel" like a %o$an. &eeing this "or$/ Kddhava said/ F-o% %onder"ul it is that this %o$an is attra#ting $y e#stati# love e.a#tly as 0ord 389:a does. I think she $ust 'e 389:a #overed 'y the dress o" a %o$an[G Jne devotee praised the 'odily "eatures o" 389:a %hen he sa% the 0ord in -is $ani"ested personal "eature. -e e.#lai$ed/ F-o% %onder"ul is the personal "eature o" 0ord 389:a[ -o% -is ne#k is 4ust like a #on#hshell[ -is eyes are so 'eauti"ul/ as though they the$selves %ere en#ountering the 'eauty o" a lotus "lo%er. -is 'ody is 4ust like the tam&a tree/ very 'la#kish. -is head is prote#ted %ith a #anopy o" hair. There are the $arks o" (r)vatsa on -is #hest/ and -e is holding -is #on#hshell. By su#h 'eauti"ul 'odily "eatures/ the ene$y o" the de$on 1adhu has appeared so pleasing that -e #an 'esto% upon $e trans#endental 'liss si$ply 'y $y seeing -is trans#endental >ualities.G (r)la R*pa +osv,$)/ a"ter #onsulting various s#riptures/ has enu$erated the trans#endental >ualities o" the 0ord as "ollo%s7 B1C 'eauti"ul "eatures o" the entire 'ody@ BOC $arked %ith all auspi#ious #hara#teristi#s@ BPC e.tre$ely pleasing@ BQC e""ulgent@ BRC strong@ BSC ever youth"ul@ BXC %onder"ul linguist@ B8C truth"ul@ B9C talks pleasingly@ B1\C "luent@ B11C highly learned@ B1OC highly intelligent@ B1PC a genius@ B1QC artisti#@ B1RC e.tre$ely #lever@ B1SC e.pert@ B1XC grate"ul@ B18C "ir$ly deter$ined@ B19C an e.pert 4udge o" ti$e and #ir#u$stan#es@ BO\C sees and speaks on the authority o" +edas, or s#riptures@ BO1C pure@ BOOC sel"A#ontrolled@ BOPC stead"ast@ BOQC "or'earing@ BORC "orgiving@ BOSC grave@ BOXC sel"Asatis"ied@ BO8C possessing e>uili'riu$@ BO9C $agnani$ous@ BP\C religious@ BP1C heroi#@ BPOC #o$passionate@ BPPC respe#t"ul@ BPQC gentle@ BPRC li'eral@ BPSC shy@ BPXC the prote#tor o" surrendered souls@ BP8C happy@ BP9C the %ellA %isher o" devotees@ BQ\C #ontrolled 'y love@ BQ1C allAauspi#ious@ BQOC $ost po%er"ul@ BQPC allA"a$ous@ BQQC popular@ BQRC partial to devotees@ BQSC very attra#tive to all %o$en@ BQXC allA%orshipa'le@ BQ8C allAopulent@ BQ9C allAhonora'le@ BR\C the supre$e #ontroller. The &upre$e !ersonality o" +odhead has all these "i"ty trans#endental >ualities in "ullness as deep as the o#ean. In other %ords/ the e.tent o" -is >ualities is in#on#eiva'le.
As parts and par#els o" the &upre$e 0ord/ the individual living entities #an also possess all o" these >ualities in $inute >uantities/ provided they 'e#o$e pure devotees o" the 0ord. In other %ords/ all o" the a'ove trans#endental >ualities #an 'e present in the devotees in $inute >uantity/ %hereas the >ualities in "ullness are al%ays present in the &upre$e !ersonality o" +odhead. Besides these/ there are other trans#endental >ualities %hi#h are des#ri'ed 'y 0ord (iva to !,rvat) in the /adma /ura, and in the ?irst Canto o" rmad-Bhgavatam in #onne#tion %ith a #onversation 'et%een the deity o" the earth and the 3ing o" religion/ Ta$ar,4a. It is said therein/ F!ersons 2ho %ho are desirous o" 'e#o$ing great personalities $ust 'e de#orated %ith the "ollo%ing >ualities7 truth"ulness/ #leanliness/ $er#y/ perseveran#e/ renun#iation/ pea#e"ulness/ si$pli#ity/ #ontrol o" the senses/ e>uili'riu$ o" the $ind/ austerity/ e>uality/ "or'earan#e/ pla#idity/ learning/ kno%ledge/ deta#h$ent/ opulen#e/ #hivalry/ in"luen#e/ strength/ $e$ory/ independen#e/ ta#t"ulness/ luster/ patien#e/ kindAheartedness/ ingenuity/ gentility/ $annerliness/ deter$ination/ per"e#tion in all kno%ledge/ proper e.e#ution/ possession o" all o'4e#ts o" en4oy$ent/ gravity/ steadiness/ "aith"ulness/ "a$e/ respe#t"ulness and la#k o" "alse egotis$.G !ersons %ho are desiring to 'e#o$e great souls #annot 'e %ithout any o" the a'ove >ualities/ so %e #an kno% "or #ertain that these >ualities are "ound in 0ord 389:a/ the supre$e soul. Besides all o" the a'oveA$entioned "i"ty >ualities/ 0ord 389:a possesses "ive $ore/ %hi#h are so$eti$es partially $ani"ested in the persons o" 0ord Brah$, or 0ord (iva. These trans#endental >ualities are as "ollo%s7 BR1C #hangeless@ BROC allA#ogni5ant@ BRPC ever "resh@ BRQC sac-cid-nanda Bpossessing an eternal 'liss"ul 'odyC@ BRRC possessing all $ysti# per"e#tions. 389:a also possesses "ive other >ualities/ %hi#h are $ani"est in the 'ody o" N,r,ya:a/ and they are listed as "ollo%s. BRSC -e has in#on#eiva'le poten#y. BRXC Kn#ounta'le universes generate "ro$ -is 'ody. BR8C -e is the original sour#e o" all in#arnations. BR9C -e is the giver o" salvation to the ene$ies %ho$ -e kills. BS\C -e is the attra#tor o" li'erated souls. All these trans#endental >ualities are $ani"est %onder"ully in the personal "eature o" 0ord 389:a.
Besides these si.ty trans#endental >ualities/ 389:a has "our $ore/ %hi#h are not $ani"est even in the N,r,ya:a "or$ o" +odhead/ %hat to speak o" the de$igods or living entities. They are as "ollo%s. BS1C -e is the per"or$er o" %onder"ul varieties o" pasti$es Bespe#ially -is #hildhood pasti$esC. BSOC -e is surrounded 'y devotees endo%ed %ith %onder"ul love o" +odhead. BSPC -e #an attra#t all living entities all over the universes 'y playing on -is "lute. BSQC -e has a %onder"ul e.#ellen#e o" 'eauty %hi#h #annot 'e rivaled any%here in the #reation. Adding to the list these "our e.#eptional >ualities o" 389:a/ it is to 'e understood that the aggregate nu$'er o" >ualities o" 389:a is si.tyA"our. (r)la R*pa +osv,$) has atte$pted to give eviden#es "ro$ various s#riptures a'out all si.tyA"our >ualities present in the person o" the &upre$e 0ord. Any #o$parison o" the di""erent parts o" the 0ord<s 'ody to di""erent $aterial o'4e#ts #annot "a#tually 'e a #o$plete #o$parison. Jrdinary persons/ %ho #annot understand ho% e.alted are the 'odily "eatures o" the 0ord/ are si$ply given a #han#e to understand 'y a $aterial #o$parison. It is said that 389:a<s "a#e is as 'eauti"ul as the $oon/ -is thighs are po%er"ul 4ust like the trunks o" elephants/ -is ar$s are 4ust like t%o pillars/ -is pal$s are e.panded like lotus "lo%ers/ -is #hest is 4ust like a door%ay/ -is hips are dens/ and the $iddle o" -is 'ody is a terra#e. There are #ertain #hara#teristi#s o" di""erent li$'s %hi#h are #onsidered to 'e very auspi#ious and are "ully present in the 'ody o" the 0ord. In this #onne#tion/ one "riend o" Nanda 1ah,r,4a/ speaking a'out 0ord 389:a<s auspi#ious 'odily sy$pto$s/ said/ F1y dear 3ing o" the #o%herds/ I #an "ind thirtyAt%o auspi#ious sy$pto$s on the 'ody o" your son[ I a$ %ondering ho% this 'oy #ould have taken -is 'irth in a "a$ily o" #o%herd $en.G +enerally/ %hen 0ord 389:a appears -e does so in a "a$ily o" k5atriyas BkingsC/ as did 0ord R,$a#andra/ and so$eti$es in a "a$ily o" brhmaas. But 389:a a##epted the role o" son to 1ah,r,4a Nanda/ despite the "a#t that Nanda 'elonged to the vai(ya #o$$unity. The 'usiness o" the vai(ya #o$$unity is trade/ #o$$er#e and the prote#tion o" #o%s. There"ore his "riend/ %ho $ay have 'een 'orn into a brhmaa "a$ily/ e.pressed his %onder at ho% su#h an e.alted #hild #ould take 'irth in a "a$ily o" vai(yas. Any%ay/ he pointed out the
auspi#ious signs on the 'ody o" 389:a to the 'oy<s "oster "ather. -e #ontinued/ FThis 'oy has a reddish luster in seven pla#esI-is eyes/ the ends o" -is hands/ the ends o" -is legs/ -is palate/ -is lips/ -is tongue and -is nails. A reddish luster in these seven pla#es is #onsidered to 'e auspi#ious. Three parts o" -is 'ody are very 'road7 -is %aist/ "orehead and #hest. Three parts o" -is 'ody are short7 -is ne#k/ thighs and genitals. Three parts o" -is 'ody are very deep7 -is voi#e/ intelligen#e and navel. There is highness in "ive parts o" -is 'ody7 -is nose/ ar$s/ ears/ "orehead and thighs. In "ive parts o" -is 'ody there is "ineness7 -is skin/ the hairs on -is head and on the other parts o" -is 'ody/ -is teeth and -is "ingertips. The aggregate o" all these 'odily "eatures is $ani"est only in the 'odies o" great personalities.G The "ate lines on the pal$ are also #onsidered to 'e auspi#ious 'odily sy$pto$s. In this #onne#tion/ one old go% in"or$ed 3ing Nanda/ FTour son possesses various %onder"ul "ate lines on -is pal$s. There are the signs o" lotus "lo%ers and %heels on -is pal$s/ and on -is soles there are the signs o" a "lag/ a thunder'olt/ a "ish/ a rod "or #ontrolling elephants/ and a lotus "lo%er. !lease o'serve ho% auspi#ious these signs are[G Beauti"ul 'odily "eatures %hi#h auto$ati#ally attra#t the eyes are #alled rucira BpleasingC. 389:a possesses this attra#tive "eature o" rucira in -is personal "eatures. In the Third Canto/ &e#ond Chapter/ verse 1P/ o" rmad-Bhgavatam, there is a state$ent a'out this. FThe &upre$e !ersonality o" +odhead/ in -is pleasing dress/ appeared at the s#ene o" the sa#ri"i#ial arena %hen 3ing Tudhi9Zhira %as per"or$ing the R,4as*ya sa#ri"i#e. All i$portant personalities "ro$ di""erent parts o" the universe had 'een invited to the sa#ri"i#ial arena/ and all o" the$/ upon 'eholding 389:a there/ #onsidered that the Creator had ended all o" -is #ra"ts$anship in the #reation o" this parti#ular 'ody o" 389:a.G It is said that the trans#endental 'ody o" 389:a rese$'les the lotus "lo%er in eight partsIna$ely -is "a#e/ -is t%o eyes/ -is t%o hands/ -is navel and -is t%o "eet. The go%s and inha'itants o" =8nd,vana used to see the luster o" lotus "lo%ers every%here/ and they #ould hardly %ithdra% their eyes "ro$ su#h a vision. The e""ulgen#e pervading the universe is #onsidered to 'e the rays o" the &upre$e !ersonality o" +odhead. The supre$e a'ode o" 389:a is al%ays thro%ing o"" the e""ulgen#e kno%n as brahma,yoti, and that e""ulgen#e is
e$anating "ro$ -is 'ody. The luster o" the hosts o" 4e%els "i.ed on the #hest o" the 0ord #an de"eat even the luster o" the sun/ and still/ %hen #o$pared %ith the 'odily luster o" the 0ord/ that #rest o" 4e%els appears to 'e only as 'right as one o" the stars in the sky. There"ore the trans#endental in"luen#e o" 389:a is so great that it #an de"eat anyone. 2hen 389:a %as present in the sa#ri"i#ial arena o" -is ene$y 3ing 3aNsa/ the %restlers present/ although appre#iating the so"tness o" the 'ody o" (r) 389:a/ %ere a"raid and pertur'ed %hen they thought o" engaging %ith -i$ in 'attle. A person %ho has e.traordinary 'odily strength is #alled ba&yn. 2hen 389:a killed Ari9Z,sura/ so$e o" the go%s said/ F1y dear "riends/ 4ust see ho% 389:a has killed Ari9Z,sura[ Although 'e %as stronger than a $ountain/ 389:a plu#ked hi$ up 4ust like a pie#e o" #otton and thre% hi$ a%ay %ithout any di""i#ulty[G There is another passage %herein it is said/ FJ $y dear devotees o" 0ord 389:a/ $ay the le"t hand o" 0ord 389:a/ %hi#h has li"ted +ovardhana -ill like a 'all/ save you "ro$ all dangers.G 389:a is 'eauti"ul at -is di""erent agesIna$ely -is #hildhood/ -is 'oyhood and -is youth. Jut o" these three/ -is youth is the reservoir o" all pleasures and is the ti$e %hen the highest varieties o" devotional servi#e are a##epta'le. At that age/ 389:a is "ull %ith all trans#endental >ualities and is engaged in -is trans#endental pasti$es. There"ore/ devotees have a##epted the 'eginning o" -is youth as the $ost attra#tive "eature in e#stati# love. At this age 389:a is des#ri'ed as "ollo%s7 FThe "or#e o" 389:a<s youth %as #o$'ined %ith -is 'eauti"ul s$ile/ %hi#h de"eated even the 'eauty o" the "ull $oon. -e %as al%ays ni#ely dressed/ in 'eauty surpassing even Cupid/ and -e %as al%ays attra#ting the $inds o" the go%s, %ho %ere there'y al%ays "eeling pleasure.G R*pa +osv,$) says that a person %ho kno%s the languages o" di""erent #ountries/ espe#ially the &anskrit language/ %hi#h is spoken in the #ities o" the de$igodsIas %ell as other %orldly languages/ in#luding those o" the ani$alsIis #alled a %onder"ul linguist. It appears "ro$ this state$ent that 389:a #an also speak and understand the languages o" the ani$als. An old %o$an in =8nd,vana/ present at the ti$e o" 389:a<s pasti$es/ on#e stated in surprise/ F-o% %onder"ul it is that 389:a/ %ho
o%ns the hearts o" all the young girls o" =ra4a'h*$i/ #an ni#ely speak the language o" =ra4a'h*$i %ith the go%s, %hile in &anskrit -e speaks %ith the de$igods/ and in the language o" the ani$als -e #an even speak %ith the #o%s and 'u""alo[ &i$ilarly/ in the language o" the 3ash$ir !rovin#e/ and %ith the parrots and other 'irds/ as %ell as in $ost #o$$on languages/ 389:a is so e.pressive[G &he in>uired "ro$ the go%s as to ho% 389:a had 'e#o$e so e.pert in speaking so $any di""erent types o" languages. A person %hose %ord o" honor is never 'roken is #alled truth"ul. 389:a on#e pro$ised 3unt)/ the $other o" the !,:Yavas/ that -e %ould 'ring her "ive sons 'a#k "ro$ the Battle"ield o" 3uruk9etra. A"ter the 'attle %as "inished/ %hen all the !,:Yavas had #o$e ho$e/ 3unt) praised 389:a 'e#ause -is pro$ise %as so ni#ely "ul"illed. &he said/ FHven the sunshine $ay one day 'e#o$e #ool and the $oonshine one day 'e#o$e hot/ 'ut still Tour pro$ise %ill not "ail.G &i$ilarly/ %hen 389:a/ along %ith Bh)$a and Ar4una/ %ent to #hallenge Lar,sandha/ -e plainly told Lar,sandha that -e %as the eternal 389:a/ present along %ith t%o o" the !,:Yavas. The story is that 'oth 389:a and the !,:YavasIin this #ase Bh)$a and Ar4unaI%ere k5atriyas B%arriorAkingsC. Lar,sandha %as also a k5atriya and %as very #harita'le to%ard the brhmaas. Thus 389:a/ %ho had planned to "ight %ith Lar,sandha/ %ent to hi$ %ith Bh)$a and Ar4una in the dress o" brhmaas. Lar,sandha/ 'eing very #harita'le to%ard the brhmaas, asked the$ %hat they %anted/ and they e.pressed their desire to "ight %ith hi$. Then 389:a/ dressed as a brhmaa, de#lared -i$sel" to 'e the sa$e 389:a %ho %as the 3ing<s eternal ene$y. A person %ho #an speak s%eetly even %ith his ene$y 4ust to pa#i"y hi$ is #alled a pleasing talker. 389:a %as su#h a pleasing talker that a"ter de"eating -is ene$y 3,liya in the %ater o" the Ta$un,/ -e said/ F1y dear 3ing o" the snakes/ although I have given you so $u#h pain/ please do not 'e dissatis"ied %ith 1e. It is 1y duty to prote#t these #o%s/ %hi#h are %orshiped even 'y the de$igods. Jnly in order to save the$ "ro$ the danger o" your presen#e have I 'een o'liged to 'anish you "ro$ this pla#e.G 3,liya %as residing %ithin the %ater o" the Ta$un,/ and as a result the 'a#k portion o" that river had 'e#o$e poisoned. Thus so $any #o%s %ho
had drunk the %ater had died. There"ore 389:a/ even though -e %as only "our or "ive years old/ dipped -i$sel" into the %ater/ punished 3,liya very severely and then asked hi$ to leave the pla#e and go else%here. 389:a said at that ti$e that the #o%s are %orshiped even 'y the de$igods/ and -e pra#ti#ally de$onstrated ho% to prote#t the #o%s. At least people %ho are in 389:a #ons#iousness should "ollo% in -is "ootsteps and give all prote#tion to the #o%s. Co%s are %orshiped not only 'y the de$igods. 389:a -i$sel" %orshiped the #o%s on several o##asions/ espe#ially on the days o" +op,9Za$) and +ovardhanaAp*4,. A person %ho #an speak $eaning"ul %ords and %ith all politeness and good >ualities is #alled vvad$ka, or "luent. There is a ni#e state$ent in rmad-Bhgavatam regarding 389:a<s speaking politely. 2hen 389:a politely 'ade -is "ather/ Nanda 1ah,r,4a/ to stop the ritualisti# o""ering o" sa#ri"i#e to the rainAgod/ Indra/ a %i"e o" one village #o%herd $an 'e#a$e #aptivated. &he later thus des#ri'ed the speaking o" 389:a to her "riends7 F389:a %as speaking to -is "ather so politely and gently that it %as as i" -e %ere pouring ne#tar into the ears o" all present there. A"ter hearing su#h s%eet %ords "ro$ 389:a/ %ho %ill not 'e attra#ted to -i$WG 389:a<s spee#h/ %hi#h #ontains all good >ualities in the universe/ is des#ri'ed in the "ollo%ing state$ent 'y Kddhava7 FThe %ords o" 389:a are so attra#tive that they #an i$$ediately #hange the heart o" even -is opponent. -is %ords #an i$$ediately solve all o" the >uestions and pro'le$s o" the %orld. Although -e does not speak very long/ ea#h and every %ord "ro$ -is $outh #ontains volu$es o" $eaning. These spee#hes o" 389:a are very pleasing to $y heart.G 2hen a person is highly edu#ated and a#ts stri#tly on $oral prin#iples/ he is #alled highly learned. A person #onversant in di""erent depart$ents o" kno%ledge is #alled edu#ated/ and 'e#ause he a#ts on $oral prin#iples/ he is #alled $orally stout. Together/ these t%o "a#tors #onstitute learning. 389:a<s re#eiving edu#ation "ro$ &,nd)pani 1uni is des#ri'ed 'y (r) N,rada 1uni as "ollo%s7 FIn the 'eginning/ 0ord Brah$, and others are like #louds o" evaporated %ater "ro$ the great o#ean o" 389:a. In other %ords/ Brah$, "irst re#eived the =edi# edu#ation "ro$ 389:a/ as the
#louds re#eive %ater "ro$ the o#ean. That =edi# edu#ation or instru#tion %hi#h %as spoken 'y Brah$, to the %orld %as then reposed upon the $ountain o" &,nd)pani 1uni. &,nd)pani 1uni<s instru#tions to 389:a are like a reservoir o" %ater on the $ountain/ %hi#h "lo%s as a river and goes again to $i. %ith the sour#e/ the o#ean o" 389:a.G To 'e $ore #lear/ the idea is that 389:a a#tually #annot 'e instru#ted 'y anyone/ 4ust as the o#ean does not re#eive %ater "ro$ any sour#e 'ut itsel". It only appears that the rivers are pouring %ater into the o#ean. &o it is #lear that Brah$, re#eived his edu#ation "ro$ 389:a/ and "ro$ Brah$,/ via the dis#ipli# su##ession/ this =edi# instru#tion %as distri'uted. &,nd)pani 1uni is likened to the river %hi#h is "lo%ing do%n again to that sa$e original o#ean o" 389:a. The &iddhas/ the inha'itants o" &iddhaloka B%here all are 'orn %ith "ully developed $ysti# po%ersC/ and the C,ra:as/ the inha'itants o" a si$ilar planet/ pray to 389:a as "ollo%s7 F1y 0ord +ovinda/ the goddess o" learning is de#orated %ith "ourteen kinds o" edu#ational orna$ents/ her intelligen#e is allApervading %ithin the "our depart$ents o" the +edas, her attention is al%ays on the la%'ooks given 'y great sages like 1anu/ and she is appareled in si. kinds o" e.pert kno%ledgeIna$ely =edi# eviden#e/ gra$$ar/ astrology/ rhetori#/ vo#a'ulary and logi#. -er #onstant "riends are the supple$ents o" the +edas, the /uras, and she is de#orated %ith the "inal #on#lusion o" all edu#ation. And no% she has a#>uired an opportunity to sit %ith Tou as a #lass "riend in s#hool/ and she is no% engaged in Tour servi#e.G 389:a/ the &upre$e !ersonality o" +odhead/ does not re>uire any edu#ation/ 'ut -e gives a #han#e to the goddess o" learning to serve -i$. Being sel"Asu""i#ient/ 389:a does not re>uire the servi#e o" any living entity/ although -e has $any devotees. It is 'e#ause 389:a is so kind and $er#i"ul that -e gives everyone the opportunity to serve -i$/ as though -e re>uired the servi#e o" -is devotees. Regarding -is $oral prin#iples/ it is stated in rmad-Bhgavatam that 389:a is ruling over =8nd,vana as death personi"ied to the thieves/ as pleasing 'liss to the pious/ as the $ost 'eauti"ul Cupid to the young girls and as the $ost $uni"i#ent personality to the poor $en. -e is as re"reshing as the "ull $oon to -is "riends/ and to -is opponents -e is the annihilating "ire generated "ro$ 0ord (iva. 389:a is there"ore the
$ost per"e#t $oralist in -is re#ipro#al dealings %ith di""erent kinds o" persons. 2hen -e is death personi"ied to the thieves/ it is not that -e is %ithout $oral prin#iples or that -e is #ruel@ -e is still kind/ 'e#ause to punish thieves %ith death is to e.hi'it the highest >uality o" $oral prin#iples. In Bhagavad-gt, also/ 389:a says that -e deals %ith di""erent kinds o" persons a##ording to their dealings %ith -i$. 389:a<s dealings %ith devotees and %ith nondevotees/ although di""erent/ are e>ually good. Be#ause 389:a is allAgood/ -is dealings. %ith everyone are al%ays good. A $an is #alled intelligent i" he has a sharp $e$ory and "ine dis#retion. As "ar as 389:a<s $e$ory is #on#erned/ it is said that %hen -e %as studying in the s#hool o" &,nd)pani 1uni in Avant)pura/ -e sho%ed su#h a sharp $e$ory that 'y on#e taking instru#tions "ro$ the tea#her -e i$$ediately 'e#a$e per"e#t in any su'4e#t. A#tually/ -is going to the s#hool o" &,nd)pani 1uni %as to sho% the people o" the %orld that ho%ever great or ingenious one $ay 'e/ he $ust go to higher authorities "or general edu#ation. -o%ever great one $ay 'e/ he $ust a##ept a tea#her or spiritual $aster. 389:a<s "ine dis#retion %as e.hi'ited %hen -e %as "ighting %ith the untou#ha'le king %ho atta#ked the #ity o" 1athur,. A##ording to =edi# rites/ those %ho are untou#ha'le are not to 'e tou#hed 'y the k5atriya kings/ not even "or killing. There"ore/ %hen the untou#ha'le king sei5ed the #ity o" 1athur,/ 389:a did not think it %ise to kill hi$ dire#tly %ith -is o%n hand. &till the king had to 'e killed/ and there"ore 389:a de#ided %ith "ine dis#retion that -e should "lee "ro$ the 'attle"ield so that the untou#ha'le king %ould #hase -i$. -e #ould then lead the king to the $ountain %here 1u#ukunda %as lying asleep. 1u#ukunda had re#eived a 'enedi#tion "ro$ 3,rttikeya to the e""e#t that %hen he a%oke "ro$ his sleep/ %ho$ever he $ight see %ould at on#e 'e 'urnt to ashes. There"ore 389:a thought it %ise to lead the untou#ha'le king to that #ave/ so that the king<s presen#e %ould a%aken 1u#ukunda and he %ould at on#e 'e 'urnt to ashes. A person is #alled a genius %hen he #an re"ute any kind o" opposing ele$ent %ith ne%er and ne%er argu$ents. In this #onne#tion there is a state$ent in /adyva& %hi#h #ontains the "ollo%ing #onversation 'et%een 389:a and R,dh,. Jne $orning/ %hen 389:a #a$e to R,dh,/
R,dh, asked -i$/ F1y dear 3eDava/ %here is Tour vsa at presentWG The &anskrit %ord vsa has three $eanings7 one $eaning is residen#e/ one $eaning is "ragran#e/ and another $eaning is dress. A#tually R,dh,r,:) in>uired "ro$ 389:a/ F2here is Tour dressWG But 389:a took the $eaning as residen#e/ and -e replied to R,dh,r,:)/ F1y dear #aptivated one/ at the present $o$ent 1y residen#e is in Tour 'eauti"ul eyes.G To this R,dh,r,:) replied/ F1y dear #unning 'oy/ I did not ask Tou a'out Tour residen#e. I in>uired a'out Tour dress.G 389:a then took the $eaning o" vsa as "ragran#e and said/ F1y dear "ortunate one/ I have 4ust assu$ed this "ragran#e in order to 'e asso#iated %ith Tour 'ody.G (r)$at) R,dh,r,:) again in>uired "ro$ 389:a/ F2here did Tou pass Tour nightWG The e.a#t &anskrit %ord used in this #onne#tion %as yminymu5ita?. @minym $eans Fat night/G and u5ita? $eans Fpass.G 389:a/ ho%ever/ divided the %ord yminymu5ita? into t%o separate %ords/ na$ely yminy and mu5ita?. By dividing this %ord into t%o/ it #a$e out to $ean that -e %as kidnapped 'y T,$in)/ or night. 389:a there"ore replied to R,dh,r,:)/ F1y dear R,dh,r,:)/ is it possi'le that night #an kidnap 1eWG In this %ay -e %as ans%ering all o" the >uestions o" R,dh,r,:) so #unningly that -e gladdened this dearest o" the go%s. Jne %ho #an talk and dress hi$sel" very artisti#ally is #alled vidagdha. This e.e$plary #hara#teristi# %as visi'le in the personality o" (r) 389:a. It is spoken o" 'y R,dh,r,:) as "ollo%s7 F1y dear "riend/ 4ust see ho% 389:a has ni#ely #o$posed songs and ho% -e dan#es and speaks "unny %ords and plays on -is "lute/ %earing su#h ni#e garlands. -e has dressed -i$sel" in su#h an en#hanting %ay/ as though -e had de"eated all kinds o" players at the #hess'oard. -e lives %onder"ully at the top$ost height o" artisti# #ra"ts$anship.G A person %ho #an per"or$ various types o" %ork at on#e is #alled #lever. In this #onne#tion one o" the go%s said/ F1y dear "riends/ 4ust see the #lever a#tivities o" (r) 389:a[ -e has #o$posed ni#e songs a'out the #o%herd 'oys and is pleasing the #o%s. By the $ove$ent o" -is eyes -e is pleasing the go%s, and at the sa$e ti$e/ -e is "ighting %ith de$ons like Ari9Z,sura. In this %ay/ -e is sitting %ith di""erent living entities in di""erent %ays/ and -e is thoroughly en4oying the situation.G
Any person %ho #an >ui#kly e.e#ute a very di""i#ult task is #alled e.pert. A'out the e.pertise o" 389:a there is a state$ent in the Tenth Canto/ ?i"tyAninth Chapter/ verse 1X/ o" rmad-Bhgavatam, %herein (ukadeva +osv,$) tells 1ah,r,4a !ar)k9it/ FJ 'est o" the 3urus/ (r) 389:a #ut to pie#es all the di""erent %eapons used 'y di""erent "ighters.G ?or$erly/ "ighting %as done 'y releasing di""erent kinds o" arro%s. Jne party %ould release a #ertain arro%/ and the other party had to de"eat it 'y #ountera#ting it %ith another arro%. ?or e.a$ple/ one party $ight release an arro% %hi#h %ould #ause %ater to pour "ro$ the sky/ and to #ountera#t this the opposing party %ould have to release an arro% %hi#h #ould i$$ediately turn the %ater into #louds. &o "ro$ this state$ent it appears that 389:a %as very e.pert in #ountera#ting the ene$y<s arro%s. &i$ilarly/ at the rsa dan#e/ ea#h and every go% re>uested that 389:a individually 'e#o$e her partner/ and 389:a i$$ediately e.panded -i$sel" into so $any 389:as in order to 'e #oupled %ith ea#h and every go%. The result %as that ea#h go% "ound 389:a 'y her side. Any person %ho is #ons#ious o" his "riend<s 'ene"i#ent a#tivities and never "orgets his servi#e is #alled grate"ul. In the 8ahbhrata, 389:a says/ F2hen I %as a%ay "ro$ raupad)/ she #ried %ith the %ords/ A2e govindaB6 This #all "or 1e has put 1e in her de't/ and that inde'tedness is gradually in#reasing in 1y heart[G This state$ent 'y 389:a gives eviden#e o" ho% one #an please the &upre$e 0ord si$ply 'y addressing -i$/ ;2e k5aB 2e govindaBC The mah-mantra B-are 389:a/ -are 389:a/ 389:a 389:a/ -are -are; -are R,$a/ -are R,$a/ R,$a R,$a/ -are -areC is also si$ply an address to the 0ord and -is energy. &o to anyone %ho is #onstantly engaged in addressing the 0ord and -is energy/ %e #an i$agine ho% $u#h the &upre$e 0ord is o'liged. It is i$possi'le "or the 0ord to ever "orget su#h a devotee. It is #learly stated in this verse that anyone %ho addresses the 0ord i$$ediately attra#ts the attention o" the 0ord/ %ho al%ays re$ains o'liged to hi$. Another instan#e o" 389:a<s "eeling o" o'ligation is stated in #onne#tion %ith -is dealings %ith L,$'av,n. 2hen the 0ord %as present as 0ord R,$a#andra/ L,$'av,n/ the great king o" the $onkeys/ rendered very "aith"ul servi#e to -i$. 2hen the 0ord again appeared as 0ord 389:a/ -e $arried L,$'av,n<s daughter and paid hi$ all the respe#t that is
usually given to superiors. Any honest person is o'liged to his "riend i" so$e servi#e has 'een rendered unto -i$. &in#e 389:a is the supre$e honest personality/ ho% #an -e "orget an o'ligation to -is servitorW Any person %ho o'serves regulative prin#iples and "ul"ills his pro$ises 'y pra#ti#al a#tivity is #alled deter$ined. As "ar as the 0ord<s deter$ination is #on#erned/ there is an e.a$ple in -is dealings in the 2ari-va)(a. This is in #onne#tion %ith 0ord 389:a<s "ighting the 3ing o" heaven/ Indra/ %ho %as "or#i'ly deprived o" the %ri,ta "lo%er. /ri,ta is a kind o" lotus "lo%er gro%n on the heavenly planets. Jn#e/ &atya'h,$,/ one o" 389:a<s >ueens/ %anted that lotus "lo%er/ and 389:a pro$ised to deliver it@ 'ut Indra re"used to part %ith his %ri,ta "lo%er. There"ore there %as a great "ight/ %ith 389:a and the !,:Yavas on one side and all o" the de$igods on the other. Klti$ately/ 389:a de"eated all o" the$ and took the %ri,ta "lo%er/ %hi#h -e presented to -is >ueen. &o/ in regard to that o##urren#e/ 389:a told N,rada 1uni/ F1y dear great sage o" the de$igods/ no% you #an de#lare to the devotees in general/ and to the nondevotees in parti#ular/ that in this $atter o" taking the %ri,ta "lo%er/ all the de$igodsIthe +andharvas/ the N,gas/ the de$on R,k9asas/ the Tak9as/ the !annagasItried to de"eat 1e/ 'ut none #ould $ake 1e 'reak 1y pro$ise to 1y >ueen.G There is another pro$ise 'y 389:a in Bhagavad-gt to the e""e#t that -is devotee %ill never 'e van>uished. &o a sin#ere devotee %ho is al%ays engaged in the trans#endental loving servi#e o" the 0ord should kno% "or #ertain that 389:a %ill never 'reak -is pro$ise. -e %ill al%ays prote#t -is devotees in every #ir#u$stan#e. 389:a sho%ed ho% -e "ul"ills -is pro$ise 'y delivering the %ri,ta "lo%er to &atya'h,$,/ 'y saving raupad) "ro$ 'eing insulted and 'y "reeing Ar4una "ro$ the atta#ks o" all ene$ies. The pro$ise o" 389:a that -is devotees are never van>uished had also previously 'een ad$itted 'y Indra %hen he %as de"eated in the govardhana-&&. 2hen 389:a stopped the villagers o" =ra4a B=8nd,vanaC "ro$ %orshiping Indra/ Indra 'e#a$e angry and there"ore inundated =8nd,vana %ith #ontinuous rain. 389:a/ ho%ever/ prote#ted all o" the #iti5ens and ani$als o" =8nd,vana 'y li"ting +ovardhana -ill/ %hi#h served as an u$'rella. A"ter the in#ident %as over/ Indra surrendered to 389:a %ith $any prayers/ in %hi#h he ad$itted/ FBy Tour li"ting
+ovardhana -ill and prote#ting the #iti5ens o" =8nd,vana/ Tou have kept Tour pro$ise that Tour devotees are never to 'e van>uished.G 389:a %as very e.pert in dealing %ith people a##ording to #ir#u$stan#es/ #ountry/ ti$e and paraphernalia. -o% -e #ould take advantage o" a parti#ular ti$e/ #ir#u$stan#e and person is e.pressed 'y -i$ %hile talking to Kddhava a'out -is rsa dan#e %ith the go%s. -e says/ FThe $ost opportune ti$e is the "ullA$oon night in autu$n/ like tonight. The 'est pla#e %ithin the universe is =8nd,vana/ and the $ost 'eauti"ul girls are the go%s. &o/ 1y dear "riend Kddhava/ I think I should no% take advantage o" all these #ir#u$stan#es and engage 1ysel" in the rsa dan#e.G A person %ho a#ts e.a#tly a##ording to the tenets o" s#ripture is #alled (stra-cak5us. stra-cak5us $eans one %ho sees through the eyes o" the authori5ed s#riptures. A#tually/ any $an o" kno%ledge and e.perien#e should see everything through these 'ooks. ?or e.a$ple/ %ith our naked eye %e per#eive the sun glo'e si$ply as so$e glaring su'stan#e/ 'ut %hen %e see through authori5ed 'ooks o" s#ien#e and other literature/ %e #an understand ho% $u#h greater the sun glo'e is than this earth and ho% po%er"ul it is. &o seeing things through the naked eye is not a#tually seeing. &eeing things through the authori5ed 'ooks or authori5ed tea#hers is the #orre#t %ay to see. &o/ although 389:a is the &upre$e !ersonality o" +odhead and #an see all that is past/ present and "uture/ to tea#h the people in general -e used to al%ays re"er to the s#riptures. ?or e.a$ple/ in Bhagavad-gt, although 389:a %as speaking as the supre$e authority/ -e still $entioned and >uoted +ednta-s$tra as authority. There is a state$ent in rmad-Bhgavatam %herein a person 4okingly says that 389:a/ the ene$y o" 3aNsa/ is kno%n as the seer through the (stras. In order to esta'lish -is authority/ ho%ever/ -e is no% engaged in seeing the go%s, %here'y the go%s are 'e#o$ing $addened. There are t%o kinds o" supre$e purity. 2hen one type is possessed/ one is a'le to deliver a sin"ul person. 2hen the other type is possessed/ one does not do anything %hi#h is i$pure. A person %ho possesses either o" these >ualities is #alled supre$ely pure. 389:a is 'oth@ -e #an deliver all sin"ul #onditioned souls/ and at the sa$e ti$e/ -e never does anything 'y %hi#h -e #an 'e #onta$inated.
In this #onne#tion/ =idura/ %hile trying to deta#h his elder 'rother/ h8tar,9Zra/ "ro$ his "a$ilial atta#h$ents/ said/ F1y dear 'rother/ you 4ust "i. your $ind on the lotus "eet o" 389:a/ %ho is %orshiped %ith 'eauti"ul/ erudite verses 'y great sages and saintly persons. 389:a is the supre$e deliverer a$ong all deliverers. Kndou'tedly there are great de$igods like 0ord (iva and 0ord Brah$,/ 'ut their positions as deliverers depend al%ays upon the $er#y o" 389:a.G There"ore =idura advised his elder 'rother/ h8tar,9Zra/ to #on#entrate his $ind and %orship only 389:a. I" one si$ply #hants the holy na$e o" 389:a/ this holy na$e %ill rise %ithin one<s heart like the po%er"ul sun and %ill i$$ediately dissipate all the darkness o" ignoran#e. =idura advised h8tar,9Zra to there"ore think al%ays o" 389:a/ so that the volu$es o" #onta$inations due to sin"ul a#tivities %ould 'e %ashed o"" i$$ediately. In Bhagavad-gt also 389:a is addressed 'y Ar4una as %ara) brahma %ara) dhma %avitram UBg. 1\.1OV'the supre$e pure. There are $any other instan#es e.hi'iting 389:a<s supre$e purity. A person %ho #an #ontrol his senses "ully is #alled va(, or sel"A #ontrolled. In this #onne#tion it is stated in rmad-Bhgavatam, FAll the si.teen thousand %ives o" 389:a %ere so e.>uisitely 'eauti"ul that their s$iling and shyness %ere a'le to #aptivate the $inds o" great de$igods like 0ord (iva. But still they #ould not even agitate the $ind o" 389:a/ in spite o" their attra#tive "e$inine 'ehavior.G Hvery one o" the thousands o" %ives o" 389:a %as thinking that 389:a %as #aptivated 'y her "e$inine 'eauty/ 'ut this %as not the #ase. 389:a is there"ore the supre$e #ontroller o" the senses/ and this is ad$itted in Bhagavad-gt, %here -e is addressed as -89)keDaIthe $aster o" the senses. A person %ho #ontinues to %ork until his desired goal is a#hieved is #alled stead"ast. There %as a "ight 'et%een 389:a and 3ing L,$'av,n/ and 389:a %as to take the valua'le &ya$antaka 4e%el "ro$ the 3ing. The 3ing tried to hide hi$sel" in the "orest/ 'ut 389:a %ould not 'e#o$e dis#ouraged. 389:a "inally got the 4e%el 'y seeking out the 3ing %ith great stead"astness. A person %ho tolerates all kinds o" trou'les/ even though su#h trou'les appear to 'e un'eara'le/ is #alled "or'earing. 2hen 389:a %as residing at the pla#e o" -is spiritual $aster/ -e did not
$ind taking all trou'les in rendering servi#e to -is guru, although -is 'ody %as very so"t and deli#ate. It is the duty o" the dis#iple to e.e#ute all servi#es unto the spiritual $aster/ despite all kinds o" di""i#ulties. The dis#iple living at the residen#e o" the spiritual $aster has to go 'egging "ro$ door to door and 'ring everything 'a#k to the spiritual $aster. 2hen %rasda is 'eing served/ the spiritual $aster is supposed to #all ea#h and every dis#iple to #o$e eat. I" 'y #han#e the spiritual $aster "orgets to #all a dis#iple to partake o" the %rasda, it is en4oined in the s#riptures that the student should "ast on that day rather than a##ept "ood on his o%n initiative. There are $any su#h stri#tures. &o$eti$es/ also/ 389:a %ent to the "orest to #olle#t dry %ood "or "uel. A person %ho #an tolerate all kinds o" o""enses "ro$ the opposite party is kno%n to 'e "orgiving. 0ord 389:a<s "orgiving >uality is des#ri'ed in the i(u%&a-vadha in #onne#tion %ith -is "or'idding the killing o" (iDup,la. 3ing (iDup,la %as the $onar#h o" the Cedi kingdo$/ and although he happened to 'e a #ousin o" 389:a<s/ he %as al%ays envious o" -i$. 2henever they %ould $eet/ (iDup,la %ould try to insult 389:a and #all -i$ ill na$es as $u#h as possi'le. In the arena o" the R,4as*ya sa#ri"i#e o" 1ah,r,4a Tudhi9Zhira/ %hen (iDup,la 'egan to #all 0ord 389:a ill na$es/ 389:a did not #are and re$ained silent. &o$e o" the people at the arena %ere prepared to kill (iDup,la/ 'ut 389:a restri#ted the$. -e %as so "orgiving. It is said that %hen there is a thundering sound in the #louds/ the $ighty lion i$$ediately replies %ith his thundering roar. But the lion doesn<t #are %hen all the "oolish 4a#kals 'egin to $ake their less i$portant sounds. (r) T,$un,#,rya praises 389:a<s po%er o" "orgiveness %ith the "ollo%ing state$ent7 F1y dear 0ord R,$a#andra/ Tou are so $er#i"ul to have e.#used the #ro%<s #la%ing on the nipples o" L,nak) si$ply 'e#ause o" his 'o%ing do%n 'e"ore Tou.G Jn#e Indra/ the 3ing o" heaven/ assu$ed the "or$ o" a #ro% and atta#ked &)t, BL,nak)C/ 0ord R,$a#andra<s %i"e/ 'y striking her on the 'reast. This %as #ertainly an insult to the universal $other/ &)t,/ and 0ord R,$a#andra %as i$$ediately prepared to kill the #ro%. But 'e#ause later on the #ro% 'o%ed do%n 'e"ore the 0ord/ the 0ord e.#used his o""ense. (r) T,$un,#,rya "urther says in his prayer that the "orgiving po%er o" 0ord 389:a is even greater than that o" 0ord
R,$a#andra/ 'e#ause (iDup,la %as al%ays in the ha'it o" insulting 389:a Inot only in one li"eti$e/ 'ut #ontinually throughout three lives. &till/ 389:a %as so kind that -e gave (iDup,la the salvation o" $erging into -is e.isten#e. ?ro$ this %e #an understand that the goal o" the $onist to $erge into the e""ulgen#e o" the &upre$e is not a very di""i#ult pro'le$. !ersons like (iDup,la %ho are #onsistently ini$i#al to 389:a #an also get this li'eration. A person %ho does not e.press his $ind to everyone/ or %hose $ental a#tivity and plan o" a#tion are very di""i#ult to understand/ is #alled grave. A"ter 0ord (r) 389:a had 'een o""ended 'y Brah$,/ Brah$, prayed to -i$ to 'e e.#used. But in spite o" his o""ering ni#e prayers to 389:a/ Brah$, #ould not understand %hether 389:a %as satis"ied or still dissatis"ied. In other %ords/ 389:a %as so grave that -e did not take the prayers o" Brah$, very seriously. Another instan#e o" 389:a<s gravity is "ound in #onne#tion %ith -is love a""airs %ith R,dh,r,:). 389:a %as al%ays very silent a'out -is love a""airs %ith R,dh,r,:)/ so $u#h so that Baladeva/ 389:a<s elder 'rother and #onstant #o$panion/ #ould not understand the trans"or$ations o" 389:a on a##ount o" -is gravity. A person %ho is "ully satis"ied in hi$sel"/ %ithout any hankering/ and %ho is not agitated even in the presen#e o" serious #ause "or distress/ is #alled sel"Asatis"ied. An e.a$ple o" 389:a<s sel"Asatis"a#tion %as e.hi'ited %hen -e/ Ar4una and Bh)$a %ent to #hallenge Lar,sandha/ the "or$ida'le king o" 1agadha/ and 389:a gave all #redit to Bh)$a "or the killing o" Lar,sandha. ?ro$ this %e #an understand that 389:a never #ares at all "or "a$e/ although no one #an 'e $ore "a$ous. An e.a$ple o" -is not 'eing distur'ed %as sho%n %hen (iDup,la 'egan to #all -i$ ill na$es. All the kings and brhmaas asse$'led at the sa#ri"i#ial arena o" 1ah,r,4a Tudhi9Zhira 'e#a$e pertur'ed and i$$ediately %anted to satis"y 389:a 'y o""ering ni#e prayers. But all these kings and brhmaas #ould not dis#over any distur'an#e in 389:a<s person. A person %ho is una""e#ted 'y atta#h$ent and envy is said to possess e>uili'riu$. An e.a$ple o" 389:a<s e>uili'riu$ is given in the Tenth Canto/ &i.teenth Chapter/ verse PP/ o" rmad-Bhgavatam in #onne#tion %ith
-is #hastising 3,liya/ the hundredAheaded serpent. 2hile 3,liya %as 'eing severely punished/ all o" his %ives appeared 'e"ore the 0ord and prayed as "ollo%s7 F ear 0ord/ Tou have des#ended to punish all kinds o" de$onia# living #reatures. Jur hus'and/ this 3,liya/ is a greatly sin"ul #reature/ and so Tour punish$ent "or hi$ is >uite appropriate. 2e kno% that Tour punish$ent "or Tour ene$ies and Tour dealings %ith Tour sons are 'oth the sa$e. 2e kno% that it is in thinking o" the "uture %el"are o" this #onde$ned #reature that Tou have #hastised hi$.G In another prayer it is said/ F1y dear 0ord 389:a/ 'est o" all the 3uru dynasty/ Tou are so i$partial that i" even Tour ene$y is >uali"ied/ Tou %ill re%ard hi$@ and i" one o" Tour sons is a #ulprit/ Tou %ill #hastise hi$. This is Tour 'usiness/ 'e#ause Tou are the supre$e author o" the universes. Tou have no partiality. I" anyone "inds any partiality in Tour #hara#teristi#s/ he is surely $istaken.G Any person %ho is very #harita'ly disposed is #alled $agnani$ous. 2hen 389:a %as reigning over v,rak,/ -e %as so $agnani$ous and #harita'ly disposed that there %as no li$it to -is #harity. In "a#t/ so great %as -is #harity in v,rak, that even the spiritual kingdo$/ %ith all o" its opulen#e o" cintmai Btou#hstoneC/ desire trees and surabhi #o%s/ %as surpassed. In the spiritual kingdo$ o" 0ord 389:a/ na$ed +oloka =8nd,vana/ there are surabhi #o%s %hi#h give unli$ited >uantities o" $ilk. There are desire trees "ro$ %hi#h anyone #an take all kinds o" "ruits/ as $u#h as he $ay desire. The land is $ade o" tou#hstone/ %hi#h %hen tou#hed to iron %ill trans"or$ it into gold. In other %ords/ although in the spiritual kingdo$/ the a'ode o" 389:a/ everything is %onder"ully opulent/ still %hen 389:a %as in v,rak, -is #harity e.#eeded the opulen#es o" +oloka =8nd,vana. 2herever 389:a is present/ the li$itless opulen#e o" +oloka =8nd,vana is auto$ati#ally present. It is also stated that %hile 0ord 389:a %as living in v,rak,/ -e e.panded -i$sel" into 1S/1\8 "or$s/ and ea#h and every e.pansion resided in a pala#e %ith a >ueen. Not only %as 389:a happily living %ith -is >ueens in those pala#es/ 'ut -e %as giving in #harity "ro$ ea#h pala#e an aggregate nu$'er o" 1P/\RQ #o%s #o$pletely de#orated %ith ni#e #lothing and orna$ents. ?ro$ ea#h o" 389:a<s 1S/1\8 pala#es/ these #o%s %ere 'eing given in #harity 'y 389:a every day. No one #an
esti$ate the value o" su#h a large nu$'er o" #o%s given in #harity/ 'ut that %as the syste$ o" 389:a<s daily a""airs %hile -e %as reigning in v,rak,. A person %ho personally pra#ti#es the tenets o" religion as they are en4oined in the (stras and %ho also tea#hes others the sa$e prin#iples is #alled religious. &i$ply pro"essing a kind o" "aith is not a sign o" religiousness. Jne $ust a#t a##ording to religious prin#iples/ and 'y his personal e.a$ple he should tea#h others. &u#h a person is to 'e understood as religious. 2hen 389:a %as present on this planet/ there %as no irreligion. In this #onne#tion/ N,rada 1uni on#e addressed 389:a 4okingly/ F1y dear 0ord o" the #o%herd 'oys/ Tour 'ulls U'ulls are the representation o" religionV/ %hile eating grass "ro$ the pasturing ground and $oving on their "our legs/ have #ertainly eaten up all the grass o" irreligion[G In other %ords/ 'y the gra#e o" 389:a/ religious prin#iples %ere so %ell #ared "or that hardly any irreligious a#tivities #ould 'e "ound. It is said that 'e#ause 389:a %as #onstantly per"or$ing various types o" sa#ri"i#es and %as inviting the de$igods "ro$ the higher planetary syste$s/ the de$igods %ere al$ost al%ays a'sent "ro$ their #onsorts. There"ore the %ives o" the de$igods/ regretting the a'sen#e o" their hus'ands/ 'egan to pray "or the appearan#e o" 0ord Buddha/ 389:a<s ninth in#arnation/ %ho appears in the age o" 3ali. In other %ords/ instead o" 'eing pleased that 0ord 389:a had #o$e/ they 'egan to pray "or 0ord Buddha/ %ho is the ninth in#arnation/ 'e#ause 0ord Buddha stopped the ritualisti# #ere$onies and sa#ri"i#es re#o$$ended in the +edas in order to dis#ourage ani$alAkilling. The de$igods< %ives thought that i" 0ord Buddha appeared/ all kinds o" sa#ri"i#es %ould 'e stopped/ and thus their hus'ands %ould not 'e invited to su#h #ere$onies and %ould not 'e separated "ro$ the$. &o$eti$es it is in>uired/ F2hy don<t the de$igods "ro$ higher planetary syste$s #o$e to this earth planet no%adaysWG The plain ans%er is that sin#e 0ord Buddha appeared and 'egan to depre#ate the per"or$an#e o" sa#ri"i#e in order to stop ani$alAkilling on this planet/ the pro#ess o" o""ering sa#ri"i#es has 'een stopped/ and the de$igods do not #are to #o$e here any$ore.
Cha"ter T(ent At(o

2ualities of 789:a Further E;"lained
A person %ho is very enthusiasti# in $ilitary a#tivities and e.pert in releasing di""erent kinds o" %eapons is #alled heroi#. Regarding 389:a<s herois$ in "ighting/ there is the "ollo%ing state$ent7 F1y dear killer o" the ene$y/ 4ust as the elephant %hile taking 'ath in the lake destroys all the lotus ste$s %ithin the %ater 'y s%inging its trunk/ so si$ply 'y $oving Tour ar$s/ %hi#h are #o$pared to the trunks o" elephants/ Tou have killed so $any lotuslike ene$ies.G Regarding 389:a<s e.pertise in releasing %eapons/ %hen Lar,sandha and thirteen divisions o" soldiers atta#ked 389:a<s ar$y/ they %ere una'le to hurt even one soldier on the side o" 389:a. This %as due to 389:a<s e.pert $ilitary training. This is uni>ue in the history o" $ilitary art. A person %ho is una'le to 'ear another<s distress is #alled #o$passionate. 389:a<s #o$passion "or distressed persons %as e.hi'ited %hen -e released all o" the kings i$prisoned 'y 1agadhendra. 2hile dying/ +rand"ather Bh)9$a prayed to 389:a and des#ri'ed -i$ as the sun %hi#h eradi#ated darkness. The kings i$prisoned 'y 1agadhendra %ere put into dark #ells/ and %hen 389:a appeared there/ the darkness i$$ediately disappeared/ 4ust as i" the sun had risen. In other %ords/ although 1agadhendra %as a'le to i$prison so $any kings/ upon the appearan#e o" 389:a they %ere all released. 389:a released the kings out o" -is sin#ere #o$passion "or the$. 389:a<s #o$passion %as also e.hi'ited %hen +rand"ather Bh)9$a %as lying on the 'ed o" arro%s %hi#h had 'een shot through his 'ody. 2hile lying in this position/ Bh)9$a %as very an.ious to see 389:a/ and thus 389:a appeared there. Kpon seeing the pitia'le #ondition o" Bh)9$a/ 389:a 'egan speaking %ith tears in -is eyes. Not only %as -e shedding tears/ 'ut -e also "orgot -i$sel" in -is #o$passion. There"ore/ instead o" o""ering o'eisan#es to 389:a dire#tly/ devotees o""er o'eisan#es to -is
#o$passionate nature. A#tually/ 'e#ause 389:a is the &upre$e !ersonality o" +odhead/ it is very di""i#ult to approa#h -i$. But the devotees/ taking advantage o" -is #o$passionate nature/ %hi#h is represented 'y R,dh,r,:)/ al%ays pray to R,dh,r,:) "or 389:a<s #o$passion. A person %ho sho%s ade>uate respe#t to a spiritual $aster/ a brhmaa and an old person is to 'e understood as 'eing respe#t"ul. 2hen superior persons asse$'led 'e"ore 389:a/ 389:a "irst o" all o""ered respe#t to -is spiritual $aster/ then to -is "ather/ and then to -is elder 'rother/ Balar,$a. In this %ay 0ord 389:a/ the lotusAeyed/ %as #o$pletely happy and pure at heart in all o" -is dealings. Any person %ho neither 'e#o$es i$pudent nor e.hi'its a pu""edAup nature is #alled gentle. The e.a$ple o" 389:a<s gentle 'ehavior %as $ani"ested %hen -e %as #o$ing to the arena o" the R,4as*ya sa#ri"i#e arranged 'y 1ah,r,4a Tudhi9Zhira/ 389:a<s older #ousin. 1ah,r,4a Tudhi9Zhira kne% that 389:a %as the &upre$e !ersonality o" +odhead/ and he %as atte$pting to get do%n "ro$ his #hariot to re#eive 389:a. But 'e"ore Tudhi9Zhira #ould get do%n/ 0ord 389:a got do%n "ro$ -is o%n #hariot and i$$ediately "ell at the "eet o" the 3ing. Hven though 389:a is the &upre$e !ersonality o" +odhead/ -e never "orgets to sho% so#ial eti>uette in -is dealings. Any person %ho is 'y his natural 'ehavior very $ild is #alled li'eral. A state$ent 'y Kddhava a"ter the &ya$antaka 4e%el plundering #on"ir$s that 389:a is so kind and "avora'le that i" a servitor is a##used even o" great o""enses/ 389:a does not take this into #onsideration. -e si$ply #onsiders the servi#e that is rendered 'y -is devotee. A person %ho so$eti$es e.hi'its hu$ility and 'ash"ulness is #alled shy. As des#ri'ed in the #a&ita-mdhava, 389:a<s shyness %as $ani"ested %hen -e li"ted +ovardhana -ill 'y the little "inger o" -is le"t hand. All o" the go%s %ere o'serving 389:a<s %onder"ul a#hieve$ent/ and 389:a %as also s$iling at seeing the go%s. 2hen 389:a<s glan#e %ent over the 'reasts o" the go%s, -is hand 'egan to shake/ and upon seeing -is hand shake/ all o" the #o%herd $en underneath the hill 'e#a$e a little distur'ed. Then there %as a tu$ultuous roaring sound/ and they all 'egan to pray to 389:a "or sa"ety. At this ti$e 0ord Balar,$a %as
s$iling/ thinking that these #o%herd $en had 'een "rightened 'y the shaking o" +ovardhana -ill. But/ seeing Balar,$a s$ile/ 389:a thought that Balar,$a had understood -is $ind in o'serving the 'reasts o" the go%s, and -e i$$ediately 'e#a$e 'ash"ul. 389:a is the prote#tor o" all surrendered souls. &o$e ene$y o" 389:a<s %as enlivened %ith the thought that he needn<t "ear 389:a/ 'e#ause i" he si$ply surrendered unto -i$/ 389:a %ould give hi$ all prote#tion. 389:a is so$eti$es #o$pared to the $oon/ %hi#h does not hesitate to distri'ute its soothing rays/ even on the houses o" the ca7&as and other untou#ha'les. Any person %ho is al%ays 4oy"ul and untou#hed 'y any distress is #alled happy. As "ar as 389:a<s en4oy$ent is #on#erned/ it is stated that the orna$ents %hi#h de#orated the 'odies o" 389:a and -is >ueens %ere 'eyond the drea$s o" 3uvera/ the treasurer o" the heavenly kingdo$. The #onstant dan#ing 'e"ore the doors o" 389:a<s pala#es %as not to 'e i$agined even 'y the de$igods in the heavenly kingdo$. In the heavenly kingdo$/ Indra al%ays sees the dan#ing o" the so#iety girls. But even Indra #ould not i$agine ho% 'eauti"ul %ere the dan#es 'eing per"or$ed at the gates o" 389:a<s pala#es. .aur $eans F%hite %o$an/G and 0ord (iva<s %i"e is #alled +aur). The 'eauti"ul %o$en residing %ithin the pala#es o" 389:a %ere so $u#h %hiter than +aur) that they %ere #o$pared to the $oonshine/ and they %ere #onstantly visi'le to 389:a. There"ore/ no one #an 'e en4oying $ore than 389:a. The #on#eption o" en4oy$ent is 'eauti"ul %o$en/ orna$ents and ri#hes. And all o" these %ere "a'ulously present in the pala#es o" 389:a/ de"eating even the i$agination o" 3uvera/ 0ord Indra or 0ord (iva. Not even a slight distress #an tou#h 389:a. Jn#e so$e o" the go%s %ent to the pla#e %here the brhmaas %ere per"or$ing sa#ri"i#es and said/ F ear %ives o" the brhmaas, you $ust kno% that not even a slight s$ell o" distress #an tou#h 389:a. -e kno%s no loss/ -e kno%s no de"a$ation/ -e has no "ear/ -e has no an.iety/ and -e does not kno% #ala$ity. -e is si$ply en#ir#led 'y the dan#ers o" =ra4a and is en4oying their #o$pany in the rsa dan#e.G It is said o" 389:a<s devotees that i" they o""er even a little %ater or a tu&as lea" in devotion to 0ord =i9:u/ 0ord =i9:u is so kind that -e %ill
sell -i$sel" to the$. 389:a<s "avoritis$ to%ard -is devotees %as e.hi'ited in -is "ight %ith Bh)9$a. 2hen +rand"ather Bh)9$a %as lying at the point o" death on the 'ed o" arro%s/ 389:a %as present 'e"ore hi$/ and Bh)9$a %as re$e$'ering ho% 389:a had 'een kind to hi$ on the 'attle"ield. 389:a had pro$ised that in the Battle o" 3uruk9etra -e %ould not even tou#h a %eapon to help either side@ -e %ould re$ain neutral. Although 389:a %as Ar4una<s #harioteer/ -e had pro$ised that -e %ould not help Ar4una 'y using any %eapons. But one day Bh)9$a/ in order to nulli"y 389:a<s pro$ise/ e.hi'ited his "ighting spirit so $agni"i#ently against Ar4una that 389:a %as o'liged to get do%n "ro$ -is #hariot. Taking up a 'roken #hariot %heel/ -e ran to%ard +rand"ather Bh)9$a as a lion runs to%ard an elephant to kill it. +rand"ather Bh)9$a re$e$'ered this s#ene/ and -e later praised 389:a "or -is glorious "avoritis$ to%ard -is devotee/ Ar4una/ even at the risk o" 'reaking -is o%n pro$ise. 389:a 'e#o$es o'liged to the loving spirit o" the devotee and not e.a#tly to the servi#e rendered. No one #an serve 389:a #o$pletely. -e is so #o$plete and sel"Asu""i#ient that -e has no need o" any servi#e "ro$ the devotee. It is the devotee<s attitude o" love and a""e#tion "or 389:a that $akes -i$ o'liged. A very ni#e e.a$ple o" this o'ligatory 'ehavior %as $ani"ested %hen &ud,$, =ipra %ent to 389:a<s pala#e. &ud,$, =ipra had 'een a #lass "riend o" 389:a<s/ and due to his poverty he %as indu#ed 'y his %i"e to see 389:a to re>uest so$e aid. 2hen &ud,$, =ipra rea#hed 389:a<s pala#e/ 389:a re#eived hi$ very %ell/ and 'oth -e and -is %i"e %ashed the "eet o" &ud,$, =ipra/ sho%ing respe#t to the brhmaa. Re$e$'ering -is loving a""airs %ith &ud,$, in their #hildhood/ 389:a 'egan to shed tears %hile re#eiving hi$. Another instan#e o" 389:a<s o'ligation to -is devotee is des#ri'ed in the Tenth Canto/ Ninth Chapter/ verse 18/ o" rmad-Bhgavatam, %here (ukadeva +osv,$) tells 3ing !ar)k9it/ F1y dear 3ing/ %hen $other TaDod, %as perspiring/ tired o" trying to 'ind 389:a up %ith rope/ 389:a agreed to allo% her to 'ind -i$.G 389:a/ as a #hild/ %as distur'ing -is $other 'y -is naughty a#tivities/ and she %anted to 'ind -i$ up. 1other TaDod, 'rought so$e rope "ro$ the house and tried to tie up the #hild/ 'ut she #ould not tie a knot due to the shortness o" the rope. &he tied together $any ropes/ 'ut %hen she "inished still the rope %as too
short. A"ter a %hile she "elt very tired and 'egan to perspire. At that ti$e 389:a agreed to 'e 'ound up 'y -is $other. In other %ords/ no one #an 'ind 389:a 'y any $eans other than love. -e is 'ound only 'y o'ligation to -is devotees/ 'e#ause o" their e#stati# love "or -i$. A person %ho is al%ays engaged in auspi#ious %el"are a#tivities "or everyone is kno%n as allAauspi#ious. A"ter the disappearan#e o" 0ord 389:a "ro$ this planet/ Kddhava 'egan to re$e$'er the a#tivities o" the 0ord and said/ F389:a satis"ied all great sages 'y -is %onder"ul pasti$es. -e de$olished all o" the de$onia# a#tivities o" the #ruel royal order/ prote#ted all pious $en and killed all #ruel "ighters on the 'attle"ield. There"ore -e is allAauspi#ious "or all $en.G A person %ho #an al%ays put his ene$y into #ala$ities is #alled po%er"ul. 2hen 389:a %as present on this planet/ 4ust as the po%er"ul sun drives all darkness to take shelter in #aves/ -e drove a%ay all o" -is ene$ies/ %ho "led like o%ls to take shelter 'eyond -is sight. A person %ho 'e#o$es %ell kno%n due to his spotless #hara#ter is #alled "a$ous. It is stated that the di""usion o" 389:a<s "a$e is like the $oonshine/ %hi#h turns darkness into light. In other %ords/ i" 389:a #ons#iousness is prea#hed all over the %orld/ the darkness o" ignoran#e and the an.iety o" $aterial e.isten#e %ill turn into the %hiteness o" purity/ pea#e"ulness and prosperity. 2hen the great sage N,rada %as #hanting the glories o" the 0ord/ the 'luish line on the ne#k o" 0ord (iva disappeared. Kpon seeing this/ +aur)/ the %i"e o" 0ord (iva/ suspe#ted 0ord (iva o" 'eing so$eone else disguised as her hus'and/ and out o" "ear she i$$ediately le"t his #o$pany. Kpon hearing the #hanting o" 389:a<s na$e/ 0ord Balar,$a sa% that -is dress had 'e#o$e %hite/ although -e %as generally a##usto$ed to a 'luish dress. And the #o%herd girls sa% all o" the %ater o" the Ta$un, River turn into $ilk/ so they 'egan to #hurn it into 'utter. In other %ords/ 'y the spreading o" 389:a #ons#iousness/ or the glories o" 389:a/ everything 'e#a$e %hite and pure. Any person %ho is very dear to people in general is #alled a popular $an.
As "or 389:a<s popularity/ there is a state$ent in the ?irst Canto/ Hleventh Chapter/ verse 9/ o" rmad-Bhgavatam, that deals %ith -is returning ho$e "ro$ the #apital o" -astin,pura. 2hile -e had 'een a'sent "ro$ v,rak, at the Battle o" 3uruk9etra/ all the #iti5ens o" v,rak, had 'e#o$e $orose. Then/ %hen -e returned/ the #iti5ens 4oy"ully re#eived -i$ and said/ F ear 0ord/ %hile Tou %ere a'sent "ro$ the #ity/ %e passed our days in the darkness o" night. As in the darkness o" night every $o$ent appears to 'e a long duration o" ti$e/ so %hile Tou %ere gone every $o$ent appeared to us like $illions o" years. Tour separation is #o$pletely un'eara'le to us.G This state$ent sho%s ho% popular 389:a %as all over the #ountry. A si$ilar in#ident o##urred %hen 389:a entered the arena o" sa#ri"i#e arranged 'y 3ing 3aNsa "or -is death. As soon as -e entered the pla#e/ all the sages 'egan to #ry/ FLaya[ Laya[ Laya[G B%hi#h $eans F=i#tory[GC. 389:a %as a 'oy at that ti$e/ and all the sages o""ered their respe#t"ul 'lessings to -i$. The de$igods %ho %ere present also 'egan to o""er 'eauti"ul prayers to 389:a. And the ladies and girls present e.pressed their 4oy "ro$ all #orners o" the arena. In other %ords/ there %as no one in that parti#ular pla#e %ith %ho$ 389:a %as not very popular. Although 389:a is the &upre$e !ersonality o" +odhead and is there"ore not partial to anyone/ it is stated in Bhagavad-gt that -e has spe#ial attra#tion "or a devotee %ho %orships -is na$e in love and a""e#tion. 2hen 389:a %as on this planet/ one devotee e.pressed his "eeling in this %ay7 F1y dear 0ord/ i" Tou had not appeared on this planet/ then the asuras Ude$onsV and atheists %ould have surely #reated havo# against the a#tivities o" the devotees. I #annot i$agine the $agnitude o" su#h devastation prevented 'y Tour presen#e.G ?ro$ the very 'eginning o" -is appearan#e/ 389:a %as the greatest ene$y o" all de$onia# persons/ although 389:a<s en$ity to%ard the de$ons is a#tually #o$para'le to -is "riendship %ith the devotees. This is 'e#ause any de$on %ho is killed 'y 389:a re#eives i$$ediate salvation. Any person %ho has spe#ial >uali"i#ations 'e#o$es i$$ediately very attra#tive to %o$en. A devotee $ade the "ollo%ing state$ent a'out the >ueens o" v,rak,7 F-o% shall I des#ri'e the glories o" the >ueens o" v,rak,/ %ho %ere personally engaged in the servi#e o" the 0ordW The 0ord is so great that
si$ply 'y #hanting -is na$e all the great sages like N,rada #an en4oy trans#endental 'liss. &o %hat #an 'e said a'out those >ueens/ %ho %ere at every $o$ent seeing the 0ord and serving -i$ personallyWG 389:a had 1S/1\8 %ives in v,rak,/ and ea#h and every one o" the$ %as attra#ted to 389:a 4ust as iron is attra#ted 'y a $agnet. There is a state$ent 'y a devotee7 F1y dear 0ord/ Tou are 4ust like a $agnet/ and all the da$sels o" =ra4a are 4ust like iron7 in %hi#hever dire#tion Tou are $oving they are "ollo%ing Tou/ as iron is attra#ted 'y $agneti# "or#e.G A person %ho is respe#ted and %orshiped 'y all kinds o" hu$an 'eings and de$igods is #alled sarvrdhya, or allA%orshipa'le. 389:a is %orshiped not only 'y all living entities/ in#luding the great de$igods like 0ord (iva and 0ord Brah$,/ 'ut also 'y =i9:u e.pansions B"or$s o" +odheadC su#h as Baladeva and (e9a. Baladeva is a dire#t e.pansion o" 389:a/ 'ut -e still a##epts 389:a as %orshipa'le. 2hen 389:a appeared in the arena o" the R,4as*ya sa#ri"i#e organi5ed 'y 1ah,r,4a Tudhi9Zhira/ to all present/ in#luding great sages and de$igods/ 389:a 'e#a$e the #ynosure/ the #enter o" attra#tion/ and everyone o""ered -i$ respe#ts. 389:a is "ull in all opulen#esIna$ely strength/ %ealth/ "a$e/ 'eauty/ kno%ledge and renun#iation. 2hen 389:a %as present in v,rak,/ -is "a$ily/ %hi#h is kno%n as the Tadu dynasty/ #onsisted o" RS\ $illion $e$'ers. And all o" these "a$ily $e$'ers %ere very o'edient and "aith"ul to 389:a. There %ere $ore than 9\\/\\\ 'ig palatial 'uildings there to house all the people/ and everyone in the$ respe#ted 389:a as the $ost %orshipa'le. evotees %ere astonished to see the opulen#e o" 389:a. This %as veri"ied 'y Bilva$aMgala 6h,kura %hen in *5a-karmta he addressed 389:a thus7 F1y dear 0ord/ %hat #an I say a'out the opulen#e o" Tour =8nd,vanaW &i$ply the orna$ents on the legs o" the da$sels o" =8nd,vana are $ore than cintmai, and their dresses are as good as the heavenly %ri,ta "lo%ers. And the #o%s e.a#tly rese$'le the surabhi #o%s in the trans#endental a'ode. There"ore Tour opulen#e is 4ust like an o#ean that no one #an $easure.G A person %ho is #hie" a$ong all i$portant persons is #alled all honora'le. 2hen 389:a %as living at v,rak,/ de$igods like 0ord (iva/ 0ord
Brah$,/ Indra the 3ing o" heaven and $any others used to #o$e to visit -i$. The doorkeeper/ %ho had to $anage the entran#e o" all these de$igods/ one very 'usy day said/ F1y dear 0ord Brah$, and 0ord (iva/ please sit do%n on this 'en#h and %ait. 1y dear Indra/ please desist "ro$ reading your prayers. This is #reating a distur'an#e. !lease %ait silently. 1y dear =aru:a/ please go a%ay. And $y dear de$igods/ do not %aste your ti$e uselessly. 389:a is very 'usy@ -e #annot see you[G There are t%o kinds o" #ontrollers/ or lords7 one %ho is independent is #alled #ontroller/ and one %hose orders #annot 'e negle#ted 'y anyone is #alled #ontroller. Regarding 389:a<s #o$plete independen#e and lordship/ rmadBhgavatam says that although 3,liya %as a great o""ender/ 389:a still "avored hi$ 'y $arking his head %ith -is lotus "eet/ %hereas 0ord Brah$,/ although having prayed to 389:a %ith so $any %onder"ul verses/ still #ould not attra#t -i$. This #ontradi#tory treat$ent 'y 389:a is 4ust 'e"itting -is position/ 'e#ause in all the =edi# literature -e is des#ri'ed as the #o$plete independent. In the 'eginning o" rmad-Bhgavatam the 0ord is des#ri'ed as svar", %hi#h $eans F#o$pletely independent.G That is the position o" the &upre$e A'solute Truth. The A'solute Truth is not only sentient/ 'ut is also #o$pletely independent. As "or 389:a<s orders not 'eing negle#ted 'y anyone/ in rmadBhgavatam, Third Canto/ &e#ond Chapter/ verse O1/ Kddhava tells =idura/ F0ord 389:a is the $aster o" the three $odes o" $aterial nature. -e is the en4oyer o" all opulen#es/ and there"ore there is no one e>ual to or greater than -i$.G All the great kings and e$perors used to #o$e 'e"ore -i$/ o""er their gi"ts and pay o'eisan#es %ith their hel$ets at the "eet o" the 0ord. Jne devotee said/ F1y dear 389:a/ %hen Tou order Brah$,/ ]No% you $ay #reate the universe/< and %hen Tou order 0ord (iva/ ]No% you dissolve this $aterial $ani"estation/< Tou are in this %ay #reating and dissolving the $aterial #reation Toursel". &i$ply 'y Tour orders and 'y Tour partial representation o" =i9:u/ Tou are $aintaining the universes. In this %ay/ J 389:a/ J ene$y o" 3aNsa/ there are so $any Brah$,s and (ivas %ho are si$ply #arrying out Tour orders.G 389:a does not #hange -is #onstitutional position/ not even %hen -e appears in this $aterial %orld. Jrdinary living entities have their
#onstitutional spiritual positions #overed. They appear in di""erent 'odies/ and under the di""erent 'odily #on#epts o" li"e they a#t. But 389:a does not #hange -is 'ody. -e appears in -is o%n 'ody and is there"ore not a""e#ted 'y the $odes o" $aterial nature. In the ?irst Canto/ Hleventh Chapter/ verse P8/ o" rmad-Bhgavatam it is stated that the spe#ial prerogative o" the supre$e #ontroller is that -e is not at all a""e#ted 'y the $odes o" nature. The pra#ti#al e.a$ple o" this is that devotees %ho are under the prote#tion o" the 0ord are also not a""e#ted 'y $aterial nature. To over#o$e the in"luen#e o" $aterial nature is very di""i#ult/ 'ut the devotees or the saintly persons %ho are under the prote#tion o" the 0ord are not a""e#ted. &o %hat need is there to speak o" the 0ord -i$sel"W To 'e $ore #lear/ although the 0ord so$eti$es appears in this $aterial %orld/ -e has nothing to do %ith the $odes o" $aterial nature/ and -e a#ts %ith "ull independen#e in -is trans#endental position. This is the spe#ial >uality o" the 0ord. Any person %ho #an understand the "eelings o" all persons and in#idents in all pla#es at all ti$es is #alled allA#ogni5ant. A ni#e e.a$ple o" the allA#ogni5ant >uality o" the 0ord is des#ri'ed in rmad-Bhgavatam, ?irst Canto/ ?i"teenth Chapter/ verse 11/ in #onne#tion %ith urv,s, 1uni<s visit to the house o" the !,:Yavas in the "orest. ?ollo%ing a #al#ulated plan/ uryodhana sent urv,s, 1uni and his ten thousand dis#iples to 'e guests o" the !,:Yavas in the "orest. uryodhana arranged "or urv,s, and his $en to rea#h the pla#e o" the !,:Yavas 4ust %hen the !,:Yavas< lun#hti$e ended/ so that the !,:Yavas %ould 'e #aught %ithout su""i#ient $eans to "eed su#h a large nu$'er o" guests. 3no%ing uryodhana<s plan/ 389:a #a$e to the !,:Yavas and asked their %i"e/ raupad)/ i" there %ere any re$nants o" "ood %hi#h she #ould o""er to -i$. raupad) o""ered -i$ a #ontainer in %hi#h there %as only a little "rag$ent o" so$e vegeta'le preparation/ and 389:a at on#e ate it. At that $o$ent all o" the sages a##o$panying urv,s, %ere taking 'ath in the river/ and %hen 389:a "elt satis"a#tion "ro$ eating raupad)<s o""ering/ they also "elt satis"a#tion/ and their hunger %as gone. Be#ause urv,s, and his $en %ere una'le to eat anything $ore/ they %ent a%ay %ithout #o$ing into the house o" the !,:Yavas. In this %ay the !,:Yavas %ere saved "ro$ the %rath o" urv,s,. uryodhana had sent the$ 'e#ause he kne% that sin#e the
!,:Yavas %ould not 'e a'le to re#eive su#h a large nu$'er/ urv,s, %ould 'e#o$e angry/ and the !,:Yavas %ould 'e #ursed. But 389:a saved the$ "ro$ this #ala$ity 'y -is tri#k and 'y -is allA#ogni5ant >uality. 389:a is al%ays re$e$'ered/ and -is na$e is al%ays #hanted 'y $illions o" devotees/ 'ut the devotees never 'e#o$e saturated. Instead o" 'e#o$ing disinterested in thinking o" 389:a and in #hanting -is holy na$e/ the devotees get ne%er and ne%er i$petus to #ontinue the pro#ess. There"ore 389:a is ever "resh. Not only 389:a -i$sel"/ 'ut also 389:a<s kno%ledge is ever "resh. Bhagavad-gt, %hi#h %as i$parted "ive thousand years ago/ is still 'eing read repeatedly 'y $any/ $any $en/ and still ne% light is al%ays 'eing "ound in it. There"ore/ 389:a and -is na$e/ "a$e/ >ualitiesIand everything in relationship %ith -i$Iis ever "resh. All the >ueens at v,rak, %ere goddesses o" "ortune. It is said in rmad-Bhgavatam, ?irst Canto/ Hleventh Chapter/ verse PP/ that the goddesses o" "ortune are very "i#kle and restless/ so no one #an #onsistently #aptivate the$. Thus one<s lu#k %ill al%ays #hange so$eti$e. Tet the goddesses o" "ortune #ould not leave 389:a "or even a $o$ent %hen they %ere residing %ith -i$ at v,rak,. This $eans that 389:a<s attra#tion is ever "resh. Hven the goddesses o" "ortune #annot leave -is #o$pany. Regarding 389:a<s attra#tive "eatures 'eing ever "resh/ there is a state$ent 'y R,dh,r,:) in the #a&ita-mdhava in %hi#h 389:a is #o$pared to the greatest s#ulptor/ 'e#ause -e is e.pert in #hiseling at the #hastity o" %o$en. In other %ords/ although #haste %o$en $ay "ollo% the rules and regulations o" =edi# prin#iples to 'e#o$e ever "aith"ul to their hus'ands/ 389:a is a'le to 'reak their stonelike #hastity %ith the #hisel o" -is 'eauty. 1ost o" the girl "riends o" 389:a %ere $arried/ 'ut 'e#ause 389:a %as their "riend 'e"ore their $arriages/ they #ould not "orget -is attra#tive "eatures/ %hi#h %ere al%ays "as#inating to the$/ even a"ter their $arriages. 389:a<s trans#endental 'ody is eternal/ "ull o" kno%ledge and 'liss. 4at $eans everAe.isting "or all ti$e and in all pla#es@ in other %ords/ allA pervading in ti$e and spa#e. !it $eans "ull o" kno%ledge. 389:a has nothing to learn "ro$ anyone. -e is independently "ull o" all kno%ledge.
<nanda $eans the reservoir o" all pleasure. The i$personalists are seeking to $erge into the Brah$an e""ulgen#e o" eternity and kno%ledge/ 'ut the $a4or portion o" the a'solute pleasure %hi#h is in 389:a is avoided 'y the$. Jne #an en4oy the trans#endental 'liss"ulness o" $erging into the Brah$an e""ulgen#e a"ter 'eing "reed "ro$ the #onta$ination o" $aterial illusion/ "alse identi"i#ation/ atta#h$ent/ deta#h$ent and $aterial a'sorption. These are the preli$inary >uali"i#ations o" a person %ho #an reali5e Brah$an. It is stated in Bhagavad-gt that one has to 'e#o$e "ull o" 4oy"ulness@ this is not e.a#tly 4oy"ulness/ 'ut a sense o" "reedo$ "ro$ all an.ieties. ?reedo$ "ro$ all an.ieties $ay 'e the "irst prin#iple o" 4oy"ulness/ 'ut it is not a#tual 4oy"ulness. Those %ho reali5e the sel"/ or 'e#o$e brahma-bh$ta, are only preparing the$selves "or the plat"or$ o" 4oy"ulness. That 4oy"ulness #an 'e a#tually a#hieved only %hen one #o$es into #onta#t %ith 389:a. 389:a #ons#iousness is so #o$plete that it in#ludes the trans#endental pleasure derived "ro$ i$personal or Brah$an reali5ation. Hven the i$personalist %ill 'e#o$e attra#ted to the personal "or$ o" 389:a/ kno%n as (y,$asundara. It is #on"ir$ed 'y the state$ent o" Brahma-sa)hit that the Brah$an e""ulgen#e is the 'odily ray o" 389:a@ the Brah$an e""ulgen#e is si$ply an e.hi'ition o" the energy o" 389:a. 389:a is the sour#e o" the Brah$an e""ulgen#e/ as -e -i$sel" #on"ir$s in Bhagavad-gt. ?ro$ this %e #an #on#lude that the i$personal "eature o" the A'solute Truth is not the ulti$ate end@ 389:a is the ulti$ate end o" the A'solute Truth. The $e$'ers o" the =ai9:ava s#hools there"ore never try to $erge into the Brah$an e""ulgen#e in their pursuit o" spiritual per"e#tion. They a##ept 389:a as the ulti$ate goal o" sel"Areali5ation. There"ore 389:a is #alled !ara$'rah$an Bthe &upre$e Brah$anC or !ara$eDvara Bthe supre$e #ontrollerC. (r) T,$un,#,rya has prayed as "ollo%s7 F1y dear 0ord/ I kno% that the giganti# universe and giganti# spa#e and ti$e %ithin the universe are #overed 'y the ten layers o" the $aterial ele$ents/ ea#h layer ten ti$es larger than the previous one. The three $aterial $odes o" nature/ the +ar'hodakaD,y) =i9:u/ the 39)rodakaD,y) =i9:u/ the 1ah,A=i9:u/ and 'eyond the$ the spiritual sky and its spiritual planets/ kno%n as =aiku:Zhas/ and the Brah$an e""ulgen#e in that spiritual skyIall o" these taken together are nothing 'ut a s$all
e.hi'ition o" Tour poten#y.G There are $any standards o" per"e#tion. The highest $aterial per"e#tions/ o'tained 'y per"e#t yogs, are listed as eight7 to 'e#o$e the s$allest o" the s$all/ to 'e#o$e the greatest o" the great/ et#. All o" these $aterial per"e#tions/ as %ell as all spiritual per"e#tions/ #an 'e "ound "ully in 389:a<s personality. 389:a is present every%here/ not only %ithin the universe/ not only %ithin the hearts o" all living entities/ 'ut also %ithin every ato$. In the prayers o" _ueen 3unt) %e "ind $ention o" this in#on#eiva'le poten#y o" 389:a. 2hile 389:a %as talking %ith 3unt)/ -e si$ultaneously entered the %o$' o" Kttar,/ %ho %as in danger due to the ato$i# %eapon o" ADvatth,$,. 389:a #an illusion even 0ord Brah$, and 0ord (iva/ and -e #an prote#t all surrendered devotees "ro$ the rea#tions o" sin"ul a#tivities. These are so$e o" the e.a$ples o" -is in#on#eiva'le poten#ies. (r)la R*pa +osv,$) there"ore o""ers his o'eisan#es unto 389:a 'y saying/ F389:a/ %ho is present as a hu$an 'eing/ has as -is $ere shado% the %hole $aterial nature. -e has e.panded -i$sel" into so $any #o%s/ #alves and #o%herd 'oys/ and -e has again $ani"ested -i$sel" in all o" the$ as the "ourAhanded N,r,ya:a. -e has taught $illions o" Brah$,s sel"Areali5ation/ and thus -e is %orshipa'le not only 'y the heads o" all universes/ 'ut 'y everyone else also. There"ore let $e al%ays a##ept -i$ as the &upre$e !ersonality o" +odhead.G 2hen Indra %as de"eated 'y 389:a in the $atter o" taking the %ri,ta plant "ro$ heaven/ N,rada $et Indra and #riti#i5ed hi$/ FJ Indra/ great 3ing o" heaven/ 389:a has already de"eated 0ord Brah$, and 0ord (iva. &o %hat #an 'e said o" an insigni"i#ant de$igod like youWG N,rada 1uni/ o" #ourse/ %as #riti#i5ing Indra 4okingly/ and Indra en4oyed it. In N,rada<s state$ent it is #on"ir$ed that 389:a %as a'le to illusion even 0ord Brah$, and 0ord (iva/ as %ell as Indra. &o there is no >uestion o" 389:a<s po%er to do the sa$e to lesser living entities. A des#ription o" 389:a<s po%er in $ini$i5ing the su""erings o" sin"ul rea#tions is given in Brahma-sa)hit as "ollo%s7 FBeginning "ro$ the great 3ing o" heaven do%n to the ant/ everyone is undergoing the rea#tions o" past deeds. But a devotee o" 389:a is relieved "ro$ su#h rea#tions 'y the gra#e o" 389:a.G This %as #learly proved %hen 389:a
%ent to the pla#e o" Ta$ar,4a/ the 0ord o" death/ to re#lai$ the dead son o" -is tea#her. 389:a<s tea#her had re>uested 389:a to 'ring 'a#k his dead son/ and to do so 389:a %ent to the pla#e o" Ta$ar,4a to #lai$ that soul/ %ho had 'een 'rought there 'y Ta$ar,4a and %as 'eing kept under his #ontrol. 389:a i$$ediately ordered Ta$ar,4a/ FBe 'ene"ited 'y 1y order and return that soul unto 1e[G The purport o" this in#ident is that even a person %ho is under the regulative prin#iples o" the la%s o" nature/ and is there"ore punisha'le 'y Ta$ar,4a under these la%s/ #an 'e granted #o$plete i$$unity 'y the gra#e o" 389:a. 389:a<s in#on#eiva'le poten#ies have 'een des#ri'ed 'y (ukadeva +osv,$) as "ollo%s7 F389:a is 'e%ildering $y intelligen#e 'e#ause/ although -e is un'orn/ -e has appeared as the son o" Nanda 1ah,r,4a. -e is allApervading/ 'ut still -e is held on the lap o" TaDod,. In spite o" -is 'eing allApervasive/ -e has 'e#o$e li$ited 'y the love o" TaDod,. Although -e has innu$era'le "or$s/ still -e is $oving as one 389:a 'e"ore -is "ather and $other/ Nanda and TaDod,.G In the Brahmasa)hit also it is said that although 389:a is eternally living in +oloka =8nd,vana/ -is trans#endental a'ode/ -e is still present every%here/ even %ithin the ato$s. In the Tenth Canto/ ?ourteenth Chapter/ verse 11/ o" rmadBhgavatam, 0ord Brah$, says/ F1y dear 0ord/ "alse ego/ intelligen#e/ $ind/ sky/ air/ "ire/ %ater and earth are the $aterial ingredients o" this universe/ %hi#h #an 'e #o$pared to a giganti# pot. In that giganti# pot $y 'ody is o" insigni"i#ant $easure$ent/ and even though one o" the $any universes is #reated 'y $e/ innu$era'le universes are #o$ing and going "ro$ the pores o" Tour 'ody/ 4ust as ato$i# parti#les are seen "li#kering in the sunlight. I think I a$ very/ very insigni"i#ant 'e"ore Tou/ and I a$ there"ore 'egging Tour pardon. !lease 'e $er#i"ul to%ard $e.G I" one takes a##ount o" only one universe/ he %ill "ind so $any #o$'inations o" %onder"ul things %ithin/ 'e#ause there are innu$era'le planets/ innu$era'le residen#es and pla#es o" de$igods. The dia$eter o" the universe is "our 'illion $iles/ and it is in"ested %ith $any un"atho$a'le regions kno%n as !,t,las/ or lo%er planetary syste$s. Although 389:a is the origin o" all this/ -e #an al%ays 'e seen in =8nd,vana/ e.hi'iting -is in#on#eiva'le poten#ies. &o %ho #an
ade>uately %orship su#h an allApo%er"ul 0ord/ possessed o" su#h in#on#eiva'le energyW Layadeva +osv,$)/ in his .ta-govinda, has sung as "ollo%s7 FThe 0ord has saved the +edas in -is "or$ as a "ish/ and -e has 'orne the %hole universe on -is 'a#k in the "or$ o" a tortoise. -e has pi#ked up this earthly planet "ro$ the %ater in the "or$ o" a 'oar. -e has killed -ira:yakaDipu in the "or$ o" N8siNha. -e has #heated 1ah,r,4a Bali in the "or$ o" =,$ana. -e has annihilated all the dynasties o" the k5atriyas in the "or$ o" !araDur,$a. -e has killed all the de$ons in the "or$ o" 0ord R,$a. -e has a##epted the great plo% in the "or$ o" Balar,$a. -e has annihilated all the atheisti# persons in the "or$ o" 3alki. And -e has saved all the poor ani$als in the "or$ o" 0ord Buddha.Gv^ These are so$e o" the des#riptions o" the in#arnations e$anating "ro$ 389:a/ and "ro$ rmad-Bhgavatam it is understood that innu$era'le in#arnations are al%ays #o$ing out "ro$ the 'ody o" 389:a/ 4ust like %aves in the o#ean. No one #an even #ount ho% $any %aves there are/ and si$ilarly no one #an #ount ho% $any in#arnations are #o$ing "ro$ the 0ord<s 'ody. Another na$e "or salvation is a%avarga. 1%avarga is the opposite o" %avarga, or the various $isera'le #onditions o" $aterial e.isten#e. The %ord %a-varga indi#ates the #o$'ination o" "ive &anskrit letters7 %a, %ha, ba, bha and ma. These letters are the "irst letters o" the %ords "or "ive di""erent #onditions as des#ri'ed 'elo%. The "irst letter/ %a, #o$es "ro$ the %ord %arbhava, %hi#h $eans Fde"eat.G In this $aterial struggle "or e.isten#e/ %e are si$ply $eeting de"eat. A#tually/ %e have to #on>uer 'irth/ death/ disease and old age/ and 'e#ause there is no possi'ility o" over#o$ing all these $isera'le #onditions/ due to the illusion o" my %e are si$ply $eeting %ith %arbhava, or de"eat. The ne.t letter/ %ha, is taken "ro$ the %ord %hena. /hena is the "oa$ %hi#h is "ound on the $outh %hen one is very tired Bas is #o$$only o'served %ith horsesC. The letter ba #o$es "ro$ the %ord bandha, or 'ondage. Bha is taken "ro$ the %ord bhti, or "ear"ulness. 8a is taken "ro$ the %ord mti, or death. &o the %ord %avarga signi"ies our struggle "or e.isten#e and our $eeting %ith de"eat/ e.haustion/ 'ondage/ "ear"ulness and/ at last/ death. 1%avarga $eans that %hi#h #an nulli"y all o" these $aterial #onditions. 389:a is said to 'e the giver o" a%avarga, the path o" li'eration.
?or the i$personalists and the ene$ies o" 389:a/ li'eration $eans $erging into the &upre$e. The de$ons and the i$personalists do not #are "or 389:a/ 'ut 389:a is so kind that -e gives this li'eration even to -is ene$ies and to the i$personalists. There is the "ollo%ing state$ent in this #onne#tion7 FJ 1ur,ri U389:aV[ -o% %onder"ul it is that although the de$ons/ %ho %ere al%ays envious o" the de$igods/ have "ailed to penetrate Tour $ilitary phalan./ they have penetrated the region o" mitra, the sun glo'e.G The %ord mitra is used $etaphori#ally. 8itra $eans Fthe sun glo'e/G and mitra also $eans F"riend.G The de$ons %ho opposed 389:a as ene$ies %anted to penetrate -is $ilitary phalan./ 'ut instead o" doing this/ they died in 'attle/ and the result %as that they penetrated the planet o" 1itra/ or the sun planet. In other %ords/ they entered into the Brah$an e""ulgen#e. The e.a$ple o" the sun planet is given here 'e#ause the sun is everAillu$inating/ like the spiritual sky/ %here there are innu$era'le illu$inating =aiku:Zha planets. The ene$ies o" 389:a %ere killed/ and instead o" penetrating 389:a<s phalan./ they entered into the "riendly at$osphere o" the spiritual e""ulgen#e. That is the $er#y o" 389:a/ and there"ore -e is kno%n as the deliverer o" -is ene$ies also. There are $any e.a$ples o" ho% 389:a attra#ted even great li'erated souls like (ukadeva +osv,$) and the 3u$,ras. In this #onne#tion the "ollo%ing state$ent %as given 'y the 3u$,ras7 F-o% %onder"ul it is that although %e are #o$pletely li'erated/ "ree "ro$ desire and situated at the stage o" %aramaha)sa, %e are still aspiring to taste the pasti$es o" R,dh, and 389:a.G In the Bhad-vmana /ura, the 0ord says/ FAlthough I have $any "as#inating pasti$es/ %henever I think o" the rsa-&&, %hi#h I per"or$ %ith the go%s, I 'e#o$e eager to have it again.G Jne devotee has said/ FI kno% a'out N,r,ya:a/ the hus'and o" the goddess o" "ortune/ and I also kno% a'out $any other in#arnations o" the 0ord. Certainly all the pasti$es o" su#h in#arnations are e.#iting to $y $ind/ 'ut still the pasti$es o" the rsa-&& per"or$ed 'y 0ord 389:a -i$sel" are %onder"ully in#reasing $y trans#endental pleasure.G 2hen %e speak o" 389:a/ 389:a is not alone. F389:aG $eans -is na$e/ -is >ualities/ -is "a$e/ -is "riends/ -is paraphernalia/ -is entourageI all o" these are in#luded. 2hen %e speak o" a king/ it is to 'e understood
that he is surrounded 'y $inisters/ se#retaries/ $ilitary #o$$anders and $any other people. &i$ilarly/ 389:a is not i$personal. In -is =8nd,vana && espe#ially/ -e is surrounded 'y the go%s, the #o%herd 'oys/ -is "ather/ -is $other and all the inha'itants o" =8nd,vana. In the Tenth Canto/ ThirtyA"irst Chapter/ verse 1R/ o" rmadBhgavatam, the go%s la$ent/ F1y dear 389:a/ during the dayti$e %hen Tou go out into the "orest o" =8nd,vana %ith Tour #o%s/ %e #onsider one $o$ent to 'e t%elve years/ and it is very di""i#ult "or us to pass the ti$e. And again %hen Tou #o$e 'a#k at the end o" the day/ 'y seeing Tour 'eauti"ul "a#e %e are so $u#h attra#ted that %e are una'le to stop looking upon Tou #onstantly. At these ti$es/ %hen there is o##asional 'linking o" our eyelids/ %e #onde$n the #reator/ 0ord Brah$,/ as a dun#e/ 'e#ause he does not kno% ho% to $ake per"e#t eyes[G In other %ords/ the go%s %ere distur'ed 'y the 'linking o" their eyes/ 'e#ause "or the $o$ent that their eyes %ere #losed they #ould not see 389:a. This $eans that the go%s6 love "or 389:a %as so great and e#stati# that they %ere distur'ed 'y even -is $o$entary a'sen#e. And %hen they sa% 389:a/ they %ere also distur'ed. This is a parado.. Jne go%, e.pressing hersel" to 389:a/ says/ F2hen %e $eet Tou at night/ %e #onsider the duration o" night to 'e very s$all. And %hy speak o" only this nightW Hven i" %e had a vinight o" Brah$, %e %ould #onsider it a very short ti$e[G 2e get an idea o" Brah$,<s day "ro$ the "ollo%ing state$ent o" -hagavadAg6tB B8.1XC7 FBy hu$an #al#ulation/ a thousand yuga #y#les taken together is Brah$,<s one day. And su#h also is the duration o" his night.G The go%s said that even i" they #ould have that duration o" night/ it %ould still not 'e su""i#ient "or their $eeting %ith 389:a. In the Tenth Canto/ ThirtyA"i"th Chapter/ verse 1R/ o" rmadBhgavatam, the go%s tell $other TaDod,/ F2hen your son plays on -is "lute/ 0ord (iva/ 0ord Brah$, and IndraIalthough they are supposed to 'e the greatest learned s#holars and personalitiesIall 'e#o$e 'e%ildered. Although they are all very great personalities/ 'y hearing the sound o" 389:a<s "lute they hu$'ly 'o% do%n and 'e#o$e grave "ro$ studying the sound vi'rated.G In his 'ook +idagdha-mdhava, (r) R*pa +osv,$) thus des#ri'es the vi'ration o" 389:a<s "lute7 FThe sound vi'ration #reated 'y the "lute o"
389:a %onder"ully stopped 0ord (iva "ro$ playing his 7i7ima dru$/ and the sa$e "lute has #aused great sages like the "our 3u$,ras to 'e#o$e distur'ed in their $editation. It has #aused 0ord Brah$,/ %ho %as sitting on the lotus "lo%er "or the #reative "un#tion/ to 'e#o$e astonished. And Anantadeva/ %ho %as #al$ly holding all the planets on -is hood/ %as $oving in this %ay and that due to the trans#endental vi'ration "ro$ 389:a<s "lute/ %hi#h penetrated through the #overing o" this universe and rea#hed to the spiritual sky.G In the Third Canto/ &e#ond Chapter/ verse 1O/ o" rmad-Bhgavatam, Kddhava tells =idura/ F1y dear sir/ 389:a<s "or$ %as $ost %onder"ul %hen -e appeared on this planet and e.hi'ited the poten#y o" -is internal energy. -is %onder"ully attra#tive "or$ %as present during -is pasti$es on this planet/ and 'y -is internal poten#y -e e.hi'ited -is opulen#es/ %hi#h are striking to everyone. -is personal 'eauty %as so great that there %as no ne#essity "or -is %earing orna$ents on -is 'ody. In "a#t/ instead o" the orna$ents< 'eauti"ying 389:a/ 389:a<s 'eauty enhan#ed the orna$ents.G Regarding the attra#tiveness o" 389:a<s 'odily 'eauty and the sound vi'ration o" -is "lute/ in the Tenth Canto/ T%entyAninth Chapter/ verse Q\/ o" rmad-Bhgavatam, the go%s address 389:a as "ollo%s7 FAlthough our attitude to%ard Tou rese$'les loving a""airs %ith a para$our/ %e #annot 'ut %onder at ho% no %o$an #an $aintain her #hastity upon hearing the vi'ration "ro$ Tour "lute. And not only %o$en/ 'ut even stronghearted $en are su'4e#t to "alling do%n "ro$ their position at the sound o" Tour "lute. In "a#t/ %e have seen that in =8nd,vana even the #o%s/ the deer/ the 'irds/ the treesIeveryoneIhas 'een en#hanted 'y the s%eet vi'ration o" Tour "lute and the "as#inating 'eauty o" Tour person.G In R*pa +osv,$)<s #a&ita-mdhava, it is said/ FJne day 389:a happened to see the shado% o" -is 'eauti"ul "or$ re"le#ted on the 4e%eled "oreground. Kpon seeing this 'odily re"le#tion/ -e e.pressed -is "eelings7 ]-o% %onder"ul it is that I have never seen su#h a 'eauti"ul "or$[ Although it is 1y o%n "or$/ still/ like R,dh,r,:)/ I a$ trying to e$'ra#e this "or$ and en4oy #elestial 'liss.<G This state$ent sho%s ho% 389:a and -is shado% re"le#tion are one and the sa$e. There is no di""eren#e 'et%een 389:a and -is shado% re"le#tion/ nor 'et%een 389:a
and -is pi#ture. That is the trans#endental position o" 389:a. The a'ove state$ents des#ri'e so$e o" the %onder"ul reservoirs o" pleasure %ithin 389:a/ as %ell as the trans#endental >ualities o" -is personality. The trans#endental >ualities o" 389:a are #o$pared to the o#ean7 no one #an esti$ate the length and 'readth o" the o#ean. But as one #an understand the o#ean<s #ontents si$ply 'y testing one drop o" it/ so these state$ents %ill give us so$e understanding o" 389:a<s trans#endental position and >ualities. In the Tenth Canto/ ?ourteenth Chapter/ verse X/ o" rmadBhgavatam, 0ord Brah$, says/ F1y dear 0ord/ the in#on#eiva'le >ualities/ 'eauties and a#tivities %hi#h Tou have revealed 'y Tour presen#e on this planet #annot 'e #al#ulated 'y any $aterial $easure$ent. I" one even tries to i$agine/ ]389:a $ay 'e like this/< that is also i$possi'le. The day $ay #o$e %hen the $aterial s#ientist/ a"ter $any/ $any 'irths or a"ter $any/ $any years/ %ill 'e a'le to esti$ate the ato$i# #onstitution o" the %hole %orld/ or he $ay 'e a'le to #ount the ato$i# "rag$ents that per$eate the sky/ or he $ay even give an esti$ate o" all the ato$s %ithin the universe/ 'ut still he %ill never 'e a'le to #ount the trans#endental >ualities in Tour reservoir o" trans#endental 'liss.G
Cha"ter T(ent Athree

789:aCs Personalit
(r)la R*pa +osv,$) states that although 0ord 389:a is the reservoir o" unli$ited pleasure and the greatest leader o" all/ -e is still dependent upon -is devotees in three %ays. A##ording to the e$otional status o" the devotee/ the &upre$e !ersonality o" +odhead is appre#iated in three %ays7 as the $ost per"e#t/ as very per"e#t and as per"e#t. 2hen -e e.hi'its -i$sel" in "ullness/ -e is appre#iated 'y great learned s#holars as $ost per"e#t. 2hen -e e.hi'its -i$sel" in lesser degrees/ -e is #alled very per"e#t. And %hen -e e.hi'its still less/ -e is #alled per"e#t. This
$eans that 389:a is appre#iated "or three degrees o" per"e#tion. These three degrees o" per"e#tion are espe#ially e.hi'ited as "ollo%s7 %hen -e is in +oloka =8nd,vana -is trans#endental >ualities are e.hi'ited as $ost per"e#t/ %hen -e is in v,rak, -e e.hi'its -is >ualities as very per"e#t/ and %hen -e is in 1athur, -e e.hi'its -is >ualities as per"e#t. 389:a<s personality is analy5ed as dhrodtta, dhra-&a&ita, dhra-%ra(nta and dhroddhata. I" one asks ho% a personality #an 'e 'eheld in "our >uite opposing %ays/ the ans%er is that the 0ord is the reservoir o" all trans#endental >ualities and a#tivities. There"ore/ -is di""erent aspe#ts #an 'e analy5ed a##ording to the e.hi'ition o" -is li$itless variety o" pasti$es/ and as su#h there is no #ontradi#tion. A dhrodtta is a person %ho is naturally very grave/ gentle/ "orgiving/ $er#i"ul/ deter$ined/ hu$'le/ highly >uali"ied/ #hivalrous and physi#ally attra#tive. In this #onne#tion/ the "ollo%ing state$ent given 'y Indra/ the 3ing o" heaven/ is very signi"i#ant7 F1y dear 0ord/ I ad$it that I have #o$$itted great o""enses unto Tou/ 'ut I #annot e.press $y "eelings o" regret/ 'eing 'e%ildered at seeing Tour e.traordinary #hivalrous spirit/ Tour endeavor to prote#t Tour devotees/ Tour deter$ination/ Tour steadiness in li"ting the great hill o" +ovardhana/ Tour 'eauti"ul 'odily "eatures and Tour astonishing #hara#teristi# o" 'eing pleased si$ply 'y a##epting the prayers o" Tour devotees and o""enders.G The a'ove state$ent 'y the 3ing o" heaven is an e.a#t #orro'oration o" 389:a<s 'eing dhrodtta. 1any learned s#holars have agreed to also a##ept 0ord R,$a#andra as dhrodtta, 'ut all o" 0ord R,$a#andra<s >ualities are also in#luded in the #hara#ter o" 0ord 389:a. A person is #alled dhra-&a&ita i" he is naturally very "unny/ al%ays in "ull youth"ulness/ e.pert in 4oking and "ree "ro$ all an.ieties. &u#h a dhra&a&ita personality is generally "ound to 'e do$esti#ated and very su'$issive to his lover. This dhra-&a&ita trait in the personality o" 389:a is des#ri'ed 'y Ta4baApatn)/ the %i"e o" one o" the brhmaas %ho %ere per"or$ing sa#ri"i#es in =8nd,vana. &he tells her "riends/ FJne day (r)$at) R,dh,r,:)/ a##o$panied 'y -er asso#iates/ %as taking rest in -er garden/ and at that ti$e 0ord (r) 389:a arrived in that asse$'ly. A"ter sitting do%n/ -e 'egan to narrate very i$pudently a'out -is previous night<s pasti$es %ith R,dh,r,:). 2hile -e %as speaking in
that %ay/ R,dh,r,:) 'e#a$e very e$'arrassed. &he %as "eeling asha$ed and %as a'sor'ed in thought/ and 389:a took the opportunity to $ark -er 'reasts %ith di""erent kinds o" ti&aka. 389:a proved -i$sel" to 'e very e.pert in that art.G In this %ay 389:a/ as dhra-&a&ita, %as en4oying -is youth"ul pro#livities in the #o$pany o" the go%s. +enerally/ those %ho are e.pert in %riting dra$a #hoose to #all Cupid the ideal dhra-&a&ita, 'ut %e #an $ore per"e#tly "ind in the personality o" 389:a all the #hara#teristi#s o" dhra-&a&ita. A person %ho is very pea#e"ul/ "or'earing/ #onsiderate and o'liging is #alled dhra-%ra(nta. This dhra-%ra(nta trait o" 389:a %as e.hi'ited in -is dealings %ith the !,:Yavas. Jn a##ount o" the !,:Yavas< "aith"ul devotion to the 0ord/ -e agreed to 'e#o$e their #harioteer/ their advisor/ their "riend/ their $essenger and so$eti$es their 'odyguard. &u#h is an e.a$ple o" the result o" devotional servi#e to%ard =i9:u. 2hen 389:a %as speaking to 1ah,r,4a Tudhi9Zhira a'out religious prin#iples/ -e de$onstrated -i$sel" to 'e a great learned s#holar/ 'ut 'e#ause -e a##epted the position o" younger #ousin to Tudhi9Zhira/ -e %as speaking in a very gentle tone %hi#h enhan#ed -is 'eauti"ul 'odily "eatures. The $ove$ents o" -is eyes and the $ode o" -is spee#h proved that -e %as very/ very e.pert in giving $oral instru#tion. &o$eti$es/ 1ah,r,4a Tudhi9Zhira is also a##epted 'y learned s#holars as dhra%ra(nta. A person %ho is very envious/ proud/ easily angered/ restless and #o$pla#ent is #alled dhroddhata 'y learned s#holars. &u#h >ualities %ere visi'le in the #hara#ter o" 0ord 389:a/ 'e#ause %hen -e %as %riting a letter to 3,layavana/ 389:a addressed hi$ as a sin"ul "rog. In -is letter 389:a advised 3,layavana that he should i$$ediately go and "ind so$e dark %ell "or his residen#e/ 'e#ause there %as a 'la#k snake na$ed 389:a %ho %as very eager to devour all su#h sin"ul "rogs. 389:a re$inded 3,layavana that -e #ould turn all the universes to ashes si$ply 'y looking at the$. The a'ove state$ent 'y 389:a see$s apparently to 'e o" an envious nature/ 'ut a##ording to di""erent pasti$es/ pla#es and ti$es this >uality is a##epted as a great #hara#teristi#. 389:a<s dhroddhata >ualities have 'een a##epted as great 'e#ause 389:a uses the$ only to prote#t -is devotees. In other %ords/ even undesira'le traits $ay also 'e used in the
e.#hange o" devotional servi#e. &o$eti$es Bh)$a/ the se#ond 'rother o" the !,:Yavas/ is also des#ri'ed as dhroddhata. Jn#e/ %hile "ighting %ith a de$on %ho %as appearing as a deer/ 389:a #hallenged hi$ in this %ay7 FI have #o$e 'e"ore you as a great elephant na$ed 389:a. Tou $ust leave the 'attle"ield/ a##epting de"eat/ or else there is death a%aiting you.G This #hallenging spirit o" 389:a<s is not #ontradi#tory to -is su'li$e #hara#ter@ 'e#ause -e is the &upre$e Being/ everything is possi'le in -is #hara#ter. There is a ni#e state$ent in the *$rma /ura a'out these #ontradi#tory traits o" the &upre$e !ersonality o" +odhead. It is stated there that the &upre$e !erson is neither very "at nor very thin@ -e is al%ays trans#endental to $aterial >ualities/ and yet -is 'odily luster is 'la#kish. -is eyes are reddish/ -e is allApo%er"ul/ and -e is e>uipped %ith all di""erent kinds o" opulen#es. Contradi#tory traits in 389:a<s person are not at all surprising@ one should not #onsider the #hara#teristi#s o" 389:a/ the &upre$e !ersonality o" +odhead/ to 'e a#tually #ontradi#tory. Jne should try to understand the traits o" 389:a "ro$ authorities and try to understand ho% these #hara#teristi#s are e$ployed 'y the supre$e %ill o" the 0ord. In the 8ah-varha /ura it is #on"ir$ed that the trans#endental 'odies o" the &upre$e !ersonality o" +odhead and -is e.pansions are all e.isting eternally. &u#h 'odies are never $aterial@ they are #o$pletely spiritual and "ull o" kno%ledge. They are reservoirs o" all trans#endental >ualities. In the +i5u-yma&a-tantra there is a state$ent that 'e#ause the !ersonality o" +odhead and -is e.panded 'odies are al%ays "ull o" kno%ledge/ 'liss and eternity/ they are al%ays "ree "ro$ the eighteen kinds o" $aterial #onta$inationsIillusion/ "atigue/ errors/ roughness/ $aterial lust/ restlessness/ pride/ envy/ violen#e/ disgra#e/ e.haustion/ untruth/ anger/ hankering/ dependen#e/ desire to lord over the universe/ seeing duality and #heating. Regarding all o" the a'oveA$entioned state$ents/ it is understood that the 1ah,A=i9:u is the sour#e o" all in#arnations in the $aterial %orld. But 'e#ause o" -is greater/ e.traordinary opulen#e/ %e #an understand that the son o" Nanda 1ah,r,4a is the sour#e o" the 1ah,A=i9:u also. This is #on"ir$ed in the Brahma-sa)hit, %herein it is stated/ F0et $e
o""er $y respe#t"ul o'eisan#es unto +ovinda/ %hose partial representation is the 1ah,A=i9:u.G The giganti# "or$ o" the 1ah,A =i9:u is the sour#e o" generation "or innu$era'le universes. Innu$era'le universes are #o$ing out o" -is e.haling 'reath/ and the sa$e universes are going 'a#k in %ith -is inhaling 'reath. This 1ah,A =i9:u is also a plenary portion o" a portion o" 389:a.
Cha"ter T(ent Afour

Further Traits of 5r6 789:a
A"ter des#ri'ing the di""erent opulen#es o" 389:a/ (r)la R*pa +osv,$) tries to "urther des#ri'e the trans#endental 'eauties and >ualities o" the 0ord as de#orated/ en4oying/ pleasing/ dependa'le/ steady and predo$inating. -e is also des#ri'ed as a $eti#ulous dresser and a $agnani$ous personality. These are generally #onsidered to 'e the >ualities o" great personalities. It is said that a person is great i" he is de#orated %ith the >ualities o" 'eing very $er#i"ul to%ard the un"ortunate/ very po%er"ul/ superior/ #hivalrous/ enthusiasti#/ e.pert and truth"ul. These de#orations %ere $ani"ested in the #hara#ter o" 389:a during -is govardhana-&&. At that ti$e the %hole tra#t o" land in =8nd,vana %as 'eing distur'ed 'y the rains sent 'y Indra/ as des#ri'ed else%here. At "irst 389:a thought/ F0et 1e retaliate against this vengean#e o" Indra 'y destroying his heavenly kingdo$/G 'ut later on/ %hen -e thought o" the insigni"i#an#e o" the 3ing o" heaven/ 389:a #hanged -is $ind and "elt $er#i"ul to%ard Indra. No one is a'le to tolerate the %rath o" 389:a/ so instead o" retaliating against Indra/ -e si$ply sho%ed -is #o$passion "or -is "riends in =8nd,vana 'y li"ting the %hole o" +ovardhana -ill to prote#t the$. 2hen a person is seen to 'e al%ays happy and is a##usto$ed to speak s$ilingly/ he is #onsidered to 'e in the $ode o" en4oy$ent. This trait %as "ound in 389:a %hen -e appeared at the sa#ri"i#ial arena o" 3ing 3aNsa. It is des#ri'ed that the lotusAeyed 389:a entered a$ong the
%restlers %ithout 'eing i$polite to the$/ glan#ed over the$ %ith deter$ination and see$ed to the$ 4ust like an elephant atta#king so$e plants. Hven %hile speaking to the$/ 389:a %as still s$iling/ and in this %ay -e stood valiantly upon the %restling dais. 2hen one<s #hara#teristi#s are very s%eet and desira'le/ his personality is #alled pleasing. An e.a$ple o" 389:a<s pleasing nature is thus des#ri'ed in rmad-Bhgavatam9 FJne day %hile 389:a %as a%aiting the arrival o" (r)$at) R,dh,r,:) 'y the 'ank o" the Ta$un,/ -e 'egan to $ake a garland o" kadamba "lo%ers. In the $eanti$e/ (r)$at) R,dh,r,:) appeared there/ and at that ti$e 1ur,ri U389:aV/ the ene$y o" 1ura/ glan#ed over R,dh,r,:) very s%eetly.G Any person %ho is relia'le in all #ir#u$stan#es is #alled dependa'le. In this #onne#tion R*pa +osv,$) says that even the de$ons %ere relying upon the dependa'ility o" 389:a/ 'e#ause they %ere #on"ident that 389:a %ould never atta#k the$ %ithout due #ause. There"ore/ %ith "aith and #on"iden#e/ they used to live %ith their doors %ide open. And the de$igods/ although a"raid o" the de$ons/ %ere #on"ident o" the prote#tion o" 389:a. There"ore/ even in the $idst o" danger they %ere engaged in sportive a#tivities. !ersons %ho had never undergone the re"or$atory ritualisti# #ere$onies o" the +edas %ere #on"ident that 389:a %ould a##ept only "aith and devotion/ and so they %ere engaged in 389:a #ons#iousness and %ere "reed "ro$ all an.ieties. In other %ords/ all kinds o" $en/ "ro$ the de$igods do%n to the un#ultured/ #an rely on the #auseless $er#y o" the &upre$e 0ord. A person %ho is not distur'ed even in a situation o" reverses is #alled steady. This steadiness %as o'served in 389:a in #onne#tion %ith -is #hastising the de$on kno%n as B,:a. The B,:a de$on had $any hands/ and 389:a %as #utting o"" these hands one a"ter another. This B,:a %as a great devotee o" 0ord (iva and the goddess urg,. Thus/ %hen B,:a %as 'eing #hastised/ 0ord (iva and urg, 'e#a$e very "urious at 389:a. But 389:a did not #are "or the$. A person %ho #an a""e#t the $ind o" everyone is #alled predo$inating. As "ar as 389:a<s predo$ination is #on#erned/ in the Tenth Canto/ ?ortyAthird Chapter/ verse 1X/ o" rmad-Bhgavatam, 389:a is des#ri'ed thus 'y (ukadeva +osv,$) to 3ing !ar)k9it7 F1y dear 3ing/ 389:a is a thunder'olt to the %restlers@ to the #o$$on $an -e is the $ost
'eauti"ul hu$an 'eing@ to the young girls -e is 4ust like Cupid@ to the #o%herd $en and %o$en -e is the $ost inti$ate relative@ to the i$pious kings -e is the supre$e ruler@ to -is parents/ Nanda and TaDod,/ -e is 4ust a 'a'y@ to 3aNsa/ the 3ing o" Bho4a/ -e is death personi"ied@ to the dull and stupid -e is 4ust like a stone@ to the yogs -e is the &upre$e A'solute Truth@ and to the =89:is -e is the &upre$e !ersonality o" +odhead. In su#h a predo$inating position/ 389:a appeared in that arena along %ith -is older 'rother/ Balar,$a.G 2hen 389:a/ the reservoir o" all $ello%s/ %as present in the arena o" 3aNsa/ -e appeared di""erently to the di""erent persons %ho %ere related to -i$ in di""erent $ello%s. It is stated in Bhagavad-gt that -e appears to every person a##ording to one<s relationship %ith -i$. &o$eti$es learned s#holars des#ri'e Fpredo$inatingG to $ean a person intolerant o" 'eing negle#ted. This pe#uliarity in 389:a %as visi'le %hen 3aNsa %as insulting 1ah,r,4a Nanda. =asudeva %as asking 389:a<s assistan#e in killing 3aNsa/ and 389:a %as glan#ing over 3aNsa %ith longing eyes/ 4ust like a prostitute/ and %as 4ust preparing to 4u$p at the 3ing. A person %ho is very "ond o" dressing hi$sel" is #alled &a&ita, or a $eti#ulous dresser. This #hara#teristi# %as "ound in 389:a in t%o %ays7 so$eti$es -e used to de#orate (r)$at) R,dh,r,:) %ith various $arks/ and so$eti$es/ %hen -e %as preparing to kill de$ons like Ari9Z,sura/ -e %ould take #are to arrange -is 'elt very ni#ely. !ersons %ho #an give the$selves to anyone are #alled $agnani$ous. No one #ould 'e $ore $agnani$ous than 389:a/ 'e#ause -e is al%ays prepared to give -i$sel" #o$pletely to -is devotee. Hven to one %ho is not a devotee/ 389:a in -is "or$ o" 0ord Caitanya is prepared to give -i$sel" and to grant deliveran#e. Although 389:a is independent o" everyone/ out o" -is #auseless $er#y -e is dependent upon +arga `9i "or religious instru#tion@ "or learning the $ilitary art -e is dependent upon &,tyaki@ and "or good #ounsel -e is dependent upon -is "riend Kddhava.
Cha"ter T(ent Afive
Devotees of 789:a
A person %ho is al%ays a'sor'ed in 389:a #ons#iousness is #alled a devotee o" 389:a. (r)la R*pa +osv,$) says that all the trans#endental >ualities dis#ussed previously are also "ound in the devotees o" 389:a. The devotees o" 389:a #an 'e #lassi"ied into t%o groups7 those %ho are #ultivating devotional servi#e in order to enter into the trans#endental kingdo$ and those %ho are already in the per"e#tional stage o" devotional servi#e. A person %ho has attained the stage o" attra#tion "or 389:a and %ho is not "reed "ro$ the $aterial i$passe/ 'ut %ho has >uali"ied hi$sel" to enter into the kingdo$ o" +od/ is #alled sdhaka. 4dhaka $eans one %ho is #ultivating devotion in 389:a #ons#iousness. The des#ription o" su#h a devotee is "ound in the Hleventh Canto/ &e#ond Chapter/ verse QS/ o" rmad-Bhgavatam. It is said there that a person %ho has un"lin#hing "aith in and love "or the !ersonality o" +odhead/ %ho is in "riendship %ith devotees o" 389:a/ and %ho is very $er#i"ul to the ignorant/ raising the$ to the standard o" devotional servi#e/ and %ho is uninterested in nondevotees/ is #onsidered to 'e situated in the position o" #ultivating devotional servi#e. 2hen one is "ound shedding tears 'y hearing o" the pasti$es o" the 0ord/ it is to 'e understood that the 'la5ing "ire o" $aterial e.isten#e %ill 'e e.tinguished 'y su#h %atering. 2hen there is shivering o" the 'ody and the hairs o" the 'ody stand up/ it is to 'e understood that the devotee is nearing per"e#tion. An e.a$ple o" a sdhaka #ultivating devotional servi#e is Bilva$aMgala 6h,kura. 2hen a devotee is never tired o" e.e#uting devotional servi#e and is al%ays engaged in 389:a #ons#ious a#tivities/ #onstantly relishing the trans#endental $ello%s in relationship %ith 389:a/ he is #alled per"e#t. This per"e#tional stage #an 'e a#hieved in t%o %ays7 one $ay a#hieve this stage o" per"e#tion 'y gradual progress in devotional servi#e/ or one $ay 'e#o$e per"e#t 'y the #auseless $er#y o" 389:a/ even though he has not e.e#uted all the details o" devotional servi#e. There is the "ollo%ing ni#e state$ent in the Third Canto/ ?i"teenth
Chapter/ verse OR/ o" rmad-Bhgavatam, des#ri'ing a devotee %ho a#hieves per"e#tion 'y regularly e.e#uting devotional servi#e7 A person %ho is "reed "ro$ the "alse egotis$ o" $aterial e.isten#e/ or an advan#ed $ysti#/ is eligi'le to enter into the kingdo$ o" +od/ kno%n as =aiku:Zha. &u#h a $ysti# 'e#o$es so 4oy"ul 'y #onstant e.e#ution o" the regulative prin#iples o" devotional servi#e that he there'y a#hieves the spe#ial "avor o" the &upre$e 0ord. Ta$ar,4a/ the $ighty superintendent o" death/ is a"raid to go near su#h a devotee@ so %e #an i$agine the poten#y o" advan#ed devotional servi#e/ espe#ially %hen devotees sit together and engage in talking o" the pasti$es o" the &upre$e !ersonality o" +odhead. Those devotees e.press their "eelings in su#h a %ay that they auto$ati#ally $elt %ith e#stasy/ and $any trans#endental sy$pto$s 'e#o$e $ani"ested in their 'odies. Anyone desiring advan#e$ent in devotional servi#e $ust "ollo% in the "ootsteps o" su#h devotees. !rahl,da 1ah,r,4a said that no one #an attain the per"e#tional stage o" devotional servi#e %ithout 'o%ing do%n 'e"ore e.alted devotees. 0earned sages like 1,rka:Yeya `9i attained per"e#tion in devotional servi#e si$ply 'y e.e#uting su#h regulative prin#iples o" servi#e. A person<s a#hieving per"e#tion in devotional servi#e si$ply 'y the #auseless $er#y o" the 0ord is e.plained in rmad-Bhgavatam in #onne#tion %ith the brhmaas and their %ives %ho %ere engaged in per"or$ing ya,-a, or sa#ri"i#e. 2hen the %ives o" the brhmaas %ere "avored 'y 0ord 389:a and i$$ediately attained the e#stasy o" love o" +odhead/ their hus'ands said/ F-o% %onder"ul it is that although these %o$en have undertaken no re"or$atory per"or$an#es su#h as a##epting the sa#red thread/ have not resided in the $onasteries o" the spiritual $aster/ have not o'served the stri#t prin#iples o" #eli'a#y/ have not undergone any austerities and have not philosophi5ed upon the o'servan#e o" ritualisti# #ere$onies/ they still have attained the "avor o" 389:a/ %hi#h is aspired a"ter even 'y great $ysti#s[ -o% %onder"ul it is that these %o$en have attained su#h per"e#tion/ %hile %e/ although brhmaas %ho have per"or$ed all the re"or$atory a#tivities/ #annot attain to this advan#ed stage[G There is a si$ilar state$ent 'y N,rada/ addressed to (ukadeva +osv,$)7 F1y dear (ukadeva +osv,$)/ you never took the trou'le to reside under
the #are o" a spiritual $aster/ and yet you have attained su#h a great status o" trans#endental kno%ledge. Tou never took the trou'le to undergo severe austerities/ and still/ ho% %onder"ul it is that you have 'een situated in the $ost per"e#t stage o" love o" +odhead.G (ukadeva +osv,$) and the %ives o" the brhmaas per"or$ing ya,-a are vivid e.a$ples o" devotees %ho a#hieved the per"e#tional stage o" devotional servi#e 'y the gra#e o" the &upre$e !ersonality o" +odhead. !ersons %ho have a#hieved eternal/ 'liss"ul li"e e.a#tly on the level o" (r) 389:a/ and %ho are a'le to attra#t 0ord 389:a 'y their trans#endental loving servi#e/ are #alled eternally per"e#t. The te#hni#al na$e is nitya-siddha. There are t%o #lasses o" living entitiesIna$ely/ nitya-siddha and nitya-baddha. The distin#tion is that the nitya-siddhas are eternally 389:a #ons#ious %ithout any "orget"ulness/ %hereas the nitya-baddhas, or eternally #onditioned souls/ are "orget"ul o" their relationship %ith 389:a. The position o" the nitya-siddhas is e.plained in the /adma /ura in #onne#tion %ith the narration o" the &upre$e !ersonality o" +odhead and &atya'h,$,Adev). The 0ord tells &atya'h,$,/ F1y dear &atya'h,$,Adev)/ I have des#ended to this earthly planet 'y the re>uest o" 0ord Brah$, and other de$igods. Those %ho are 'orn into this "a$ily o" Tadu are all 1y eternal asso#iates. 1y dear %i"e/ you should not #onsider that 1y asso#iates are ever separated "ro$ 1e@ they are 1y personal e.pansions/ and as su#h/ you $ust kno% that they are al$ost as po%er"ul as I a$. Be#ause o" their trans#endental >ualities/ they are very/ very dear to 1e/ as I a$ very/ very dear to the$.G Anyone %ho 'e#o$es e.hilarated 'y hearing o" the pasti$es o" 0ord 389:a %hen -e %as present on this earth %ith -is asso#iates is to 'e understood as nitya-siddha, eternally per"e#t. In the Tenth Canto/ ?ourteenth Chapter/ verse PO/ o" rmadBhgavatam there is this state$ent7 F-o% %onder"ul are the "ortunate residents o" =8nd,vana/ su#h as Nanda and the other #o%herd $en. The &upre$e !ersonality o" +odhead/ the &upre$e Brah$an/ has a#tually 'e#o$e their inti$ate "riend[G A si$ilar state$ent is there in the Tenth Canto/ T%entyAsi.th Chapter/ verse 1\/ o" rmad-Bhgavatam. 2hen 0ord 389:a li"ted +ovardhana -ill/ the #o%herd $en/ under the prote#tion o" 0ord 389:a/ 'e#a$e
stru#k %ith %onder and %ent to Nanda 1ah,r,4a and in>uired "ro$ hi$/ F1y dear Nanda 1ah,r,4a/ ho% is it that %e are so intensely atta#hed to 389:a and that 389:a is also so a""e#tionately atta#hed to usW oes it $ean that -e is the &upersoul o" everyoneWG All o" the residents o" =8nd,vana and v,rak,Ina$ely/ the #o%herd $en and the $e$'ers o" the Tadu "a$ilyIare eternally per"e#t devotees o" the 0ord. As the 0ord des#ends 'y -is #auseless $er#y upon this planet/ so/ in order to help in the pasti$es o" the 0ord/ these devotees also #o$e here. They are not ordinary living entities or #onditioned souls@ they are everAli'erated persons/ asso#iates o" the !ersonality o" +odhead. And 4ust as 0ord 389:a 'ehaves like an ordinary $an %hen -e des#ends to this planet/ so the $e$'ers o" the Tadu dynasty and the residents o" =8nd,vana e.e#ute a#tivities 4ust like ordinary $en. But they are not ordinary $en@ they are as li'erated as 0ord 389:a -i$sel". In the /adma /ura, :ttara-kha7a se#tion/ it is stated/ FLust as 0ord R,$a#andra des#ends along %ith 0ak9$a:a Ban e.pansion o" &aMkar9a:aC and Bharata Ban e.pansion o" !radyu$naC/ so the $e$'ers o" the Tadu dynasty and the #o%herd $en o" =8nd,vana also des#end %ith 0ord 389:a in order to 4oin in the trans#endental pasti$es o" the 0ord. 2hen the &upre$e 0ord returns to -is eternal a'ode/ -is asso#iates return %ith -i$ to their respe#tive pla#es. As su#h/ these everAli'erated =ai9:avas are not 'ound 'y the $aterial la%s o" 'irth and death.G As stated in Bhagavad-gt 'y the 0ord -i$sel"/ -is 'irth/ deeds and a#tivities are all trans#endental. &i$ilarly/ the 'irth/ deeds and a#tivities o" the asso#iates o" the 0ord are also trans#endental. And as it is an o""ense to #onsider onesel" to 'e 389:a/ so it is o""ensive to #onsider onesel" to 'e TaDod,/ Nanda or any other asso#iate o" the 0ord. 2e should al%ays re$e$'er that they are trans#endental@ they are never #onditioned souls. It is des#ri'ed that 389:a/ the ene$y o" 3aNsa/ has si.tyA"our trans#endental >ualities/ and all o" the everAli'erated souls %ho a##o$pany the 0ord have the "irst "i"tyA"ive o" the >ualities/ %ithout any dou't. &u#h devotees are related to the &upre$e !ersonality o" +odhead in any o" "ive trans#endental $ello%sIna$ely neutrality/ servitorship/
"riendship/ parenthood and #on4ugal love. These relationships %ith the 0ord are eternal/ and there"ore nitya-siddha devotees do not have to strive to attain the per"e#tional stage 'y e.e#uting regulative devotional prin#iples. They are eternally >uali"ied to serve 389:a.
Cha"ter T(ent Asi;

Sti1ulation for Ecstatic $ove
&o$e things %hi#h give i$petus or sti$ulation to e#stati# love o" 389:a are -is trans#endental >ualities/ -is un#o$$on a#tivities/ -is s$iling "eatures/ -is apparel and garlands/ -is "lute/ -is 'u""alo horn/ -is leg 'ells/ -is #on#hshell/ -is "ootprints/ -is pla#es o" pasti$es Bsu#h as =8nd,vanaC/ -is "avorite plant Btu&asC/ -is devotee and the periodi#al o##asions "or re$e$'ering -i$. Jne su#h o##asion "or re$e$'ran#e is Hk,daD)/ %hi#h #o$es t%i#e a $onth on the eleventh day o" the $oon/ 'oth %aning and %a.ing. Jn that day all the devotees re$ain "asting throughout the night and #ontinuously #hant the glories o" the 0ord. As "ar as 389:a<s trans#endental >ualities are #on#erned/ they #an 'e divided into three groups7 >ualities pertaining to -is trans#endental 'ody/ >ualities pertaining to -is trans#endental spee#h and >ualities pertaining to -is trans#endental $ind. 389:a<s age/ -is trans#endental 'odily "eatures/ -is 'eauty and -is $ildness are >ualities pertaining to -is 'ody. There is no di""eren#e 'et%een 389:a and -is 'ody/ and there"ore the trans#endental "eatures pertaining to -is 'ody are the sa$e as 389:a -i$sel". But 'e#ause these >ualities sti$ulate the devotee<s e#stati# love/ they have 'een analy5ed as separate #auses o" that love. To 'e attra#ted 'y the >ualities o" 389:a $eans to 'e attra#ted 'y 389:a -i$sel"/ 'e#ause there is no real distin#tion 'et%een 389:a and -is >ualities. 389:a<s na$e is also 389:a. 389:a<s "a$e is also 389:a. 389:a<s entourage is also 389:a. 389:a and everything related %ith 389:a %hi#h gives sti$ulation to love o" 389:a are all 389:a/ 'ut "or our understanding these ite$s $ay 'e #onsidered
separately. 389:a is the reservoir o" all trans#endental pleasure. There"ore/ the i$petuses to love o" 389:a/ although see$ingly di""erent/ are not a#tually distin#t "ro$ 389:a -i$sel". In the te#hni#al &anskrit ter$s/ su#h >ualities as 389:a<s na$e and "a$e are a##epted 'oth as reservoirs o" and as sti$ulation "or love o" 389:a. 389:a<s age is #onsidered in three periods7 "ro$ -is appearan#e day to the end o" -is "i"th year is #alled kaumra, "ro$ the 'eginning o" the si.th year up to the end o" the tenth year is #alled %auga7a, and "ro$ the eleventh to the end o" the "i"teenth year is #alled kai(ora. A"ter the 'eginning o" the si.teenth year/ 389:a is #alled a yauvana, or a youth/ and this #ontinues %ith no #hange. As "ar as 389:a<s trans#endental pasti$es are #on#erned/ they are $ostly e.e#uted during the kaumra, %auga7a and kai(ora periods. -is a""e#tionate pasti$es %ith -is parents are e.e#uted during -is kaumra age. -is "riendship %ith the #o%herd 'oys is e.hi'ited during the %auga7a period. And -is "riendship %ith the go%s is e.hi'ited during the age o" kai(ora. 389:a<s pasti$es at =8nd,vana are "inished 'y the end o" -is "i"teenth year/ and then -e is trans"erred to 1athur, and v,rak,/ %here all other pasti$es are per"or$ed. (r)la R*pa +osv,$) gives us a vivid des#ription o" 389:a as the reservoir o" all pleasure in his Bhakti-rasmta-sindhu. -ere are so$e parts o" that des#ription. 389:a<s kai(ora age $ay 'e divided into three parts. In the 'eginning o" -is kai(ora ageIthat is/ at the 'eginning o" -is eleventh yearIthe luster o" -is 'ody 'e#o$es so 'right that it 'e#o$es an i$petus "or e#stati# love. &i$ilarly/ there are reddish 'orders around -is eyes/ and a gro%th o" so"t hairs on -is 'ody. In des#ri'ing this early stage o" -is kai(ora age/ 3undalat,/ one o" the residents o" =8nd,vana/ said to her "riend/ F1y dear "riend/ I have 4ust seen an e.traordinary 'eauty appearing in the person o" 389:a. -is 'la#kish 'odily hue appears 4ust like the indran&a 4e%el. There are reddish signs on -is eyes/ and s$all so"t hairs are #o$ing out on -is 'ody. The appearan#e o" these sy$pto$s has $ade -i$ e.traordinarily 'eauti"ul.G In this #onne#tion/ in the Tenth Canto/ T%entyA"irst Chapter/ verse R/ o" rmad-Bhgavatam, (ukadeva +osv,$) tells 3ing !ar)k9it/ F1y dear
3ing/ I shall try to des#ri'e ho% the $inds o" the go%s 'e#a$e a'sor'ed in thought o" 389:a. The go%s %ould $editate on 389:a<s dressing -i$sel" 4ust like a dan#ing a#tor and entering the "orest o" =8nd,vana/ $arking the ground %ith -is "ootprints. They $editated on 389:a<s having a hel$et %ith a pea#o#k "eather and %earing earrings on -is ears and yello%Agold #olored gar$ents #overed %ith 4e%els and pearls. They also $editated on 389:a<s 'lo%ing -is "lute and on all the #o%herd 'oys< singing o" the glories o" the 0ord.G That is the des#ription o" the $editation %hi#h the go%s used to per"or$. &o$eti$es the go%s %ould think a'out -is so"t nails/ -is $oving eye'ro%s and -is teeth/ %hi#h %ere #ate#huA#olored "ro$ #he%ing pan. Jne des#ription %as given 'y a go% to her "riend7 F1y dear "riend/ 4ust see ho% the ene$y o" Agha has assu$ed su#h %onder"ul "eatures[ -is 'ro%s are 4ust like the 'ro%s o" Cupid/ and they are $oving 4ust as though they %ere dan#ing. The tips o" -is nails are so so"tIit is as i" they %ere dried 'a$'oo leaves. -is teeth are reddish/ and so it appears that -e has assu$ed a "eature o" anger. Knder the #ir#u$stan#es/ %here is the #han#e "or a young girl not to 'e attra#ted 'y su#h 'eauti"ul "eatures and not to 'e a"raid o" 'e#o$ing a vi#ti$ to su#h 'eautyWG 389:a<s attra#tive "eatures are also des#ri'ed 'y =8nd,/ the go% a"ter %ho$ =8nd,vana %as na$ed. &he told 389:a/ F1y dear 1,dhava/ Tour ne%ly invented s$ile has so #aptivated the hearts o" the go%s that they are si$ply una'le to e.press the$selves[ As su#h/ they have 'e#o$e 'e%ildered and %ill not talk %ith others. All o" these go%s have 'e#o$e so a""e#ted that it is as i" they had o""ered three sprinkles o" %ater upon their lives. In other %ords/ they have given up all hope "or their living #ondition.G A##ording to the Indian syste$/ %hen a person is dead there is a sprinkling o" %ater on the 'ody. Thus/ the state$ent o" =8nd, sho%s that the go%s %ere so en#hanted 'y the 'eauty o" 389:a that 'e#ause they #ould not e.press their $inds/ they had de#ided to #o$$it sui#ide. 2hen 389:a arrived at the age o" thirteen to "ourteen years/ -is t%o ar$s and #hest assu$ed an unspeaka'le 'eauty/ and -is %hole "or$ 'e#a$e si$ply en#hanting. 2hen 389:a attained thirteen years o" age/ -is t%o thighs %ere #hallenging the trunks o" elephants/ -is rising #hest %as trying to #o$e to pea#e talks %ith doors o" 4e%els/ and -is t%o ar$s %ere $ini$i5ing the value o" the 'olts "ound on doors. 2ho #an
des#ri'e the %onder"ul 'eauty o" these "eatures o" 389:aW The spe#ial 'eauty o" 389:a<s 'ody %as -is $ild s$iling/ -is restless eyes and -is %orld en#hanting songs. These are the spe#ial "eatures o" this age. There is a state$ent in this #onne#tion that 389:a/ on arriving at this age/ $ani"ested su#h 'eauti"ul 'odily "eatures that -is restless eyes 'e#a$e the playthings o" Cupid/ and -is $ild s$ile rese$'led the ne%ly gro%n lotus "lo%er. The en#hanting vi'ration o" -is songs 'e#a$e a great i$pedi$ent to the young girls/ %ho %ere supposed to re$ain #haste and "aith"ul to their hus'ands. At this age 389:a en4oyed the rsa-&&, e.hi'iting -is po%er o" 4oking %ith the #o%herd girls and en4oying their #o$pany in the 'ushes o" the gardens 'y the 'ank o" the Ta$un,. In this #onne#tion there is the "ollo%ing state$ent7 FThroughout the %hole tra#t o" land kno%n as =8nd,vana there %ere the "ootprints o" 389:a and the go%s, and in so$e pla#es pea#o#k "eathers %ere stre%n a'out. In so$e pla#es there %ere ni#e 'eddings in the 'ushes o" the =8nd,vana gardens/ and in so$e pla#es there %ere piles o" dust due to the groupAdan#ing o" +ovinda and the go%s.G These are so$e o" the "eatures %hi#h are due to the di""erent pasti$es invented 'y (r) 389:a in the pla#e kno%n as =8nd,vana. There is the "ollo%ing state$ent 'y one go%, des#ri'ing 389:a<s attra#tive "eature during this age7 F1y dear "riend/ 4ust see ho% all o" a sudden in the sky o" 389:a there is a po%er"ul rising sun and ho% this rising sun is $ini$i5ing the rays o" our #hastity $oon. Jur attra#tion "or 389:a is so intense that it is drying up the lotus "lo%er o" our dis#ri$ination/ and %e are losing our senses in de#iding %hether %e shall #ontinue as #haste %o$en or 'e vi#ti$i5ed 'y the 'eauty o" 389:a. 1y dear "riend/ I think that %e have lost all hope o" li"e[G In the kai(ora age/ 'eginning "ro$ the eleventh year and #ontinuing up to the end o" the "i"teenth year/ 389:a<s ar$s/ legs and thighs 'e#a$e $arked %ith three divisional lines. At that ti$e 389:a<s #hest #hallenged a hill o" marakata 4e%els/ -is ar$s #hallenged pillars o" the indran&a 4e%el/ the three lines o" -is %aist #hallenged the %aves o" the River Ta$un,/ and -is thighs #hallenged 'eauti"ul 'ananas. Jne go% said/ F2ith all these e.>uisite "eatures o" -is 'ody/ 389:a is too e.traordinarily 'eauti"ul/ and there"ore I a$ al%ays thinking o" -i$ to
prote#t $e/ 'e#ause -e is the killer o" all de$ons.G The idea e.pressed in this state$ent is that the go%s %ere #o$paring their attra#tion "or 389:a to an atta#k 'y de$ons@ and to #ountera#t their attra#tion "or the 'eauty o" 389:a/ they %ere also turning to 389:a hope"ully/ 'e#ause -e is the killer o" all kinds o" de$ons. In other %ords/ they %ere perple.ed/ 'e#ause on one hand they %ere attra#ted 'y the 'eauty o" 389:a/ and on the other they needed 389:a to drive a%ay the de$on o" su#h attra#tion. This kai(ora age #an 'e translated as adoles#en#e. At the end o" this period all the go%s said/ F389:a is the killer o" the attra#tion o" Cupid/ and as su#h -e distur's the patien#e o" all ne%ly $arried girls. 389:a<s 'odily "eatures have 'e#o$e so e.>uisiteIit is as i" they %ere all $ani"esting an artisti# sense o" the highest sort. -is dan#ing eyes have di$$ed the 'rillian#e o" the $ost e.pert dan#er/ and so there is no longer any #o$parison to the 'eauty o" 389:a.G 0earned s#holars there"ore des#ri'e the "eatures o" -is 'ody at this ti$e as nava-yauvana, ne%ly invented youth"ulness. At this stage o" 389:a<s 'odily "eatures/ the #on4ugal love a""airs %ith the go%s and si$ilar pasti$es 'e#o$e very pro$inent. There are si. "eatures o" #on4ugal love a""airs/ #alled pea#e$aking/ pi#king a >uarrel/ going to $eet one<s lover/ sitting together/ separation and support. 0ord 389:a e.panded an e$pire o" these si. "eatures/ o" %hi#h -e %as the ruling prin#e. &o$e%here -e %as pi#king >uarrels %ith the young girls/ so$e%here -e %as s#rat#hing the$ %ith the nails o" parrots/ so$e%here -e %as 'usy going to visit the go%s, and so$e%here -e %as negotiating through #o%herd "riends to take shelter o" the go%s. &o$e o" the go%s addressed -i$ thus7 F ear 389:a/ 'e#ause o" Tour adoles#ent age/ Tou have 4ust 'e#o$e the spiritual $aster o" these young girls/ and Tou are tea#hing the$ to %hisper a$ong the$selves. Tou are tea#hing the$ to o""er sole$n prayers/ as %ell as training the$ to #heat their hus'ands and to 4oin Tou in the gardens at night/ %ithout #aring "or the instru#tions o" their superiors. Tou are enthusing the$ 'y the vi'ration o" Tour en#hanting "lute@ and/ as their tea#her/ Tou are tea#hing the$ all the intri#a#ies o" loving a""airs.G It is said that even %hen 389:a %as a 'oy o" "ive -e $ani"ested su#h
youth"ul energies/ 'ut learned s#holars do not e.plain the$ 'e#ause o" the a'sen#e o" suita'le age. 389:a %as 'eauti"ul 'e#ause every part o" -is 'ody %as per"e#tly arranged %ithout any de"e#t. &u#h per"e#t 'odily "eatures o" 389:a are des#ri'ed as "ollo%s7 F1y dear ene$y o" 3aNsa/ Tour 'road eyes/ Tour rising #hest/ Tour t%o pillarlike ar$s and the thin $iddle portion o" Tour 'ody are al%ays en#hanting to every lotusAeyed 'eauti"ul girl.G The orna$ents on the 'ody o" 389:a %ere not a#tually enhan#ing -is 'eauty/ 'ut 4ust the reverseIthe orna$ents %ere 'eauti"ied 'y 389:a. A person is #alled $ild %hen he #annot even 'ear the tou#h o" the $ost so"t thing. It is des#ri'ed that every part o" 389:a<s 'ody %as so so"t that even at the tou#h o" ne%ly gro%n leaves/ the #olor o" the tou#hed part o" -is skin %ould #hange. At this kai(ora age/ 389:a<s endeavors %ere al%ays 'ent to%ard arranging the rsa dan#e/ as %ell as to%ard killing the de$ons in the "orest o" =8nd,vana. 2hile 389:a %as engaged in en4oy$ent %ith the 'oys and girls %ithin the "orest o" =8nd,vana/ 3aNsa used to send his asso#iates to kill 389:a/ and 389:a %ould sho% -is pro%ess 'y killing the$. +enerally/ there are "our kinds o" gar$ents on the 'ody o" 389:a7 -is shirt/ tur'an/ 'elt and %earing gar$ents. In =8nd,vana/ -e used to put on reddish gar$ents/ %ith a golden shirt on -is 'ody and an orangeA #olored tur'an on -is head. The di""erent kinds o" 'elts/ #o$'ined %ith -is en#hanting s$ile/ used to al%ays in#rease the trans#endental 'liss o" -is asso#iates. This dress o" 389:a is des#ri'ed as gorgeous. As a 'a'y elephant is so$eti$es dressed in #olor"ul #lothing/ so 389:a<s gorgeousness %as $ani"ested 'y de#oration %ith su#h #olor"ul #lothing on the di""erent parts o" -is 'ody. <ka&%a re"ers to the te.ture o" 389:a<s hair/ -is ni#ely dressed 'ody anointed %ith sandal%ood pulp and de#orated %ith "lo%er garlands/ -is ti&aka and -is #he%ing pan. 389:a %as de#orated #onstantly in this ka&%a pro#ess. 389:a<s hair %as so$e ti$es de#orated %ith "lo%ers pla#ed on the $iddle o" -is head/ or else it %as rea#hing do%n to -is 'a#k. In this %ay 389:a dressed -is hair di""erently at di""erent ti$es. As "or the oint$ent on -is 'ody/ the pulp o" sandal%ood generally appeared to 'e %hite/ and %hen it %as $i.ed %ith sa""ron dye it appeared to 'e yello%.
389:a used to put a vai,ayant garland around -is ne#k. This vai,ayant garland is $ade o" "lo%ers o" at least "ive di""erent #olors. &u#h a garland %as al%ays long enough to tou#h 389:a<s knees or "eet. Besides this garland o" "lo%ers/ there %ere other kinds o" "lo%er garlands tooI so$eti$es de#orating -is head/ so$eti$es hanging around -is ne#k and #hest. Artisti# paintings %ith sandal%ood pulp and #olored sandal%ood %ere also to 'e "ound on the 'ody o" 389:a. Jne go% addressed her "riend and 'egan to praise the 'odily "eatures o" 389:a. &he praised -is 'la#kish #o$ple.ion/ the reddish #olor o" #he%ing pan enhan#ing -is 'eauty hundreds o" ti$es/ the #urling hair on -is head/ the viikuNku$ red spots on -is 'ody and the ti&aka on -is "orehead. -is hel$et/ -is earrings/ -is ne#kla#e/ -is "our gar$ents/ the 'angles on -is head/ the rings on -is "ingers/ -is ankle 'ells and -is "luteIthese are the di""erent "eatures o" 389:a<s orna$ents. 389:a/ the ene$y o" Agha/ al%ays looked 'eauti"ul %ith -is in#o$para'le hel$et/ -is earrings $ade o" dia$onds/ -is ne#kla#e o" pearls/ -is 'angles/ -is e$'roidered gar$ents and the 'eauti"ul rings on -is "ingers. 389:a is so$eti$es #alled vana-m&. +ana $eans F"orest/G and m& $eans Fgardener/G so vana-m& re"ers to one %ho e.tensively uses "lo%ers and garlands on di""erent parts o" -is 'ody. 389:a %as dressed like this not only in =8nd,vana 'ut also on the Battle"ield o" 3uruk9etra. &eeing su#h #olor"ul dress and the garlands o" di""erent "lo%ers/ so$e great sages prayed/ F0ord 389:a %as going to the Battle"ield o" 3uruk9etra not to "ight/ 'ut to gra#e all o" the devotees %ith -is presen#e.G As "ar as -is "lute is #on#erned/ it is said that the vi'ration o" this %onder"ul instru$ent %as a'le to 'reak the $editation o" the greatest sages. 389:a %as thus #hallenging Cupid 'y advertising -is trans#endental glories all over the %orld. There are three kinds o" "lutes used 'y 389:a. Jne is #alled veu, one is #alled mura&, and the third is #alled va)(. +eu is very s$all/ not $ore than si. in#hes long/ %ith si. holes "or %histling. 8ura& is a'out eighteen in#hes long %ith a hole at the end and "our holes on the 'ody o" the "lute. This kind o" "lute produ#es a very en#hanting sound. The va)( "lute is a'out "i"teen in#hes long/ %ith nine holes on its 'ody.
389:a used to play on these three "lutes o##asionally %hen they %ere needed. 389:a has a longer va)(, %hi#h is #alled mahnand, or sammohin. 2hen it is still longer it is #alled kar5i. 2hen it is even longer it is #alled nandin. The nandin "lute is very pleasing to the #o%herd 'oys and is te#hni#ally na$ed va)(u&. These "lutes %ere so$eti$es 'ede#ked %ith 4e%els. &o$eti$es they %ere $ade o" $ar'le and so$eti$es o" hollo% 'a$'oo. 2hen the "lute is $ade o" 4e%els it is #alled sammohin. 2hen $ade o" gold/ it is #alled kar5i. 389:a used a 'u""alo horn as a 'ugling instru$ent. This instru$ent %as al%ays highly polished and #ir#led %ith gold 'ands/ and on the $iddle there %as a hole. Regarding these instru$ents/ there is a $etaphori#al state$ent a'out a go% na$ed T,r,val). It is said that T,r,val) %as 'itten 'y the $ost veno$ous snake o" 389:a<s "lute. Then/ in order to neutrali5e the poisonous e""e#t/ she drank the $ilk produ#ed 'y the 'u""alo horn in the hand o" 389:a. But instead o" de#reasing the poisonous e""e#t/ it in#reased it a thousand ti$es. The go% %as thus put into the $ost $isera'le poisoned #ondition. A #ertain go% on#e stated to her "riend/ F1y dear "riend/ %hen I heard the sound o" the leg 'ells o" (r) 389:a/ I i$$ediately started to go out o" the house to see -i$. But $ost regretta'ly/ $y superiors %ere present 4ust 'e"ore $e at that ti$e/ and I #ould not go out.G 389:a<s #on#hshell is kno%n as !,b#a4anya. This !,b#a4anya #on#h is also $entioned in Bhagavad-gt. 389:a sounded it 'e"ore the Battle o" 3uruk9etra. It is said that %hen 0ord 389:a 'lo%s on -is trans#endental #on#hshell/ the %ives o" the de$ons 'e#o$e su'4e#t to a'ortions/ and the %ives o" the de$igods 'e#o$e 'lessed %ith all auspi#iousness. In this %ay/ the sound o" 389:a<s #on#hshell used to vi'rate and #ir#ulate all over the %orld. It is stated in rmad-Bhgavatam that %hen Akr*ra/ %ho drove 389:a "ro$ =8nd,vana to 1athur,/ sa% the "ootprints o" 389:a on the land o" =8nd,vana/ his e#stati# love "or 389:a in#reased so $u#h that the hairs on his 'ody stood up. -is eyes 'e#a$e over"looded %ith tears/ and in su#h e#stasy he 4u$ped out o" the #hariot and "ell do%n on the ground and 'egan to #hant/ F-o% %onder"ul this is[ -o% %onder"ul this is[G &i$ilar "eelings %ere e.pressed 'y the go%s %hen they %ere going to the 'ank o" the Ta$un, and sa% 389:a<s "ootprints in the dust. 2hen 389:a
%alked on the ground o" =8nd,vana/ the $arks o" -is sole B"lag/ thunder'olt/ "ish/ a rod "or #ontrolling elephants/ and a lotus "lo%erC %ould 'e i$printed upon the dust o" the land. The go%s 'e#a$e over%hel$ed si$ply at seeing those $arks on the ground. Jne devotee has e.#lai$ed/ FJh/ I have not as yet visited the %onder"ul pla#es %here the pasti$es o" the 0ord %ere per"or$ed. But si$ply 'y hearing the na$e o" 1athur, I have 'e#o$e over%hel$ed %ith 4oy[G 0ord 389:a is very "ond o" tu&as leaves and 'uds. Be#ause tu&as 'uds are usually o""ered up to the lotus "eet o" 389:a/ a devotee on#e prayed to the tu&as 'uds to give hi$ so$e in"or$ation a'out the lotus "eet o" the 0ord. The devotee e.pe#ted that the tu&as 'uds %ould kno% so$ething a'out the glories o" 0ord (r) 389:a<s lotus "eet. Jne $ay so$eti$es 'e#o$e over%hel$ed %ith 4oy 'y seeing a devotee o" the 0ord. 2hen hruva 1ah,r,4a sa% t%o asso#iates o" N,r,ya:a approa#hing hi$/ he i$$ediately stood up out o" sin#ere respe#t and devotion and re$ained 'e"ore the$ %ith "olded hands@ 'ut 'e#ause o" his e#stati# love/ he #ould hardly o""er the$ a proper re#eption. There is a state$ent 'y a go% %ho addressed &u'ala/ a "riend o" 389:a7 F1y dear &u'ala/ I kno% that 389:a is your "riend and that you al%ays en4oy s$iling and 4oking %ith -i$. The other day I sa% you 'oth standing together. Tou %ere keeping your hand upon 389:a<s shoulder/ and 'oth o" you %ere 4oy"ully s$iling. 2hen I sa% the t%o o" you standing like that in the distan#e/ $y eyes at on#e 'e#a$e over"looded %ith tears.G There are $any state$ents a'out the "estive days in #onne#tion %ith 389:a<s di""erent a#tivities. Jne o" these "estive days is Lan$,9Za$)/ the day o" 389:a<s 'irth. This Lan$,9Za$) day is the $ost opulent "estival day "or the devotees/ and it is still o'served %ith great po$p in every -indu house in India. &o$eti$es even the devotees o" other religious groups take advantage o" this auspi#ious day and en4oy the per"or$an#e o" the #ere$ony o" Lan$,9Za$). H#stati# love "or 389:a is also aroused on the days o" Hk,daD)/ %hi#h are other "estive days in #onne#tion %ith 389:a.
Cha"ter T(ent Aseven

S 1"to1s of Ecstatic $ove

The 'odily sy$pto$s $ani"ested 'y a devotee in e.pressing e#stati# love "or 389:a are #alled anubhva. !ra#ti#al e.a$ples o" anubhva are as "ollo%s7 dan#ing/ rolling on the ground/ singing very loudly/ stret#hing the 'ody/ #rying loudly/ ya%ning/ 'reathing very heavily/ negle#ting the presen#e o" others/ drooling/ laughing like a $ad$an/ %heeling the head and 'el#hing. 2hen there is an e.traordinary e.#ess o" e#stati# love/ %ith all o" these 'odily sy$pto$s $ani"ested/ one "eels relieved trans#endentally. These sy$pto$s are divided into t%o parts7 one is #alled (ta, and the other is #alled k5e%aa. 2hen there is ya%ning/ the sy$pto$s are #alled (ta, and %hen there is dan#ing they are #alled k5e%aa. 2hile %at#hing the rsa dan#e per"or$ed 'y 0ord 389:a and the go%s, 0ord (iva 'eheld the 'eauti"ul "a#e o" 389:a and i$$ediately 'egan to dan#e and 'eat upon his s$all di7ima dru$. 2hile 0ord (iva %as dan#ing in e#stasy/ his eldest son/ +a:eDa/ 4oined hi$. In the Third Canto/ ?irst Chapter/ verse PO/ o" rmad-Bhgavatam, =idura in>uires "ro$ Kddhava/ F1y dear "riend/ is Akr*ra in an auspi#ious #onditionW Not only is he a learned s#holar and sinless/ 'ut he is also a devotee o" 0ord 389:a. -e has su#h e#stati# love "or 389:a that I have seen hi$ rolling upon 389:a<s "ootprints in the dust as i" 'ere"t o" all sense.G &i$ilarly/ one go% gave a $essage to 389:a that R,dh,r,:)/ 'e#ause o" -er separation "ro$ -i$ and 'e#ause o" -er en#hant$ent %ith the aro$a o" -is "lo%er garlands/ %as rolling on the ground/ there'y 'ruising -er so"t 'ody. Jne go% in"or$ed 389:a that %hen (r)$at) R,dh,r,:) %as singing a'out -is glories/ &he en#hanted all o" -er "riends in su#h a %ay that they 'e#a$e stonelike and dull. At the sa$e ti$e/ the near'y stones 'egan to $elt a%ay in e#stati# love. 2hen N,rada 1uni %as #hanting the -are 389:a mantra, he #hanted so loudly that it %as apprehended that 0ord N8siNha had appeared. Thus all the de$ons 'egan to "lee in di""erent dire#tions. It is said that so$eti$es %hen N,rada/ the #arrier o" the v,
re$e$'ers his 0ord 389:a in great e#stasy/ he 'egins to stret#h his 'ody so vigorously that his sa#red thread gives %ay. A go% on#e said to 389:a/ F1y dear son o" Nanda 1ah,r,4a/ 'y the sound o" Tour "lute (r)$at) R,dh,r,:) has 'e#o$e "ull o" la$entation and "ear/ and thus/ %ith a "altering voi#e/ &he is #rying like a kurar 'ird.G It is des#ri'ed that 'y hearing the vi'ration o" 389:a<s "lute/ 0ord (iva 'e#o$es very pu55led and 'egins to #ry so loudly into spa#e that the de$ons 'e#o$e van>uished and the devotees 'e#o$e over%hel$ed %ith 4oy. It is said that %hen the "ull $oon rises/ the lotus petals 'e#o$e e.panded. &i$ilarly/ %hen 389:a used to appear 'e"ore R,dh,r,:)/ -er "a#e/ %hi#h is #o$pared to the lotus "lo%er/ %ould e.pand 'y -er ya%ning. As "ar as 'reathing heavily is #on#erned/ it is state d/ F0alit, Uone o" the go%sV is 4ust like a ctak 'ird/ %hi#h only takes %ater "alling dire#tly "ro$ the rain #loud and not "ro$ any other sour#e.G In this state$ent 389:a is #o$pared to the dark #loud/ and 0alit, is #o$pared to the ctak 'ird seeking only 389:a<s #o$pany. The $etaphor #ontinues to say/ FAs a heavy %ind so$eti$es disperses a $ighty #loud/ so the heavy 'reath "ro$ 0alit,<s nostrils #aused her to $iss 389:a/ %ho had disappeared 'y the ti$e she re#overed hersel".G As "ar as negle#ting the presen#e o" others is #on#erned/ the %ives o" the brhmaas %ho %ere per"or$ing sa#ri"i#es at =8nd,vana le"t ho$e as soon as they heard that 389:a %as near'y. They le"t their ho$es %ithout #aring "or their learned hus'ands. The hus'ands 'egan to dis#uss this a$ong the$selves7 F-o% %onder"ul is the attra#tion "or 389:a that it has $ade these %o$en leave us %ithout any #are[G This is the in"luen#e o" 389:a. Anyone %ho 'e#o$es attra#ted to 389:a #an 'e relieved "ro$ the 'ondage o" 'irth and death/ %hi#h #an 'e #o$pared to the lo#kedAup ho$es that %ere negle#ted 'y the %ives o" the brhmaas. In the /adyva& there is a state$ent 'y so$e devotees7 F2e shall not #are "or any outsiders. I" they should deride us/ %e shall still not #are "or the$. 2e shall si$ply en4oy the trans#endental $ello% o" #hanting -are 389:a/ and thus %e shall roll on the ground and dan#e e#stati#ally. In this %ay %e shall eternally en4oy trans#endental 'liss.G
As an e.a$ple o" the running do%n o" saliva "ro$ the $outh/ it is stated that so$eti$es %hen N,rada 1uni %as #hanting the -are 389:a mantra, he re$ained stunned "or a %hile/ and saliva oo5ed "ro$ his $outh. 2hen a devotee laughs very loudly like a $ad$an/ it is done out o" an e.traordinary agitation o" e#stati# love %ithin the heart. &u#h $ad laughing is an e.pression o" the #ondition o" the heart %hi#h is te#hni#ally #alled a""a-hsa. 2hen a devotee 'e#o$es a""e#ted %ith this $ental #ondition/ his love is e.pressed through the lips. The laughing sounds/ #o$ing one a"ter another/ are #o$pared to "lo%ers "alling "ro$ the #reeper o" devotion %hi#h gro%s %ithin the heart o" the devotee. In the !aitanya-caritmta devotional servi#e to the 0ord is also #o$pared to a #reeper %hi#h rises up to the lotus "eet o" 389:a in +oloka =8nd,vana. Jne go% told her "riend/ FIt appears that 0ord 389:a/ the ene$y o" the de$on Agha/ has released "ro$ -is $outh a %hirl%ind %hi#h is a#ting on your head and is gradually pro#eeding to do the sa$e to the other lotusAeyed go%s.G &o$eti$es 'el#hing also 'e#o$es a sy$pto$ o" e#stati# love "or 389:a. There is eviden#e o" this in !aur:a$,s)<s address to one #rying asso#iate o" R,dh,r,:)7 F1y dear daughter/ don<t 'e %orried 'e#ause (r)$at) R,dh,r,:) is 'el#hing. I a$ a'out to o""er a re$edial $easure "or this sy$pto$. o not #ry so loudly. This 'el#hing is not due to indigestion@ it is a sign o" e#stati# love "or 389:a. I shall arrange to #ure this 'el#hing sy$pto$ i$$ediately. on<t 'e %orried.G This state$ent 'y !aur:a$,s) is eviden#e that e#stati# love "or 389:a is so$eti$es $ani"ested through 'el#hing. &o$eti$es tre$'ling o" the %hole 'ody and he$orrhaging "ro$ so$e part o" the 'ody are also $ani"ested in response to e#stati# love "or 389:a/ 'ut su#h sy$pto$s are very rare/ and there"ore (r)la R*pa +osv,$) does not dis#uss any "urther on this point.
Cha"ter T(ent Aeight
E;istential Ecstatic $ove

2hen a devotee is al%ays intensely a""e#ted 'y love "or 389:a in a dire#t relationship %ith -i$Ior even a little apart "ro$ -i$Ihis status is #alled e.istential e#stati# love. The sy$pto$s originating "ro$ su#h e.istential e#stati# love are divided into three headingsIna$ely $oist/ 'urnt and driedAup. 1oist e.istential e#stati# love aroused in #onne#tion %ith 389:a is divided into t%o7 dire#t and indire#t. R,dh,r,:) %as %eaving a garland o" kunda "lo%ers/ and upon hearing the vi'ration o" 389:a<s "lute/ &he i$$ediately stopped -er %ork. This is an e.a$ple o" dire#t $oistened e.istential e#stati# love. Indire#t $oistened e.istential e#stati# love is des#ri'ed in the "ollo%ing state$ent7 389:a/ %ho is also #alled !uru9otta$a/ is to the eyes o" $other TaDod, 4ust like the #loud is to the eyes o" the ctak 'ird. 2hen 389:a had 'een 'rought to 1athur,/ $other TaDod,/ 'eing very an.ious and angry/ 'egan to re'uke the 3ing o" 1athur,. Burnt e.istential e#stati# love is divided into three/ and one e.a$ple is as "ollo%s7 Jne day/ $other TaDod, %as drea$ing that the giganti# de$on !*tan, %as lying on the #ourtyard o" her house/ and she i$$ediately 'e#a$e an.ious to seek out 389:a. 2hen there are $ani"estations o" e#stati# sy$pto$s in the 'ody o" a nondevotee/ these are #alled driedAup sy$pto$s o" e#stati# love. The nondevotees are a#tually $aterialisti#/ 'ut in #onta#t %ith so$e pure devotee/ they so$eti$es $ay $ani"est so$e sy$pto$s o" e#stasy. evotional s#holars #all these driedAup sy$pto$s. There are eight sy$pto$s o" e.istential e#stati# love7 'e#o$ing stunned/ perspiring/ standing o" the hairs on the 'ody/ "altering o" the voi#e/ tre$'ling o" the 'ody/ #hanging o" 'odily #olors/ shedding o" tears and devastation. The s#ienti"i# e.planation o" these eight sy$pto$s is given 'y R*pa +osv,$) as "ollo%s. 2hen the vital "or#e o" li"e is in #onta#t %ith the earth/ one is stunned. 2hen the sa$e "or#e #o$es into #onta#t %ith %ater/ there is the shedding o" tears. 2hen the sa$e "or#e #o$es into
#onta#t %ith "ire/ there is perspiration. 2hen the "or#e #o$es into #onta#t %ith the sky/ there is #o$plete devastation. And %hen that "or#e #o$es into #onta#t %ith the air/ there is tre$'ling/ "ailing o" the voi#e and standing o" the hairs on the 'ody. These sy$pto$s are so$eti$es $ani"ested internally and so$eti$es e.ternally. The pure devotee al%ays "eels su#h sy$pto$ati# e.pressions %ithin hi$sel"/ 'ut 'eing a"raid o" outsiders he does not generally $ani"est the$ e.ternally. The sy$pto$ o" 'eing stunned is #aused 'y e#stati# tri'ulation/ "ear"ulness/ astonish$ent/ la$entation and anger. This sy$pto$ is e.hi'ited 'y a stoppage o" talking/ a stoppage o" $ove$ent/ a "eeling o" voidness and an e.tre$e "eeling o" separation. 2hen Kddhava %as des#ri'ing 389:a<s pasti$es to =idura/ he said/ FJne day the go%s 'e#a$e stunned %hen 389:a/ in the dress o" a gardening $aid/ entered the greenhouse and enlivened the$ %ith 4oking and laughter. Then %hen 389:a le"t the greenhouse/ the go%s %ere seeing 389:a so e#stati#ally that it %as as though 'oth their $inds and eyes %ere "ollo%ing -i$.G These sy$pto$s signi"y that although the go%s6 'usiness %as not "inished/ they had 'e#o$e stunned %ith e#stati# love. Another e.a$ple o" 'eing stunned took pla#e %hen 389:a %as surrounded 'y various %restlers in the sa#ri"i#ial arena o" 3aNsa. -is $other/ viii evak)/ then 'e#a$e stunned/ and her eyes dried up %hen she sa% 389:a a$ong the %restlers. There is also an e.a$ple o" the astonish$ent o" 0ord Brah$,. It is e.plained in the Tenth Canto/ Thirteenth Chapter/ verse RS/ o" rmadBhgavatam, that %hen Brah$, understood that this #o%herd 'oy %as the &upre$e !ersonality o" +odhead -i$sel"/ he 'e#a$e stunned. All o" his sensory a#tivities stopped %hen he sa% all the #o%herd 'oys again/ along %ith 389:a. 0ord Brah$, %as so stunned that he appeared to 'e a golden statue %ith "our heads. Also/ %hen the residents o" =ra4a "ound that 389:a had li"ted +ovardhana -ill %ith -is le"t hand/ they 'e#a$e stunned. Astonish$ent #aused 'y la$entation %as e.e$pli"ied %hen 389:a %as entering into the 'elly o" the Bak,sura de$on and all the de$igods "ro$ higher planets 'e#a$e stunned %ith la$entation. A si$ilar e.a$ple o"
'e#o$ing stunned %as visi'le in Ar4una %hen he sa% that ADvatth,$, %as atte$pting to release his i.'rah$,stra at 389:a. An e.a$ple o" perspiring 'e#ause o" 4u'ilation is des#ri'ed in rmadBhgavatam. Jne go% addressed R,dh,r,:) thus7 F1y dear R,dh,r,:)/ Tou are re'uking the sunshine unne#essarily/ 'ut I #an understand that Tou are perspiring only 'e#ause o" Tour 'e#o$ing too lusty at seeing 389:a.G !erspiration #aused 'y "ear"ulness %as e.hi'ited 'y Raktaka/ one o" the servants o" 389:a. Jne day 389:a dressed -i$sel" 4ust like A'hi$anyu/ the hus'and o" R,dh,r,:). A'hi$anyu did not like R,dh,r,:)<s asso#iation %ith 389:a/ and there"ore %hen Raktaka sa% 389:a in the dress o" A'hi$anyu and thus $istook -is identity/ he 'egan to strongly re'uke -i$. As soon as Raktaka "inally understood that it %as 389:a in the dress o" A'hi$anyu/ he 'egan perspiring. This perspiration %as #aused 'y "ear"ulness. !erspiration due to anger %as e.hi'ited 'y +aruYa/ the eagle %ho is the #arrier o" =i9:u. Jn#e the heavenly king/ Indra/ %as sending torrents o" rain over =8nd,vana. +aruYa %as o'serving the in#ident "ro$ a'ove the #louds/ and 'e#ause o" his anger/ he 'egan perspiring. The standing up o" hair on the 'ody %as $ani"ested %hen $other TaDod, "ound %ithin 389:a<s $outh all o" the universal planetary syste$s. &he had asked 389:a to open -is $outh %ide 4ust to see %hether -e had eaten dirt. But %hen 389:a opened -is $outh/ she sa% not only the entire earth/ 'ut also $any other planets %ithin -is $outh. This #aused a standing up o" the hair on her 'ody. The standing up o" hair on the 'ody resulting "ro$ 4u'ilation is des#ri'ed in the Tenth Canto/ Thirtieth Chapter/ verse 1\/ o" rmadBhgavatam, in #onne#tion %ith the go%s engaged in the rsa dan#e. uring this rsa dan#e 389:a disappeared all o" a sudden %ith R,dh,r,:)/ and the go%s 'egan to sear#h -i$ out. At that ti$e they addressed the earth and said/ F ear earthly planet/ ho% $any austerities and penan#es you $ust have undergone to have the lotus "eet o" 389:a al%ays tou#hing your sur"a#e. I think that you $ust 'e very 4u'ilant/ 'e#ause the trees and plants/ %hi#h are 4ust like hairs on your 'ody/ are standing up so gloriously. 1ay %e ask %hen you "irst got these sy$pto$sW -ave you 'een en4oying this 4u'ilation sin#e you %ere
tou#hed 'y the in#arnation =,$ana or sin#e you %ere delivered 'y the in#arnation =ar,haWG 389:a %ould so$eti$es per"or$ $o#k "ighting along %ith the #o%herd 'oys. 2hen 389:a 'le% -is horn in this $o#k "ighting/ (r)d,$,/ %ho %as on the opposing side/ "elt his 'odily hairs stand up. &i$ilarly/ %hen Ar4una sa% 389:a in -is giganti# universal "or$/ there %as a standing o" the hairs on his 'ody. 2hen 389:a %as going to 1athur, on the #hariot driven 'y Akr*ra/ TaDod, and all the go%s #a$e to try to "or'id -i$ to pass and to 'lo#k -is %ay. At that ti$e R,dh,r,:) %as so pertur'ed that in a "altering voi#e &he re>uested $other TaDod, to please stop Akr*ra. ?altering o" the voi#e resulting "ro$ %onder %as e.hi'ited 'y Brah$,. It is said in rmad-Bhgavatam, Tenth Canto/ Thirteenth Chapter/ verse SQ/ that a"ter 'o%ing do%n 'e"ore 0ord 389:a/ %hen Brah$, 'egan to rise he prayed to the 0ord in a "altering voi#e. In the Tenth Canto/ T%entyAninth Chapter/ verse P\/ another e.a$ple o" "altering o" the voi#e %as e.hi'ited 'y the go%s %hen they #a$e to 389:a/ desiring to dan#e %ith -i$. 389:a asked the$ to go 'a#k to their hus'ands and ho$es. The go%s apparently 'e#a$e very angry and 'egan to talk to 389:a %ith "altering voi#es. In the Tenth Canto/ ThirtyAninth Chapter/ verses RS and RX/ o" rmadBhgavatam, a "altering voi#e due to 4u'ilation %as e.hi'ited 'y Akr*ra %hen he %as sho%n all o" the =aiku:Zha planets resting %ithin the River Ta$un,. 2hen Akr*ra understood that 389:a %as the &upre$e !ersonality o" +odhead/ he 'o%ed his head to 389:a<s lotus "eet and %ith "olded hands 'egan to pray in a "altering voi#e. There are also e.a$ples o" "altering o" the voi#e #aused 'y "ear"ulness. Jne o" 389:a<s "riends praised -i$ thus7 F1y dear "riend/ Tour "lute %as given to Tour servant !atr)/ and %hen I asked hi$ to return it he 'egan speaking in a "altering voi#e/ and his #o$ple.ion 'e#a$e yello%.G 2hen 389:a %as trying to #apture the de$on (aMkha/ R,dh,r,:) 'egan tre$'ling out o" "ear"ulness. &i$ilar tre$'ling o" the 'ody %as e.hi'ited in &ahadeva/ the younger 'rother o" Nakula. 2hen (iDup,la %as vehe$ently 'lasphe$ing the 0ord/ &ahadeva 'egan to tre$'le out o" anger. Tre$'ling o" the 'ody %as also e.hi'ited 'y R,dh,r,:) out o"
tri'ulation. R,dh,r,:) tre$'led as &he told one o" the go%s, F on<t 4oke %ith this disappointing 'oy[ !lease ask -i$ not to approa#h 1e/ 'e#ause -e is al%ays the #ause o" all grie" "or us.G &o$eti$es/ due to great aggrieve$ent #aused 'y the dealings o" 389:a/ the 'ody #hanges #olor. The go%s there"ore addressed the 0ord thus7 F ear 389:a/ due to separation "ro$ Tou/ all o" the deni5ens o" =8nd,vana have #hanged their #olor. And 'e#ause o" this #hange o" #olor even the great sage N,rada %as thinking o" =8nd,vana as a %hite island in the o#ean o" $ilk.G 2hen 389:a and Balar,$a %ere present in the arena o" 3aNsa/ 3aNsa<s 'ody #hanged #olor. &i$ilarly/ Indra<s "a#e #hanged #olor %hen he sa% that 389:a %as prote#ting all the deni5ens o" =ra4a 'y li"ting +ovardhana -ill. I" the #olor #hange takes pla#e due to e.#essive 4u'ilation/ the hue turns red. Be#ause su#h a #hange o" #olor is so rare/ (r)la R*pa +osv,$) does not "urther dis#uss this point. Jut o" 4u'ilation/ anger or separation there $ay 'e the pouring do%n o" tears "ro$ the eyes. 2hen su#h tears are very #old they are due to 4u'ilation/ and %hen they are due to anger the tears 'e#o$e hot. In all #ases there is a severe $ove$ent o" the eyes/ and the eyes generally 'e#o$e reddish. There is also an it#hing sensation %hi#h #auses the su""erer to ru' his eyes. 2hen the lotusAeyed Ruk$i:)/ the "irst >ueen o" 389:a in v,rak,/ %as shedding tears out o" e#stati# 4u'ilation/ she did not like the tears. There is a passage in the 2ari-va)(a %herein &atya'h,$, 'egins to shed tears 'e#ause o" her great a""e#tion "or 389:a. An e.a$ple o" shedding tears 'e#ause o" anger %as e.hi'ited 'y Bh)$a %hen he sa% that (iDup,la %as insulting 389:a in the R,4as*ya arena o" sa#ri"i#e. Bh)$a %anted to kill (iDup,la i$$ediately/ 'ut 'e#ause 389:a did not order hi$ to do so/ he 'e#a$e $orose %ith anger. It is des#ri'ed that there %ere hot tears #overing his eyes/ as a thin #loud so$eti$es #overs the evening $oon. In the evening/ %hen the $oon is slightly #overed 'y a thin #loud/ it looks very ni#e/ and %hen Bh)$a %as shedding tears on a##ount o" his anger/ he also looked very ni#e. In the Tenth Canto o" rmad-Bhgavatam, &i.tieth Chapter/ verse OP/ there is a ni#e e.a$ple o" Ruk$i:)'s shedding tears o" la$entation. 2hen 389:a and Ruk$i:) %ere talking/ Ruk$i:) 'e#a$e "rightened o"
separation "ro$ 389:a/ and there"ore she 'egan s#rat#hing the earth %ith her red/ lotuslike nails. Be#ause she %as shedding tears/ the 'la#k oint$ent "ro$ her eyes %as dripping/ along %ith the tears/ onto her 'reasts/ %hi#h %ere #overed %ith ku)kum po%der. Ruk$i:) %as so aggrieved that her voi#e %as #hoked up. 2hen a person is #on"used 'y si$ultaneous happiness and tri'ulation and does not kno% %hat to do/ this state o" #on"usion is #alled %ra&aya, or devastation. In this #ondition o" %ra&aya one so$eti$es "alls do%n on the ground/ and all the sy$pto$s o" e#stati# love 'e#o$e $ani"est. 2hen the go%s %ere sear#hing a"ter 389:a and all o" a sudden -e #a$e out "ro$ the 'ushes and #reepers/ all o" the$ 'e#a$e stunned and al$ost senseless. In this state the go%s appeared very 'eauti"ul. This is an e.a$ple o" %ra&aya, or devastation/ in happiness. There are also instan#es o" %ra&aya in distress. Jne su#h e.a$ple is des#ri'ed in the Tenth Canto/ ThirtyAninth Chapter/ verse 1R/ o" rmad-Bhgavatam, %herein (ukadeva +osv,$) tells 3ing !ar)k9it/ F1y dear 3ing/ %hen the go%s %ere $issing 389:a/ they %ere so $u#h a'sor'ed in $editation upon -i$ that all o" their senses stopped "un#tioning/ and they lost all 'odily sense. It %as as though they had 'e#o$e li'erated "ro$ all $aterial #onditions.G Jut o" the $any e#stati# sy$pto$s o" the 'ody/ the sy$pto$ o" 'eing stunned is espe#ially signi"i#ant. A##ording to the degree o" 'eing stunned/ the vital "or#e %ithin the 'ody 'e#o$es agitated/ and due to su#h a state/ the other e#stati# loving sy$pto$s so$eti$es 'e#o$e altered. These trans#endental e#stati# sy$pto$s gradually develop/ and in the #ourse o" su#h develop$ent they are so$eti$es #alled s$oky/ so$eti$es #alled 'la5ing/ and so$eti$es #alled shining. These three degrees are e.perien#ed "or $any/ $any years/ and they e.tend to di""erent parts o" the 'ody. Knlike the shedding o" tears and "altering o" the voi#e/ the #ondition o" 'eing stunned is spread all over the 'ody. The shedding o" tears and "altering o" the voi#e are si$ply lo#ali5ed sy$pto$s. The shedding o" tears/ ho%ever/ so$eti$es $akes the eyes 'e#o$e s%ollen and %hitish/ and so$eti$es the lenses o" the eyes 'e#o$e di""erently "o#used. ?altering o" the voi#e $ay so$eti$es #ause #hoking in the throat and e.tre$e an.iety. As the di""erent sy$pto$s o" these
e#stati# $ani"estations are lo#ali5ed/ they are a##o$panied 'y di""erent lo#al rea#tions@ e.g./ %hen the throat is #hoked up 'e#ause o" a "altering voi#e/ there $ay 'e a sound like ;ghura.C &u#h sounds #hoke the voi#e/ and %ith e.tre$e $ental an.iety they $ay 'e $ani"est in di""erent %ays. All these sy$pto$s are listed under the driedAup e.istential #ondition kno%n as s$oky/ and they are e.hi'ited in di""erent %ays. &o$eti$es/ %hile parti#ipating in #ere$onies #ele'rating 389:a<s pasti$es/ or in the so#iety o" devotees/ there is dan#ing e#stasy. &u#h senti$ents are #alled 'la5ing. None o" the a'ove sy$pto$s #an 'e $ani"ested %ithout the 'asi# prin#iple o" strong atta#h$ent "or 389:a. In the s$oky #ondition o" su#h e#stati# e.pressions/ the sy$pto$s #ould other%ise 'e hidden. This type o" sy$pto$ %as e.perien#ed 'y !riest +arga$uni/ %ho %as per"or$ing so$e ritualisti# #ere$ony in the house o" Nanda 1ah,r,4a. 2hen he heard a'out 389:a<s killing o" the Agh,sura de$on/ there %ere so$e tears visi'le in his eyes/ his throat %as tre$'ling/ and perspiration #overed his %hole 'ody. In this %ay !riest +arga$uni<s 'eauti"ul "a#e assu$ed a ni#e #ondition. 2hen several su#h e#stati# sy$pto$s are visi'le/ the #ondition is #alled 'la5ing. ?or e.a$ple/ one o" 389:a<s "riends told -i$/ F1y dear "riend/ as soon as I heard the sound o" Tour "lute "ro$ %ithin the "orest/ $y hands 'e#a$e al$ost $otionless/ and $y eyes 'e#a$e "ull o" tearsIso $u#h so/ in "a#t/ that I #ould not re#ogni5e Tour pea#o#k "eather. 1y thighs 'e#a$e al$ost #o$pletely stunned so that I #ould not $ove even an in#h. There"ore/ $y dear "riend/ I $ust a#kno%ledge the %onder"ul vi'ration o" Tour trans#endental "lute.G &i$ilarly/ one go% said to another/ F1y dear "riend/ %hen I heard the sound o" 389:a<s "lute/ I tried to hide $ysel" "ro$ the rea#tion o" the vi'rations. But still I #ould not #he#k the tre$'ling o" $y 'ody/ and there"ore all o" $y "riends in the house #ould dete#t $y atta#h$ent "or 389:a %ithout any dou't.G 2hen the e#stati# sy$pto$s #annot 'e #he#ked and they si$ultaneously appear in "our or "ive di""erent #ategories/ this stage o" e#stati# love is #alled shining. The e.a$ple is #ited/ in this #onne#tion/ that %hen the sage N,rada sa% 0ord 389:a standing 'e"ore hi$/ his 'ody 'e#a$e so stunned that he stopped playing on his v. Be#ause o"
his "altering voi#e/ he #ould not o""er any prayers to 389:a/ and his eyes "illed %ith tears. Thus/ N,rada<s a'ility to see 389:a %as also o'stru#ted. 2hen si$ilar sy$pto$s %ere $ani"est in the 'ody o" (r)$at) R,dh,r,:)/ so$e o" -er "riends #riti#i5ed -er7 F ear "riend/ Tou are 'la$ing the aro$a o" the "lo%ers "or the tears in Tour eyes. Tou are re'uking the air "or the standing o" the hairs on Tour 'ody. And Tou are #ursing Tour %alking in the "orest "or Tour thighs< 'eing stunned. But Tour "altering voi#e reveals the #ause to 'e di""erent7 it is 4ust Tour atta#h$ent "or 389:a[G (r)la R*pa +osv,$) re$arks that %hen various sy$pto$s 'e#o$e $ani"est very pro$inently/ the devotee<s #ondition $ay 'e #alled the 'rightest. ?or e.a$ple/ a "riend o" 389:a addressed -i$ as "ollo%s7 F1y dear !)t,$'ara/ 'e#ause o" separation "ro$ Tou all the residents o" +oloka =8nd,vana are perspiring. They are la$enting %ith di""erent %ords/ and their eyes have 'e#o$e $oistened %ith tears. A#tually/ all o" the$ are in great #on"usion.G There is a supre$e sy$pto$ o" e#stati# love %hi#h is #alled mahbhva. This mahbhva e.pression %as possi'le only in R,dh,r,:)/ 'ut later on %hen (r) 389:a Caitanya appeared to "eel the $ode o" love o" R,dh,r,:)/ -e also e.pressed all o" the sy$pto$s o" mahbhva. (r) R*pa +osv,$) says in this #onne#tion that %hen the sy$pto$s o" e#stati# love 'e#o$e the $ost 'right/ that stage is a##epted as mahbhva. (r)la R*pa +osv,$) "urther analy5es the e#stati# loving e.pression into "our divisions %hi#h are #alled sttvikbhs. &o$eti$es i$personalists/ %ho are not a#tually in devotional servi#e/ $ay also e.hi'it su#h sy$pto$s o" e#stati# love/ 'ut this is not a##epted as a#tual e#stasy. It is a re"le#tion only. ?or e.a$ple/ so$eti$es in =,r,:as)/ a holy #ity "or i$personalist s#holars/ there $ay 'e seen a sannys #rying "ro$ hearing the glories o" the 0ord. I$personalists also so$eti$es #hant the -are 389:a mantra and dan#e/ 'ut their ai$ is not to serve the 0ord. It is to 'e#o$e one %ith the 0ord and $erge into -is e.isten#e. R*pa +osv,$) there"ore says that even i" the rea#tions to #hanting are $ani"ested in the i$personalist<s 'ody/ they should not 'e #onsidered to 'e sy$pto$s o" a#tual atta#h$ent/ 'ut re"le#tions only/ 4ust like the sun re"le#ted in a dark roo$ through so$e polished glass.
The #hanting o" -are 389:a/ ho%ever/ is so ni#e and trans#endental that it %ill eventually $elt even the hearts o" persons %ho are i$personalists. R*pa +osv,$) says that the i$personalists< sy$pto$s are si$ply re"le#tions o" e#stati# love/ not the real thing. &o$eti$es it is "ound that %hen staun#h logi#ians/ %ithout any tra#e o" devotional servi#e and %ithout a#tually understanding the trans#endental glories o" the 0ord/ sit do%n to hear the glories o" the 0ord/ they appear to 'e $elting and shedding tears. In this #onne#tion there is a state$ent 'y a devotee %ho addresses the 0ord thus7 F1y dear 1ukunda/ I #annot properly e.press the glories o" Tour pasti$es. Hven %hen the nondevotees hear o" Tour glorious pasti$es they 'e#o$e a""e#ted and shed tears and start to tre$'le.G &u#h nondevotees are not a#tually $elted@ they are hardhearted. But the in"luen#e o" the glories o" the 0ord is so great that even the nondevotees so$eti$es shed tears. &o$eti$es it is "ound that a nondevotee %ho has pra#ti#ally no taste "or 389:a and %ho "ollo%s no rules or regulations #an/ 'y pra#ti#e/ $ake a sho% o" devotional sy$pto$s/ even #rying in an asse$'ly o" devotees. This shedding o" tears is not a#tually an e#stati# loving e.pression/ ho%ever. It is done si$ply 'y pra#ti#e. Although there is no need to des#ri'e these re"le#tions o" e#stati# love/ R*pa +osv,$) gives so$e instan#es %here there is no a#tual devotional servi#e and su#h e.pressions are $ani"ested.
Cha"ter T(ent Anine

E;"ressions of $ove for 789:a
There are so$e 'odily sy$pto$s %hi#h e.press over%hel$ing e#stati# love Bvyabhicri-bhvaC. They are #ounted at thirtyAthree as "ollo%s7 disappoint$ent/ la$entation/ hu$ility/ guilt/ "atigue/ into.i#ation/ pride/ dou't/ apprehension/ intense e$otion/ $adness/ "orget"ulness/ disease/ #on"usion/ death/ la5iness/ inertness/ 'ash"ulness/ #on#eal$ent/ re$e$'ran#e/ argu$entativeness/ an.iety/ thought"ulness/ enduran#e/
happiness/ eagerness/ violen#e/ haughtiness/ envy/ i$puden#e/ di55iness/ sleepiness and alertness. 2hen one is "or#ed to a#t in a %ay %hi#h is "or'idden/ or to re"rain "ro$ a#ting in a %ay %hi#h is proper/ he 'e#o$es regret"ul and thinks hi$sel" dishonored. At that ti$e there is a sense o" disappoint$ent. In this kind o" disappoint$ent one 'e#o$es "ull o" an.iety/ sheds tears/ #hanges 'odily #olor/ "eels hu$ility and 'reathes heavily. 2hen 389:a/ in punishing the 3,liya serpent/ appeared to have dro%ned -i$sel" in the poisonous %ater o" the Ta$un,/ Nanda 1ah,r,4a addressed TaDod,Adev) thus7 F1y dear %i"e/ 389:a has gone deep into the %ater/ and so there is no longer any need to $aintain our 'odies/ %hi#h are so "ull o" sin"ul a#tivities[ 0et us also enter into the poisonous %ater o" the Ta$un, and #o$pensate "or the sin"ul a#tivities o" our lives[G This is an instan#e o" severe sho#k/ %herein the devotee 'e#o$es greatly disappointed. 2hen 389:a le"t =8nd,vana/ &u'ala/ -is inti$ate "riend/ de#ided to leave also. 2hile leaving/ &u'ala %as #onte$plating that %ithout 389:a there %as no longer any pleasure to 'e "ound in =8nd,vana. The analogy is given that as the 'ees go a%ay "ro$ a "lo%er that has no honey/ &u'ala le"t =8nd,vana %hen he "ound that there %as no longer any relisha'le trans#endental pleasure there. In Dna-ke&i-kaumud (r)$at) R,dh,r,:) addresses one o" -er "riends in this $anner7 F1y dear "riend/ i" I #annot hear o" the glorious a#tivities o" 389:a/ it is 'etter "or 1e to 'e#o$e dea". And 'e#ause I a$ no% una'le to see -i$/ it %ould 'e good "or 1e to 'e a 'lind %o$an.G This is another instan#e o" disappoint$ent due to separation "ro$ 389:a. There is a state$ent in the 2ari-va)(a %herein &atya'h,$,/ one o" the >ueens o" 389:a in v,rak,/ tells her hus'and/ F1y dear 389:a/ sin#e I heard N,rada glori"ying Ruk$i:) 'e"ore Tou/ I #an understand that there is no need o" any talking a'out $ysel"[G This is an instan#e o" disappoint$ent #aused 'y envy. Ruk$i:) and &atya'h,$, %ere #oA %ives/ and 'e#ause 389:a %as hus'and o" 'oth/ there naturally %as so$e "e$inine envy 'et%een the$. &o %hen &atya'h,$, heard the glories o" Ruk$i:)/ she %as envious o" her and thus 'e#a$e disappointed. In the Tenth Canto/ ?i"tyA"irst Chapter/ verse QX/ o" the rmadBhgavatam, there is this state$ent7 F1y dear 389:a/ I #annot say that it
is only other people %ho are i$pli#ated in $aterial e.isten#e/ 'e#ause I too a$ $u#h entangled %ith the 'odily #on#ept o" li"e. I a$ al%ays too an.ious a'out $y "a$ily/ ho$e/ %i"e/ %ealth/ land and kingdo$. And 'e#ause I have 'een so $addened 'y this $aterial at$osphere/ I a$ thinking no% that $y li"e has 'een si$ply spoiled.G This state$ent is an instan#e o" disappoint$ent #aused 'y la$entation. A##ording to Bharata 1uni/ this disappoint$ent is inauspi#ious. But there are other learned s#holars %ho have a##epted su#h disappoint$ent as 'eing in the $ood o" neutrality and as 'eing a preservative o" e#stati# love. 2hen one is unsu##ess"ul in a#hieving his desired goal o" li"e/ %hen one "inds no "ul"ill$ent in his present o##upation/ %hen one "inds hi$sel" in reversed #onditions and %hen one "eels guiltIat su#h a ti$e one is said to 'e in a state o" la$entation. In this #ondition o" la$entation one 'e#o$es >uestioning/ thought"ul/ tear"ul/ regret"ul and heavyA'reathed. -is 'odily #olor #hanges/ and his $outh 'e#o$es dry. Jne aged devotee o" 389:a addressed -i$ in this %ay7 F1y dear 389:a/ J killer o" the de$on Agha/ $y 'ody is no% invalid due to old age. I #annot speak very "luently/ $y voi#e is "altering/ $y $ind is not strong/ and I a$ o"ten atta#ked 'y "orget"ulness. But/ $y dear 0ord/ Tou are 4ust like the $oonlight/ and $y only real regret is that "or %ant o" any taste "or Tour pleasant shining I did not advan#e $ysel" in 389:a #ons#iousness.G This state$ent is an instan#e o" la$entation due to one<s 'eing una'le to a#hieve his desired goal. Jne devotee said/ FThis night I %as drea$ing o" #olle#ting various "lo%ers "ro$ the garden/ and I %as thinking o" $aking a garland to o""er to 389:a. But I a$ so un"ortunate that all o" a sudden $y drea$ %as over/ and I #ould not a#hieve $y desired goal[G This state$ent is an instan#e o" la$entation resulting "ro$ non"ul"ill$ent o" one<s duties. 2hen Nanda 1ah,r,4a sa% his "oster son 389:a e$'arrassed in the sa#ri"i#ial arena o" 3aNsa/ he said/ F-o% un"ortunate I a$ that I did not keep $y son 'olted %ithin a roo$. Kn"ortunately/ I have 'rought -i$ to 1athur,/ and no% I see that -e<s e$'arrassed 'y this giant elephant na$ed 3uvalaya. It is as though the $oon o" 389:a %ere e#lipsed 'y the shado% o" the earth.G This is an instan#e o" la$entation #aused 'y
reversed #onditions. In the Tenth Canto/ ?ourteenth Chapter/ verse 9/ o" the rmadBhgavatam there is a state$ent 'y Brah$,7 F1y dear 0ord/ 4ust see $y i$puden#e[ Tou are the unli$ited/ the original !ersonality o" +odhead/ the &upersoulIand Tou rule over the $ost per"e#t illusory energies[ And 4ust see $y i$puden#e[ I %anted to supersede Tou 'y $y o%n personal po%er/ and I %as very pu""ed up %ith this tiny po%er o" $ine. Lust as a si$ple spark "ro$ a "ire #annot do any har$ to the "ire/ so $y 'e%ildering poten#y %as #o$pletely unsu##ess"ul in th%arting Tour superior illusory po%er. There"ore I "ind $ysel" to 'e $ost insigni"i#ant and think o" $ysel" as a $ost useless person.G This state$ent 'y Brah$, is an instan#e o" la$entation #aused 'y #o$$itting an o""ense. A sense o" %eakness #aused 'y distress/ "ear or o""ensiveness is #alled hu$ility. In su#h a hu$'le #ondition one 'e#o$es talkative/ s$all in heart/ dirty in $ind/ "ull o" an.iety and ina#tive. In the Tenth Canto/ ?i"tyA"irst Chapter/ verse RX/ o" the rmadBhgavatam, there is the "ollo%ing state$ent 'y 3ing 1u#ukunda7 F1y dear 0ord/ 'e#ause o" $y 'ad deeds in the past I a$ everlastingly aggrieved. I a$ al%ays su""ering "ro$ $y desires/ 'ut still $y senses are never satis"ied %ith $aterial en4oy$ents. &o$eho% or other/ 'y Tour gra#e/ I a$ no% in a pea#e"ul #ondition 'e#ause I have taken shelter o" Tour lotus "eet/ %hi#h are al%ays "ree "ro$ all la$entation/ "ear and death. J supre$e prote#tor/ J supre$e soul[ J supre$e #ontroller[ 3indly give $e Tour prote#tion. I a$ so $u#h e$'arrassed.G This state$ent 'y 1u#ukunda is an instan#e o" hu$ility resulting "ro$ a severely $isera'le #ondition o" $aterial e.isten#e. 2hen Kttar, %as atta#ked 'y the brahmstra o" ADvatth,$,/ she 'e#a$e a"raid o" losing her #hild/ 1ah,r,4a !ar)k9it/ %ho %as still %ithin the %o$'. &he i$$ediately surrendered to 389:a and said/ F1y dear 0ord/ kindly save $y #hild[ I do not $ind i" I $ysel" $ust 'e killed 'y the brahmstra o" ADvatth,$,.G This is an instan#e o" hu$ility #aused 'y "ear. In the Tenth Canto/ ?ourteenth Chapter/ verse 1\/ o" the rmadBhgavatam, 0ord Brah$, says/ FJ in"alli'le one[ I a$ 'orn in the $ode o" passion/ and there"ore I have 'een "alsely proud o" 'eing the #reator o" this $aterial %orld. 1y "alse pride %as 4ust like dense darkness/ and in
this darkness I had 'e#o$e 'lind. In $y 'lindness I %as #onsidering $ysel" a #o$petitor to Tou/ the &upre$e !ersonality o" +odhead. But/ $y dear 0ord/ even though I a$ a##epted as the #reator o" this universe/ I a$ eternally Tour servant. There"ore/ kindly al%ays 'e #o$passionate to%ard $e and e.#use $e in that %ay.G This state$ent 'y Brah$, is another instan#e o" hu$ility resulting "ro$ #o$$itting an o""ense. &o$eti$es there is hu$ility due to shyness. ?or e.a$ple/ %hen 389:a stole all o" the gar$ents "ro$ the go%s %hile they %ere 'athing in the river/ all o" the$ 'egged 389:a not to #o$$it this in4usti#e upon the$. The go%s addressed -i$ thus7 F ear 389:a/ %e kno% that Tou are the son o" Nanda 1ah,r,4a and that Tou are the $ost 'eloved o" all =8nd,vana. And Tou are very $u#h loved 'y us also[ But %hy are Tou giving us this trou'leW 3indly return our gar$ents. Lust see ho% %e are tre$'ling "ro$ the severe #old[G This hu$ility %as due to their shyness "ro$ 'eing naked 'e"ore 389:a. 2hen a person 'la$es hi$sel" "or #o$$itting an inappropriate a#tion/ his "eeling is #alled guilt. Jne day (r)$at) R,dh,r,:) %as #hurning yogurt "or 389:a. At that ti$e the 4e%eled 'angles on -er hands %ere #ir#ling around/ and &he %as also #hanting the holy na$e o" 389:a. All o" a sudden &he thought/ FI a$ #hanting the holy na$e o" 389:a/ and 1y superiorsI1y $otherAinAla% and 1y sisterAinAla%I$ay hear 1e[G By this thought R,dh,r,:) 'e#a$e overan.ious. This is an instan#e o" "eeling guilty 'e#ause o" devotion to 389:a. Jne day the 'eauti"ulAeyed (r)$at) R,dh,r,:) entered into the "orest to #olle#t so$e "lo%ers to prepare a garland "or 389:a. 2hile #olle#ting the "lo%ers/ &he 'e#a$e a"raid that so$eone $ight see -er/ and &he "elt so$e "atigue and %eakness. This is an instan#e o" guilty "eelings #aused 'y la'or "or 389:a. There is a state$ent in 3asa-sudhkara that a"ter passing the night %ith 389:a/ R,dh,r,:) 'e#a$e so %eak that &he %as una'le to get up "ro$ 'ed. 2hen 389:a took -er hand to help -er/ R,dh,r,:) "elt guilty a'out having passed the night %ith -i$. Jne "eels "atigue a"ter %alking a long distan#e/ a"ter dan#ing and a"ter se.ual a#tivity. In this kind o" "atigue there is di55iness/ perspiration/ ina#tivity o" the li$'s/ ya%ning and very heavy 'reathing.
Jne day TaDod, %as #hasing 389:a in the yard a"ter -e had o""ended her. A"ter a %hile/ TaDod, 'e#a$e very "atigued/ and there"ore she %as perspiring/ and her 'un#hed hair 'e#a$e loosened. This is an instan#e o" 'e#o$ing "atigued 'e#ause o" %orking too $u#h. &o$eti$es all o" the #o%herd "riends o" 389:a/ along %ith Balar,$a/ dan#ed together in so$e #ere$ony. At these ti$es the garlands on their ne#ks %ould $ove/ and the 'oys %ould 'egin to perspire. Their %hole 'odies 'e#a$e %et "ro$ their e#stati# dan#ing. This is an instan#e o" "atigue #aused 'y dan#ing. In rmad-Bhgavatam, Tenth Canto/ ThirtyAthird Chapter/ verse O\/ it is said that a"ter en4oying love a""airs %ith 389:a 'y dan#ing/ e$'ra#ing and kissing/ the go%s %ould so$eti$es 'e#o$e very tired/ and 389:a/ out o" -is #auseless $er#y and #o$passion/ %ould s$ear their "a#es %ith -is lotus hands. This is an e.a$ple o" "atigue #aused 'y la'oring in the rsa dan#e. 2hen one 'e#o$es arrogant %ith "alse prestige due to drinking into.i#ants or 'eing too lust"ul/ the voi#e 'e#o$es "aulty/ the eyes 'e#o$e s%ollen/ and there are sy$pto$s o" redness on the 'ody. There is a state$ent in the #a&ita-mdhava that 0ord Baladeva/ into.i#ated "ro$ drinking e.#essive >uantities o" honey/ on#e 'egan to address the ants/ FJ you kings o" the ants[ 2hy are you hiding yourselves in these holesWG At the sa$e ti$e -e also addressed the 3ing o" heaven/ FJ 3ing Indra[ Tou plaything o" (a#)[ 2hy are you laughingW I a$ no% prepared to s$ash the %hole universe/ and I kno% that 389:a %ill not 'e angry %ith 1e.G.^ Then -e addressed 389:a/ F1y dear 389:a/ tell 1e i$$ediately %hy the %hole %orld is tre$'ling and %hy the $oon has 'e#o$e elongated[ And J you $e$'ers o" the Tadu dynasty/ %hy are you laughing at 1eW !lease give 1e 'a#k 1y li>uors $ade o" honey "ro$ the kadamba "lo%er[G (r)la R*pa +osv,$) prays that 0ord Balar,$a %ill 'e pleased %ith all o" us %hile -e is thus talking 4ust like an into.i#ated person. In this state o" into.i#ation/ Balar,$a "elt tired and lay do%n "or rest. +enerally/ those %ho are e.alted personalities lie do%n %hen they "eel into.i#ated/ %hereas those %ho are $edio#re laugh and sing during into.i#ation/ and those %ho are lo%ly use vulgar language and so$eti$es #ry. &u#h into.i#ation is $ani"ested a##ording to di""erent
ages and $entalities. (r)la R*pa +osv,$) does not des#ri'e "urther in this dire#tion 'e#ause there is no ne#essity "or su#h a dis#ussion. There is another des#ription o" the sy$pto$s o" into.i#ation in the person o" (r) R,dh,r,:) a"ter &he sa% 389:a. &o$eti$es &he %as %alking hither and thither/ so$eti$es &he %as laughing/ so$eti$es &he %as #overing -er "a#e/ so$eti$es &he %as talking %ithout any $eaning/ and so$eti$es &he %as praying to -er asso#iate go%s. &eeing these sy$pto$s in R,dh,r,:)/ the go%s 'egan to talk a$ong the$selves7 FLust see ho% R,dh,r,:) has 'e#o$e into.i#ated si$ply 'y seeing 389:a 'e"ore -er[G This is an instan#e o" e#stati# love in into.i#ation. H.pressions o" e#stati# love in pride $ay 'e the result o" e.#essive %ealth/ e.>uisite 'eauty/ a "irstA#lass residen#e or the attain$ent o" one<s ideal goal. Jne is also #onsidered proud %hen he does not #are a'out the negle#t o" others. Bilva$aMgala 6h,kura said/ F1y dear 389:a/ Tou are leaving $e/ "or#i'ly getting out o" $y #lut#hes. But I shall 'e i$pressed 'y Tour strength only %hen Tou #an go "or#i'ly "ro$ the #ore o" $y heart.G This is an instan#e o" "eeling pride in e#stati# love "or 389:a. Jn#e during the rsa dan#e/ %hen R,dh,r,:) le"t the arena and 389:a %ent to seek -er out/ one o" the dear "riends o" R,dh,r,:) addressed 389:a thus7 F1y dear 389:a/ Tou have 'een very $u#h o'liging in serving the "or$ o" our (r) R,dh,r,:)/ and no% Tou have le"t all the other go%s to sear#h "or -er. !lease allo% $e to in>uire ho% Tou %ant -er to treat Tou.G This is an instan#e o" "eeling pride on a##ount o" e.>uisite 'eauty. &o$eti$es R,dh,r,:) "elt pride %ithin -ersel" and said/ FAlthough the #o%herd 'oys prepare ni#e "lo%er garlands "or 389:a/ %hen I present 1y garland to -i$/ -e 'e#o$es stru#k %ith %onder and i$$ediately a##epts it and puts it on -is heart.G &i$ilarly/ in the Tenth Canto/ &e#ond Chapter/ verse PP/ o" rmadBhgavatam, 0ord Brah$, says/ F1y dear 1adhus*dana/ persons %ho are pure devotees o" Tour 0ordship a#tually "eel Tour e#stati# "riendship/ and as su#h they are never van>uished 'y ene$ies. They kno% they are al%ays prote#ted 'y Tou/ and so they #an $atterAo"A"a#tly pass over the heads o" their ene$ies %ithout any #are.G In other %ords/ one %ho has taken #o$plete shelter under the lotus "eet o" the 0ord is al%ays proud
o" 'eing a'le to #on>uer all ene$ies. Jne %eaver at 1athur, addressed 389:a in this %ay7 F1y dear 3ing o" =8nd,vana/ I have 'e#o$e so proud o" Tour #auseless $er#y upon $e that I do not even #ount upon the $er#y o" the 0ord o" =aiku:Zha/ %hi#h is sought a"ter 'y $any great sages in deep $editation.G In other %ords/ although the yogs and great sages sit in $editation upon 0ord =i9:u/ %ho is residing in =aiku:Zha/ a devotee o" 389:a is so proud that he does not #onsider su#h $editation to 'e very valua'le. This "eeling o" pride is due to one<s having a#hieved the highest goal o" li"eI389:a. A"ter 0ord Brah$, had stolen all o" the #alves/ #o%s and #o%herd 'oys "ro$ 389:a/ he %as trying to go a%ay. But all o" a sudden he 'e#a$e dou't"ul a'out his stealing a""airs and 'egan to %at#h on all sides %ith his eight eyes. 0ord Brah$, has "our heads/ and there"ore he has eight eyes. This is an instan#e o" e#stati# love in dou't/ #aused 'y stealing. &i$ilarly/ 4ust to please 389:a/ Akr*ra stole the &ya$antaka mai, a stone %hi#h #an produ#e unli$ited >uantities o" gold/ 'ut later on he repented his stealing. This is another instan#e o" e#stati# love "or 389:a in dou't #aused 'y stealing. 2hen the 3ing o" heaven/ Indra/ %as #ausing torrents o" rain to "all on the land o" =ra4a/ he %as advised to surrender hi$sel" at the lotus "eet o" 389:a. At that ti$e Indra<s "a#e 'e#a$e very dark 'e#ause o" dou't. 2hen a person 'e#o$es distur'ed in his heart 'y seeing lightning in the sky/ 'y seeing a "ero#ious ani$al or 'y hearing a tu$ultuous sound/ his state o" $ind is #alled apprehensive. In su#h a state o" apprehension/ one tries to take shelter o" so$ething %hi#h provides sa"ety. There $ay 'e standing o" the hairs on the 'ody/ tre$'ling o" the 'ody and so$eti$es the #o$$itting o" $istakes. And so$eti$es the 'ody $ay 'e#o$e stunned. In the /adyva& there is the "ollo%ing state$ent7 F1y dear "riend/ 389:a<s residen#e in the de$onia# #ir#le at 1athur,/ under the supre$a#y o" the king o" de$ons/ 3aNsa/ is #ausing $e $u#h %orry.G This is one instan#e o" apprehending so$e danger to 389:a in e#stati# love "or -i$. 2hen =89,sura appeared in =8nd,vana as a 'ull/ all o" the go%s 'e#a$e greatly a""e#ted %ith "ear. Being pertur'ed in that %ay/ they 'egan to e$'ra#e the tam&a trees. This is an instan#e o" "ear #aused 'y a
"ero#ious ani$al and o" the sear#h "or shelter %hile re$e$'ering 389:a in e#stati# love. Kpon hearing the 4a#kals #rying in the "orest o" =8nd,vana/ $other TaDod, so$eti$es 'e#a$e very #are"ul a'out keeping 389:a under her vigilan#e/ "earing that 389:a $ight 'e atta#ked 'y the$. This is an instan#e o" e#stati# love "or 389:a in "ear #aused 'y a tu$ultuous sound. This kind o" "ear is a little di""erent "ro$ 'eing a#tually a"raid. 2hen one is a"raid o" so$ething/ he #an still think o" past and "uture. But %hen there is this kind o" e#stati# apprehension/ there is no s#ope "or su#h thinking. H$otion is #aused 'y so$ething very dear/ 'y so$ething very detesta'le/ 'y "ire/ 'y strong %ind/ 'y strong rain"all/ 'y so$e natural distur'an#e/ 'y the sight o" a 'ig elephant or 'y the sight o" an ene$y. 2hen there is e$otion #aused 'y seeing so$ething very dear/ one #an speak very s%i"tly and use kind %ords. 2hen there is e$otion #aused 'y seeing so$ething detesta'le/ one #ries very loudly. 2hen there is e$otion #aused 'y seeing "ire/ one tries to "lee. There $ay also 'e tre$'ling o" the 'ody/ #losing o" the eyes and tears in the eyes. 2hen one 'e#o$es e$otional on a##ount o" a strong %ind/ one tries to run very s%i"tly and ru's his eyes. 2hen one is e$otional 'e#ause o" rain"all/ one takes an u$'rella/ and there is tension in his 'ody. 2hen there is e$otion due to a sudden distur'an#e/ one<s "a#e 'e#o$es dis#olored/ one 'e#o$es stru#k %ith %onder/ and there is tre$'ling o" the 'ody. I" there is e$otion "ro$ seeing an elephant/ one $ay 4u$p and sho% various signs o" "ear/ and so$eti$es one $ay keep looking 'ehind hi$. 2hen there is e$otion due to the presen#e o" an ene$y/ one looks "or a "atal %eapon and tries to es#ape. 2hen 389:a returned "ro$ the "orest o" =8nd,vana/ $other TaDod, %as so e$otional "ro$ seeing her son that $ilk 'egan to "lo% "ro$ her 'reasts. This is an instan#e o" e$otion #aused 'y seeing a dear o'4e#t. In the Tenth Canto/ T%entyAthird Chapter/ verse 18/ o" rmadBhgavatam, (ukadeva +osv,$) in"or$s 3ing !ar)k9it/ F1y dear 3ing/ the %ives o" the brhmaas %ere usually very $u#h atta#hed to the glori"i#ation o" 389:a/ and they %ere al%ays an.ious to get an opportunity to see -i$. Be#ause o" this/ %hen they heard that 389:a %as near'y/ they 'e#a$e very an.ious to see -i$ and i$$ediately le"t their ho$es.G This is an instan#e o" e$otional a#tivity #aused 'y the presen#e
o" so$eone very dear. 2hen !*tan,/ the de$onia# %it#h/ %as stru#k do%n and killed 'y 389:a/ $other TaDod, %as stru#k %ith %onder and 'egan to #ry e$otionally/ FJh/ %hat is thisW 2hat is thisWG 2hen she sa% that her dear 'a'y 389:a %as playing on the #hest o" the dead de$onia# %o$an/ $other TaDod,/ at a loss %hat to do/ 'egan to %alk this %ay and that. This is an instan#e o" 'eing e$otional on a##ount o" seeing so$ething ghastly. 2hen 389:a uprooted the t%o ar,una trees and TaDod, heard the sound o" the trees #rashing do%n/ she 'e#a$e over#o$e %ith e$otion and si$ply stared up%ard/ 'eing too 'e%ildered to kno% %hat else to do. This is an instan#e o" 'eing e$otional "ro$ hearing a tu$ultuous sound. 2hen there %as a "orest "ire in =8nd,vana/ all the #o%herd $en asse$'led together and desperately appealed to 389:a "or prote#tion. This is an instan#e o" e$otion #aused 'y "ire. The %hirl%ind de$on kno%n as T8:,varta on#e #arried 389:a o"" "ro$ the ground and 'le% -i$ around/ along %ith so$e very 'ig trees. At that ti$e/ $other TaDod, #ould not see her son/ and she %as so distur'ed that she 'egan to %alk this %ay and that. This is an instan#e o" e$otion #aused 'y severe %ind. In the Tenth Canto/ T%entyA"i"th Chapter/ verse 11/ o" rmadBhgavatam, there is a des#ription o" Indra<s #ausing severe torrents o" rain at =8nd,vana. All the #o%s and #o%herd 'oys 'e#a$e so a""li#ted 'y the %ind and #old that they all gathered together to take shelter under the lotus "eet o" 389:a. This is an instan#e o" e$otion #aused 'y severe rain"all. There %ere severe torrents o" hail %hen 389:a %as staying in the "orest o" =8nd,vana/ and the elderly persons 'ade -i$/ F389:a/ don<t Tou $ove no%[ Hven persons %ho are stronger and older than Tou #annot $ove/ and Tou are 4ust a little 'oy. &o please stay still[G This is an instan#e o" e$otion #aused 'y heavy hailing. 2hen 389:a %as #hastising 3,liya in the poisonous %ater o" the Ta$un,/ $other TaDod, 'egan to speak e$otionally7 FJh/ see ho% the earth appears to 'e tre$'ling[ There appears to 'e an earth tre$or/ and in the sky tears are "lying here and there[ 1y dear son has entered into the poisonous %ater o" the Ta$un,. 2hat shall I do no%WG This is an
instan#e o" e$otion resulting "ro$ a natural distur'an#e. In the arena o" 3aNsa/ %hen 389:a %as atta#ked 'y 'ig elephants/ all o" the ladies present 'egan to address -i$ in this %ay7 F1y dear 'oyI please leave this pla#e i$$ediately[ !lease leave this pla#e i$$ediately[ on<t Tou see the 'ig elephants #o$ing to atta#k TouW Tour inno#ent ga5ing upon the$ is #ausing us too $u#h pertur'ation[G 389:a then told $other TaDod,/ F1y dear $other/ don<t 'e pertur'ed 'y the appearan#e o" the elephants and horses that are so "or#i'ly #o$ing and raising dust/ #ausing 'lindness to these lotusAeyed %o$en. 0et even the 3eD) de$on #o$e 'e"ore 1e@ 1y ar$s %ill still 'e ade>uate "or vi#tory. &o please don<t 'e pertur'ed.G In the #a&ita-mdhava, a "riend tells $other TaDod,/ F-o% %onder"ul it is that %hen the (aMkha#*Ya de$onIvast and strong as a great hillI atta#ked your CupidAlike 'eauti"ul son/ there %as no one present in =8nd,vana to help. And yet the de$on %as killed 'y your little son. It appears to 'e due to the result o" severe penan#es and austerities in your past lives that your son %as saved in this %ay.G In the sa$e #a&ita-mdhava there is an a##ount o" 389:a<s kidnapping Ruk$i:) at her royal $arriage #ere$ony. At that ti$e all o" the prin#es present 'egan to #onverse a$ong the$selves/ saying/ F2e have our elephants/ horses/ #hariots/ 'o%s/ arro%s and s%ords/ so %hy should %e 'e a"raid o" 389:aW 0et us atta#k -i$[ -e is nothing 'ut a lusty #o%herd 'oy[ -e #annot take a%ay the prin#ess in this %ay[ 0et us all atta#k -i$[G This is an instan#e o" e$otion #aused 'y the presen#e o" ene$ies. (r)la R*pa +osv,$) is trying to prove 'y the a'ove e.a$ples that in relationship %ith 389:a there is no >uestion o" i$personalis$. All personal a#tivities are there in relationship %ith 389:a. (r)la Bilva$aMgala 6h,kura prays in his 'ook as "ollo%s7 F0et (r)$at) R,dh,r,:) puri"y the %hole %orld/ 'e#ause &he has surrendered -ersel" #o$pletely unto 389:a. Jut o" -er e#stati# love "or -i$/ &he so$eti$es a#ted 4ust like an addled person and atte$pted to #hurn yogurt/ although there %as no yogurt in the pot. And seeing this/ 389:a 'e#a$e so en#hanted 'y R,dh,r,:) that -e 'egan to $ilk a 'ull instead o" a #o%.G These are so$e o" the instan#es o" insanity or $adness in #onne#tion %ith the love a""airs o" R,dh, and 389:a. In rmad-Bhgavatam it is said that %hen 389:a entered the poisonous %aters o" the Ta$un,/
(r)$at) TaDod,Adev) %ent insane. Instead o" sear#hing "or #urative her's/ she 'egan to speak to the trees as i" they %ere snake #hanters. 2ith "olded hands she 'egan to 'o% do%n to the trees/ asking the$/ F2hat is the $edi#inal her' %hi#h #an #he#k 389:a<s dying "ro$ this poisonous %aterWG This is an instan#e o" insanity #aused 'y so$e great danger. -o% a devotee #an 'e in a state o" insanity 'e#ause o" e#stati# love is des#ri'ed in the Tenth Canto/ Thirtieth Chapter/ verse Q/ o" rmadBhgavatam, %herein the go%s %ere sear#hing "or 389:a in the "orests o" =8nd,vana. The go%s %ere loudly singing the glories o" 389:a and %andering "ro$ one "orest to another in sear#h o" -i$. They kne% that 389:a is not lo#ali5ed/ 'ut allApervading. -e is in the sky/ -e is in the %ater/ -e is in the air/ and -e is the &upersoul in everyone<s heart. Thus the go%s 'egan to in>uire "ro$ all kinds o" trees and plants a'out the &upre$e !ersonality o" +odhead. This is an instan#e o" e#stati# $adness on the part o" devotees. &i$ilarly/ there are sy$pto$s o" diseases #aused 'y e#stati# love. This #ondition is #redited 'y learned s#holars as 'eing mahbhva. This highly elevated #ondition is also #alled divyonmda, or trans#endental $adness. 2hen 389:a %as a'sent "ro$ =8nd,vana and %as staying in 1athur,/ (r)$at) R,dh,r,:) sent ne%s to -i$ that -is $other/ the _ueen o" =ra4a/ %as "eeling su#h separation "ro$ -i$ that there %as "oa$ #o$ing "ro$ her $outh/ like the "oa$ on the shore o" the o#ean. And so$eti$es she %as raising her ar$s like the %aves o" the o#ean/ and 'e#ause o" her intense "eelings o" separation/ she %as rolling on the ground and #reating a tu$ultuous roaring sound. And so$eti$es she %as re$aining #o$pletely silent/ like a #al$ sea. These sy$pto$s o" separation "ro$ 389:a are #alled a%asmra, or "orget"ulness. Jne #o$pletely "orgets his position %hen he $ani"ests these sy$pto$s in e#stati# love. Another $essage %as on#e sent to 389:a in"or$ing -i$ that a"ter -e had killed 3aNsa/ one o" 3aNsa<s de$on "riends had gone insane. This de$on %as "oa$ing at the $outh/ %aving his ar$s and rolling on the ground. This de$onia# de$onstration is in relationship %ith 389:a in a ghastly hu$or. This $ello% or "lavor is one o" the indire#t relationships
%ith 389:a. The "irst "ive kinds o" relationships are #alled dire#t/ and the other seven are #alled indire#t. &o$e %ay or other/ the de$on $ust have had so$e relationship %ith 389:a/ 'e#ause these sy$pto$s developed %hen he heard that 389:a had already killed 3aNsa. (r)la R*pa +osv,$) re$arks that there is also trans#endental e.#ellen#e in this kind o" sy$pto$. 2hen 389:a %as a'sent "ro$ =8nd,vana and %as staying at 1athur,/ so$e o" -is "riends in"or$ed -i$/ F ear 389:a/ 'e#ause o" their separation "ro$ Tou/ the inha'itants o" =ra4a are so a""li#ted that they appear to 'e diseased. Their 'odies are "everish/ and they #annot $ove properly. They are si$ply lying do%n on the ground and 'reathing heavily.G In the Tenth Canto/ T%el"th Chapter/ verse QQ/ o" rmad-Bhgavatam, 1ah,r,4a !ar)k9it asked a'out 0ord Ananta/ and upon hearing this >uestion/ (ukadeva +osv,$) 'egan to sho% sy$pto$s o" #ollapsing. Tet he #he#ked hi$sel" and ans%ered 3ing !ar)k9it<s >uestion in a $ild voi#e. This #ollapsing #ondition is des#ri'ed as a "everish state resulting "ro$ e#stati# pleasure. There is another state$ent in rmad-Bhgavatam telling o" the da$sels o" =ra4a $eeting 389:a at the sa#red pla#e o" 3uruk9etra/ $any years a"ter their #hildhood pasti$es. 2hen they $et in that sa#red pla#e/ all the go%s 'e#a$e stunned 'y the o##urren#e o" a solar e#lipse. Their 'reathing/ 'linking o" the eyes and all si$ilar a#tivities stopped/ and they stood 'e"ore 389:a 4ust like statues. This is another instan#e o" a diseased #ondition resulting "ro$ e.u'erant trans#endental pleasure.
Cha"ter Thirt
Further Features of Ecstatic $ove for 789:a
There is the "ollo%ing state$ent in the 2a)sad$ta9 FJne day %hen (r)$at) R,dh,r,:) %as "eeling $u#h a""li#tion 'e#ause o" -er separation "ro$ 389:a/ &he %ent to the 'ank o" the Ta$un, %ith so$e o" -er
"riends. There R,dh,r,:) sa% a #ottage %herein &he and 389:a had e.perien#ed $any loving pleasures/ and 'y re$e$'ering those in#idents &he i$$ediately 'e#a$e over#o$e %ith di55iness. This di55iness %as very pro$inently visi'le.G This is an instan#e o" #on"usion #aused 'y separation. &i$ilarly/ there is a state$ent des#ri'ing #on"usion #aused 'y "ear"ulness. These sy$pto$s %ere e.hi'ited 'y Ar4una %hen he sa% 389:a<s universal "or$ on the Battle"ield o" 3uruk9etra. -is #on"usion %as so strong that his 'o% and arro%s "ell "ro$ his hand and he #ould not per#eive anything #learly. Jn#e the Bak,sura de$on assu$ed the shape o" a very 'ig du#k and opened his $outh in order to s%allo% 389:a and all the #o%herd 'oys. 2hen 389:a %as entering into the de$on<s $outh/ Balar,$a and the other #o%herd 'oys al$ost "ainted and appeared as though they had no li"e. Hven i" devotees are illusioned 'y so$e ghastly s#ene or 'y any a##idental o##urren#e/ they never "orget 389:a. Hven in the greatest danger they #an re$e$'er 389:a. This is the 'ene"it o" 389:a #ons#iousness7 even at the ti$e o" death/ %hen all the "un#tions o" the 'ody 'e#o$e dislo#ated/ the devotee #an re$e$'er 389:a in his inner$ost #ons#iousness/ and this saves hi$ "ro$ "alling do%n into $aterial e.isten#e. In this %ay 389:a #ons#iousness i$$ediately takes one "ro$ the $aterial plat"or$ to the spiritual %orld. In this #onne#tion there is a state$ent a'out persons %ho died at 1athur,7 FThese persons had a slight 'reathing e.hilaration/ their eyes %ere %ide open/ the #olors o" their 'odies %ere #hanged/ and they 'egan to utter the holy na$e o" 389:a. In this #ondition they gave up their $aterial 'odies.G These sy$pto$s are prior $ani"estations o" death. 2hen/ 'e#ause o" sel"Asatis"a#tion or dislike o" e.#essive la'or/ a person does not per"or$ his duty in spite o" having the energy/ he is #alled la5y. This la5iness also is $ani"ested in e#stati# love o" 389:a. ?or e.a$ple/ %hen so$e brhmaas %ere re>uested 'y Nanda 1ah,r,4a to #ir#u$a$'ulate +ovardhana -ill/ they told hi$ that they %ere $ore interested in o""ering 'enedi#tions than in #ir#u$a$'ulating +ovardhana -ill. This is an instan#e o" la5iness #aused 'y sel"A satis"a#tion. Jn#e %hen 389:a/ along %ith -is #o%herd 'oy"riends/ %as having a
$o#k 'attle/ &u'ala sho%ed the sy$pto$s o" "atigue. 389:a i$$ediately told -is other "riends/ F&u'ala is "eeling too "atigued "ro$ $o#kA"ighting %ith 1e. &o please do not distur' hi$ any $ore 'y inviting hi$ to "ight.G This is an instan#e o" la5iness #aused 'y dislike o" e.#essive la'or. In the Tenth Canto/ T%entyA"irst Chapter/ verse 1P/ o" rmadBhgavatam, there is an appre#iation 'y the go%s o" the inertia o" the #o%s in =8nd,vana. The go%s sa% that the #o%s %ere hearing the s%eet songs vi'rated 'y 389:a<s "lute and %ere appearing to 'e drinking the ne#tar o" these trans#endental sounds. The #alves %ere stunned/ and they "orgot to drink the $ilk "ro$ the $ilk 'ags. Their eyes see$ed to 'e e$'ra#ing 389:a/ and there %ere tears in their eyes. This is an instan#e o" inertia resulting "ro$ hearing the trans#endental vi'rations o" 389:a<s "lute. 2hen 0ak9$a:, 'e#a$e distur'ed upon hearing %ords against 389:a/ she re$ained inert and did not $ove her eyelids. This is another e.a$ple o" inertia #aused 'y hearing. In the Tenth Canto/ &eventyA"irst Chapter/ verse P9/ o" rmadBhgavatam, there is an a##ount o" 3ing Tudhi9Zhira<s 'e%ilder$ent a"ter his 'ringing 389:a into his ho$e %ith the greatest respe#t. 3ing Tudhi9Zhira %as very $u#h 'e%ildered 'e#ause o" his trans#endental pleasure at having 389:a present in his house. In "a#t/ %hile re#eiving 389:a/ 3ing Tudhi9Zhira "orgot hi$sel". This is an instan#e o" inertia resulting "ro$ the e#stasy o" seeing 389:a. There is another instan#e in the Tenth Canto/ ThirtyAninth Chapter/ verse PS/ o" rmad-Bhgavatam. 2hen 389:a %as going to 1athur,/ all o" the go%s %ere standing 'ehind 389:a/ and upon seeing the #hariot leaving/ they stood there stunned and did not $ove. They re$ained like that until the "lag o" the #hariot and the dust thro%n up 'y its %heels 'e#a$e invisi'le. 389:a %as on#e addressed 'y -is "riend thus7 F1y dear 1ukunda U389:aV/ due to their 'eing separated "ro$ Tou/ the #o%herd 'oys are standing 4ust like negle#ted eities in the house o" a pro"essional brhmaa.G There is a #lass o" pro"essional brhmaas %ho take to eity %orship as a $eans o" earning their livelihood. Brhmaas in this #lass are not very interested in the eity@ they are interested $ainly in the $oney they #an earn as holy $en. &o the eities %orshiped 'y su#h
pro"essional brhmaas are not properly de#orated/ Their dress is not #hanged/ and Their 'odies are not #leaned. They look dirty and are not very attra#tive. A#tually/ eity %orship should 'e done very #are"ully7 the dress should 'e #hanged daily/ and as "ar as possi'le there should 'e orna$ents. Hverything should 'e so #lean that the eity is attra#tive to all visitors. -ere the e.a$ple is given o" the eities in the house o" a pro"essional brhmaa 'e#ause su#h eities are not at all attra#tive. The "riends o" 389:a/ in the a'sen#e o" 389:a/ %ere appearing like su#h negle#ted eities. 2hen R,dh,r,:) %as "irst introdu#ed to 389:a/ &he "elt very 'ash"ul. Jne o" -er "riends addressed -er in this %ay7 F1y dear "riend/ Tou have already sold Toursel" and all Tour 'eauty to +ovinda. No% Tou should not 'e 'ash"ul. !lease look upon -i$ #heer"ully. Jne %ho has sold an elephant to another person should not $ake a $iserly >uarrel a'out selling the trident %hi#h #ontrols the elephant.G This kind o" 'ash"ulness is due to a ne% introdu#tion in e#stati# love %ith 389:a. The heavenly 3ing/ Indra/ upon 'eing de"eated in his "ight %ith 389:a "or possession o" the %ri,ta "lo%er/ 'e#a$e very 'ash"ul 'e#ause o" his de"eat. -e %as standing 'e"ore 389:a/ 'o%ing do%n his head/ %hen 389:a said/ FAll right/ Indra/ you #an take this %ri,ta "lo%er. Jther%ise/ you %ill not 'e a'le to sho% your "a#e 'e"ore your %i"e/ (a#)dev).G Indra<s 'ash"ulness %as due to de"eat. In another instan#e/ 389:a 'egan to praise Kddhava "or his various high >uali"i#ations. Kpon 'eing praised 'y 389:a/ Kddhava also 'o%ed do%n his head 'ash"ully. In the 2ari-va)(a, &atya'h,$,/ "eeling slighted 'y Ruk$i:)<s high position/ said/ F1y dear 389:a/ the Raivataka 1ountain is al%ays "ull o" spring "lo%ers/ 'ut %hen I have 'e#o$e persona non grata to Tou/ %hat is the use o" $y o'serving the$WG This is an instan#e o" 'ash"ulness resulting "ro$ 'eing de"eated. There is a sy$pto$ o" e#stati# love kno%n as #on#eal$ent/ or trying to hide one<s real $ental #ondition 'y e.ternally sho%ing another attitude. In this state o" $ind one tries to hide his $ind 'y looking a%ay in di""erent dire#tions/ 'y unne#essarily trying "or so$ething %hi#h is i$possi'le/ or 'y using %ords %hi#h #over one<s real thoughts. A##ording to cryas e.pert in the study o" psy#hologi#al a#tivities/ these atte$pts at hiding one<s real a""e#tions are another part o" e#stati# "eeling "or
389:a. In the Tenth Canto/ ThirtyAse#ond Chapter/ verse 1R/ o" rmadBhgavatam, (ukadeva +osv,$) states/ F1y dear 3ing/ the go%s %ere al%ays 'eauti"ul and de#orated %ith #on"idential s$iles and alluring gar$ents. In their $ove$ents/ intended to give i$petus to lusty "eelings/ they %ould so$eti$es press 389:a<s hand on their laps/ and so$eti$es they %ould keep -is lotus "eet on their 'reasts. A"ter doing this/ they %ould talk %ith 389:a as i" they %ere very angry %ith -i$.G There is another instan#e o" this #on#eal$ent in e#stati# love. 2hen 389:a/ the supre$e 4oker/ planted the %ri,ta tree in the #ourtyard o" &atya'h,$,/ Ruk$i:)/ the daughter o" 3ing =idar'ha/ 'e#a$e very angry/ 'ut due to her natural gentle 'ehavior/ she did not e.press anything. No one #ould understand Ruk$i:)<s real $ental #ondition. This is an instan#e o" #o$petitive #on#eal$ent. There is another instan#e in the ?irst Canto/ Hleventh Chapter/ verse PO/ o" rmad-Bhgavatam. A"ter entering v,rak,/ 389:a %as re#eived in di""erent %ays 'y di""erent $e$'ers o" -is "a$ily. Kpon seeing their hus'and "ro$ a distan#e/ the >ueens o" v,rak, i$$ediately e$'ra#ed -i$ %ithin their $inds and slo%ly glan#ed over -i$. As 389:a #a$e nearer/ they pushed their sons "or%ard to e$'ra#e -i$. Jthers %ere trying/ out o" shyness/ not to shed tears/ 'ut they still #ould not keep the tears "ro$ gliding do%n. This is an instan#e o" #on#eal$ent #aused 'y shyness. Jn another o##asion/ %hen (r)$at) R,dh,r,:) thought that 389:a %as involved %ith another %o$an/ &he addressed -er "riend in this $anner7 F1y dear "riend/ as soon as I think o" 389:a the #o%herd 'oy atta#hed to so$e other %o$an/ I 'e#o$e stri#ken %ith "ear/ and the hairs on 1y 'ody stand up. I $ust 'e very #are"ul that 389:a not see 1e at su#h ti$es.G This is an instan#e o" #on#eal$ent #aused 'y shyness and diplo$ati# 'ehavior. It has 'een stated/ FAlthough (r)$at) R,dh,r,:) developed a deep loving a""e#tion "or 389:a/ &he hid -er attitude in the #ore o" -er heart so that others #ould not dete#t -er a#tual #ondition.G This is an instan#e o" #on#eal$ent #aused 'y gentleness. Jn#e %hen 389:a and -is #o%herd "riends %ere en4oying "riendly #onversation/ 389:a 'egan to address -is asso#iates in #asual language.
At that ti$e 389:a<s servant !atr) %as also en4oying the #onversation. But then/ re$e$'ering his position o" servitude/ !atr) 'o%ed do%n 'e"ore his $aster/ and %ith great respe#t and #ontrol/ he sti"led his s$iling. This su'dued s$iling is an instan#e o" #on#eal$ent #aused 'y a respe#t"ul attitude. There are $any sy$pto$s o" e#stati# love #aused 'y re$e$'ering 389:a. ?or e.a$ple/ one "riend o" 389:a in"or$ed -i$/ F1y dear 1ukunda/ 4ust a"ter o'serving a 'luish #loud in the sky/ the lotusAeyed R,dh,r,:) i$$ediately 'egan to re$e$'er Tou. And si$ply 'y o'serving this #loud &he 'e#a$e lusty "or Tour asso#iation.G This is an instan#e o" re$e$'ering 389:a in e#stati# love 'e#ause o" seeing so$ething rese$'ling -i$. 389:a<s 'odily #o$ple.ion is very si$ilar to the 'luish hue o" a #loud/ so si$ply 'y o'serving a 'luish #loud/ (r)$at) R,dh,r,:) re$e$'ered -i$. Jne devotee said that even %hen he %as not very attentive he %ould so$eti$es/ see$ingly out o" $adness/ re$e$'er the lotus "eet o" 389:a %ithin his heart. This is an instan#e o" re$e$'ran#e resulting "ro$ #onstant pra#ti#e. In other %ords/ devotees %ho are #onstantly thinking o" the lotus "eet o" 389:a/ even i" they are $o$entarily inattentive/ %ill see the "igure o" 0ord 389:a appearing %ithin their hearts. 1adhu$aMgala %as an inti$ate "riend o" 389:a #o$ing "ro$ the brhmaa #o$$unity. 389:a<s "riends %ere $ostly #o%herd 'oys 'elonging to the vai(ya #o$$unity/ 'ut there %ere others %ho 'elonged to the brhmaa #o$$unity. A#tually/ in =8nd,vana the vai(ya #o$$unity and the brhmaa #o$$unity are #onsidered pro$inent. This 1adhu$aMgala one day addressed 389:a in this "ashion7 F1y dear "riend/ I #an see that Tou are not a%are o" the pea#o#k "eathers that are "alling on the ground/ and at the sa$e ti$e Tou are un$ind"ul o" the "lo%er garlands %hi#h are o""ered to Tou. I think I #an guess the reason "or Tour a'sent$indedness %hen I see Tour t%o eyes "lying over to the eyes o" (r)$at) R,dh,r,:)/ 4ust like 'la#k drones "lying to lotus "lo%ers.G This is an instan#e o" an argu$entative suggestion in e#stati# love. Jn#e %hile 389:a %as out %alking/ one o" the asso#iates o" R,dh,r,:) told -er/ F1y dear "riend/ do Tou think that this %alking personality is a .i ta$,la treeW I" -e is a ta$,la tree/ then ho% is it possi'le "or -i$ to %alk and 'e so 'eauti"ulW Then/ this personality $ight 'e a #loud. But i"
-e<s a #loud/ then %here is the 'eauti"ul $oon %ithinW Knder the #ir#u$stan#es/ I think it $ay 'e granted that this person is the sa$e en#hanting !ersonality o" +odhead 'y %hose "lute vi'ration the three %orlds are #aptivated. -e $ust 'e the sa$e 1ukunda %ho is standing 'e"ore +ovardhana -ill.G This is another instan#e o" an argu$entative presentation o" e#stati# love. In the Tenth Canto/ T%entyAninth Chapter/ verse O9/ o" rmadBhgavatam, %hen 389:a asked all the go%s to go 'a#k to their ho$es/ they did not like it. Be#ause o" their grie" at this/ they %ere sighing heavily/ and their 'eauti"ul "a#es appeared to 'e drying up. In this #ondition they re$ained/ %ithout $aking a sound. They 'egan to dra% lines on the ground %ith their toes/ and %ith their tears they %ashed the 'la#k oint$ent "ro$ their eyes onto their 'reasts/ %hi#h %ere #overed %ith red ku)kum po%der. This is an instan#e o" an.iety in e#stati# love. Jne o" the "riends o" 389:a on#e in"or$ed -i$/ F1y dear killer o" the de$on 1ura/ Tour kind and gentle $other is very an.ious 'e#ause Tou have not returned ho$e/ and %ith great di""i#ulty she has passed the evening #onstantly sitting on the 'al#ony o" Tour ho$e. It is #ertainly astonishing ho% Tou #ould "orget Tour $other %hile Tou are o"" so$e%here engaged in Tour play"ul a#tivities[G This is another instan#e o" deep an.iety in e#stati# love. 2hen $other TaDod, %as very an.iously %aiting "or 389:a to return "ro$ 1athur,/ 1ah,r,4a Nanda gave her this sola#e7 F1y dear TaDod,/ please don<t 'e %orried. !lease dry your 'eauti"ul lotuslike "a#e. There is no need "or you to 'reathe so hotly. I %ill go i$$ediately %ith Akr*ra to the pala#e o" 3aNsa and get your son 'a#k "or you.G -ere is an instan#e o" an.iety in e#stati# love #aused 'y 389:a<s a%k%ard position. In the +ai(kha-mhtmya se#tion o" the /adma /ura a devotee states that though in so$e o" the eighteen /uras the pro#ess o" glori"ying 0ord =i9:u is not $entioned and the glori"ying o" so$e de$igod is o""ered/ su#h glori"i#ation $ust 'e #ontinued "or $illions o" years. ?or %hen one studies the /uras very s#rutini5ingly/ he #an see that ulti$ately 0ord =i9:u is the &upre$e !ersonality o" +odhead. This is an instan#e o" e#stati# love developed out o" thought"ulness. In the Tenth Canto/ &i.tieth Chapter/ verse P9/ o" rmad-Bhgavatam, there is an a##ount o" Ruk$i:)dev)<s %riting a letter to 389:a re>uesting
-i$ to kidnap her 'e"ore her $arriage to another person. At that ti$e the spe#i"i# atta#h$ent o" Ruk$i:) "or 389:a %as e.pressed 'y Ruk$i:) as "ollo%s7 F1y dear 0ord 389:a/ Tour trans#endental glories are #hanted 'y great sages %ho are "ree "ro$ $aterial #onta$ination/ and in e.#hange "or su#h glori"i#ation Tou are so kind that Tou "reely distri'ute Toursel" to su#h devotees. As one #an elevate onesel" si$ply 'y Tour gra#e/ so also 'y Tour dire#tion alone one $ay 'e lost to all 'enedi#tions/ under the in"luen#e o" eternal ti$e. There"ore I have sele#ted Tour 0ordship as $y hus'and/ 'rushing aside personalities like Brah$, and IndraInot to $ention others.G Ruk$i:) enhan#ed her love "or 389:a si$ply 'y thinking o" -i$. This is an instan#e o" thought"ulness in e#stati# love. 2hen a person is "ully satis"ied due to attaining kno%ledge/ trans#ending all distress or a#hieving his desired goal o" li"e in trans#endental devotional servi#e to +od/ his state o" enduran#e or steadyA$indedness is #alled dhti. At this stage one is not pertur'ed 'y any a$ount o" loss/ nor does anything appear to 'e una#hieved 'y hi$. A##ording to the opinion o" Bhart8hari/ a learned s#holar/ %hen a person is elevated to this state o" enduran#e/ he thinks as "ollo%s7 FI do not %ish to 'e a highly posted govern$ent servant. I shall pre"er to re$ain naked/ %ithout proper gar$ents. I shall pre"er to lie do%n on the ground %ithout any $attress. And despite all these disadvantages/ I shall re"use to serve anyone/ even the govern$ent.G In other %ords/ %hen one is in e#stati# love %ith the !ersonality o" +odhead/ he #an endure any kind o" disadvantages #al#ulated under the $aterial #on#ept o" li"e. Nanda 1ah,r,4a/ the "ather o" 389:a/ used to think/ FIn $y pasturing ground the goddess o" "ortune is personally present/ and I possess $ore than ten hundred thousand #o%s/ %hi#h loiter here and there. And a'ove all/ I have a son like 389:a/ %ho is su#h a po%er"ul/ %onder"ul %orker. There"ore/ even though I a$ a householder/ I a$ "eeling so satis"ied[G This is an instan#e o" $ental enduran#e resulting "ro$ the a'sen#e o" all distress. In another instan#e a devotee says/ FI a$ al%ays s%i$$ing in the ne#tarean o#ean o" the pasti$es o" the !ersonality o" +odhead/ and as su#h I have no $ore attra#tion "or religious rituals/ e#ono$i# develop$ent/ sense grati"i#ation or even the ulti$ate salvation o"
$erging into the e.isten#e o" Brah$an.G This is an instan#e o" the $ind<s enduran#e due to a#hieving the 'est thing in the %orld. The 'est thing in the %orld is a'sorption in 389:a #ons#iousness. It is des#ri'ed in the +i5u /ura that %hen Akr*ra #a$e to take 389:a and Balar,$a to 1athur,/ 4ust 'y seeing Their "a#es he 'e#a$e so #heer"ul that all over his 'ody there %ere sy$pto$s o" e#stati# love. This state is #alled happiness. It is stated in the Tenth Canto/ ThirtyAthird Chapter/ verse 11/ o" rmad-Bhgavatam, FKpon seeing that 389:a<s ar$ %as pla#ed on her shoulder/ one o" the go%s engaged in the rsa dan#e 'e#a$e so e#stati#ally happy that she kissed 389:a on -is #heek.G This is an instan#e o" "eeling happiness 'e#ause o" a#hieving a desired goal. In the Tenth Canto/ &eventyA"irst Chapter/ verse PP/ o" rmadBhgavatam, it is said/ F2hen 389:a "irst #a$e "ro$ -is kingdo$/ v,rak,/ to .iiIndraprastha/ the young "e$ales o" the #ity 'e#a$e so eager to see -i$ that even at night/ %hen they %ere lying do%n %ith their hus'ands/ they #ould not restrain their eagerness. Hven though they %ere not properly dressed and although their hair %as loose and there %ere $any household duties to per"or$/ they still gave up everything and i$$ediately %ent into the street to see 389:a.G This is an instan#e o" eagerness in e#stati# love. In his 'ook 4tavva&, (r) Raghun,tha d,sa +osv,$) has prayed "or the $er#y o" R,dh,r,:)/ %ho %as so #aptivated 'y the "lute vi'rations o" 389:a that &he i$$ediately asked in"or$ation o" -is %herea'outs "ro$ residents in the =8nd,vana "orest. Kpon "irst seeing 389:a/ &he %as "illed %ith su#h e#stati# love and pleasure that &he 'egan to s#rat#h -er ears. The da$sels o" =ra4a and R,dh,r,:) %ere very e.pert in talking #unningly/ so as soon as they sa% 389:a they 'egan their talkings@ and 389:a/ pretending to go "or so$e "lo%ers "or the$/ i$$ediately le"t that pla#e and entered into a $ountain #ave. This is another instan#e o" eager loving e.#hanges on the parts o" 'oth the go%s and 389:a. 2hen 389:a %as "ighting %ith the 3,liya snake 'y dan#ing on his heads/ 3,liya 'it 389:a on the leg. At that ti$e +aruYa 'e#a$e in"uriated and 'egan to $ur$ur/ F389:a is so po%er"ul that si$ply 'y -is thundering voi#e the %ives o" 3,liya have had $is#arriages. Be#ause $y 0ord has 'een insulted 'y this snake/ I %ish to devour hi$ i$$ediately/ 'ut I
#annot do so in the presen#e o" $y 0ord/ 'e#ause -e $ay 'e#o$e angry %ith $e.G This is an instan#e o" eagerness to a#t in e#stati# love as a result o" dishonor to 389:a. 2hen (iDup,la o'4e#ted to the %orship o" 389:a in the R,4as*ya arena at a sa#ri"i#e organi5ed 'y 1ah,r,4a Tudhi9Zhira/ &ahadeva/ the younger 'rother o" Ar4una/ said/ FA person %ho #annot tolerate the %orship o" 389:a is $y ene$y and is possessed o" a de$onia# nature. There"ore I %ish to strike $y le"t "oot upon his 'road head/ 4ust to punish hi$ $ore strongly than the %and o" Ta$ar,4a[G Then Baladeva 'egan to la$ent like this7 FJh/ all auspi#iousness to 0ord 389:a[ I a$ so surprised to see that the #onde$ned des#endants o" the 3uru dynasty/ %ho so unla%"ully o##upied the throne o" the 3uru kingdo$/ are #riti#i5ing 389:a %ith diplo$ati# devi#es. Jh/ this is intolera'le[G This is another instan#e o" eagerness #aused 'y dishonor to 389:a. In the +idagdha-mdhava, LaZil,/ the $otherAinAla% o" R,dh,r,:)/ 'egan to #riti#i5e 389:a in this %ay7 F389:a/ Tou are standing here/ and R,dh,r,:)/ %ho has 4ust 'een $arried to $y son/ is also standing here. No% I kno% 'oth o" Tou very %ell/ so %hy should I not 'e very an.ious to prote#t $y daughterAinAla% "ro$ Tour dan#ing eyesWG This is an instan#e o" dishonora'le %ords used to indire#tly #riti#i5e 389:a. &i$ilarly/ so$e o" the go%s on#e 'egan to address 389:a %ith these dishonora'le %ords7 F1y dear 389:a/ Tou are a "irstA#lass thie". &o please leave this pla#e i$$ediately. 2e kno% Tou love Candr,val) $ore than us/ 'ut there is no use in praising her in our presen#e[ 3indly do not #onta$inate the na$e o" R,dh,r,:) in this pla#e[G This is another instan#e o" dishonora'le %ords #ast upon 389:a in e#stati# love. There is another state$ent in the Tenth Canto/ ThirtyA"irst Chapter/ verse 1S/ o" rmad-Bhgavatam. 2hen all the go%s #a$e out o" their ho$es to $eet 389:a in the =8nd,vana "orest/ 389:a re"used to a##ept the$ and asked the$ to go ho$e/ giving the$ so$e $oral instru#tion. At that ti$e the go%s spoke as "ollo%s7 F ear 389:a/ there is e.tre$e distress in 'eing out o" Tour presen#e/ and there is e.tre$e happiness si$ply in seeing Tou. There"ore %e have all le"t our hus'ands/ relatives/ 'rothers and "riends and have si$ply #o$e to Tou/ 'eing #aptivated 'y the sound o" Tour trans#endental "lute. J in"alli'le one/ Tou had 'etter kno% the reason "or our #o$ing here. In plain %ords/ %e are here si$ply
'e#ause %e have 'een #aptivated 'y the s%eet sound o" Tour "lute. 2e are all 'eauti"ul girls/ and Tou are so "oolish that Tou are re4e#ting our asso#iation. 2e do not kno% anyone/ other than Toursel"/ %ho %ould $iss this opportunity to asso#iate %ith young girls in the dead o" night[G This is another instan#e o" indire#t insults used against 389:a in e#stati# love. In the /adyva&, one o" the "riends o" R,dh,r,:) on#e addressed -er thus7 F1y dear "riend/ please do not 'e too pu""ed up 'e#ause 389:a has de#orated Tour "orehead %ith -is o%n hand. It $ay 'e that 389:a is yet attra#ted 'y so$e other 'eauti"ul girl. I see that the de#oration on Tour "orehead is very ni#ely $ade/ and so it appears that 389:a %as not too distur'ed in painting it. Jther%ise/ -e #ould not have painted su#h e.a#t lines[G This is an instan#e o" envy #aused 'y R,dh,<s good "ortune. In the Tenth Canto/ Thirtieth Chapter/ verse P\/ o" rmadBhgavatam, there is the "ollo%ing state$ent7 F2hen the go%s %ere sear#hing "or 389:a and R,dh, a"ter the rsa dan#e/ they thus 'egan to speak a$ong the$selves7 ]2e have seen the "ootprints o" 389:a and R,dh, on the ground o" =8nd,vana/ and they are giving us great pain/ 'e#ause although 389:a is everything to us/ that girl is so #unning that &he has taken -i$ a%ay alone and is en4oying -is kissing %ithout sharing -i$ %ith us[< G This is another instan#e o" envy o" the good "ortune o" (r)$at) R,dh,r,:). &o$eti$es %hen the #o%herd 'oys used to play in the "orests o" =8nd,vana/ 389:a %ould play on one side/ and Balar,$a %ould play on another. There %ould 'e #o$petition and $o#k "ighting 'et%een the t%o parties/ and %hen 389:a<s party %as de"eated 'y Balar,$a/ the 'oys %ould say/ FI" Balar,$a<s party re$ains vi#torious/ then %ho in the %orld #an 'e %eaker than ourselvesWG This is another instan#e o" envy in e#stati# love. In the Tenth Canto/ ?i"tyAse#ond Chapter/ verse Q1/ o" rmadBhgavatam, Ruk$i:) addresses a letter to 389:a as "ollo%s7 F1y dear un#on>uera'le 389:a/ $y $arriage day is "i.ed "or to$orro%. I re>uest that Tou #o$e to the #ity o" =idar'ha %ithout advertising Toursel". Then have Tour soldiers and #o$$anders suddenly surround and de"eat all the strength o" the 3ing o" 1agadha/ and 'y thus adopting the $ethods o" the de$ons/ please kidnap and $arry $e.G
A##ording to the =edi# syste$ there are eight kinds o" $arriages/ one o" %hi#h is #alled rk5asa-vivha. 3k5asa-vivha re"ers to kidnapping a girl and $arrying her 'y "or#e. This is #onsidered to 'e a de$onia# $ethod. 2hen Ruk$i:) %as going to 'e $arried to (iDup,la 'y the #hoi#e o" her elder 'rother/ she %rote the a'ove letter to 389:a re>uesting -i$ to kidnap her. This is an instan#e o" i$puden#e in e#stati# love "or 389:a. Jne o" the go%s said/ F1ay 389:a<s s%eet "lute 'e %ashed a%ay 'y the %aves o" the Ta$un,/ and let it "all into the o#ean[ The s%eet sound o" that "lute is so i$pudent that it $akes us lose all #o$posure 'e"ore our superiors.G Hvery evening at sunset 389:a used to return "ro$ the pasturing ground %here -e herded #o%s. &o$eti$es %hen $other TaDod, #ould not hear the s%eet vi'ration o" -is "lute she %ould 'e#o$e very an.ious/ and 'e#ause o" this she %ould "eel di55y. Thus/ di55iness #aused 'y an.iety in e#stati# love "or 389:a is also possi'le. 2hen TaDod, had tied 389:a up one ti$e/ she 'egan to think/ F389:a<s 'ody is so so"t and deli#ate. -o% #ould I have tied -i$ %ith ropeWG Thinking this/ her 'rain 'e#a$e pu55led/ and she "elt di55iness. The go%s %ere advised 'y their superiors to 'olt the doors at night/ 'ut they %ere so #are"ree that they did not #arry out this order very rigidly. &o$eti$es/ 'y thinking o" 389:a/ they 'e#a$e so #on"ident o" 'eing out o" all danger that they %ould lie do%n at night in the #ourtyards o" their houses. This is an instan#e o" di55iness in e#stati# love due to natural a""e#tion "or 389:a. It $ay 'e >uestioned %hy devotees o" 389:a should 'e atta#ked 'y di55iness/ %hi#h is usually #onsidered a sign o" the $ode o" ignoran#e. To ans%er this >uestion/ (r) L)va +osv,$) has said that the devotees o" 0ord 389:a are al%ays trans#endental to all the $odes o" $aterial nature@ %hen they "eel di55iness or go to sleep/ they are not #onsidered to 'e sleeping under the $odes o" nature/ 'ut are a##epted as 'eing in a tran#e o" devotional servi#e. There is an authoritative state$ent in the .aru7a /ura a'out $ysti# yogs %ho are under the dire#t shelter o" the &upre$e !ersonality o" +odhead7 FIn all three stages o" their #ons#iousnessIna$ely %ake"ulness/ drea$ing and deep sleepIthe devotees are a'sor'ed in thought o" the &upre$e !ersonality o" +odhead. There"ore/ in their #o$plete a'sorption in thought o" 389:a/
they do not sleep.G Jn#e 0ord Baladeva 'egan to talk in -is sleep as "ollo%s7FJ lotusAeyed 389:a/ Tour #hildhood adventures are $ani"est si$ply a##ording to Tour o%n %ill. There"ore/ please i$$ediately dispose o" the stu''orn pride o" this 3,liya serpent.G By saying this/ 0ord Baladeva astonished the asse$'ly o" the Tadus and $ade the$ laugh "or so$e ti$e. Then/ ya%ning so hard as to $ake ripples on -is a'do$en/ 0ord Baladeva/ the 'earer o" the plo%/ returned to -is deep sleep. This is an instan#e o" sleepiness in e#stati# love. A devotee on#e stated/ FI have already #on>uered the $ode o" ignoran#e/ and I a$ no% on the plat"or$ o" trans#endental kno%ledge. There"ore I shall 'e engaged only in sear#hing a"ter the &upre$e !ersonality o" +odhead.G This is an instan#e o" alertness in e#stati# love. Trans#endental alertness is possi'le %hen the illusory #ondition is #o$pletely over#o$e. At that stage/ %hen in #onta#t %ith any rea#tion o" $aterial ele$ents/ su#h as sound/ s$ell/ tou#h or taste/ the devotee reali5es the trans#endental presen#e o" the &upre$e !ersonality o" +odhead. In this #ondition the e#stati# sy$pto$s Be.g./ standing o" the hair on the 'ody/ rolling o" the eye'alls and getting up "ro$ sleepC are persistently visi'le. 2hen (r)$at) R,dh,r,:) "irst sa% 389:a/ &he suddenly 'e#a$e #ons#ious o" all trans#endental happiness/ and the "un#tions o" -er di""erent li$'s %ere stunned. 2hen 0alit,/ -er #onstant #o$panion/ %hispered into -er ear the holy na$e o" 389:a/ R,dh,r,:) i$$ediately opened -er eyes %ide. This is an instan#e o" alertness #aused 'y hearing the sound o" 389:a<s na$e. Jne day/ in a 4oking $ood/ 389:a in"or$ed R,dh,r,:)/ F1y dear R,dh,r,:)/ I a$ going to give up Tour #o$pany.G Kpon saying this/ -e i$$ediately disappeared/ and 'e#ause o" this R,dh,r,:) 'e#a$e so a""li#ted that the hue o" -er 'ody #hanged/ and &he i$$ediately "ell do%n upon the ground o" =8nd,vana. &he had pra#ti#ally stopped 'reathing/ 'ut %hen &he s$elled the "lavor o" the "lo%ers on the ground/ &he a%oke in e#stasy and got up. This is an instan#e o" trans#endental alertness #aused 'y s$elling. 2hen 389:a %as tou#hing the 'ody o" one go%, the go% addressed her #o$panion thus7 F1y dear "riend/ %hose hand is this tou#hing $y 'odyW
I had 'e#o$e very a"raid a"ter seeing the dark "orest on the 'ank o" the Ta$un,/ 'ut suddenly the tou#h o" this hand has saved $e "ro$ hysteri#al "its.G This is an instan#e o" alertness #aused 'y tou#hing. Jne o" the go%s in"or$ed 389:a/ F1y dear 389:a/ %hen Tou disappeared "ro$ the arena o" the rsa dan#e/ our $ost dear "riend/ R,dh,r,:)/ i$$ediately "ell on the ground and lost #ons#iousness. But a"ter this/ %hen I o""ered -er so$e o" Tour #he%ed 'etel nut re$nants/ &he i$$ediately returned to #ons#iousness %ith 4u'ilant sy$pto$s in -er 'ody.G This is an instan#e o" alertness #aused 'y tasting. Jne night (r)$at) R,dh,r,:) %as talking in a drea$. F1y dear 389:a/G &he said/ Fplease do not play any $ore 4okes on 1e[ !lease stop[ And please don<t tou#h 1y gar$ents either. Jther%ise I shall in"or$ the elderly persons/ and I shall dis#lose all o" Tour naughty 'ehavior.G 2hile &he %as talking like this in a drea$/ &he suddenly a%oke and sa% so$e o" -er superiors standing 'e"ore -er. Thus R,dh,r,:) 'e#a$e asha$ed and 'o%ed -er head. This is an instan#e o" alertness a"ter a%akening "ro$ sleep. There is another instan#e o" this. A $essenger "ro$ 389:a #a$e to (r)$at) R,dh,r,:) %hile &he %as sleeping/ and R,dh,r,:) i$$ediately a%akened. &i$ilarly/ %hen 389:a 'egan to 'lo% on -is "lute in the night/ all o" the go%s, the 'eauti"ul daughters o" the #o%herd $en/ i$$ediately got up "ro$ their sleep. There is a very 'eauti"ul #o$parison $ade in this #onne#tion7 FThe lotus "lo%er is so$eti$es surrounded 'y %hite s%ans/ and so$eti$es it is surrounded 'y 'la#k %asps %ho are #olle#ting its honey. 2hen there is a thundering in the sky/ the s%ans go a%ay/ 'ut the 'la#k %asps stay to en4oy the lotus "lo%ers.G The go%s6 sleeping #ondition is #o$pared to the %hite s%ans/ and the sound o" 389:a<s "lute is #o$pared to a 'la#k %asp. 2hen 389:a<s "lute sounded/ the %hite s%ans/ %hi#h represent the sleeping #ondition o" the go%s, %ere i$$ediately van>uished/ and the 'la#k %asp sound o" the "lute 'egan to en4oy the lotus "lo%er o" the go%s6 'eauty.
Cha"ter Thirt Aone
!dditional S 1"to1s
All the previously $entioned thirtyAthree sy$pto$s o" e#stati# love are #alled vyabhicr, or distur'ing. All these sy$pto$s re"er to apparently distur'ed #onditions/ 'ut even in su#h distur'ed #onditions there is a#ute e#stati# love "or 389:a. These sy$pto$s/ ho%ever/ #an 'e divided into three groups7 "irst #lass/ se#ond #lass and third. There are $any distur'ing sy$pto$s in e#stati# love/ su#h as envy/ an.iety/ pride/ 4ealousy/ #on#lusion/ #o%ardliness/ "orgiveness/ i$patien#e/ hankering/ regret/ dou't"ulness and i$puden#e. These are in#luded in the thirtyA three #onditions o" e#stati# love. (r)la R*pa +osv,$) has very ni#ely analy5ed the di""erent kinds o" distur'ing sy$pto$s/ and although it is very di""i#ult to "ind the e.a#t Hnglish e>uivalents "or $any &anskrit %ords used here/ his analysis %ill no% 'e presented. 2hen one 'e#o$es $ali#ious upon seeing another<s advan#e$ent o" li"e/ his state o" $ind is generally #alled envy. 2hen one 'e#o$es "rightened at seeing a lightning 'olt in the sky/ that "ear"ulness 'rings on an.iety. There"ore/ "ear"ulness and an.iety $ay 'e taken as one. Jne<s desire to hide his real $entality is #alled avahitth, or #on#eal$ent/ and a desire to e.hi'it superiority is #alled pride. Both o" these $ay 'e #lassi"ied under pretension. In a pretentious attitude 'oth avahitth and pride are to 'e "ound. Jne<s ina'ility to tolerate an o""ense #o$$itted 'y another is #alled amar5a, and one<s ina'ility to tolerate the opulen#e o" another is #alled 4ealousy. Lealousy and amar5a are 'oth #aused 'y intoleran#e. Jne<s a'ility to esta'lish the #orre#t i$port o" a %ord $ay 'e #alled #on#lusiveness. And 'e"ore su#h a #on#lusive deter$ination o" i$port/ there $ust 'e thought"ul #onsideration. There"ore/ the a#t o" #onsideration is present during the esta'lish$ent o" a #on#lusion. 2hen one presents hi$sel" as ignorant/ his attitude is #alled hu$ility/ and %hen there is a'sen#e o" enthusias$ it is #alled #o%ardi#e. There"ore/ in hu$ility/ there is so$eti$es #o%ardi#e also. 2hen the $ind is stead"ast it is #alled enduring/ and one<s a'ility to tolerate others< o""enses is also #alled enduran#e. There"ore/ "orgiveness and enduran#e #an 'e synony$ous. An.iousness "or ti$e to pass is
#alled i$patien#e/ and %hen one sees so$ething %onder"ul one is said to 'e stru#k %ith %onder. I$patien#e $ay 'e #aused 'y 'eing stru#k %ith %onder/ and so i$patien#e and 'eing stru#k %ith %onder #an 'e synony$ous. 2hen an.iety is in its dor$ant stage it is #alled hankering. There"ore/ an.iety and hankering #an also 'e synony$ous. 2hen one 'e#o$es regret"ul "or so$e o""ense/ his "eeling is #alled 'ash"ulness. In this %ay/ 'ash"ulness and regret #an 'e synony$ous. ou't"ulness is one o" the aspe#ts o" argu$ent. A"ter e.hi'iting i$puden#e one 'e#o$es restless. There"ore restlessness and i$puden#e #an 'e synony$ous. 2hen all su#h sy$pto$s are in#luded in e#stati# love/ they are #alled sa-cr, or #ontinuously e.isting e#stati# sy$pto$s. All o" these sy$pto$s are trans#endental/ and they are e.hi'ited in di""erent %ays/ a#ting and intera#ting under di""erent #onditions. They are like the re#ipro#ation o" love 'et%een the lover and 'eloved. 2hen a person is envious or de"a$ed/ there $ay 'e a #hange in the #olor o" the 'ody. This $ay 'e #lassi"ied as vibhva, or su'e#stasy. &o$eti$es illusion/ #ollapse and strong an.iety are also #onsidered to 'e vibhva. 2hen there are $any su#h sy$pto$s/ they #an si$ply 'e grouped together under e#stati# love. (r)la R*pa +osv,$) says that "right/ sleep/ "atigue/ la5iness and the $adness o" into.i#ation are so$eti$es grouped under #ontinuous sy$pto$s o" e#stati# love/ and they are due to a strong attra#tion. ?alse argu$ent/ deter$ination/ steadiness/ re$e$'ran#e/ 4oy"ulness/ ignoran#e/ hu$ility and un#ons#iousness are also di""erent sy$pto$s o" e#stati# love. ependen#e is also grouped under e#stati# love/ and this #an 'e divided into superior dependen#e and in"erior dependen#e. The dire#t di""erentiations 'et%een superior and in"erior dependen#e are as#ertained 'y R*pa +osv,$) and %ill 'e presented in due #ourse. Jne devotee e.#lai$ed/ FJh/ I #annot see the distri#t o" 1athur,[ Hven though 'y si$ply hearing the na$e o" 1athur, the hairs o" $y 'ody are standing up/ I #annot see the pla#e. &o o" %hat use are $y eyesWG This state$ent reveals a strong an.iety to see the distri#t o" 1athur, resulting "ro$ a strong atta#h$ent to 389:a. There is another instan#e o" this strong atta#h$ent "or 389:a e.pressed 'y Bh)$a %hen he 'egan to $ur$ur/ F1y ar$s are 4ust like thunder'olts/ 'ut despite these ar$s I #ould not s$ash (iDup,la %hile he %as 'lasphe$ing 389:a. There"ore/ o"
%hat use are these strong ar$sWG In this instan#e Bh)$a 'e#a$e angry/ and 'eing in"luen#ed 'y su#h anger/ his hopelessness 'e#a$e a #ause "or strong atta#h$ent to 389:a. This instan#e #an 'e des#ri'ed as strong atta#h$ent "or 389:a in anger. 2hen Ar4una %itnessed the universal "or$ o" 389:a/ %hose da55ling teeth %ere pra#ti#ally devouring the very e.isten#e o" the universe/ Ar4una<s $outh 'e#a$e dried up. At that ti$e Ar4una "orgot hi$sel" and #ould not understand that he %as Ar4una/ 389:a<s "riend/ although he %as al%ays dependent upon 389:a<s $er#y. This in#ident is an e.a$ple o" in"erior dependen#e. &o$eti$es ghastly a#tivities also support strong e#stati# love "or 389:a. This state o" $ind is #alled e#stati# "ear"ulness under illusion. In the Tenth Canto/ T%entyAthird Chapter/ verse Q\/ o" rmad-Bhgavatam, there is the "ollo%ing state$ent 'y the brhmaas %ho %ere per"or$ing sa#ri"i#es7 F2e have all 'een 'orn into three advantageous #onditions7 %e are in high brhmaa "a$ilies/ %e have #ere$oniously re#eived the sa#red thread/ and %e are also properly initiated 'y a spiritual $aster. But/ alas/ in spite o" all these advantages/ %e are #onde$ned. Hven our o'servan#e o" brahmacarya is #onde$ned.G The brhmaas thus 'egan to #onde$n their o%n a#tivities. They reali5ed that in spite o" 'eing so elevated 'y 'irth/ edu#ation and #ulture/ they still %ere under the spell o" the illusory energy. They also ad$itted that even great yogs %ho are not devotees o" the 0ord are #overed 'y the in"luen#e o" $aterial energy. This kind o" hopelessness "elt 'y the brhmaas %ho %ere per"or$ing ritualisti# #ere$onies sho%s pra#ti#ally no atta#h$ent "or 389:a. There is another hopelessness/ ho%ever/ %hi#h sho%s atta#h$ent "or 389:a. 2hen the 'ull de$on atta#ked the da$sels o" =ra4a/ they 'egan to #ry out/ F ear 389:aIplease save us[ 2e are no% gone[G This is hopelessness %ith atta#h$ent "or 389:a. 2hen the 3eD) de$on %as assassinated 'y 389:a/ 3aNsa 'e#a$e hopeless. -e said/ F3eD)Adaitya %as as dear to $e as $y o%n li"e/ 'ut he has 'een killed 'y so$e #o%herd 'oy %ho is #rude/ unedu#ated and ignorant in "ighting. Hven though I have de"eated the 3ing o" heaven %ithout di""i#ulty/ still I do not kno% the value o" li"e.G Be#ause this hopelessness has a slight tou#h o" attra#tion "or 389:a/ it is #onsidered to 'e a re"le#tion o" e#stati# love in hopelessness.
3aNsa on#e re'uked Akr*ra 'y saying/ FTou are su#h a "ool that you are a##epting a #o%herd 'oy to 'e the &upre$e !ersonality o" +odhead si$ply 'e#ause -e has de"eated so$e har$less %ater snake[ The 'oy $ay have li"ted one pe''le #alled +ovardhana -ill/ 'ut %hat is $ore surprising than that is your state$ent that this 'oy is the !ersonality o" +odhead[G This is an instan#e o" a $ali#iously opposing ele$ent/ #aused 'y hopelessness in e#stati# love "or 389:a. Jne devotee tried to #onsole a kadamba tree %hen the tree %as la$enting 'e#ause 389:a had not tou#hed even its shado%. The devotee said/ F1y dear kadamba tree/ do not 'e %orried. Lust a"ter de"eating the 3,liya snake in the Ta$un, River/ 389:a %ill #o$e and satis"y your desire.G This is an instan#e o" inappropriate hopelessness in e#stati# love "or 389:a. +aruYa the eagle/ the #arrier o" =i9:u/ on#e said/ F2ho #an 'e $ore pure than IW 2here is there a se#ond 'ird like $e/ so a'le and #o$petentW 389:a $ay not like $e/ -e $ay not %ish to 4oin $y party/ 'ut still -e has to take advantage o" $y %ings[G This is an instan#e o" hopelessness in the neutral $ood o" e#stati# love. The sy$pto$s o" e#stati# love are so$eti$es grouped under "our headingsIna$ely generation/ #on4un#tion/ aggregation and satis"a#tion. 389:a on#e told R,dh,r,:)/ F1y dear "riend/ %hen Tou tried to $eet 1e alone in the $orning/ Tour "riend 1ekhal, re$ained hungry %ith envy. Lust look at her[G 2hen 389:a %as 4oking %ith R,dh,r,:) in this %ay/ R,dh,r,:) $oved -er 'eauti"ul eye'ro%s #rossly. R*pa +osv,$) prays that everyone $ay 'e#o$e 'lessed 'y this $ove$ent o" (r)$at) R,dh,r,:)<s eye'ro%s. This is an instan#e o" the generation o" $ali#e in e#stati# love o" 389:a. Jne night/ a"ter the !*tan, de$on had 'een killed/ 'a'y 389:a #ould 'e seen playing upon her 'reast. Kpon seeing this/ TaDod, 'e#a$e stunned "or so$e ti$e. This is an e.a$ple o" a #on4un#tion o" various sy$pto$s o" e#stati# love. The #on4un#tion #an 'e auspi#ious or inauspi#ious. That the !*tan, de$on had 'een killed %as auspi#ious/ 'ut that 389:a %as playing on her 'reast in the dead o" night/ %ith no one to help -i$ in #ase o" trou'le/ %as inauspi#ious. TaDod, %as #aught 'et%een auspi#iousness and inauspi#iousness.
A"ter 389:a had 4ust learned to %alk/ -e %as going in and out o" the house very "re>uently. TaDod, 'e#a$e surprised and said/ FThis #hild is too restless and #annot 'e #ontrolled[ -e is in#essantly going a'out the neigh'orhood o" +okula U=8nd,vanaV/ and then -e is #o$ing 'a#k inside the house. I see that the #hild is very "earless/ 'ut in spite o" -is "earlessness/ I a$ 'e#o$ing $ore and $ore a"raid o" -is "alling into so$e danger.G This again is an instan#e o" the #on4un#tion o" t%o opposing ele$ents7 the #hild %as very "earless/ 'ut at the sa$e ti$e TaDod, %as 'e#o$ing "ear"ul o" so$e danger. -ere danger is the #ause/ and TaDod,<s "eelings are in a #on4un#tion o" t%o opposing sy$pto$s. In other %ords/ TaDod, %as "eeling 'oth happiness and dou't/ or gro%ing "ear. 2hen evak)/ the $other o" 389:a/ sa% her son very 4u'ilant in the presen#e o" the %restlers in 3aNsa<s arena/ t%o kinds o" tears %ere si$ultaneously gliding do%n her #heeks7 so$eti$es her tears %ere %ar$/ and so$eti$es they %ere #old. This is an instan#e o" a #on4un#tion o" 4u'ilation and la$entation due to di""erent #auses o" e#stati# love. Jn#e %hen (r)$at) R,dh,r,:) %as standing on the 'ank o" the Ta$un, River in the "orest o" =8nd,vana/ &he %as atta#ked 'y 389:a/ %ho %as stronger than &he. Although &he e.ternally e.pressed a distur'ed $ood "ro$ this in#ident/ %ithin -ersel" &he %as s$iling and "eeling great satis"a#tion. H.ternally &he $oved -er eye'ro%s and $ade a sho% o" re4e#ting 389:a. In this $ood R,dh,r,:) looked very 'eauti"ul/ and (r)la R*pa +osv,$) glori"ies -er 'eauty. This is an instan#e o" e.hi'iting varying "eelings in e#stati# love/ although the #ause is one onlyI389:a. &o$eti$es there %ere great "estivals in the house o" Nanda 1ah,r,4a/ and all o" the inha'itants o" =8nd,vana %ould asse$'le "or these "estivals. uring one su#h "estival/ (r)$at) R,dh,r,:) %as seen %earing a golden ne#kla#e given -er 'y 389:a. This %as i$$ediately dete#ted 'y $other TaDod, as %ell as 'y R,dh,r,:)<s $other/ 'e#ause the ne#kla#e %as too long "or R,dh,r,:)<s ne#k. At the sa$e ti$e R,dh,r,:) #ould see 389:a near'y/ as %ell as -er o%n hus'and/ A'hi$anyu. &o all o" these things #o$'ined to $ake R,dh,r,:) "eel very $u#h asha$ed/ and %ith -er "a#e shriveled &he 'egan to look very 'eauti"ul. In this #ase there %as a #o$'ination o" 'ash"ulness/ anger/ 4u'ilation and la$entation. This is an instan#e o" an aggregate o" sy$pto$s o" e#stati#
love. 3aNsa on#e said/ F2hat har$ #an this 'oy do to $eW -e has no po%er.G The ne.t $o$ent 3aNsa %as in"or$ed that all o" his "riends had 'een killed 'y the 'oy. Then 3aNsa 'egan to think in perple.ity/ F&hall I go i$$ediately and surrender unto -i$W But ho% #an a great %arrior do thisWG The ne.t $o$ent he thought/ F2hy should I 'e a"raid o" 2imW There are still so $any %restlers standing to support $e.G But the ne.t $o$ent he 'egan to #onsider/ FThe 'oy is #ertainly not #o$$on/ 'e#ause -e has li"ted +ovardhana -ill %ith -is le"t hand. &o %hat #an I do in this #onne#tionW 0et $e go to =8nd,vana and in"li#t pains on all the residents there. But still I #annot even go out/ 'e#ause $y heart is tre$'ling "ro$ "ear o" this 'oy[G This #ondition o" 3aNsa<s $ind reveals an instan#e o" pride/ la$entation/ hu$ility/ deter$ination/ re$e$'ran#e/ dou't"ulness/ anger and "ear. A#tually eight di""erent sy$pto$s #o$prised the $ental #ondition o" 3aNsa. This is another instan#e o" an aggregate o" sy$pto$s in hopeless e#stati# love. Jne householder devotee on#e said/ F1y 0ord/ I a$ so %ret#hed that these t%o eyes are never desiring to see the glorious #ity o" 1athur,. There"ore/ $y eyes are a#tually #onde$ned. I a$ ni#ely edu#ated/ 'ut $y edu#ation has si$ply 'een used in govern$ent servi#e. I have not #onsidered "or$ida'le ti$e/ stronger than anything else/ %hi#h #reates and annihilates everything. To %ho$ shall I leave all o" $y %ealth and "ortuneW I a$ 'e#o$ing older and older. 2hat shall I doW &hall I e.e#ute devotional servi#e "ro$ here at ho$eW This I #annot do/ 'e#ause $y $ind is 'eing attra#ted 'y the trans#endental land o" =8nd,vana.G This is an instan#e o" hopelessness/ pride/ dou't/ patien#e/ la$entation/ deter$ination and eagernessIan aggregation o" seven di""erent sy$pto$s in e#stati# love "or 389:a. There is a prover' in &anskrit %hi#h says/ F isappoint$ent gives rise to the greatest satis"a#tion.G In other %ords/ %hen one<s senti$ent or a$'ition 'e#o$es too great and is not "ul"illed until a"ter see$ingly hopeless tri'ulation/ that is taken as the greatest satis"a#tion. Jn#e the #o%herd 'oys in =8nd,vana %ere vainly sear#hing a"ter 389:a "or a long ti$e/ and "or that reason their "a#es 'e#a$e 'la#kened/ and their #o$ple.ions appeared "aded. Lust then they #ould hear on the hill a "aint vi'ration "ro$ 389:a<s "lute. I$$ediately all o" the$ 'e#a$e very $u#h
gladdened. This is an instan#e o" satis"a#tion in the $idst o" disappoint$ent. (r)la R*pa +osv,$) says that although he has no e.pert kno%ledge a'out the sounds and $eanings and $ello%s o" the sy$pto$s o" e#stati# love/ he has tried to give so$e e.a$ples o" di""erent varieties o" love o" 389:a. -e "urther states that the thirtyAthree distur'ing sy$pto$s o" e#stati# love/ plus eight other sy$pto$s/ all taken together e>ual "ortyA one pri$ary sy$pto$s o" e#stati# love. These sy$pto$s #reate trans"or$ations o" 'odily a#tivities as %ell as $ove$ents o" the senses. All o" the$ #an 'e a##epted as di""erent "eelings o" the heart. &o$eti$es so$e o" the "eelings are >uite natural. &o$eti$es so$e o" the "eelings are 4ust te$porary appearan#es. Those sy$pto$s %hi#h are very natural al%ays re$ain/ 'oth %ithin and %ithout the devotee. As one #an dete#t the #olor o" dye a #loth %as soaked in 'y looking at the #loth/ so/ si$ply 'y understanding the di""erent signs o" these sy$pto$ati# "eatures/ one #an understand the a#tual position. In other %ords/ atta#h$ent "or 389:a is one/ 'ut 'e#ause there e.ist di""erent kinds o" devotees/ su#h atta#h$ent is $ani"ested in $any varieties. As #lothing tinged red appears red/ so the te$porary appearan#e o" a #ertain type o" "eeling #an 'e dete#ted or o'served 'y the spe#i"i# e#stati# sy$pto$. In "a#t/ all the di""erent hu$ors and $ello%s o" the devotees produ#e various spe#i"i# "eelings %ithin the $ind. And a##ording to these di""eren#es/ the sy$pto$s o" e#stati# love appear in di""erent "or$s and degrees. I" one<s heart is highly elevated/ grave and $agnani$ous/ or i" one<s heart is rough and #rude/ di""erent sy$pto$s o" e#stati# love %ill appear/ in"luen#ed 'y the #ondition o" the heart. A#tually/ people #annot generally understand su#h di""erent >ualities o" $entality/ 'ut %hen one<s heart is very so"t or gentle/ these sy$pto$s 'e#o$e very easily visi'le/ and one #an understand the$ very #learly. The heart o" one %ho is highly elevated and grave is #o$pared to gold. I" one<s heart is very so"t and gentle/ his heart is #o$pared to a #otton s%a'. 2hen there is an e#stati# sensation %ithin the $ind/ the golden heart or grave heart is not agitated/ 'ut the so"t heart i$$ediately 'e#o$es agitated. To o""er another e.a$ple/ a grave/ $agnani$ous heart is #o$pared to a great #ity/ and a so"t heart to an insigni"i#ant #ottage. There $ay 'e
$any lights/ or even great elephants in the 'ig #ity/ 'ut no one %ill take parti#ular noti#e o" the$. But %hen su#h lights or elephants are seen near a s$all #ottage/ everyone #an distin#tly point the$ out. A hard heart is #o$pared to a lightning 'olt/ to gold and to shella#. The lightning 'olt is very strong and never 'e#o$es so"t. &i$ilarly/ the hearts o" those %ho are engaged in severe austerities and penan#es do not 'e#o$e very easily so"tened. The golden heart 'e#o$es $elted at high te$perature/ as in e#stati# love. And the shella# heart is very easily $elted in slight te$perature. A so"t heart is #o$pared to honey/ to 'utter and to ne#tar. And the #ondition o" the $ind is #o$pared to sunshine. As honey and 'utter 'e#o$e $elted even in slight sunshine/ so"thearted persons 'e#o$e easily $elted. Ne#tar/ ho%ever/ is 'y its nature al%ays li>uid. And the hearts o" those %ho are in pure e#stati# love %ith 389:a are 'y nature al%ays li>ui"ied/ 4ust like ne#tar. A pure devotee o" 389:a is al%ays spe#i"i#ally >uali"ied %ith ne#tarean >uali"i#ations and so$eti$es %ith the >uali"i#ations o" 'utter and honey. Jn the %hole/ the heart in any o" the di""erent #onditions $entioned a'ove #an 'e $elted under #ertain #ir#u$stan#es/ 4ust as a hard dia$ond is so$eti$es $elted 'y a #o$'ination o" #ertain #he$i#als. In the Dna-ke&i-kaumud it is stated/ F2hen love develops in the heart o" a devotee/ he #annot #he#k the trans"or$ation o" his senti$ents. -is heart is 4ust like the o#ean at the rising o" the $oon/ %hen the e'' tide #annot 'e #he#ked7 i$$ediately there $ust 'e $ove$ent o" high %aves.G Although in its natural state the o#ean is al%ays grave and un"atho$a'le/ %hen the $oon rises/ nothing #an #he#k the o#ean<s agitation. &i$ilarly/ those %ho are pure devotees #annot on any a##ount #he#k the $ove$ent o" their "eelings %ithin.
Cha"ter Thirt At(o

S 1"to1s of Continuous $ove
The #ontinuous e#stasy o" love #an re$ain like a po%er"ul king/ su'duing all te$porary $ani"estations o" love as %ell as any opposing ele$ents o" anger. It #an 'e e.hi'ited dire#tly or indire#tly/ and thus e#stati# love #an 'e des#ri'ed as dire#t or indire#t. These sy$pto$s o" e#stati# love are possi'le only %hen one is "ully situated in a trans#endental position. ire#t e#stati# love #an 'e divided into t%o groupsIna$ely/ sel"ish and sel"less. 2hen non#ontradi#tory sy$pto$s o" e#stati# love are distin#tly $ani"est/ any #ontradi#tory sy$pto$s #reate a sense o" a'o$ination. Contradi#tory e#stati# love is #alled sel"ish. That e#stati# love %hi#h #an ad4ust all #ontradi#tory or non#ontradi#tory sy$pto$s is #alled dire#t sel"less love. These sel"less sy$pto$s #an again 'e divided into "ive groups7 neutrality/ servitude/ "raternity/ parenthood and #on4ugal love. &u#h e#stati# love assu$es a parti#ular $ode in #onta#t %ith di""erent o'4e#ts o" love. Neutrality #an 'e "urther su'divided into general/ transparent and pea#e"ul. An attra#tion "or 389:a 'y the people in general or 'y #hildren #annot take any spe#i"i# or satis"a#tory position. It #an 'e $ani"est so$eti$es in tre$'ling o" the 'ody and #hanging o" the #olor o" the eyes Bto red/ %hite/ et#.C/ although there is no sy$pto$ o" any parti#ular a""e#tion. Jne old $an %as told 'y a young $an/ FLust see ho% this #hildIonly three years oldIis so 4u'ilant[ &i$ply 'y seeing 389:a he is running so s%i"tly/ $aking a tu$ultuous sound. Lust see[G This is an instan#e o" neutral e#stati# love in the heart o" a #hild/ %ithout any spe#i"i# su'division. ue to the di""erent types o" attra#tion "or 389:a/ there are di""erent varieties o" devotees. Their sy$pto$s are $ani"ested transparently/ 4ust like 4e%els. It is said that a great devotee brhmaa %ould so$eti$es address the &upre$e !ersonality o" +odhead as $aster and so$eti$es 4oke %ith the 0ord/ using di""erent kinds o" "a$iliar %ords. &o$eti$es he %ould prote#t the 0ord %ith a "ilial a""e#tion/ so$eti$es he %ould #ry out to the 0ord/ addressing the 0ord as his 'eloved/ and so$eti$es he %ould $editate on the 0ord as the &upersoul. This $eans that the brhmaa e.pressed his e#stati# loving sy$pto$s in di""erent %ays at di""erent ti$es. But in ea#h instan#e/ 'e#ause o" e#stati# love/ the
brhmaa $erged hi$sel" in the o#ean o" happiness and 'e#a$e situated in pure love. Thus he %as a transparent $ediu$/ like a 4e%el that sho%s reality in varying #olors a##ording to its o%n nature. 2hen the great sage N,rada %as glori"ying the pasti$es o" the 0ord %ith his v, the "our 3u$,ras/ headed 'y &anaka/ although $erged in the i$personal #on#eption o" Brah$an/ %ere tre$'ling all over. Another devotee on#e e.#lai$ed/ FAlthough I #an a#hieve li'eration si$ply 'y serving the devotees/ $y $ind is still very $u#h an.ious to see the &upre$e !ersonality o" +odhead/ %hose 'odily #o$ple.ion is 4ust like a dark #loud.G 2hen a devotee is so an.ious to #onta#t the &upre$e !ersonality o" +odhead/ that #an also 'e a##epted as a sy$pto$ o" neutral love. +enerally/ a devotee o" 0ord 389:a $ay 'e pla#ed into one o" three groups. Jne group #onsists o" those %ho are #o$pletely dependent on the $er#i"ul a""e#tion o" the &upre$e !ersonality o" +odhead/ another group #onsists o" devotees %ho are dealing %ith 389:a on "riendly ter$s/ and the third group #onsists o" those %ho are dealing %ith 389:a as -is superiors/ %ith parental a""e#tion. These three #lasses o" devotees gradually develop di""erent relationships o" trans#endental $ello% %ith the !ersonality o" +odhead. 2hen the attra#tion "or 389:a is 'ased on only one parti#ular hu$or/ that hu$or is #alled keva&, or the pure state. Jne in this pure state o" devotional servi#e gradually develops the desire to "ollo% in the "ootsteps o" an eternal asso#iate o" 389:a/ e.g./ to "ollo% in the "ootsteps o" Ras,la/ the personal attendant o" 389:a in +oloka =8nd,vana/ or to "ollo% 389:a<s "riends/ like (r)d,$, and &ud,$,/ or to "ollo% Nanda and TaDod,/ devotees in parenthood. H#stati# love "or 389:a is never $ani"ested dire#tly %ith 389:a -i$sel". The devotee has to "ollo% in the "ootsteps o" the eternal asso#iates o" 389:a in +oloka =8nd,vana. 2hen trans#endental hu$ors in relationship %ith 389:a 'e#o$e $i.ed Be.g./ %hen the relationships %ith 389:a in "riendship/ servitorship and parental love 'e#o$e $i.ed togetherC/ the result is #alled $i.ed hu$or or "lavor. &u#h $i.ed trans#endental "lavors are $ani"ested 'y su#h devotees as Kddhava/ Bh)$a and 1ukhar,/ the personal attendant o" $other TaDod,. Although devotional hu$ors are so$eti$es "ound in $i.tures/ a parti#ular hu$or is al%ays "ound to 'e a pro$inent and
#onstant "a#tor. That pro$inent hu$or is to 'e a##epted as the devotee<s $ain relationship %ith 389:a. ?or e.a$ple/ Kddhava is in relationship %ith 389:a as a "riend/ 'ut in Kddhava<s #hara#ter a tra#e o" servitude to 389:a is also visi'le. &u#h "riendship is #alled "riendship in reveren#e. The "riendship typi"ied 'y (r)d,$, and &ud,$,/ ho%ever/ is the standard o" "riendship %ithout any tinge o" reveren#e. The devotees %ho al%ays think o" 389:a as a superior are in su'ordinate e#stati# love. To su#h a devotee the #on#ept o" in"eriority to the 0ord is very pro$inent/ and he rarely takes interest in any other kind o" trans#endental loving hu$or %ith the 0ord. In the 8ukunda-m&-stotra, #o$piled 'y 3ing 3ulaDekhara/ one o" the prayers says/ F1y dear 0ord/ Tou are the deliverer o" living entities "ro$ the hellish #ondition o" $aterialisti# li"e/ 'ut that does not $atter to $e. 2hether I a$ elevated to the heavenly plat"or$ or re$ain on this earthly planet or a$ dispat#hed to so$e hellish planet/ that does not $atter at all to $e. 1y only prayer is that at the ti$e o" $y death I $ay si$ply re$e$'er Tour t%o 'eauti"ul "eet/ %hi#h are 4ust like lotus "lo%ers "ru#ti"ying during the autu$n season.G As "ar as "riendship is #on#erned/ those highAgrade devotees %ho are al$ost like 389:a are #onsidered to 'e great authorities in the $odes o" "riendly relations %ith the &upre$e !ersonality o" +odhead. Jn that "riendly plat"or$ there are di""erent kinds o" laughing and 4oking #onversations. An e.a$ple o" su#h a "riendly relationship %ith 389:a is des#ri'ed in rmad-Bhgavatam %hen 389:a %as on#e thinking/ FToday/ %hile I %as engaged in tending the #o%s in the pasturing ground o" =8nd,vana/ I %ent to #olle#t so$e "lo%ers in a 'eauti"ul garden. At that ti$e 1y "riends/ the #o%herd 'oys/ %ere unhappy even to tolerate a t%oA$inute separation "ro$ 1e. And %hen they "ound 1e/ there %as #o$petition 'et%een us as to %ho %ould tou#h the other "irst %ith the "lo%ers %e had in hand.G Jne "riend #riti#i5ed 389:a thus7 F1y dear ,$odara/ although Tou have 'een de"eated 'y (r)d,$, and have 'e#o$e su""i#iently $ini$i5ed in strength/ 'y a "alse e.pression o" strength Tou have so$eho% #overed Tour sha$e"ul #ondition o" de"eat.G 2hen $other TaDod, heard that 389:a<s #o%s %ere 'eing "or#i'ly $oved 'y the strong servants o" 3aNsa and that the tender #o%herd
'oys %ere trying to prote#t their #o%s/ she 'egan to think/ F-o% #an I prote#t these poor 'oys "ro$ the invasion o" 3aNsa<s servantsWG This is an instan#e o" a superior attitude in a devotee. As soon as $other TaDod, "ound her son 389:a returning "ro$ the pasturing ground/ she i$$ediately 'egan to pat -i$/ tou#hing her "ingers to the #heeks o" the 0ord. A'ove even the hu$or o" love 'et%een 389:a and -is parents is the relationship o" #on4ugal love. The 0ord and the young go%s e.hi'it this in di""erent %aysIglan#ing/ $oving the eye'ro%s/ speaking very s%eet %ords and e.#hanging s$iles. There is a state$ent in .ovinda-vi&sa to this e""e#t7 F(r)$at) R,dh,r,:) %as looking "or 389:a very an.iously and al$ost disappointedly.G 2hen there is su#h an indire#t e.pression o" #on4ugal love/ there is s$iling/ astonish$ent/ enthusias$/ la$entation/ anger/ dread and so$eti$es ghastliness. These seven e.#hanges o" #on4ugal love "or$ another state o" e#stati# love. In a dire#t relationship o" #on4ugal love/ there is laughter/ astonish$ent/ #hivalry/ la$entation/ anger and dread/ 'ut there is no ghastliness. These e.pressions are #onsidered to 'e great reservoirs o" pleasure. 2hen these seven kinds o" e#stati# loving e.#hanges are $ani"ested/ they attain the status o" steadiness 'y %hi#h the taste o" #on4ugal love e.pands.
Cha"ter Thirt Athree

Indirect E;"ressions of Ecstatic $ove
A"ter -e had stolen so$e yogurt "ro$ the pots o" t%o go%s, 389:a told one o" -is go% "riends/ F1y dear 'eauti"ul "riend/ I #an take oath that I have not stolen even a drop o" yogurt "ro$ your pot[ But still your "riend R,dh,r,:) is very sha$elessly s$elling the "lavor o" 1y $outh. 3indly "or'id -er "ro$ this devious poli#y o" putting -er "a#e near 1ine.G 2hen 389:a %as speaking like this/ the "riends o" R,dh,r,:) #ould not
#he#k their laughter. This is an instan#e o" laughter in e#stati# love. Jn#e Brah$, %as %at#hing all the #o%s and the #o%herd 'oys dressed in yello% gar$ents and de#orated %ith valua'le 4e%els. The 'oys %ere e.panding their "our ar$s and %ere 'eing %orshiped 'y $any hundreds o" other Brah$,s. All the #o%herd 'oys 'egan to e.press their 4oy"ulness "or 'eing %ith 389:a/ the &upre$e Brah$an. At that ti$e/ Brah$, sho%ed his astonish$ent 'y e.#lai$ing/ F2hat a$ I seeing hereWG This is an instan#e o" astonish$ent in e#stati# love. Jn the 'ank o" the Ta$un,/ on#e there %as the #ra#kling sound o" dry leaves/ giggling "ro$ the #o%herd 'oys and thundering "ro$ the sky. (r)d,$, %as tightening his 'elt to "ight %ith 389:a/ the #on>ueror o" the de$on Agha. This is an instan#e o" #hivalry in e#stati# love. In the Tenth Canto/ &eventh Chapter/ verse OR/ o" rmad-Bhgavatam, there is a des#ription o" 389:a<s 'eing taken a%ay 'y the %hirl%ind de$on/ T8:,varta. As 389:a %as 'eing thus #arried up into the sky/ all the go%s 'egan to #ry aloud. They approa#hed $other TaDod,/ stating that they #ould not "ind the son o" Nanda. -e had 'een taken a%ay 'y a %hirl%ind. This is an instan#e o" la$entation in e#stati# love. 2hen 389:a %as "ighting %ith 3,liya/ $other TaDod, e.#lai$ed/ F389:a is no% entrapped %ithin the hoods o" the 3,liya snake/ and yet I a$ not tattered to pie#es[ &o I $ust ad$it ho% %onder"ul is the preserving po%er o" this $aterial 'ody[G This is another instan#e o" la$entation in e#stati# love. 2hen LaZil,/ the $other o" A'hi$anyu/ sa% 389:a %earing a ne#kla#e/ she #ould understand that the 4e%eled orna$ent had 'een given to -i$ 'y R,dh,r,:). &he there"ore 'e#a$e a'sor'ed in anger and 'egan to $ove her eye'ro%s/ e.pressing her anger in e#stati# love. There is a state$ent 'y T,$un,#,rya to this e""e#t7 F&in#e I have 'egun to en4oy these trans#endental e.#hanges o" love/ %hi#h are al%ays ne%er and ne%er/ %henever I re$e$'er the pleasure o" past se. li"e/ $y lips #url and I %ish to spit on the idea.G This is an instan#e o" e#stati# love in ghastliness. Jne old devotee said/ F1y dear 0ord/ %hen %e are a%ay "ro$ Tou %e 'e#o$e so an.ious to see Tou again/ and there is great $isery in our lives. But then %hen %e do see Tou/ there i$$ediately #o$es the "ear o" separation. Knder the #ir#u$stan#es/ 'oth %hen %e see Tou and %hen
%e do not see Tou/ %e are su'4e#ted to di""erent kinds o" tri'ulation.G This is an instan#e o" a #ontradi#tory $i.ture o" e#stati# love "or 389:a. &u#h e#stati# love is palata'le/ and e.pert #riti#s have #o$pared su#h e#stati# love to a $i.ture o" #urd/ sugar #andy and a little 'la#k pepper. The #o$'ined taste is very palata'le.
Cha"ter Thirt Afour

The Nectar of Devotion
The parti#ular type o" e#stati# loving senti$ent that develops %ithin the heart o" a parti#ular devotee is #onsidered to 'e vibhva. And the resultant $ani"estations su#h as $oving o" the eye'ro%s/ "ear/ astonish$ent and s$iling/ %hi#h have 'een e.plained herein'e"ore/ are #alled anubhva. The di""erent #auses "or developing anubhva and vibhva are #alled steady e#stasy/ or sa-cri-bhva. 2henever there is a re#itation o" poetry or a dra$ati# play on the di""erent pasti$es o" 389:a/ the audien#e develops di""erent kinds o" trans#endental loving servi#e "or the 0ord. They en4oy di""erent types o" vibhva, anubhva and sa-cri-bhva. No one/ %hile re$aining on the $aterial plat"or$/ should dis#uss these di""erent des#riptions o" bhva and anubhva 'y >uoting di""erent state$ents o" trans#endental literatures. &u#h $ani"estations are displays o" the trans#endental pleasure poten#y o" the 0ord. Jne should si$ply try to understand that on the spiritual plat"or$ there are $any varieties o" re#ipro#al love. &u#h loving e.#hanges should never 'e #onsidered to 'e $aterial. In the 8ahbhrata, :dyama-%arva, it is %arned that things %hi#h are in#on#eiva'le should not 'e su'4e#ted to argu$ents. A#tually/ the transa#tions o" the spiritual %orld are in#on#eiva'le to us in our present state o" li"e. +reat li'erated souls like R*pa +osv,$) and others have tried to give us so$e hints o" trans#endental a#tivities in the spiritual %orld/ 'ut on the %hole these transa#tions %ill re$ain in#on#eiva'le to us at the present $o$ent.
Knderstanding the e.#hanges o" trans#endental loving servi#e %ith 389:a is possi'le only %hen one is a#tually in tou#h %ith the pleasure poten#y o" the &upre$e 0ord. In this #onne#tion (r) R*pa +osv,$) gives an e.a$ple o" the #louds in the sky. The #louds in the sky arise "ro$ the o#ean/ and %hen the #louds 'e#o$e %ater again and "all to the ground/ they glide 'a#k to the o#ean. Thus the pleasure poten#y o" 389:a is #o$pared to the o#ean. The pure devotee is the pleasureApossessing #loud/ and %hen he is "illed %ith trans#endental loving servi#e/ then he #an 'esto% his $er#y as a do%npour o" rainIand the pleasure poten#y returns to the o#ean o" 389:a. Trans#endental pleasure derived "ro$ devotional servi#e #an 'e divided into t%o groups7 dire#t devotional servi#e and indire#t devotional servi#e. ire#t devotional servi#e is divided into "ive trans#endental hu$ors or "lavors/ and indire#t devotional servi#e is divided into seven trans#endental hu$ors. ire#t devotional servi#es are as "ollo%s7 neutrality/ servitude/ "raternity/ paternity and #on4ugal love. Indire#t devotional servi#e is divided into laughter/ #o$passion/ anger/ #hivalry/ dread/ astonish$ent and ghastliness. evotional servi#e #an there"ore 'e divided into t%elve types/ ea#h o" %hi#h has a di""erent #olor. The #olors are %hite/ $ulti#olored/ orange/ red/ light green/ gray/ yello%/ o""A %hitish/ s$oky/ pink/ 'la#k and #loudy. The t%elve di""erent kinds o" trans#endental hu$ors are #ontrolled 'y di""erent in#arnations o" +od/ su#h as 3apila/ 1,dhava/ Kpendra/ N8siNha/ NandaAnandana/ Balar,$a/ 3*r$a/ 3alki/ R,ghava/ Bh,rgava/ =ar,ha and 1atsya. &ustenan#e/ $ani"estation/ e.pansion/ re"le#tion and la$entation are the "ive visi'le sy$pto$s in e.#hanges o" e#stati# love. The test o" devotional servi#e #an there"ore 'e $ade in ter$s o" these "ive sy$pto$s. In the devotional servi#e o" neutrality there is sustenan#e/ in #hivalrous devotional servi#e there is e.pansion/ in #o$passionate devotional servi#e there is re"le#tion/ in angry devotional servi#e there is la$entation/ and so on. An apparently pitia'le #ondition in devotional servi#e $ay appear distressing to the ine.perien#ed student/ 'ut the "eelings o" the devotee in this pitia'le #ondition are #onsidered to 'e e#stati# 'y e.pert devotees. ?or e.a$ple/ the su'4e#t $atter o" the 3myaa is so$eti$es
#onsidered pitia'le and distressing to the heart/ 'ut a#tually that is not the "a#t. The 3myaa narrates ho% 0ord R,$a %as sent to the "orest 'y -is "ather 4ust %hen -e %as going to 'e enthroned. A"ter 0ord R,$a<s departure/ 1ah,r,4a aDaratha/ -is "ather/ died. In the "orest -is %i"e/ &)t,dev)/ %as kidnapped 'y R,va:a/ and there %as a great %ar. 2hen &)t,dev) %as "inally delivered "ro$ the #lut#hes o" R,va:a/ R,va:a<s %hole "a$ily and kingdo$/ and R,va:a hi$sel"/ %ere van>uished. 2hen &)t,dev) #a$e ho$e she %as tried 'y "ire/ and a"ter so$e days she %as again 'anished to the "orest. All o" these su'4e#ts in the 3myaa see$ very pitia'le/ and they $ay appear very distressing to the re#iter/ 'ut a#tually they are not. Jther%ise/ %hy %ould -anu$,n/ the great devotee o" 0ord R,$a#andra/ read daily a'out the a#tivities o" 0ord R,$a#andra/ as des#ri'ed in the 3myaa itsel"W The "a#t is that in any o" the a'oveA$entioned t%elve trans#endental hu$ors o" devotional servi#e/ everything is trans#endentally pleasing. (r)la R*pa +osv,$) $ourns in this #onne#tion "or persons %ho are in the "ire o" "alse renun#iation/ the dry spe#ulative ha'it/ and %ho negle#t devotional servi#e. !ersons %ho are atta#hed to the ritualisti# #ere$onies re#o$$ended in the +edas and to the i$personal Brah$an #annot relish the trans#endental pleasure o" devotional servi#e. (r) R*pa +osv,$) advises/ there"ore/ that devotees %ho have already tasted the ne#tar o" devotion 'e very #are"ul to prote#t devotional servi#e "ro$ su#h dry spe#ulators/ "or$al ritualisti# elevationists and i$personal salvationists. evotees should prote#t their valua'le 4e%el o" spiritual love "ro$ the #lut#hes o" thieves and 'urglars. In other %ords/ a pure devotee should not des#ri'e devotional servi#e and its di""erent analyti#al aspe#ts to dry spe#ulators and "alse renoun#ers. Those %ho are not devotees #an never a#hieve the 'ene"its o" devotional servi#e. ?or the$ the su'4e#t o" devotional servi#e is al%ays very di""i#ult to understand. Jnly persons %ho have dedi#ated their lives unto the lotus "eet o" the &upre$e !ersonality o" +odhead #an relish the real ne#tar o" devotion. 2hen one trans#ends the status o" e#stati# love and thus 'e#o$es situated on the highest plat"or$ o" pure goodness/ one is understood to have #leansed the heart o" all $aterial #onta$ination. In that pure stage o" li"e/ one #an taste this ne#tar/ and this tasting #apa#ity is te#hni#ally
#alled rasa, or trans#endental $ood. Thus ends the Bhaktivedanta su$$ary study o" the se#ond division o" Bhakti-rasmta-sindhu, in the $atter o" general devotional servi#e.
Cha"ter Thirt Afive

Neutral $ove of 3od
!ersonality o" +odhead/ %ho is al%ays so 'eauti"ul and "or %ho$ the pure devotees are al%ays engaged in loving trans#endental servi#e. This third division o" Bhakti-rasmta-sindhu des#ri'es the "ive pri$ary kinds o" devotional servi#eIna$ely neutrality/ servitude/ "raternity/ parenthood and #on4ugal love. These "ive ite$s %ill 'e very ela'orately e.plained here/ and thus they have 'een "iguratively des#ri'ed as the "ive %aves on the %estern side o" this o#ean o" the ne#tar o" devotion. 2hen one is a#tually a'le to $aintain the trans#endental position/ his stage is #alled neutrality in devotional servi#e. &o$e great sages have attained this neutral position 'y pra#ti#ing austerity/ penan#e and $editation to #ontrol the senses. &u#h sages are generally #alled $ysti# yogs, and in $ost #ases they are in#lined to appre#iate the spiritual pleasure o" the i$personal "eature o" the A'solute Truth. They are pra#ti#ally una%are o" the trans#endental pleasure derived "ro$ personal #onta#t %ith the &upre$e +odhead. A#tually the trans#endental pleasure derived in asso#iation %ith the &upre$e !erson is "ar greater than the pleasure derived "ro$ i$personal Brah$an reali5ation/ 'e#ause o" the dire#t $eeting %ith the eternal "or$ o" the 0ord. I$personalists do not dire#tly derive the trans#endental pleasure o" asso#iation %ith the 0ord 'y hearing o" -is pasti$es. As su#h/ the i$personalists #annot derive any relisha'le trans#endental pleasure "ro$ the topi#s o" Bhagavad-gt, in %hi#h the 0ord is personally talking %ith Ar4una. The 'asi# prin#iple o" their i$personal attitude does not allo% the$ the trans#endental pleasure %hi#h is relished 'y a devotee %hose 'asi# prin#iple o" understanding is
the &upre$e !erson. The i$personalisti# #o$$entary on Bhagavad-gt is there"ore disastrous/ 'e#ause %ithout understanding the trans#endental pleasure o" the .t, the i$personalist %ants to interpret it in his o%n %ay. I" an i$personalist #an/ ho%ever/ #o$e in #onta#t %ith a pure devotee/ his trans#endental position #an 'e #hanged "or greater elevation. +reat sages are there"ore re#o$$ended to %orship the "or$ o" the 0ord in order to a#hieve that highest trans#endental pleasure. 2ithout %orshiping the arc-vigraha, the "or$ or eity o" the 0ord/ one #annot understand su#h literature as Bhagavad-gt and rmadBhgavatam. ?or those great sages situated in the position o" trans#endental neutrality/ the 'eginning should 'e to take shelter o" 0ord =i9:u/ the "ourAhanded eternal "or$ o" the &upre$e !ersonality o" +odhead. The $ysti# yogs are there"ore advised to $editate on the "or$ o" 0ord =i9:u/ as re#o$$ended 'y 3apila 1uni in the s0khya yoga syste$. Kn"ortunately/ $any $ysti# yogs try to $editate on so$ething void/ and as stated in the .t, the result is that they si$ply undergo trou'le and do not a#hieve any tangi'le result. 2hen so$e great saintly persons %ho had undergone penan#es and austerities sa% the "ourAhanded trans#endental "or$ o" =i9:u/ they re$arked/ FThis "ourAhanded "or$ o" the 0ord/ $ani"ested in a 'luish #olor/ is the reservoir o" all pleasure and the #enter o" our living "or#e. A#tually/ %hen %e see this eternal "or$ o" =i9:u/ %e/ along %ith $any other %aramaha)sas, 'e#o$e i$$ediately #aptivated 'y the 'eauty o" the 0ord.G This appre#iation o" 0ord =i9:u 'y saintly persons is an instan#e o" situation in (nta-rasa, or the neutral stage o" devotional servi#e. In the 'eginning/ those %ho are aspiring "or salvation try to get out o" the $aterial entangle$ent 'y per"or$ing pain"ul austerities and penan#es/ and ulti$ately they #o$e to the i$personal status o" spiritual reali5ation. At this brahma-bh$ta stage o" li'eration "ro$ $aterial entangle$ent/ the sy$pto$s/ as e.plained in Bhagavad-gt, are that one 'e#o$es 4oyous 'eyond any hankering or la$entation and gains a universal vision. 2hen the devotee is situated in the (nta-rasa, or neutral stage o" devotional servi#e/ he appre#iates the =i9:u "or$ o" the 0ord. A#tually/ all =edi# #ulture is ai$ing at understanding 0ord =i9:u. In the
Dg +eda one mantra says that any advan#ed saintly person is al%ays aspiring to 'e "i.ed in $editation upon the lotus "eet o" =i9:u. In rmad-Bhgavatam it is said that the "oolish do not kno% that =i9:u is the ulti$ate goal o" li"e. A##ording to the #on#lusion o" all authoritative =edi# s#riptures/ %hen a person #o$es to the stage o" appre#iating =i9:u/ he is at the 'eginning o" devotional servi#e. I" one #ultivates devotional servi#e "urther and "urther/ under proper guidan#e/ other "eatures o" devotional servi#e %ill gradually 'e#o$e $ani"est. At this stage o" (nta-rasa, one #an see 0ord =i9:u/ the &upre$e !ersonality o" +odhead/ the deliverer o" even the de$ons. The 0ord is appre#iated 'y su#h %ouldA'e devotees as the eternal trans#endental "or$/ the #hie" o" all sel"Areali5ed souls/ the &upersoul and the &upre$e Brah$an. -e is also appre#iated as 'eing #o$pletely pea#e"ul/ #o$pletely #ontrolled and pure/ $er#i"ul to the devotees and untou#hed 'y any $aterial #ondition. This appre#iation o" 0ord =i9:u in a%e and veneration 'y the saintly is to 'e understood as the sign that they are situated in the (nta-rasa, or the neutral stage o" devotional servi#e. This stage o" (nta-rasa #an 'e attained 'y the i$personalists only %hen they are in asso#iation %ith pure devotees. Jther%ise it is not possi'le. A"ter Brah$an reali5ation/ %hen a li'erated soul #o$es in #onta#t %ith a pure devotee o" 0ord 389:a and su'$issively a##epts the tea#hings o" 0ord 389:a %ithout $isinterpretation/ he 'e#o$es situated in this neutral stage o" devotional servi#e. The 'est e.a$ple o" saintly persons situated in the (nta-rasa are &anaka/ &an,tana/ &ananda and &anatA ku$,ra/ the 3u$,ra 'rothers. These "our saintly persons Bkno%n as CatucAsanaC are sons o" 0ord Brah$,. A"ter their 'irth/ %hen they %ere ordered 'y their "ather to 'e#o$e householders and in#rease hu$an so#iety/ they re"used the order. They said that they had already de#ided not to 'e#o$e entangled %ith "a$ily li"e@ they %ould rather live as saintly brahmacrs "or their o%n per"e#tion. &o these great saints have 'een living "or $illions o" years no%/ 'ut still they appear to 'e 4ust like 'oys o" "our or "ive years. Their #o$ple.ions are very "air/ there is an e""ulgen#e in their 'odies/ and they al%ays travel naked. These "our saintly persons al$ost al%ays re$ain together. In one o" the prayers o" the 3u$,ra 'rothers/ this de#laration is $ade7 FJ 0ord 1ukunda U389:a/ the giver o" li'erationV/ only so long as one
does not happen to see Tour eternal "or$ o" 'liss and kno%ledge/ appearing 4ust like a ne%lyAgro%n tam&a tree/ %ith a 'luish hueIonly "or so long #an the i$personal "eature o" the A'solute Truth/ kno%n as Brah$an/ 'e very pleasing to a saintly person.G The >uali"i#ations o" a saintly person are des#ri'ed in the Bhaktirasmta-sindhu as "ollo%s. A saintly person is one %ho understands "ully that si$ply 'y dis#harging devotional servi#e he #an 'e#o$e #on"ident o" li'eration. -e is al%ays situated in the regulative prin#iples o" devotional li"e and at the sa$e ti$e aspires to 'e li'erated "ro$ $aterial entangle$ent. A saintly person thinks like this7 F2hen shall I 'e a'le to live alone in the #aves o" the $ountainsW 2hen shall I 'e dressed si$ply %ith undergar$entsW 2hen shall I 'e satis"ied 'y eating si$ply a little "ruit and vegeta'lesW 2hen %ill it 'e possi'le "or $e to think al%ays o" the lotus "eet o" 1ukunda/ %ho is the sour#e o" the Brah$an e""ulgen#eW 2hen/ in su#h a spiritual #ondition o" li"e/ shall I "ully understand $y days and nights to 'e insigni"i#ant $o$ents in eternal ti$eWG The devotees and sel"Areali5ed persons %ho are engaged in prea#hing the glories o" the 0ord al%ays $aintain an e#stati# love "or the 0ord %ithin their hearts. Thus they are 'ene"ited 'y the rays o" the e#stati# $oon/ and they are #alled saintly persons. The i$pulse o" a saintly person is to 'e engaged in the study o" the +edas, espe#ially the Kpani9adi# portions/ to live al%ays in a pla#e %here there is no distur'an#e "ro$ the #o$$on people/ to think al%ays o" the eternal "or$ o" 389:a/ to 'e ready to #onsider and understand the A'solute Truth/ to 'e al%ays pro$inent in e.hi'iting kno%ledge/ to see the &upre$e 0ord in -is universal "or$ Bvi(va-r$%aC/ to asso#iate al%ays %ith learned devotees and to dis#uss the #on#lusion o" the +edas %ith si$ilarly elevated persons. All o" these >uali"i#ations o" a saintly person serve to raise hi$ to the status o" (nta-rasa. In the Bhakti-rasmta-sindhu it is stated that all those %ho attended the pious $eeting held 'y 0ord Brah$, "or the study o" =edi# literature like the :%ani5ads 'e#a$e over%hel$ed %ith e#stati# love "or 389:a/ the #hie" o" the Tadu dynasty. A#tually/ the result o" studying the :%ani5ads is to understand the &upre$e !ersonality o" +odhead. Negation o" $aterial e.isten#e is only one o" the su'4e#ts o" the :%ani5ads. The ne.t
su'4e#t #on#erns 'e#o$ing situated in the i$personal reali5ation. And then/ a"ter penetrating through the i$personal Brah$an/ %hen one #o$es to the plat"or$ o" asso#iating %ith the &upre$e !ersonality o" +odhead/ one rea#hes the ulti$ate goal in studying the :%ani5ads. Those %ho are situated on the plat"or$ o" (nta-rasa get their i$petus "or advan#e$ent in devotional servi#e 'y s$elling the tu&as o""ered at the lotus "eet o" the 0ord/ 'y hearing the sound o" -is #on#hshell/ 'y seeing a san#ti"ied pla#e in so$e $ountain or hill/ 'y o'serving a "orest like the ones in =8nd,vana/ 'y going to a pla#e o" pilgri$age/ 'y visiting the #ourse o" the +anges River/ 'y 'eing vi#torious over the di#tations o" 'odily de$ands Bi.e./ eating/ sleeping/ $ating and de"endingC/ 'y understanding the devastation o" eternal ti$e and 'y #onstantly asso#iating %ith devotees engaged in 389:a #ons#iousness. All these di""erent ite$s are "avora'le in elevating saintly persons situated in (nta-rasa to the advan#ed stage o" devotional servi#e. In the Third Canto/ ?i"teenth Chapter/ verse QP/ o" the rmadBhgavatam, there is a state$ent 'y the "our saintly persons kno%n as CatucAsana/ headed 'y &anakaAku$,ra. They %ent to visit the 0ord o" =aiku:Zhaloka in the spiritual sky/ and %hen they 'o%ed do%n 'e"ore the 0ord/ the aro$a o" the tu&as, $i.ed %ith sa""ron/ entered their nostrils and i$$ediately attra#ted their $inds. Although these "our saintly persons %ere al%ays a'sor'ed in the thought o" i$personal Brah$an/ "ro$ asso#iation %ith the 0ord and "ro$ s$elling the tu&as leaves the hairs on their 'odies i$$ediately stood up. This sho%s that even a person %ho is situated in Brah$an reali5ation/ i" he is put into asso#iation %ith devotees in pure devotional servi#e/ %ill i$$ediately 'e#o$e attra#ted to the personal "eature o" the 0ord. There are #ertain sy$pto$s o" great sages %ho are situated in (nta-rasa devotional servi#e/ and these sy$pto$s are e.hi'ited as "ollo%s. They #on#entrate their eyesight on the tip o" the nose/ and they 'ehave 4ust like an avadh$ta. 1vadh$ta $eans a highly elevated $ysti# %ho does not #are "or any so#ial/ religious or =edi# #onventions. Another sy$pto$ is that su#h persons are very #are"ul to step "or%ard %hen giving spee#hes. 2hen they speak/ they 4oin together the "ore"inger and thu$'. BThis is #alled the ,-na-mudr position.C They are not against the atheists/ nor are they parti#ularly in#lined to the devotees. &u#h persons give stress to
li'eration and deta#h$ent "ro$ the $aterialisti# %ay o" li"e. They are al%ays neutral and have no a""e#tion "or nor $isidenti"i#ation %ith anything $aterial. They are al%ays grave/ 'ut "ully a'sor'ed in thoughts o" the &upre$e !ersonality o" +odhead. These un#o$$on "eatures develop in devotees %ho are situated in (nta-rasa. Regarding #on#entration o" the eyesight on the tip o" the nose/ there is a state$ent in the Bhakti-rasmta-sindhu 'y a devotee %ho o'served this 'eing per"or$ed 'y a yog. -e re$arked/ FThis great sage is #on#entrating his eyesight on the tip o" his nose/ and "ro$ this it appears that he has already reali5ed the eternal "or$ o" the 0ord %ithin hi$sel".G &o$eti$es a devotee in (nta-rasa ya%ns/ stret#hes his li$'s/ instru#ts on devotional servi#e/ o""ers respe#t"ul o'eisan#es unto the "or$ o" the 0ord/ o""ers ni#e prayers to the 0ord and has a desire to give dire#t servi#e %ith his 'ody. These are so$e o" the #o$$on sy$pto$s o" the devotee %ho is situated in neutrality. Jne devotee/ a"ter o'serving the ya%ning o" another devotee/ addressed hi$ thus7 F1y dear $ysti#/ I think that %ithin your heart there is so$e e#stati# devotional love %hi#h is #ausing you to ya%n.G It is so$eti$es "ound that a devotee in the (nta-rasa "alls do%n on the ground/ his hairs stand up on his 'ody/ and he tre$'les all over. In this %ay/ di""erent sy$pto$s o" e#stati# tran#e are e.hi'ited auto$ati#ally 'y su#h devotees. In the Bhakti-rasmta-sindhu it is said that %hen 0ord 389:a %as 'lo%ing -is #on#hshell kno%n as !,b#a4anya/ $any great sages %ho %ere living in the #aves o" the $ountains i$$ediately rea#ted/ 'eing a%akened "ro$ their tran#e o" $editation. They i$$ediately sa% that the hairs o" their 'odies %ere standing. &o$eti$es devotees in (ntarasa 'e#o$e stunned/ pea#e"ul/ 4u'ilant/ deli'erate/ re"le#tive/ an.ious/ de.terous and argu$entative. These sy$pto$s indi#ate #ontinuous e#stasy/ or esta'lished e$otion. Jn#e a great reali5ed sage %as la$enting that the &upre$e 0ord 389:a %as living in v,rak, 'ut that he %as una'le to take advantage o" seeing -i$. A"ter thinking this/ the sage i$$ediately 'e#a$e stunned. -e %as thinking that he %as si$ply %asting his ti$e. In other %ords/ the sage la$ented 'e#ause the &upre$e !ersonality o" +odhead %as personally present 'ut he still #ould not take advantage o" this 'e#ause o" his
$editation. 2hen a $ysti# is trans#endental to all kinds o" $ental #on#o#tions and is situated in Brah$an/ his state is #alled tran#e/ 'eyond the in"luen#e o" the $aterial #on#eption o" li"e. In that stage/ %hen one hears a'out the trans#endental pasti$es o" the 0ord/ there $ay 'e shivering in the 'ody. 2hen a Brah$anAreali5ed devotee %ho has #o$e to the stage o" steady tran#e #o$es into #onta#t %ith the eternal "or$ o" 389:a/ his trans#endental pleasure in#reases $illions o" ti$es. Jne great sage on#e in>uired "ro$ another/ F1y dear "riend/ do you think that a"ter I per"e#t the eight"old yoga per"or$an#e I shall 'e a'le to see the eternal "or$ o" the &upre$e !ersonality o" +odheadWG This in>uiry "ro$ the sage is an instan#e o" in>uisitiveness in a devotee situated in the neutral stage o" devotional servi#e. 2hen 0ord 389:a/ along %ith -is elder 'rother Balar,$a and sister &u'hadr,/ #a$e to 3uruk9etra in a #hariot on the o##asion o" a solar e#lipse/ $any $ysti# yogs also #a$e. 2hen these $ysti# yogs sa% 0ord 389:a and Balar,$a/ they e.#lai$ed that no% that they had seen the e.#ellent 'odily e""ulgen#e o" the 0ord/ they had al$ost "orgotten the pleasure derived "ro$ i$personal Brah$an reali5ation. In this #onne#tion one o" the $ysti#s approa#hed 389:a and said/ F1y dear 0ord/ Tou are al%ays "ull %ith trans#endental 'liss/ e.#elling all other spiritual positions. And so/ si$ply 'y seeing Tou "ro$ a distant pla#e/ I have #o$e to the #on#lusion that there is no need o" $y 'eing situated in the trans#endental 'liss o" i$personal Brah$an.G 2hen a great $ysti# %as on#e a%akened "ro$ his $editative tran#e 'y hearing the vi'ration o" 389:a<s !,b#a4anya #on#hshell/ the $ysti# 'e#a$e overpo%eredIso $u#h so/ in "a#t/ that he 'egan to 'ash his head on the ground/ and %ith eyes "ull o" tears o" e#stati# love/ he violated all the rules and regulations o" his yoga per"or$an#es. Thus he at on#e negle#ted the pro#ess o" Brah$an reali5ation. Bilva$aMgala 6h,kura/ in his 'ook *5a-karmta, says/ F0et the i$personalists 'e engaged in the pro#ess o" trans#endental reali5ation 'y %orshiping the i$personal Brah$an. Although I %as also initiated into that path o" Brah$an reali5ation/ I have no% 'e#o$e $isled 'y a naughty 'oyIone %ho is very #unning/ %ho is very $u#h atta#hed to the go%s and %ho has $ade $e -is $aidservant. &o I have no%
"orgotten the pro#ess o" Brah$an reali5ation.G Bilva$aMgala 6h,kura %as "irst spiritually initiated "or i$personal reali5ation o" the A'solute Truth/ 'ut later on/ 'y his asso#iation %ith 389:a in =8nd,vana/ he 'e#a$e an e.perien#ed devotee. The sa$e thing happened to (ukadeva +osv,$)/ %ho also re"or$ed hi$sel" 'y the gra#e o" the 0ord and took to the path o" devotional servi#e/ giving up the %ay o" i$personal reali5ation. (ukadeva +osv,$) and Bilva$aMgala 6h,kura/ %ho gave up the i$personal #on#eption o" the A'solute Truth to take to devotional servi#e/ are the 'est e.a$ples o" devotees situated in the neutral state. A##ording to so$e authorities/ this #ondition #annot 'e a##epted as one o" the trans#endental hu$ors/ or rasas, 'ut (r)la R*pa +osv,$) says that even i" one does not a##ept it as a trans#endental hu$or/ one $ust still a##ept it as the 'eginning position o" devotional servi#e. -o%ever/ i" one is not "urther raised to the plat"or$ o" a#tual servi#e to the 0ord/ he is not #onsidered to 'e on the plat"or$ o" trans#endental $ello%. In this #onne#tion/ in the Hleventh Canto o" rmad-Bhgavatam, 0ord 389:a personally instru#ts Kddhava like this7 FThe state o" 'eing esta'lished in 1y personal "or$ is #alled (nta-rasa, and %ithout 'eing situated in this position/ no one #an advan#e to a#tual pure devotional servi#e.G In other %ords/ no one #an 'e situated in the personal "eature o" the &upre$e !ersonality o" +odhead %ithout 'eing situated at least in (nta-rasa.
Cha"ter Thirt Asi;

Transcendental !ffection =Servitude>
The trans#endental $ello% o" a""e#tion has 'een a##epted 'y authorities like (r)dhara &v,$) as a per"e#tional stage o" devotion. It is 4ust a'ove the hu$or o" neutrality and is a re>uisite "or the develop$ent o" the serving hu$or. In literature su#h as Nma-kaumud this state o" e.isten#e is a##epted as #ontinuous a""e#tion "or or attra#tion to 389:a. Authorities like (ukadeva #onsider this stage o" a""e#tion to 'e in the
neutral stage/ 'ut in any #ase this a""e#tion is relished 'y the devotees in di""erent trans#endental tastes/ and there"ore the general na$e "or this state is a""e#tion/ or pure a""e#tion "or 389:a. evotees engaged in servitude are atta#hed to 389:a in the a""e#tion o" reveren#e. &o$e o" the inha'itants o" +okula B=8nd,vana as e.hi'ited on earthC are atta#hed to 389:a on this plat"or$ o" a""e#tion in reveren#e. The inha'itants o" =8nd,vana used to say/ F389:a is al%ays $ani"est 'e"ore us %ith a #o$ple.ion like a 'la#kish #loud. -e holds -is %onder"ul "lute in -is lotus hands. -e is dressed in yello% silks and 'ede#ked %ith a pea#o#k "eather on -is head. 2hen 389:a %alks near +ovardhana -ill %ith these personal "eatures/ all the inha'itants o" the heavenly planets/ as %ell as the inha'itants o" this earth/ "eel trans#endental 'liss and #onsider the$selves the eternal servants o" the 0ord.G &o$eti$es the devotee 'e#o$es "illed %ith the sa$e a%e and reveren#e 'y seeing a pi#ture o" =i9:u/ %ho is dressed like 389:a and %ho has a si$ilar #o$ple.ion. The only di""eren#e is that =i9:u has "our hands/ in %hi#h -e holds the #on#hshell/ the dis#/ the #lu' and the lotus "lo%er. 0ord =i9:u is al%ays de#orated %ith $any valua'le 4e%els/ su#h as the candraknta stone and the s$ryaknta stone. In the #a&ita-mdhava 'y R*pa +osv,$) there is the "ollo%ing state$ent 'y ,ruka/ one o" the servants o" 389:a7 FCertainly 0ord =i9:u is very 'eauti"ul %ith -is ne#kla#e o" kaustubha 4e%els/ -is "our hands holding #on#hshell/ dis#/ #lu' and lotus "lo%er/ and -is da55lingly 'eauti"ul 4e%elry. -e is also very 'eauti"ul in -is eternal position/ riding upon the shoulder o" +aruYa. But no% the sa$e 0ord =i9:u is present as the ene$y o" 3aNsa/ and 'y -is personal "eature I a$ #o$pletely "orgetting the opulen#e o" =aiku:Zha.G Another devotee on#e said/ FThis &upre$e !ersonality o" +odhead "ro$ %hose 'odily pores #o$e $illions o" universes/ per$anently rising/ %ho is the o#ean o" $er#y/ %ho is the o%ner o" in#on#eiva'le energies/ %ho is al%ays e>uipped %ith all per"e#tions/ %ho is the origin o" all in#arnations/ %ho is the attra#tion "or all li'erated personsIthis very &upre$e !ersonality o" +odhead is the supre$e #ontroller and the supre$ely %orshipa'le. -e is allA#ogni5ant/ "ully deter$ined and "ully opulent. -e is the e$'le$ o" "orgiveness and the prote#tor o" surrendered souls. -e is $uni"i#ent/ true to -is pro$ise/ e.pert/ allA
auspi#ious/ po%er"ul and religious. -e is a stri#t "ollo%er o" the s#ripture/ -e is the "riend o" the devotees/ and -e is $agnani$ous/ in"luential/ grate"ul/ reputa'le/ respe#ta'le/ "ull o" all strength/ and su'$issive to pure love. &urely -e is the only shelter o" devotees %ho are attra#ted to -i$ 'y the a""e#tion o" servitorship.G The devotees o" the 0ord in servitude are divided into "our #lasses7 appointed servants Bsu#h as 0ord Brah$, and 0ord (iva/ %ho are appointed to #ontrol the $aterial $odes o" passion and ignoran#eC/ devotees in servitude %ho are prote#ted 'y the 0ord/ devotees %ho are al%ays asso#iates and devotees %ho are si$ply "ollo%ing in the "ootsteps o" the 0ord. In a #onversation 'et%een L,$'avat)/ one o" 389:a<s %ives/ and 3,lind)/ her "riend/ L,$'avat) in>uired/ F2ho is this personality #ir#u$a$'ulating our 389:aWG 3,lind) replied/ F&he is A$'ik,/ the superintendent o" all universal a""airs.G Then L,$'avat) in>uired/ F2ho is this personality %ho is tre$'ling at the sight o" 389:aWG 3,lind) replied/ F-e is 0ord (iva.G Then L,$'avat) in>uired/ F2ho is the person o""ering prayersWG 3,lind) replied/ F-e is 0ord Brah$,.G L,$'avat) then asked/ F2ho is that person %ho has "allen on the ground and is o""ering respe#t to 389:aWG 3,lind) replied/ F-e is Indra/ the 3ing o" heaven.G L,$'avat) ne.t in>uired/ F2ho is this person %ho has #o$e %ith the de$igods and is laughing %ith the$WG 3,lind) replied/ F-e is $y elder 'rother/ Ta$ar,4a/ the superintendent o" death.G This #onversation o""ers a des#ription o" all the de$igods/ in#luding Ta$ar,4a/ %ho are engaged in servi#es appointed 'y the 0ord. They are #alled adhikta-devat, or de$igods appointed to parti#ular types o" depart$ental servi#e. Jne resident o" =8nd,vana on#e told 0ord 389:a/ F1y dear 389:a/ J pleasure o" =8nd,vana[ Being a"raid o" this $aterial e.isten#e/ %e have taken shelter o" Tou/ "or Tou #an #o$pletely prote#t us[ 2e are %ell a%are o" Tour greatness. As su#h/ %e have given up our desire "or
li'eration and have taken #o$plete shelter under Tour lotus "eet. &in#e %e have heard a'out Tour everAin#reasing trans#endental love/ %e have voluntarily engaged ourselves in Tour trans#endental servi#e.G This state$ent is 'y a devotee %ho is under the prote#tion and shelter o" 0ord 389:a. Kpon 'eing #hastised 'y 389:a<s #onstant ki#king on his head/ 3,liya/ the 'la#k snake o" the Ta$un,/ #a$e to his senses and ad$itted/ F1y dear 0ord/ I have 'een so o""ensive unto Tou/ 'ut still Tou are so kind that Tou have $arked $y head %ith the i$pression o" Tour lotus "eet.G This is also an instan#e o" one<s taking shelter under the lotus "eet o" 389:a. In the 1%ardha-bha-,ana a pure devotee e.presses his "eelings7 F1y dear 0ord/ I a$ asha$ed to ad$it 'e"ore Tou that I have #arried out the orders o" $y $asters na$ed lust/ anger/ avari#e/ illusion and envy. &o$eti$es I have #arried out their orders in a %ay $ost a'o$ina'le. Tet in spite o" $y serving the$ so "aith"ully/ they are not satis"ied/ nor are they kind enough to give $e relie" "ro$ their servi#e. They are not even asha$ed o" taking servi#e "ro$ $e in that %ay. 1y dear 0ord/ J head o" the Tadu dynasty/ no% I have #o$e to $y senses/ and I a$ taking shelter o" Tour lotus "eet. !lease engage $e in Tour servi#e.G This is another instan#e o" surrendering and taking shelter o" the lotus "eet o" 389:a. There are $any instan#es in the various =edi# %ritings o" persons %ho %ere aspiring a"ter li'eration 'y spe#ulative kno%ledge 'ut gave up this pro#ess in order to take #o$plete shelter under the lotus "eet o" 389:a. H.a$ples o" su#h persons are the brhmaas headed 'y (aunaka in the "orest o" .iiiNai$i9,ra:ya. 0earned s#holars a##ept the$ as devotees having #o$plete %isdo$. There is a state$ent in the 2ari-bhaktisudhodaya in %hi#h these great brhmaas and sages/ headed 'y (aunaka `9i/ told &*ta +osv,$)/ F1y dear great soul/ 4ust see ho% %onder"ul it is[ Although as hu$an 'eings %e are #onta$inated %ith so $any taints o" $aterial e.isten#e/ si$ply 'y our #onversing %ith you a'out the &upre$e !ersonality o" +odhead %e are no% gradually de#rying our desire "or li'eration.G In /adyva& a devotee says/ F!ersons %ho are atta#hed to spe#ulative kno%ledge "or sel"Areali5ation/ %ho have de#ided that the supre$e truth is 'eyond $editation and %ho have thus 'e#o$e situated in the $ode o"
goodnessIlet the$ pea#e"ully e.e#ute their engage$ent. As "or us/ %e are si$ply atta#hed to the &upre$e !ersonality o" +odhead/ %ho is 'y nature so pleasing/ %ho possesses a #o$ple.ion like a 'la#kish #loud/ %ho is dressed in yello% gar$ents and %ho has 'eauti"ul lotuslike eyes. 2e %ish only to $editate upon -i$.G Those %ho are "ro$ the very 'eginning o" their sel"Areali5ation atta#hed to devotional servi#e are #alled sev-ni5"ha. 4ev-ni5"ha $eans Fsi$ply atta#hed to devotional servi#e.G The 'est e.a$ples o" su#h devotees are 0ord (iva/ 3ing Indra/ 3ing Bahul,Dva/ 3ing Ik9v,ku/ (rutadeva and !u:Yar)ka. Jne devotee says/ F1y dear 0ord/ Tour trans#endental >ualities attra#t even the li'erated souls and #arry the$ to the asse$'ly o" devotees %here Tour glories are #onstantly #hanted. Hven great sages %ho are a##usto$ed to living in solitary pla#es are also attra#ted 'y the songs o" Tour glory. And/ o'serving all Tour trans#endental >ualities/ I have also 'e#o$e attra#ted and have de#ided to dedi#ate $y li"e to Tour loving servi#e.G In the #ity o" v,rak, the "ollo%ing devotees are kno%n as 389:a<s #lose asso#iates7 Kddhava/ ,ruka/ &,tyaki/ (rutadeva/ (atru4it/ Nanda/ Kpananda and Bhadra. All o" these personalities re$ain %ith the 0ord as -is se#retaries/ 'ut still they are so$eti$es engaged in -is personal servi#e. A$ong the 3uru dynasty/ Bh)9$a/ 1ah,r,4a !ar)k9it and =idura are also kno%n as #lose asso#iates o" 0ord 389:a. It is said/ FAll the asso#iates o" 0ord 389:a have lustrous 'odily "eatures/ and their eyes are 4ust like lotus "lo%ers. They have su""i#ient po%er to de"eat the strength o" the de$igods/ and the spe#i"i# "eature o" their persons is that they are al%ays de#orated %ith valua'le orna$ents.G 2hen 389:a %as in the #apital Indraprastha/ so$eone addressed -i$ thus7 F1y dear 0ord/ Tour personal asso#iates/ headed 'y Kddhava/ are al%ays a%aiting Tour order 'y standing at the entran#e gate o" v,rak,. They are $ostly looking on %ith tears in their eyes/ and in the enthusias$ o" their servi#e they are not a"raid even o" the devastating "ire generated 'y 0ord (iva. They are souls si$ply surrendered unto Tour lotus "eet.G Jut o" the $any #lose asso#iates o" 0ord 389:a/ Kddhava is #onsidered the 'est. The "ollo%ing is a des#ription o" hi$7 F-is 'ody is 'la#kish like the #olor o" the Ta$un, River/ and it is si$ilarly as #ool. -e is al%ays
de#orated %ith "lo%er garlands "irst used 'y 0ord 389:a/ and he is dressed %ith yello% silk #lothing. -is t%o ar$s are 4ust like the 'olts o" a door/ his eyes are 4ust like lotus "lo%ers/ and he is the $ost i$portant devotee a$ong all the asso#iates. 0et us there"ore o""er our respe#t"ul o'eisan#es unto Kddhava<s lotus "eet.G Kddhava has des#ri'ed the trans#endental >ualities o" (r) 389:a as "ollo%s7 F0ord (r) 389:a/ %ho is our $aster and %orshipa'le eity/ the #ontroller o" 0ord (iva and 0ord Brah$,/ and the #ontroller o" the %hole universe as %ell/ a##epts the #ontrolling orders o" Kgrasena/ -is grand"ather. -e is the proprietor o" $illions o" universes/ 'ut still -e 'egged a little land "ro$ the o#ean. And although -e is 4ust like an o#ean o" %isdo$/ -e so$eti$es #onsults $e. -e is so great and $agnani$ous/ yet -e is engaged in -is di""erent a#tivities 4ust like an ordinary person.G Those %ho are #onstantly engaged in the personal servi#e o" the 0ord are #alled anugas, or "ollo%ers. H.a$ples o" su#h "ollo%ers are &u#andra/ 1a:Yana/ &ta$'a and &uta$'a. They are all inha'itants o" the #ity o" v,rak,/ and they are dressed and orna$ented like the other asso#iates. The spe#i"i# servi#es entrusted to the anugas are varied. 1a:Yana al%ays 'ears the u$'rella over the head o" 0ord 389:a. &u#andra is engaged in "anning %ith the %hite cmara 'un#h o" hair/ and &uta$'a is engaged in supplying 'etel nuts. All o" the$ are great devotees/ and they are al%ays 'usy in the trans#endental loving servi#e o" the 0ord. As there are anugas in v,rak,/ so there are $any anugas in =8nd,vana also. The na$es o" the anugas in =8nd,vana are as "ollo%s7 Raktaka/ !atraka/ !atr)/ 1adhuka:Zha/ 1adhuvrata/ Ras,la/ &uvil,sa/ !re$akanda/ 1arandaka/ Enanda/ Candrah,sa/ !ayoda/ Bakula/ Rasada and (,rada. es#riptions o" the 'odily "eatures o" the anugas in =8nd,vana are given in the "ollo%ing state$ent7 F0et us o""er our respe#t"ul o'eisan#es unto the #onstant asso#iates o" the son o" 1ah,r,4a Nanda. They al%ays stay in =8nd,vana/ and their 'odies are de#orated %ith garlands o" pearls and %ith 'angles and 'ra#elets o" gold. Their #olors are like 'la#k 'ees and the golden $oon/ and they are dressed 4ust to suit their parti#ular spe#ial 'odily "eatures. Their spe#i"i# duties #an 'e understood "ro$ a state$ent 'y $other TaDod,/ %ho said/ ]Bakula/ please #leanse the yello%ish dress
o" 389:a. =,rika/ you 4ust "lavor the 'athing %ater %ith aguru s#ent. And Ras,la/ you 4ust prepare the 'etel nuts. Tou #an all see that 389:a is approa#hing. There is dust overhead/ and the #o%s #an 'e seen very distin#tly.<G A$ong all the anugas, Raktaka is #onsidered to 'e the #hie". The des#ription o" his 'odily "eatures is as "ollo%s7 F-e %ears yello% #lothing/ and his 'odily #olor is 4ust like ne%ly gro%n grass. -e is very e.pert in singing and is al%ays engaged in the servi#e o" the son o" 1ah,r,4a Nanda. 0et us all 'e#o$e the "ollo%ers o" Raktaka in o""ering trans#endental loving servi#e to 389:a[G An e.a$ple o" the atta#h$ent "elt 'y Raktaka to%ard 0ord 389:a #an 'e understood "ro$ his state$ent to Rasada7 FLust hear $e[ !lease pla#e $e so that I $ay al%ays 'e engaged in the servi#e o" 0ord 389:a/ %ho has no% 'e#o$e "a$ous as the li"ter o" the +ovardhana -ill.G The devotees o" 389:a engaged in -is personal servi#e are al%ays very #autious/ 'e#ause they kno% that 'e#o$ing personal servitors o" 0ord 389:a is not an ordinary thing. A person %ho o""ers respe#t even to the ants engaged in the servi#e o" the 0ord 'e#o$es eternally happy/ so %hat is there to say o" one %ho o""ers 389:a dire#t servi#eW Raktaka on#e said %ithin hi$sel"/ FNot only is 389:a $y %orshipa'le and serva'le 0ord/ 'ut also the girl "riends o" 389:a/ the go%s, are e>ually %orshipa'le and serva'le 'y $e. And not only the go%s, 'ut anyone %ho is engaged in the servi#e o" the 0ord is also %orshipa'le and serva'le 'y $e. I kno% that I $ust 'e very #are"ul not to 'e#o$e overly proud that I a$ one o" the servitors and devotees o" the 0ord.G ?ro$ this state$ent one #an understand that the pure devotees/ those %ho are a#tually engaged in the servi#e o" the 0ord/ are al%ays very #autious and are never overly proud o" their servi#e. This $entality o" the dire#t servitor o" 389:a is #alled dh$rya. A##ording to e.pert analyti#al studies o" the dire#t asso#iates o" the 0ord/ (r)la R*pa +osv,$) has divided these into three #lassesIna$ely dh$rya, dhra and vra. Raktaka is #lassi"ied a$ong the dh$rya, or those %ho are al%ays atta#hed to serving the $ost 'eloved go%s. Jne dhra asso#iate o" 389:a is the son o" &atya'h,$,<s nurse. &atya'h,$, is one o" the >ueens o" 0ord 389:a in v,rak,/ and %hen she %as $arried to 389:a/ the son o" her nurse %as allo%ed to go %ith
her 'e#ause they had lived together "ro$ #hildhood as 'rother and sister. &o this gentle$an/ the son o" &atya'h,$,<s nurse/ used to live %ith 389:a as -is 'rotherAinAla%/ and so$eti$es as 'rotherAinAla% he used to play 4okes %ith 389:a. -e on#e addressed 389:a in this %ay7 F1y dear 389:a/ I never tried to gain the "avor o" the goddess o" "ortune/ %ho is $arried to Tou/ 'ut still I a$ so "ortunate that I a$ #onsidered one o" the $e$'ers o" Tour house/ the 'rother o" &atya'h,$,.G A vra asso#iate on#e e.pressed his pride/ de#laring/ F0ord Baladeva $ay 'e a great ene$y o" !rala$',sura/ 'ut I have nothing to %orry a'out "ro$ -i$. And as "ar as !radyu$na is #on#erned/ I have nothing to take "ro$ hi$/ 'e#ause he is si$ply a 'oy. There"ore I do not e.pe#t anything "ro$ anyone else. I si$ply e.pe#t the "avora'le glan#e o" 389:a upon $e/ and so I a$ not even a"raid o" &atya'h,$,/ %ho is so dear to 389:a.G In the ?ourth Canto o" rmad-Bhgavatam, T%entieth Chapter/ verse O8/ 3ing !8thu addresses the 0ord/ saying/ F1y dear 0ord/ it $ay happen that the goddess o" "ortune 'e#o$es dissatis"ied %ith $y %ork/ or I $ay even have so$e $isunderstanding %ith her/ 'ut I %ill not $ind this/ 'e#ause I have "ull #on"iden#e in Tou. Tou are al%ays #auselessly $er#i"ul to Tour servants/ and Tou #onsider even their $enial servi#e to 'e very $u#h advan#ed. &o I have #on"iden#e that Tou %ill a##ept $y hu$'le servi#e/ although it is not %orthy o" 'eing re#ogni5ed. 1y dear 0ord/ Tou are sel"Asu""i#ient. Tou #an do anything Tou like %ithout the help o" anyone else. &o even i" the goddess o" "ortune is not satis"ied %ith $e/ I kno% that Tou %ill al%ays a##ept $y servi#e any%ay.G evotees atta#hed to the trans#endental loving servi#e o" the 0ord $ay 'e des#ri'ed either as surrendered souls/ as souls advan#ed in devotional kno%ledge/ or as souls #o$pletely engaged in trans#endental loving servi#e. &u#h devotees are #alled Brespe#tivelyC neophyte/ per"e#t and eternally per"e#t.
Cha"ter Thirt Aseven

I1"etuses for 789:aCs Service
The #auseless $er#y o" 389:a/ the dust o" -is lotus "eet/ -is %rasda and asso#iation %ith -is devotees are so$e i$petuses to%ard a devotee<s engage$ent in trans#endental loving servi#e to the 0ord. 389:a e.hi'ited -is #auseless $er#y %hen -e %as present at the departure o" +rand"ather Bh)9$a. uring the Battle o" 3uruk9etra/ Bh)9$adeva/ the grand"ather o" Ar4una/ %as lying on a 'ed o" arro%s 'e"ore departing "ro$ this $ortal %orld. 2hen 0ord 389:a/ 1ah,r,4a Tudhi9Zhira and the other !,:Yavas approa#hed Bh)9$adeva/ he %as very grate"ul to 0ord 389:a/ and he addressed the brhmaa $ilitary #o$$ander 38p,#,rya thus7 F1y dear 38p,#,rya/ 4ust see the %onder"ul #auseless $er#y o" 0ord 389:a[ I a$ $ost un"ortunate. I have no >uali"i#ation. I %as opposing 389:a<s $ost inti$ate "riend/ Ar4unaII even tried to ki&& hi$[ I have so $any dis>uali"i#ations/ and yet the 0ord is still so kind that -e has #o$e to see $e at the last point o" $y li"e. -e is %orshipa'le 'y all great sages/ 'ut still -e is so $er#i"ul that -e has #o$e to see an a'o$ina'le person like $e.G &o$eti$es the vi'ration o" 0ord 389:a<s "lute/ -is 'ugling/ -is s$iling/ -is "oot$arks on the ground/ the trans#endental "ragran#e o" -is 'ody and the appearan#e o" a ne% #loud in the sky also 'e#o$e i$petuses "or e#stati# love o" -i$. In the +idagdha-mdhava there is the "ollo%ing state$ent7 F2hen 389:a %as playing on -is "lute/ Baladeva very an.iously de#lared/ ]Lust see ho%/ a"ter hearing the trans#endental sound o" 389:a<s "lute/ Indra/ the 3ing o" heaven/ is #rying in his heavenly kingdo$[ And "ro$ his teardrops "alling on the ground/ =8nd,vana appears to have 'e#o$e a #elestial residen#e "or the de$igods.< G H#stati# love "or 389:a/ %hi#h is kno%n as anubhva, is sy$pto$i5ed 'y the "ollo%ing signs7 one 'e#o$es engaged e.#lusively in the servi#e o" the 0ord/ 'eing attentive to #arry out the orders o" the 0ord "aith"ully@ one 'e#o$es undistur'ed and nonenvious in "ull trans#endental loving servi#e to the 0ord@ and one $akes "riendship %ith the devotees o" the 0ord %ho are situated in "aith"ul servi#e to -i$. All o" these sy$pto$s are #alled anubhva, e#stati# love. The "irst sy$pto$ o" anubhva, or engage$ent in a parti#ular type o" servi#e/ is e.e$pli"ied 'y ,ruka/ a servant o" 389:a %ho used to "an 389:a %ith a cmara, a 'un#h o" hair. 2hen he %as engaged in su#h
servi#e/ he %as "illed %ith e#stati# love/ and the sy$pto$s o" e#stati# love 'e#a$e $ani"est in his 'ody. But ,ruka %as so serious a'out his servi#e that he #he#ked all o" these $ani"estations o" e#stati# love and #onsidered the$ hindran#es to his engage$ent. -e did not #are very $u#h "or these $ani"estations/ although they auto$ati#ally developed. In rmad-Bhgavatam, Tenth Canto/ HightyAsi.th Chapter/ verse P8/ there is a state$ent o" ho% (rutadeva/ a brhmaa "ro$ the #ountry #alled 1ithil, in northern India/ 'e#a$e so overpo%ered %ith 4oy as soon as he sa% 389:a that i$$ediately a"ter 'o%ing to the 0ord<s lotus "eet he stood up and 'egan to dan#e/ raising his t%o ar$s a'ove his head. Jne o" the devotees o" 0ord 389:a on#e addressed -i$ in this $anner7 F1y dear 0ord/ although Tou are not a pro"essional dan#er/ 'y Tour dan#ing Tou have so astonished us that %e #an understand that Tou are personally the $aster o" all dan#ing. Certainly Tou $ust have learned this dan#ing art dire#tly "ro$ the goddess o" love.G 2hen a devotee dan#es in e#stati# love/ there are $ani"estations o" sy$pto$s %hi#h are #alled sttvika. 4ttvika $eans that they are "ro$ the trans#endental plat"or$. They are not sy$pto$s o" $aterial e$otion@ they #o$e "ro$ the soul proper. In rmad-Bhgavatam, Tenth Canto/ HightyA"i"th Chapter/ verse P8/ (ukadeva +osv,$) tells 1ah,r,4a !ar)k9it that a"ter surrendering everything unto the lotus "eet o" =,$anadeva/ Bali 1ah,r,4a i$$ediately #aught hold o" the lotus "eet o" the 0ord and pressed the$ to his heart. Being over%hel$ed %ith 4oy/ he $ani"ested all the sy$pto$s o" e#stati# love/ %ith tears in his eyes and a "altering voi#e. In su#h e.pressions o" e#stati# love there are $any other su'sidiary sy$pto$s/ su#h as 4u'ilation/ %ithering/ silen#e/ disappoint$ent/ $oroseness/ reveren#e/ thought"ulness/ re$e$'ran#e/ dou't"ulness/ #on"iden#e/ eagerness/ indi""eren#e/ restlessness/ i$puden#e/ shyness/ inertness/ illusion/ $adness/ ghastliness/ #onte$plation/ drea$ing/ disease and signs o" death. 2hen a devotee $eets 389:a/ there are sy$pto$s o" 4u'ilation/ pride and perseveran#e/ and %hen he is "eeling great separation "ro$ 389:a/ the sy$pto$s o" ghastliness/ disease and signs o" death 'e#o$e pro$inent. It is stated in the ?irst Canto o" rmad-Bhgavatam, Hleventh Chapter/ verse R/ that %hen 0ord 389:a returned "ro$ the Battle"ield o"
3uruk9etra to -is ho$e at v,rak,/ all the residents o" v,rak, 'egan to talk %ith -i$/ as a #hild talks lovingly to his "ather a"ter the "ather<s return "ro$ "oreign #ountries. This is an e.a$ple o" 4u'ilation. 2hen Bahul,Dva/ the 3ing o" 1ithil,/ sa% 389:a at his pala#e/ he de#ided to o""er his respe#ts 'y 'o%ing do%n 'e"ore -i$ at least a hundred ti$es/ 'ut he %as so over#o$e 'y "eelings o" love that a"ter 'o%ing do%n only on#e/ he "orgot his position and #ould not rise again. In the 4kanda /ura a devotee tells 0ord 389:a/ F1y dear 0ord/ as the sun evaporates all the %ater on the ground 'y its s#or#hing heat/ so $y $ental state has dried a%ay the luster o" $y "a#e and 'ody/ due to separation "ro$ Tou.G This is an e.a$ple o" %ithering in e#stati# love. An e.pression o" disappoint$ent %as $ade 'y Indra/ the 3ing o" heaven. 2hen he sa% the sunAgod/ Indra told hi$/ F1y dear sunAgod/ your sunshine is very glorious 'e#ause it rea#hes unto the lotus "eet o" 0ord 389:a/ the $aster o" the Tadu dynasty. I have thousands o" eyes/ 'ut they have proved to 'e useless 'e#ause not even "or a $o$ent are they a'le to see the lotus "eet o" the 0ord.G Reverential devotion "or the 0ord gradually in#reases and trans"or$s itsel" into e#stati# love/ then a""e#tion and then atta#h$ent. In the Tenth Canto o" rmad-Bhgavatam, ThirtyAeighth Chapter/ verse S/ Akr*ra says/ FBe#ause I a$ going to see 0ord 389:a today/ all sy$pto$s o" inauspi#iousness have already 'een killed. 1y li"e is no% su##ess"ul/ 'e#ause I shall 'e a'le to o""er $y respe#ts unto the lotus "eet o" the &upre$e !ersonality o" +odhead[G Another devotee in e#stati# reverential a""e#tion on#e said/ F2hen %ill that glorious day in $y li"e #o$e %hen it %ill 'e possi'le "or $e to go to the 'ank o" the Ta$un, and see 0ord (r) 389:a playing there as a #o%herd 'oyWG 2hen there is no di$inishing o" this e#stati# love and %hen it is "reed "ro$ all kinds o" dou't/ the devotee has rea#hed the stage #alled steady love "or 389:a. In this stage/ all e.pressions o" unhappiness 'y the devotee are #alled anubhva, or e#stati# loving sy$pto$s. The sy$pto$ o" e#stati# a""e#tion %ith reveren#e "elt 'y Bali 1ah,r,4a %as e.pressed as "ollo%s7 F1y dear 0ord/ Tou have si$ultaneously punished $e and sho%ed $e Tour #auseless $er#y. 1y #on#lusion is that %hen I have taken shelter o" Tour lotus "eet I shall never 'e
distur'ed in any #ondition o" li"e. 2hether Tou give $e the opportunity to en4oy all the yogi# per"e#tions or Tou put $e into the $ost a'o$ina'le #ondition o" hellish li"e/ I shall never 'e distur'ed.G 389:a -i$sel"/ a"ter seeing Bali 1ah,r,4a/ told Kddhava/ F1y dear "riend/ ho% #an I e.press the glorious #hara#teristi#s o" Bali 1ah,r,4a/ the son o" =iro#anaW Although the 3ing o" the suras Ude$igodsV %as #ursed 'y this son o" =iro#ana/ and although I #heated hi$ in 1y in#arnation as =,$ana/ taking a%ay his do$inions throughout the universe/ and although I still #riti#i5ed hi$ "or not "ul"illing his pro$ise/ I have 4ust no% seen hi$ in his kingdo$/ and he "eelingly e.pressed his &ove "or 1e.G.iv^ 2hen su#h a "eeling o" love 'e#o$es intensi"ied/ it is #alled a""e#tion. In that a""e#tional stage/ one #annot 'ear separation "ro$ 389:a even "or a $o$ent. Jne devotee told ,ruka/ the servant o" 389:a/ F1y dear ,ruka/ %hen you 'e#o$e like %ood 'e#ause o" your separation "ro$ 389:a/ it is not so %onder"ul. 2henever any devotee sees 389:a/ his eyes 'e#o$e "illed %ith %ater/ and in separation any devotee like you %ould 'e#o$e stunned/ standing 4ust like a %ooden doll. That is not a very %onder"ul thing.G There is a state$ent a'out Kddhava<s sy$pto$s o" love. 2hen he sa% 0ord 389:a his eyes "illed %ith tears and #reated a river %hi#h "lo%ed do%n to%ard the sea o" 389:a to o""er tri'ute/ as a %i"e o""ers tri'ute to her hus'and. 2hen his 'ody erupted %ith goose pi$ples/ he appeared like the kadamba "lo%er/ and %hen he 'egan to o""er prayers/ he appeared #o$pletely distin#t "ro$ all other devotees. 2hen a""e#tion is sy$pto$i5ed 'y dire#t happiness and distress/ it is #alled attra#tion. In su#h an attra#ted state o" e#stati# love/ one #an "a#e all kinds o" disadvantages #al$ly. Hven at the risk o" death su#h a devotee is never 'ere"t o" the trans#endental loving servi#e o" the 0ord. A glorious e.a$ple o" this e#stati# love %as e.hi'ited 'y 3ing !ar)k9it %hen he %as at the point o" death. Although he %as 'ere"t o" his entire kingdo$/ %hi#h spread over all the %orld/ and although he %as a##epting not even a drop o" %ater in the seven days re$aining to hi$/ 'e#ause he %as engaged in hearing the trans#endental pasti$es o" the 0ord "ro$ (ukadeva +osv,$) he %as not in the least distressed. Jn the
#ontrary/ he %as "eeling dire#t trans#endental e#stati# 4oy in asso#iation %ith (ukadeva +osv,$). Jne devotee has #on"idently e.pressed this opinion7 FI" a drop o" 0ord 389:a<s $er#y #an 'e 'esto%ed upon $e/ then I shall "eel #o$pletely #are"ree/ even in the $idst o" a "ire or an o#ean. But i" I 'e#o$e 'ere"t o" -is #auseless $er#y/ then even i" I 'e#a$e the 3ing o" v,rak,/ I %ould 'e si$ply an o'4e#t "or pinpri#ks.G evotees su#h as 1ah,r,4a !ar)k9it and Kddhava are all situated in e#stati# attra#tion on the 'asis o" a""e#tion/ and in that state o" a""e#tion a "eeling o" "riendship 'e#o$es $ani"est. 2hen Kddhava %as "reed "ro$ all $aterial #onta$ination/ he sa% the 0ord/ and his throat 'e#a$e #hoked up/ and he #ould not speak. By the $ove$ents o" his eye'ro%s alone he %as e$'ra#ing the 0ord. &u#h e#stati# love has 'een divided 'y great s#holars into t%o groupsIaddition and su'tra#tion. I" a devotee is not dire#tly asso#iated %ith the 0ord/ it is #alled su'tra#tion. In this state o" love/ one is #onstantly "i.ed %ith his $ind at the lotus "eet o" the 0ord. A devotee in this state 'e#o$es very eager to learn o" the trans#endental >ualities o" the 0ord. The $ost i$portant 'usiness o" su#h a devotee is attaining the asso#iation o" the 0ord. In the Nsi)ha /ura there is a state$ent a'out 3ing Ik9v,ku %hi#h illustrates this state o" e#stati# love. Be#ause o" his great a""e#tion "or 389:a/ 3ing Ik9v,ku 'e#a$e greatly atta#hed to the 'la#k #loud/ the 'la#k deer/ the deer<s 'la#k eyes and the lotus "lo%er/ %hi#h is al%ays #o$pared to the eyes o" the 0ord. In the Tenth Canto/ ThirtyAeighth Chapter/ verse 1\/ o" the Bhgavatam, Akr*ra thinks/ F&in#e the 0ord has no% appeared to di$inish the great 'urden o" the %orld and is no% visi'le to everyone<s eyes in -is personal trans#endental 'ody/ %hen %e see -i$ 'e"ore us/ is that not the ulti$ate per"e#tion o" our eyesWG In other %ords/ Akr*ra reali5ed that the per"e#tion o" the eyes is "ul"illed %hen one is a'le to see 0ord 389:a. There"ore/ %hen 0ord 389:a %as visi'le on the earth 'y dire#t appearan#e/ everyone %ho sa% -i$ surely attained per"e#tion o" sight. In the *5a-karmta, %ritten 'y Bilva$aMgala 6h,kura/ there is this e.pression o" eagerness in e#stati# love7 F-o% $isera'le it is/ $y dear 389:a/ J "riend o" the hopeless[ J $er#i"ul 0ord/ ho% #an I pass these thankless days %ithout seeing TouWG A si$ilar senti$ent %as e.pressed
'y Kddhava %hen he %rote a letter to 389:a and said/ F1y dear &upre$e 3ing o" =ra4a/ Tou are the vision o" ne#tar "or the eyes/ and %ithout seeing Tour lotus "eet and the e""ulgen#e o" Tour 'ody/ $y $ind is al%ays $orose. I #annot per#eive any pea#e under any #ir#u$stan#e. Besides that/ I a$ "eeling every $o$ent<s separation to 'e like the duration o" $any/ $any long years.G In the *5a-karmta it is also said/ F1y dear 0ord/ Tou are the o#ean o" $er#y. 2ith $y ar$s pla#ed upon $y head/ I a$ 'o%ing do%n 'e"ore Tou %ith all hu$ility and sin#erity. I a$ praying unto Tou/ $y 0ord. 2ould Tou 'e pleased 4ust to sprinkle a little o" the %ater o" Tour glan#e upon $eW That %ill 'e a great satis"a#tion.G A devotee o" 0ord 389:a said/ F2hen even (aDiDekhara U0ord (ivaV is una'le to see Tou/ %hat #han#e is there "or $e/ %ho a$ lo%er than an ordinary %or$W I have only #o$$itted $isdeeds. I kno% that I a$ not at all "it to o""er $y prayers to Tou/ 'ut 'e#ause Tou are kno%n as )na'andhu/ the "riend o" the "allen/ I hu$'ly pray that Tou %ill kindly puri"y $e 'y the 'ea$s o" Tour trans#endental glan#e. I" I 'e#o$e thoroughly 'athed 'y Tour $er#i"ul glan#e/ then I $ay 'e saved. There"ore/ $y 0ord/ I a$ re>uesting Tou to please 'esto% upon $e Tour $er#i"ul glan#e.G
Cha"ter Thirt Aeight

Indifference and Se"aration
The great devotee Kddhava on#e %rote a letter to 389:a/ F1y dear 389:a/ I have 4ust "inished the study o" ail kinds o" philosophi#al 'ooks and =edi# verses a'out the goal o" li"e/ and so no% I have a little reputation "or $y studies. But still/ in spite o" $y reputation/ $y kno%ledge is #onde$ned/ 'e#ause although en4oying the e""ulgen#e o" =edi# kno%ledge/ I #ould not appre#iate the e""ulgen#e e$anating "ro$ the nails o" Tour toes. There"ore/ the sooner $y pride and =edi# kno%ledge are "inished/ the 'etter it %ill 'e[G This is an e.a$ple o"
indi""eren#e. Another devotee very an.iously e.pressed hi$sel" thus7 F1y $ind is very "li#kering/ so I #annot #on#entrate it upon Tour lotus "eet. And seeing this ine""i#ien#y in $ysel" I 'e#o$e asha$ed/ and the %hole night I a$ una'le to sleep 'e#ause I a$ e.asperated 'y $y great ina'ility.G In the *5a-karmta Bilva$aMgala 6h,kura has e.plained his restlessness as "ollo%s7 F1y dear 0ord/ Tour naughtiness in 'oyhood is the $ost %onder"ul thing in the three %orlds. And Tou Toursel" kno% %hat this naughtiness is. As su#h/ Tou #an very easily understand $y "li#kering $ind. This is kno%n to Tou and $e. There"ore/ I a$ si$ply yearning to kno% ho% I #an "i. $y $ind on Tour lotus "eet.G Another devotee e.pressed his i$puden#e 'y saying/ F1y dear 0ord/ %ithout #onsidering $y lo%ly position/ I $ust #on"ess to Tou that $y eyes are 4ust like 'la#k %asps/ desiring to hover at Tour lotus "eet.G In the &eventh Canto o" rmad-Bhgavatam, ?ourth Chapter/ verse PX/ the great sage N,rada in"or$s 1ah,r,4a Tudhi9Zhira a'out !rahl,da 1ah,r,4a/ %ho %as a devotee "ro$ the very 'eginning o" his li"e. The proo" o" !rahl,da<s natural devotion is that even %hen he %as a s$all #hild he did not play %ith his play$ates/ 'ut %as al%ays eager to prea#h the glories o" the 0ord. Instead o" 4oining in their sportive a#ro'ati# "eats/ he re$ained an ina#tive #hild 'e#ause he %as al%ays in tran#e/ $editating on 389:a. As su#h/ there %as no possi'ility o" his 'eing tou#hed 'y the e.ternal %orld. The "ollo%ing state$ent is a'out a brhmaa devotee7 FThis brhmaa is very e.pert in all kinds o" a#tivities/ 'ut I do not kno% %hy he is looking up %ithout $oving his eyes. It appears that his 'ody is "i.ed $otionless 4ust like a doll<s. I #an guess that in this #ondition he has 'een #aptivated 'y the trans#endental 'eauty o" that e.pert "luteAplayer/ (r) 389:a/ and 'eing atta#hed to -i$/ he is si$ply staring at the 'la#k #loud/ re$e$'ering the 'odily hue o" (r) 389:a.G This is an e.a$ple o" ho% a devotee #an 'e#o$e inert due to e#stati# love. In rmad-Bhgavatam, &eventh Canto/ ?ourth Chapter/ verse Q\/ !rahl,da 1ah,r,4a says that even in his #hildhood/ %hen he %as loudly speaking the glories o" the 0ord/ he used to dan#e 4ust like a sha$eless $ad$an. And so$eti$es/ 'eing "ully a'sor'ed in thought on the
pasti$es o" the 0ord/ he used to i$itate su#h pasti$es. This is an instan#e o" a devotee<s 'eing al$ost like a $ad$an. &i$ilarly/ it is said that the great sage N,rada %as so e#stati#ally in love %ith 389:a that he %ould so$eti$es dan#e naked/ and so$eti$es his %hole 'ody %ould 'e#o$e stunned. &o$eti$es he %ould laugh very loudly/ so$eti$es he %ould #ry very loudly/ so$eti$es he %ould re$ain silent/ and so$eti$es he %ould appear to 'e su""ering "ro$ so$e disease/ although he had no disease. This is another instan#e o" 'e#o$ing like a $ad$an in the e#stasy o" devotion. In the 2ari-bhakti-sudhodaya it is stated that %hen !rahl,da 1ah,r,4a %as thinking hi$sel" un"it to approa#h the &upre$e !ersonality o" +odhead/ he i$$ersed hi$sel" in great distress/ in an o#ean o" unhappiness. As su#h/ he used to shed tears and lie do%n on the "loor as though un#ons#ious. The students o" a great devotee on#e talked a$ong the$selves in this %ay7 F1y dear +od'rothers/ our spiritual $aster/ a"ter seeing the lotus "eet o" the 0ord/ has thro%n hi$sel" into the "ire o" la$entation/ and 'e#ause o" this "ire the %ater o" his li"e has al$ost dried a%ay. 0et us no% pour the ne#tar o" the holy na$e through his ears/ and 'y our doing so the s%an o" his li"e $ay again sho% signs o" li"e.G 2hen 0ord 389:a %ent to the #ity o" (o:itapura to "ight %ith Bali<s son B,:a and to #ut o"" all his hands/ Kddhava/ 'eing separated "ro$ 389:a and thinking o" -is "ight/ %as al$ost #o$pletely stunned into un#ons#iousness. 2hen a devotee is "ully in love %ith the &upre$e !ersonality o" +odhead/ there $ay 'e the "ollo%ing sy$pto$s due to his "eelings o" separation "ro$ the 0ord7 a "everish #ondition o" the 'ody/ %ithering o" the 'ody/ la#k o" sleep/ nonatta#h$ent/ inertness/ appearing diseased/ $adness/ un#ons#iousness and so$eti$es death. As "ar as the "everish #ondition o" the 'ody is #on#erned/ Kddhava on#e told N,rada/ F1y dear great sage/ the lotus "lo%er that is a "riend o" the sun $ay 'e a #ause o" distress "or us/ the "ire in the o#ean $ay #ause us so$e 'urning sensation/ and Ind)vara/ the "riend o" a de$on/ $ay distress us in various %aysI%e do not $ind. But the $ost regretta'le "a#tor is that all o" the$ re$ind us o" 389:a/ and this is giving us too $u#h distress[G This is an instan#e o" the "everish #ondition %hi#h is
due to 'eing separated "ro$ 389:a. &o$e o" the devotees %ho %ent to see 389:a at v,rak, and %ere detained at the door said/ F1y dear 389:a/ J "riend o" the !,:Yus/ as the s%an loves to dive into the %ater a$ong the lily "lo%ers and %ould die i" taken "ro$ the %ater/ so %e %ish only to 'e %ith Tou. Jur li$'s are shrinking and "ading 'e#ause Tou have 'een taken a%ay "ro$ us.G The 3ing o" Bahula/ although very #o$"orta'ly situated in his pala#e/ 'egan to think the nights very long and distressing 'e#ause o" his separation "ro$ 389:a. 3ing Tudhi9Zhira on#e said/ F389:a/ the #hariot driver o" Ar4una/ is the only relative o" $ine %ithin the three %orlds. There"ore/ $y $ind is 'e#o$ing $addened day and night %ith separation "ro$ -is lotus "eet/ and I do not kno% ho% to situate $ysel" or %here I shall go to attain any steadiness o" $ind.G This is another e.a$ple o" la#k o" sleep. &o$e o" the #o%herd "riends o" 389:a said/ F ear 389:a/ J ene$y o" the 1ura de$on/ 4ust think o" Tour personal servant Raktaka. &i$ply 'e#ause he sa% a pea#o#k "eather/ he is no% #losing his eyes and is no longer attentive to pasturing the #o%s. Rather/ he has le"t the$ in a "ara%ay pasture and has not even 'othered to use his sti#k to #ontrol the$.G This is an instan#e o" $ental i$'alan#e due to separation "ro$ 389:a. 2hen 0ord 389:a %ent to the #apital o" 3ing Tudhi9Zhira/ Kddhava %as so a""li#ted 'y the "ire o" separation "ro$ (r) 389:a that the perspiration "ro$ his in"la$ed 'ody and the tears "ro$ his eyes poured "ro$ hi$/ and in this %ay he 'e#a$e #o$pletely stunned. 2hen (r) 389:a le"t the #ity o" v,rak, to seek out the &ya$antaka 4e%el and -e %as late returning ho$e/ Kddhava 'e#a$e so a""li#ted that the sy$pto$s o" disease 'e#a$e $ani"est on his 'ody. A#tually/ due to his e.#essive e#stati# love "or 389:a/ Kddhava 'e#a$e kno%n in v,rak, as #ra5y. To his great "ortune/ on that day Kddhava<s reputation as a #ra5y "ello% %as "ir$ly esta'lished. Kddhava<s #ra5iness %as pra#ti#ally proved %hen he %ent to Raivataka -ill to $inutely o'serve the #ongested 'la#k #louds. In his distur'ed #ondition/ he 'egan to pray to these #louds/ and he e.pressed his 4u'ilation 'y 'o%ing do%n 'e"ore the$. Kddhava in"or$ed 389:a/ F1y dear leader o" the Tadu dynasty/ Tour
servants in =8nd,vana #annot sleep at night thinking o" Tou/ so no% they are all lying do%n on the 'ank o" the Ta$un, al$ost paraly5ed. And it appears that they are al$ost dead/ 'e#ause their 'reathing is very slo%.G This is an instan#e o" 'e#o$ing un#ons#ious due to separation "ro$ 389:a. 389:a %as on#e in"or$ed/ FTou are the li"e and soul o" all the inha'itants o" =8nd,vana. &o 'e#ause Tou have le"t =8nd,vana/ all o" the servitors o" Tour lotus "eet there are su""ering. It is as i" the lakes "illed %ith lotus "lo%ers have dried up "ro$ the s#or#hing heat o" separation "ro$ Tou.G In the e.a$ple given here/ the inha'itants o" =8nd,vana are #o$pared to lakes "illed %ith lotus "lo%ers/ and 'e#ause o" the s#or#hing heat o" separation "ro$ 389:a/ the lakesIalong %ith the lotus "lo%ers o" their livesIare 'eing 'urned up. And the s%ans in the lakes/ %ho are #o$pared to the vitality o" the inha'itants o" =8nd,vana/ are no longer desiring to live there. In other %ords/ 'e#ause o" the s#or#hing heat/ the s%ans are leaving the lakes. This $etaphor is used to des#ri'e the #ondition o" the devotees separated "ro$ 389:a.
Cha"ter Thirt Anine

?a s of 4eeting 789:a
2hen 389:a and -is devotees $eet/ the $eeting is te#hni#ally #alled yoga, or linking up %ith the 0ord. &u#h $eetings 'et%een 389:a and -is devotees #an 'e divided into three #lassesIna$ely per"e#tion/ satis"a#tion and steadiness. 2hen the devotee $eets %ith 389:a in great eagerness/ that state o" $eeting is #alled per"e#tion. In the *5a-karmta, Bilva$aMgala 6h,kura des#ri'es ho% 389:a $eets -is devoteeI%ith pea#o#k "eather on -is head/ %ith marakata 4e%els on -is #hest and %ith -is ever en#hanting s$ile/ -is restless eyes and -is very deli#ate 'ody. In the Tenth Canto o" rmad-Bhgavatam, ThirtyAeighth Chapter/ verse PQ/ (ukadeva +osv,$) tells 3ing !ar)k9it/ F1y dear 3ing/ as soon
as Akr*ra the #hariot driver sa% 0ord 389:a and -is elder 'rother Balar,$a in =8nd,vana/ he i$$ediately got do%n "ro$ the #hariot and/ 'eing greatly a""li#ted 'y a""e#tion "or the trans#endental 0ord/ "ell do%n upon -is lotus "eet to o""er respe#t"ul o'eisan#es.G These are so$e o" the instan#es o" per"e#tional $eetings %ith 389:a. 2hen a devotee $eets 389:a a"ter long separation/ the $eeting is one o" satis"a#tion. In the ?irst Canto o" rmad-Bhgavatam, Hleventh Chapter/ verse 1\/ it is stated that %hen 0ord 389:a returned to -is #apital/ v,rak,/ the inha'itants said/ F ear 0ord/ i" Tou re$ain in "oreign #ountries "or so long/ %e shall #ertainly 'e 'ere"t o" seeing Tour s$iling "a#e[ Kpon o'serving Tour "a#e/ %e/ Tour eternal servitors/ 'e#o$e greatly satis"ied. All the an.ieties o" our e.isten#e are i$$ediately $itigated. I" %e #annot see Tou 'e#ause Tou are long a'sent "ro$ v,rak,/ then it %ill 'e i$possi'le "or us to live any$ore.G This is an instan#e o" satis"a#tion in $eeting 389:a a"ter long separation. 389:a<s personal servant/ ,ruka/ seeing 389:a at the door o" v,rak,/ "orgot to o""er -i$ respe#ts %ith "olded hands. 2hen a devotee is ulti$ately situated in asso#iation %ith 389:a/ his position is #alled steadiness in devotional servi#e. This steady position in devotional servi#e is e.plained in the 'ook kno%n as 2a)sad$ta. It is des#ri'ed there ho% Akr*ra/ %ho %as #onsidered 'y the go%s to 'e terror personi"ied/ %ould talk %ith 389:a a'out the a#tivities o" the 3uru dynasty. A si$ilar steady position %as held 'y Kddhava/ the dis#iple o" B8haspati. -e %ould al%ays $assage the lotus "eet o" 389:a %hile kneeling do%n on the ground 'e"ore -i$. 2hen a devotee is engaged in the servi#e o" the 0ord/ he is said to have rea#hed the attain$ent o" yoga. The Hnglish e>uivalent o" the %ord yoga is Flinking up.G &o a#tual linking up %ith 389:a/ the &upre$e !ersonality o" +odhead/ 'egins %hen the devotee renders servi#e unto -i$. evotees situated in the trans#endental rasa o" servitorship render their parti#ular servi#e %henever there is an opportunity. &o$eti$es they sit do%n in "ront o" 389:a to re#eive orders. &o$e persons are relu#tant to a##ept this level o" devotional servi#e as a#tual bhakti-yoga, and in so$e o" the /uras also this servitorship in devotional servi#e to 389:a is not a##epted as the a#tual bhakti-yoga syste$. But rmadCopyright 1998 The Bhaktivedanta Book Trust Int'l. All Rights Reserved.
Bhgavatam has #learly indi#ated that the servitor relationship %ith 389:a is the a#tual 'eginning o" yoga reali5ation. In the Hleventh Canto o" rmad-Bhgavatam, Third Chapter/ verse PO/ it is stated that %hen devotees are engaged in the dis#harge o" bhaktiyoga, so$eti$es they #ry "ro$ thinking o" 389:a/ so$eti$es they laugh/ so$eti$es they 'e#o$e 4u'ilant/ and so$eti$es they talk in very un#o$$on %ays. &o$eti$es they dan#e/ so$eti$es they sing/ so$eti$es they are a#tually engaged in the servi#e o" the 0ord/ and so$eti$es they sit do%n silently as i" a'sor'ed in tran#e. &i$ilarly/ in the &eventh Canto o" rmad-Bhgavatam, Chapter &even/ verse PQ/ !rahl,da 1ah,r,4a says to his "riends/ F1y dear "riends/ as soon as pure devotees o" 0ord 389:a hear o" the trans#endental pasti$es o" the 0ord/ %ho is the eternal reservoir o" pasti$es/ or hear a'out -is trans#endental >ualities/ they 'e#o$e overpo%ered %ith 4u'ilation. H#stati# sy$pto$s are $ani"ested in their 'odies. They shed tears/ talk "alteringly/ glori"y the 0ord in a loud voi#e and #hant and dan#e in e#stasy. These e#stasies are al%ays there/ 'ut so$eti$es they over#o$e all li$its/ and the sy$pto$s 'e#o$e $ani"est to all.G In the pro#ess o" surrender unto the &upre$e !ersonality o" +odhead there are si. ite$s7 to a##ept everything "avora'le "or devotional servi#e/ to re4e#t everything un"avora'le "or devotional servi#e/ to 'elieve that 389:a %ill al%ays give prote#tion/ to identi"y onesel" %ith 389:a<s devotees/ al%ays to "eel ina'ility %ithout the help o" 389:a and al%ays to think onesel" in"erior to 389:a/ even though one $ay have "ull #apa#ity to per"or$ so$ething on his o%n. 2hen one is su'stantially #onvin#ed that he is al%ays prote#ted 'y 389:a in all #ir#u$stan#es/ that "eeling is #alled reverential devotion. Reverential devotion is e.e#uted in relation %ith the &upre$e !ersonality o" +odhead and %ith -is other prote#ted devotees. 2hen 389:a %as residing in v,rak,/ so$e o" the elderly $e$'ers o" the Tadu "a$ily %ould o##asionally put so$e i$portant $atter 'e"ore -i$. At su#h a ti$e/ 389:a %ould #are"ully give attention to those $atters. And i" there %ere so$e hu$orous topi#s $entioned/ 389:a %ould i$$ediately respond %ith a s$iling "a#e. &o$eti$es %hen 389:a %as e.e#uting -is duties in the asse$'ly kno%n as &udhar$,/ -e %ould ask the elderly $e$'ers "or good advi#e. By su#h a#tivities -e is
$ani"est as the supre$e spiritual $aster/ the supre$e e.e#utive head/ the superior intelligen#e and the supre$e po%er/ prote#tor and $aintainer.
Cha"ter Fort
*everential Devotion of Sons and other Subordinates
True reverential devotion is e.hi'ited 'y persons %ho think the$selves su'ordinate to 389:a and 'y persons %ho think the$selves sons o" 389:a. The 'est e.a$ples o" this su'ordination are &,ra:a/ +ada and &u'hadr,. They %ere all $e$'ers o" the Tadu dynasty/ and they al%ays used to think the$selves prote#ted 'y 389:a. &i$ilarly/ 389:a<s sons/ su#h as !radyu$na/ C,rude9:a and &,$'a/ "elt the sa$e %ay. 389:a had $any sons in v,rak,. -e 'egot ten sons 'y ea#h o" -is 1S/1\8 >ueens/ and all o" these sons/ headed 'y !radyu$na/ C,rude9:a and &,$'a/ used to think the$selves al%ays prote#ted 'y 389:a. 2hen 389:a<s sons dined %ith -i$/ they %ould so$eti$es open their $ouths "or 389:a to "eed the$. &o$eti$es %hen 389:a %ould pat one o" -is sons/ the son %ould sit on 389:a<s lap/ and %hile 389:a %as 'lessing the son<s head 'y s$elling it/ the others %ould shed tears/ thinking ho% $any pious a#tivities he $ust have per"or$ed in his previous li"e. Jut o" 389:a<s $any sons/ !radyu$na/ a son o" 389:a<s #hie" >ueen/ Ruk$i:)/ is #onsidered the leader. !radyu$na<s 'odily "eatures rese$'le 389:a<s e.a#tly. !ure devotees o" 389:a glori"y !radyu$na 'e#ause he is so "ortunate7 like "ather like son. There is a des#ription in the 2ari-va)(a o" !radyu$na<s a#tivities %hen he kidnapped !ra'h,vat). !radyu$na addressed !ra'h,vat) at that ti$e and said/ F1y dear !ra'h,vat)/ 4ust look at the head o" our "a$ily/ (r) 389:a. -e is =i9:u -i$sel"/ the supre$e driver o" +aruYa/ and -e is our supre$e $aster. Be#ause %e have 'e#o$e so proud and #on"ident o" -is prote#ting us/ %e so$eti$es do not even #are a'out "ighting %ith Tripur,ri U0ord (ivaV.G
There are t%o kinds o" devotees engaged in devotional servi#e %ith a%e and venerationIthe 0ord<s su'ordinates and -is sons. The servitors in the a'ode o" v,rak, al%ays %orship 389:a as the $ost respe#ta'le and revered !ersonality o" +odhead. They are #aptivated 'y 389:a 'e#ause o" -is supere.#ellent opulen#es. The $e$'ers %ho al%ays thought the$selves prote#ted 'y 389:a #ould readily #onvert their #onvi#tion into pra#ti#al de$onstration/ 'e#ause it %as so$eti$es "ound that the sons o" 389:a a#ted very unla%"ully in various pla#es 'ut %ere nonetheless given "ull prote#tion 'y 389:a and Balar,$a. Hven Balar,$a/ the elder 'rother o" 389:a/ so$eti$es unkno%ingly o""ered respe#t to -i$. Jn#e %hen 389:a #a$e 'e"ore 0ord Balar,$a/ 389:a %as an.ious to o""er -is respe#ts to -is elder 'rother/ 'ut at that ti$e Balar,$a<s #lu' %as lo%ered do%n upon 389:a<s lotus "eet. In other %ords/ the #lu' in Balar,$a<s hand o""ered its o%n respe#ts to 389:a. These "eelings o" su'ordination/ as e.plained a'ove/ are so$eti$es $ani"ested as anubhva. 2hen de$igods "ro$ the heavenly planets #a$e to (r) 389:a/ all o" 389:a<s sons "ollo%ed the$/ and 0ord Brah$, sprinkled %ater "ro$ his kama7a&u upon the$. 2hen the de$igods #a$e 'e"ore 389:a/ the sons/ instead o" sitting on golden #hairs/ sat do%n on the "loor/ %hi#h %as #overed %ith deerskin. &o$eti$es the 'ehavior o" 389:a<s sons appears si$ilar to the 'ehavior o" -is personal servants. ?or e.a$ple/ the sons used to o""er their o'eisan#es/ they %ere silent/ su'$issive and gentle/ and they %ere al%ays ready to #arry out 389:a<s orders/ even at the risk o" li"e. 2hen present 'e"ore 389:a/ they 'o%ed do%n on the ground. They %ere very silent and steady/ and they used to restrain #oughing and laughing 'e"ore the 0ord. Also/ they never dis#ussed 389:a<s pasti$es in #on4ugal love. In other %ords/ devotees %ho are engaged in reverential devotional servi#e should not dis#uss the #on4ugal love a""airs o" 389:a. No one should #lai$ his eternal relationship %ith 389:a unless he is li'erated. In the #onditioned state o" li"e/ the devotees have to e.e#ute the pres#ri'ed duties as re#o$$ended in the #odes o" devotional servi#e. 2hen one is $ature in devotional servi#e and is a reali5ed soul/ he #an kno% his o%n eternal relationship %ith 389:a. Jne should not arti"i#ially try to esta'lish so$e relationship. In the pre$ature stage it is so$eti$es "ound
that a lusty/ #onditioned person %ill arti"i#ially try to esta'lish so$e relationship %ith 389:a in #on4ugal love. The result o" this is that one 'e#o$es %rkta-saha,iy, or one %ho takes everything very #heaply. Although su#h persons $ay 'e very an.ious to esta'lish a relationship %ith 389:a in #on4ugal love/ their #onditioned li"e in the $aterial %orld is still $ost a'o$ina'le. A person %ho has a#tually esta'lished his relationship %ith 389:a #an no longer a#t on the $aterial plane/ and his personal #hara#ter #annot 'e #riti#i5ed. 2hen Cupid #a$e on one o##asion to visit 0ord 389:a/ so$e devotee addressed hi$ thus7 F1y dear Cupid/ 'e#ause you have 'een so "ortunate as to have pla#ed your eyesight on the lotus "eet o" 389:a/ the drops o" perspiration on your 'ody have 'e#o$e "ro5en/ and they rese$'le ka"ak "ruits Ua kind o" s$all "ruit "ound in thorny 'ushesV.G These are signs o" e#stasy and veneration "or the &upre$e !ersonality o" +odhead. 2hen the prin#es o" the Tadu dynasty heard the vi'ration o" 389:a<s !,b#a4anya #on#hshell/ the hairs on their 'odies i$$ediately stood up in e#stati# 4u'ilation. It see$ed at that ti$e that all the hairs on the 'odies o" the prin#es %ere dan#ing in e#stasy. In addition to 4u'ilation/ there are so$eti$es sy$pto$s o" disappoint$ent. !radyu$na on#e addressed &,$'a %ith these %ords7 F1y dear &,$'a/ you are su#h a glori"ied personality[ I have seen that on#e %hen you %ere playing on the ground/ your 'ody 'e#a$e #overed %ith dust@ yet our "ather/ 0ord 389:a/ still took you up on -is lap. But I a$ so un"ortunate that I #ould never get su#h love "ro$ our "ather[G This state$ent is an e.a$ple o" disappoint$ent in love. To regard 389:a as one<s superior is #alled reverential "eeling/ and %hen/ in addition to this/ a devotee "eels that 389:a is his prote#tor/ his trans#endental love "or 389:a is in#reased/ and his #o$'ined "eelings are #alled reverential devotion. 2hen this steady reverential devotion in#reases "urther/ it is #alled love o" +odhead in reverential devotion. Attra#tion and a""e#tion are t%o pro$inent sy$pto$s o" this stage. In this reverential devotional attitude/ !radyu$na never talked to his "ather in a loud voi#e. In "a#t/ he never so $u#h as unlo#ked the lips o" his $outh/ nor did he ever sho% his "a#e "illed %ith tears. -e %ould al%ays glan#e only at the lotus "eet o" his "ather. There is another e.a$ple o" steady and "i.ed love "or 389:a in the
instan#e o" Ar4una<s in"or$ing -i$ o" the death o" Ar4una<s son/ A'hi$anyu/ %ho %as also the nephe% o" 389:a. A'hi$anyu %as the son o" &u'hadr,/ 389:a<s younger sister. -e %as killed at the Battle o" 3uruk9etra 'y the #o$'ined e""orts o" all the #o$$anders in 3ing uryodhana<s ar$yIna$ely 3ar:a/ ADvatth,$,/ Layadratha/ Bh)9$a/ 38p,#,rya and ro:,#,rya. In order to assure 389:a that there %as no #hange o" love on &u'hadr,<s part/ Ar4una in"or$ed -i$/ FAlthough A'hi$anyu %as killed al$ost in Tour presen#e/ &u'hadr,<s love "or Tou is not agitated at all/ nor has it even slightly #hanged its original #olor.G The a""e#tion that 389:a has "or -is devotees %as e.pressed 'y -i$ %hen -e asked !radyu$na not to "eel so 'ash"ul 'e"ore -i$. -e addressed !radyu$na thus7 F1y dear 'oy/ 4ust give up your "eeling o" in"eriority/ and do not hang your ne#k. Lust talk %ith 1e in a #lear voi#e/ and do not shed tears. Tou $ay look straight at 1e/ and you $ay pla#e your hands on 1y 'ody %ithout any hesitation. There is no need o" e.hi'iting so $u#h reveren#e 'e"ore your "ather.G !radyu$na<s atta#h$ent "or 389:a %as al%ays e.hi'ited 'y his a#tion. 2henever he %as ordered 'y his "ather to e.e#ute so$ething/ he %ould i$$ediately e.e#ute the order/ taking the task as ne#tarean even though it $ay have 'een poison. &i$ilarly/ %henever he %ould "ind so$ething to 'e disapproved o" 'y his "ather/ he %ould i$$ediately re4e#t it as poison/ even though it $ay have 'een ne#tarean. !radyu$na<s atta#h$ent in an.iety "or 389:a %as e.pressed %hen he said to his %i"e Rati/ FThe ene$y/ (a$'ara/ is already killed. No% I a$ very an.ious to see $y "ather/ %ho is $y spiritual $aster and %ho al%ays #arries the #on#hshell kno%n as !,b#a4anya.G !radyu$na "elt great separation "ro$ 389:a %hen -e %as a'sent "ro$ v,rak, at the Battle"ield o" 3uruk9etra. -e said/ F&in#e $y "ather has le"t v,rak,/ I do not take $u#h pleasure in pra#ti#ing "ighting/ nor a$ I interested in any kind o" sporting pasti$es. And %hat need is there to speak o" these thingsW I do not even %ish to stay at v,rak, in the a'sen#e o" $y "ather.G 2hen !radyu$na #a$e 'a#k ho$e a"ter killing (a$'ar,sura and sa% his "ather/ 389:a/ 'e"ore hi$/ he at on#e 'e#a$e so over4oyed that he hi$sel" #ould not understand his 4oy on that o##asion. This is an instan#e o" su##ess in separation. A si$ilar satis"a#tion %as o'served
%hen 389:a returned "ro$ the Battle"ield o" 3uruk9etra to -is ho$e at v,rak,. All o" -is sons %ere so over4oyed that out o" e#stasy they repeatedly $ade $any $istakes. These $istakes %ere a sign o" #o$plete satis"a#tion. Hvery day !radyu$na looked over 389:a<s lotus "eet %ith tears in his eyes. These signs o" reverential devotion on the part o" !radyu$na $ay 'e des#ri'ed in the sa$e %ay they have 'een des#ri'ed in the #ases o" other devotees.
Cha"ter Fort Aone

Fraternal Devotion
2hen a devotee is per$anently situated in devotional servi#e/ and 'y di""erent sy$pto$s o" e#stasy he has developed and $atured a "raternal $ello% or "lavor in relationship %ith the !ersonality o" +odhead/ his "eeling is #alled "raternal love o" +odhead. The i$petus "or su#h "raternal love o" +od is +od -i$sel". 2hen one is li'erated and dis#overs his eternal relationship %ith the &upre$e 0ord/ the 0ord -i$sel" 'e#o$es the i$petus "or in#reasing "raternal love. The eternal asso#iates o" the 0ord in =8nd,vana have des#ri'ed this as "ollo%s7 FThe 0ord/ -ari/ %hose 'odily hue is like the indran&a 4e%el/ %hose s$iling is as 'eauti"ul as the kunda "lo%er/ %hose silk dress is as yello% as golden autu$n "oliage/ %hose #hest is 'eauti"ied %ith garlands o" "lo%ers and %ho is al%ays playing upon -is "luteIthis ene$y o" the Agha de$on is al%ays attra#ting our hearts 'y %andering a'out =8nd,vana.G There are si$ilar state$ents o" "raternal love e.pressed outside the 4urisdi#tion o" =8nd,vana. 2hen the sons o" !,:Yu/ headed 'y 1ah,r,4a Tudhi9Zhira/ sa% 389:a in -is "ourAhanded "or$ on the Battle"ield o" 3uruk9etra/ holding -is #on#hshell/ dis#/ #lu' and lotus "lo%er/ they #o$pletely "orgot the$selves and 'e#a$e $erged in the o#ean o" ne#tarean happiness. This sho%s ho% the sons o" !,:YuI3ing
Tudhi9Zhira/ Bh)$a/ Ar4una/ Nakula and &ahadevaI%ere all #aught up in "raternal love "or 389:a. &o$eti$es the di""erent na$es/ "or$s/ paraphernalia and trans#endental >ualities provoke "raternal love. ?or instan#e/ 389:a<s ni#e dress/ -is strongly 'uilt 'ody/ the allAauspi#ious sy$pto$s on -is 'ody/ -is kno%ledge o" di""erent languages/ -is learned tea#hings in Bhagavad-gt, -is un#o$$on genius in all "ields o" endeavor/ -is e.hi'ition o" e.pert kno%ledge/ -is $er#y/ -is #hivalry/ -is 'ehavior as a #on4ugal lover/ -is intelligen#e/ -is "orgiveness/ -is attra#tion "or all kinds o" $en/ -is opulen#e and -is happinessIall provoke "raternal love. The i$petus to "raternal love upon seeing the asso#iates o" 389:a in =8nd,vana is also very natural/ "or their personal 'odily "eatures/ their >ualities and their dress are all e>ual to 389:a<s. These asso#iates are al%ays happy in their servi#e to 389:a/ and they are generally kno%n as vayasyas, or "riends o" the sa$e age. The vayasyas are "ully #on"ident o" prote#tion 'y 389:a. evotees so$eti$es pray/ F0et us o""er our respe#t"ul o'eisan#es unto the vayasyas o" 389:a/ %ho are "ir$ly #onvin#ed o" 389:a<s "riendship and prote#tion and %hose devotion to 389:a is ever "i.ed. They are "earless/ and on a level e>ual %ith 389:a they dis#harge their trans#endental loving devotional servi#e.G &u#h eternal vayasyas are also "ound 'eyond the 4urisdi#tion o" =8nd,vana/ in pla#es su#h as v,rak, and -astin,pura. H.#ept "or =8nd,vana/ all the pla#es o" 389:a<s pasti$es are #alled %uras Bto%nsC. 1athur, and -astin,pura/ the #apital o" the 3urus/ are 'oth %uras. !ersonalities like Ar4una/ Bh)$a/ raupad) and (r)d,$, Br,h$a:a are #ounted a$ong 389:a<s "raternal devotees in the %uras. -o% the sons o" !,:Yu/ the !,:Yavas/ en4oy 389:a<s asso#iation is des#ri'ed as "ollo%s7 F2hen (r) 389:a arrived in Indraprastha/ the #apital o" the 3urus/ 1ah,r,4a Tudhi9Zhira i$$ediately #a$e out to s$ell the "lavor o" 389:a<s head.G It is the =edi# #usto$ that a superior s$ells the heads o" his su'ordinates %hen the su'ordinates o""er respe#t to the superior 'y tou#hing his "eet. &i$ilarly/ Ar4una and Bh)$a e$'ra#ed 389:a %ith great 4u'ilation/ and the t%o younger 'rothers/ na$ely Nakula and &ahadeva/ tou#hed the lotus "eet o" 389:a %ith tears in their eyes and o""ered their respe#ts. In this %ay all the "ive !,:Yava
'rothers en4oyed the "raternal "riendship o" 389:a in trans#endental $ello%. J" the "ive !,:Yavas/ Ar4una is the $ost inti$ately #onne#ted %ith 389:a. -e has a ni#e 'o% #alled +,:Y)va in his hand. -is thighs are #o$pared to the trunks o" elephants/ and his eyes are al%ays reddish. 2hen 389:a and Ar4una are together on a #hariot/ they 'e#o$e #elestial 'eauties/ pleasing to the eyes o" everyone. It is said that on#e Ar4una %as lying on his 'ed %ith his head upon 389:a<s lap and %as talking and 4oking %ith 389:a in great rela.ation/ en4oying 389:a<s #o$pany %ith s$iling and great satis"a#tion. As "ar as the vayasyas B"riendsC in =8nd,vana are #on#erned/ they 'e#o$e greatly distressed %hen they #annot see 389:a even "or a $o$ent. There is the "ollo%ing prayer 'y a devotee "or the vayasyas in =8nd,vana7 FAll glories to 389:a<s vayasyas, %ho are 4ust like 389:a in their age/ >ualities/ pasti$es/ dress and 'eauty. They are a##usto$ed to playing on their "lutes $ade o" pal$ leaves/ and they all have 'u""aloA horn 'ugles orna$ented like 389:a<s %ith 4e%els su#h as indran&a and %ith gold and #oral. They are al%ays 4u'ilant like 389:a. 1ay these glorious #o$panions o" 389:a al%ays prote#t us[G The vayasyas in =8nd,vana are in su#h inti$ate "riendship %ith 389:a that so$eti$es they think the$selves as good as 389:a. -ere is an instan#e o" su#h "riendly "eeling7 2hen 389:a %as holding up +ovardhana -ill %ith -is le"t hand/ the vayasyas said/ F ear "riend/ Tou have 'een standing "or the last seven days and nights %ithout any rest. This is very trou'leso$e "or us/ 'e#ause %e see that Tou have undertaken a severely la'orious task. 2e think/ there"ore/ that Tou need not #ontinue to stand in that %ay holding the hill. Tou #an 4ust trans"er it onto &ud,$,<s hand. 2e are very $u#h aggrieved to see Tou in this position. I" you think that &ud,$, is not a'le to support +ovardhana -ill/ then at least Tou should #hange hands. Instead o" supporting it %ith Tour le"t hand/ please trans"er it to Tour right hand/ so that %e #an give Tour le"t hand a $assage.G This is an instan#e o" inti$a#y/ sho%ing ho% $u#h the vayasyas #onsidered the$selves to 'e e>ual to 389:a. In rmad-Bhgavatam, Tenth Canto/ T%el"th Chapter/ verse 11/ (ukadeva +osv,$) tells 3ing !ar)k9it/ F1y dear 3ing/ 389:a is the &upre$e !ersonality o" +odhead to the learned trans#endentalist/ -e is
the supre$e happiness "or the i$personalist/ -e is the supre$e %orshipa'le eity "or the devotee/ and -e is 4ust like an ordinary 'oy to one %ho is under the spell o" my. And 4ust i$agineIthese #o%herd 'oys are no% playing %ith the &upre$e !erson as though they %ere on an e>ual level[ By this anyone #an understand that these 'oys $ust have a##u$ulated heaps o" the results o" pious a#tivities to ena'le the$ to asso#iate %ith the &upre$e !ersonality o" +odhead in su#h inti$ate "riendship.G There is a des#ription o" 389:a<s "eeling "or -is vayasyas in =8nd,vana. -e on#e said to Balar,$a/ F1y dear 'rother/ %hen 1y #o$panions %ere 'eing devoured 'y the Agh,sura/ hot tears poured do%n "ro$ 1y eyes. And as they %ere %ashing 1y #heeks/ 1y dear elder 'rother/ "or at least one $o$ent I #o$pletely lost 1ysel".G 2ithin +okula/ 389:a<s vayasyas are generally divided into "our groups7 B1C %ellA%ishers/ BOC "riends/ BPC #on"idential "riends and BQC inti$ate "riends. 389:a<s %ellA%isher "riends are a little 'it older than 389:a/ and they have so$e parental a""e#tion "or -i$. Be#ause o" their 'eing older than 389:a/ they al%ays try to prote#t -i$ "ro$ any har$. As su#h/ they so$eti$es 'ear %eapons so that they #an #hastise any $is#hievous persons %ho %ant to do har$ to 389:a. Counted a$ong the %ellA%isher "riends are .v&u'hadra/ 1a:Yal)'hadra/ Bhadravardhana/ +o'haZa/ Tak9a/ Indra'haZa/ Bhadr,Mga/ =)ra'hadra/ 1ah,gu:a/ =i4aya and Bala'hadra. They are older than 389:a and are al%ays thinking o" -is %el"are. Jne o" the elderly "riends said/ F1y dear 1a:Yal)'hadra/ %hy are you %ielding a shining s%ord as though you %ere running to%ard Ari9Z,sura to kill hi$W 1y dear Baladeva/ %hy are Tou unne#essarily 'earing that heavy plo%W 1y dear =i4aya/ don<t 'e unne#essarily agitated. 1y dear Bhadravardhana/ there is no need to $ake these threatening $otions. I" you %ill all look $ore #losely you %ill see that it is only a thunder#loud upon +ovardhana -ill@ it is not the Ari9Z,sura in the shape o" a 'ull/ as you have i$agined.G These older/ %ellA%ishing "riends o" 389:a had i$agined a large #loud to 'e the Ari9Z,sura/ appearing in the shape o" a huge 'ull. In the $idst o" their e.#ite$ent one o" the$ as#ertained that it %as a#tually only a #loud on +ovardhana -ill. -e there"ore in"or$ed the others not to take the trou'le o" %orrying a'out 389:a/ 'e#ause
there %as no present danger "ro$ Ari9Z,sura. A$ong the %ellA%isher "riends/ 1a:Yal)'hadra and Bala'hadra are the #hie"s. 1a:Yal)'hadra is des#ri'ed as "ollo%s. -is #o$ple.ion is yello%ish/ and his dress is very attra#tive. -e al%ays #arries a sti#k o" various #olors. -e %ears a pea#o#k "eather on his head and al%ays looks very 'eauti"ul. 1a:Yal)'hadra<s attitude is revealed in this state$ent7 F1y dear "riends/ our 'eloved 389:a is no% very tired "ro$ %orking %ith the #o%s in the pasturing grounds and "ro$ traveling all over the "orests. I #an see that -e is very "atigued. 0et $e $assage -is head silently %hile -e is taking rest in -is house. And you/ &u'alaIyou 4ust $assage -is thighs.G Jne devotee des#ri'ed the personal 'eauty o" Baladeva as "ollo%s F0et $e take shelter o" the lotus "eet o" Balar,$a/ %hose 'eauty is enhan#ed 'y the earrings tou#hing -is #heeks. -is "a#e is de#orated %ith ti&aka $ade "ro$ kast$r U$uskV/ and -is 'road #hest is de#orated %ith a garland o" gu-, Us$all #on#hshellsV. -is #o$ple.ion is as %hite as an autu$n #loud/ -e %ears gar$ents o" 'lue #olor/ and -is voi#e is very grave. -is ar$s are very long/ tou#hing -is thighs/ and -e has sho%n -is great strength 'y killing the !rala$'a de$on. 0et $e take shelter o" this #hivalrous .viBalar,$a.G Baladeva<s a""e#tion "or 389:a is illustrated in this state$ent to &u'ala7 F1y dear "riend/ please in"or$ 389:a not to go to 3,liya<s lake today. Today is -is 'irthday/ and so I %ish to go along %ith $other TaDod, to 'athe -i$. Tell -i$ -e should not leave the house today.G This sho%s ho% Balar,$a/ 389:a<s elder 'rother/ took #are o" 389:a %ith parental love/ %ithin the s#ope o" "raternal a""e#tion. ?riends %ho are younger than 389:a/ %ho are al%ays atta#hed to -i$ and %ho give -i$ all kinds o" servi#e are #alled ordinary "riends/ or/ si$ply/ "riends. &u#h ordinary "riends are #alled sakhs, and the na$es o" so$e sakhs are =iD,la/ =89a'ha/ J4asv)/ evaprastha/ =ar*thapa/ 1aranda/ 3usu$,p)Ya/ 1a:i'andha and 3arandha$a. All o" these sakh "riends o" 389:a seek only to serve -i$. &o$eti$es so$e o" the$ %ould rise early in the $orning and i$$ediately go to 389:a<s pla#e and %ait at the door to see 389:a and to a##o$pany -i$ to the pasturing grounds. In the $eanti$e/ 389:a %ould 'e dressed 'y $other TaDod,/ and %hen she %ould see a 'oy standing at the door/ she %ould #all hi$/
F2ell/ =iD,la/ %hy are you standing thereW Co$e here[G &o %ith the per$ission o" $other TaDod,/ he %ould i$$ediately enter the house. And %hile $other TaDod, %as dressing 389:a/ he %ould try to help put on 389:a<s ankle 'ells/ and 389:a %ould 4okingly strike hi$ %ith -is "lute. Then $other TaDod, %ould #all/ F389:a/ %hat is thisW 2hy are Tou teasing Tour "riendWG And 389:a %ould laugh/ and the "riend %ould also laugh. These are so$e o" the a#tivities o" 389:a<s sakhs. &o$eti$es the sakhs %ould take #are o" the #o%s %ho %ere going hither and thither. They %ould tell 389:a/ FTour #o%s %ere going o"" here and there/G and 389:a %ould thank the$. &o$eti$es %hen 389:a and -is sakhs %ent to the pasturing ground/ 3aNsa %ould send a de$on to kill 389:a. There"ore/ al$ost every day there %as a "ight %ith so$e di""erent kind o" de$on. A"ter "ighting %ith a de$on/ 389:a %ould "eel "atigued/ the hairs on -is head %ould 'e s#attered/ and the sakhs %ould i$$ediately #o$e and try to relieve -i$ in di""erent %ays. &o$e "riends %ould say/ F1y dear =iD,la/ please take this "an o" lotus leaves and "an 389:a so that -e $ay "eel so$e #o$"ort. =ar*thapa/ you 4ust 'rush the s#attered hairs on 389:a<s head %hi#h have "allen upon -is "a#e. =89a'ha/ don<t talk unne#essarily[ I$$ediately $assage 389:a<s 'ody. -is ar$s have 'e#o$e tired "ro$ "ighting and %restling %ith that de$on. Jh/ 4ust see ho% our "riend 389:a has 'e#o$e tired[G These are so$e e.a$ples o" the treat$ent given to 389:a 'y the sakhs. Jne o" the sakhs, kno%n as evaprastha/ is des#ri'ed as "ollo%s. -e is very strong/ a ready s#holar/ and is very e.pert in playing 'all. -e %ears a %hite dress/ and he ties his hair into a 'un#h %ith a rope. 2henever there is a "ight 'et%een 389:a and the de$ons/ evaprastha is the "irst to help/ and he "ights 4ust like an elephant. Jne o" the go%s on#e said to her "riend/ F1y dear 'eauti"ul "riend/ %hen 389:a/ the son o" 1ah,r,4a Nanda/ %as taking rest %ithin the #ave o" a hill/ -e %as keeping -is head on the ar$s o" (r)d,$,/ and -e %as putting -is le"t hand on ,$,<s #hest. Taking this opportunity/ evaprastha/ out o" his strong a""e#tion "or 389:a/ i$$ediately 'egan to $assage -is legs.G &u#h are the a#tivities o" 389:a<s "riends out on the pasturing grounds. The $ore #on"idential "riends are #alled %riya-sakhs and are al$ost
389:a<s age. Be#ause o" their very #on"idential "riendship/ their 'ehavior is only on the 'asis o" pure "riendship. The 'ehavior o" other "riends is on the ground o" paternal love or servitude/ 'ut the 'asi# prin#iple o" the #on"idential "riends is si$ply "riendship on an e>ual level. &o$e #on"idential "riends are as "ollo%s7 (r)d,$,/ &ud,$,/ ,$,/ =asud,$,/ 3iMki:i/ &tokaAk89:a/ ANDu/ Bhadrasena/ =il,s)/ !u:Yar)ka/ =iZaMka and 3alaviMka. By their various a#tivities in di""erent pasti$es/ all o" these "riends used to give trans#endental pleasure to 389:a. The 'ehavior o" these #on"idential "riends is des#ri'ed 'y a "riend o" R,dh,r,:) %ho told R,dh,r,:)/ F1y dear gra#e"ul R,dh,r,:)/ Tour inti$ate "riend 389:a is also served 'y -is inti$ate 'oy"riends. &o$e o" the$ #ut 4okes %ith -i$ in $ild voi#es and please -i$ very $u#h 'y this.G ?or e.a$ple/ 389:a had one brhmaa "riend %hose na$e %as 1adhu$aMgala. This 'oy %ould 4oke 'y playing the part o" a greedy brhmaa. 2henever the "riends ate/ he %ould eat $ore than all others/ espe#ially &a77us, o" %hi#h he %as very "ond. Then a"ter eating $ore &a77us than anyone else/ 1adhu$aMgala %ould still not 'e satis"ied/ and he %ould say to 389:a/ FI" Tou give $e one $ore &a77u, then I shall 'e pleased to give Tou $y 'lessings so that Tour "riend R,dh,r,:) %ill 'e very $u#h pleased %ith Tou.G The brhmaas are supposed to give 'lessings to the vai(yas B"ar$ing and $er#hant #asteC/ and 389:a presented -i$sel" as the son o" 1ah,r,4a Nanda/ a vai(yaE so the brhmaa 'oy %as right in giving 'lessings to 389:a. Thus 389:a %as very pleased 'y -is "riend<s 'lessings/ and -e %ould supply hi$ %ith $ore and $ore &a77us. &o$eti$es a #on"idential "riend %ould #o$e 'e"ore 389:a and e$'ra#e -i$ %ith great a""e#tion and love. Another "riend %ould then #o$e up "ro$ the rear and #over 389:a<s eyes %ith his hands. 389:a %ould al%ays "eel very happy 'y su#h dealings %ith -is #on"idential "riends. Jut o" all these #on"idential "riends/ (r)d,$, is #onsidered to 'e the #hie". (r)d,$, used to put on a yello%A#olored dress. -e %ould #arry a 'u""alo horn/ and his tur'an %as o" reddish/ #opper #olor. -is 'odily #o$ple.ion %as 'la#kish/ and around his ne#k there %as a ni#e garland. -e %ould al%ays #hallenge 389:a in 4oking "riendship. 0et us pray to (r)d,$, to 'esto% his $er#y upon us[ &o$eti$es (r)d,$, used to address 389:a/ FJh/ Tou are so #ruel that
Tou le"t us alone on the 'ank o" the Ta$un,/ and %e %ere all $ad "ro$ not seeing Tou there[ No% it is our great "ortune that %e are a'le to see Tou here. I" Tou %ant to pa#i"y us/ Tou $ust e$'ra#e ea#h one o" us %ith Tour ar$s. But 'elieve $e/ $y dear "riend/ a $o$ent<s a'sen#e "ro$ Tou #reates great havo#/ not only "or us 'ut "or the #o%s also. Hverything 'e#o$es disarranged/ and %e 'e#o$e $ad a"ter Tou.G There are other "riends %ho are still $ore #on"idential. They are #alled %riya-narm, or inti$ate "riends. Counted a$ong the %riya-narm "riends are &u'ala/ Ar4una/ +andharva/ =asanta and K44vala. There %as talk a$ong the "riends o" R,dh,r,:)/ the go%s, a'out these $ost inti$ate "riends. Jne go% addressed R,dh,r,:) thus7 F1y dear 38D,Mg) Udeli#ate oneV/ 4ust see ho% &u'ala is %hispering Tour $essage into 389:a<s ear/ ho% he is delivering the #on"idential letter o" (y,$,Ad,s) silently into 389:a<s hand/ ho% he is delivering the 'etel nuts prepared 'y !,lik, into 389:a<s $outh/ and ho% he is de#orating 389:a %ith the garland prepared 'y T,rak,. id you kno%/ $y dear "riend/ that all these $ost inti$ate "riends o" 389:a are al%ays engaged in -is servi#e in this %ayWG Jut o" the $any inti$ate %riya-narms, &u'ala and K44vala are #onsidered to 'e the $ost pro$inent. &u'ala<s 'ody is des#ri'ed as "ollo%s. -is #o$ple.ion is 4ust like $olten gold. -e is very/ very dear to 389:a. -e al%ays has a garland around his ne#k/ and he %ears yello% #lothing. -is eyes are 4ust like lotus "lo%er petals/ and he is so intelligent that 'y his talking and his $oral instru#tions all the other "riends take the highest pleasure. 0et us all o""er our respe#t"ul o'eisan#es unto 389:a<s "riend &u'ala[ The degree o" inti$a#y shared 'y 389:a and &u'ala #an 'e understood 'y the "a#t that the talks 'et%een the$ %ere so #on"idential that no one else #ould understand %hat they %ere saying. The des#ription o" K44vala/ another inti$ate "riend/ is given as "ollo%s. K44vala al%ays %ears so$e gar$ent o" orange #olor/ and the $ove$ents o" his eyes are al%ays very restless. -e likes to de#orate hi$sel" %ith all kinds o" "lo%ers/ his 'odily hue is al$ost like 389:a<s/ and on his ne#k there is al%ays a ne#kla#e o" pearls. -e is al%ays very dear to 389:a. 0et us all %orship K44vala/ the $ost inti$ate "riend o" 389:a[ A'out the #on"idential servi#e o" K44vala/ this state$ent is to 'e "ound/ addressed 'y R,dh,r,:) to one o" -er "riends7 F1y dear "riend/ it is
i$possi'le "or 1e to keep 1y prestige[ I %anted to avoid talking to 389:a any$oreI'ut 4ust see[ There again is -is "riend K44vala/ #o$ing to 1e %ith his #anvassing %ork. -is entreaties are so po%er"ul that it is very di""i#ult "or a go% to resist her love "or 389:a/ even though she $ay 'e very 'ash"ul/ devoted to her "a$ily duties and $ost "aith"ul to her hus'and.G The "ollo%ing is a state$ent 'y K44vala/ sho%ing his 4u'ilant nature7 F1y dear 389:a/ J killer o" Agh,sura/ Tou have e.tended Tour loving a""airs so $u#h that Tou #an 'e #o$pared to the great o#ean/ %hi#h is %ithout li$itations. At the sa$e ti$e/ the young girls o" the %orld/ %ho are all sear#hing a"ter the per"e#t lover/ have 'e#o$e 4ust like rivers running into this o#ean. Knder the #ir#u$stan#es/ all these rivers o" young girls $ay try to divert their #ourses to so$e other pla#e/ 'ut at the end they $ust #o$e unto Tou.G A$ong the groups o" di""erent "riends o" 389:a/ so$e are %ell kno%n "ro$ various s#riptures/ and so$e are %ell kno%n 'y popular tradition. There are three divisions a$ong 389:a<s "riends7 so$e are eternally in "riendship %ith 389:a/ so$e are elevated de$igods/ and so$e are per"e#ted devotees. In all o" these groups there are so$e %ho 'y nature are "i.ed in 389:a<s servi#e and are al%ays engaged in giving #ounsel@ so$e o" the$ are very "ond o" 4oking and naturally #ause 389:a to s$ile 'y their %ords@ so$e o" the$ are 'y nature very si$ple/ and 'y their si$pli#ity they please 0ord 389:a@ so$e o" the$ #reate %onder"ul situations 'y their a#tivities/ apparently against 389:a@ so$e o" the$ are very talkative/ al%ays arguing %ith 389:a and #reating a de'ating at$osphere@ and so$e o" the$ are very gentle and give pleasure to 389:a 'y their s%eet %ords. All o" these "riends are very inti$ate %ith 389:a/ and they sho% e.pertise in their di""erent a#tivities/ their ai$ al%ays 'eing to please 389:a.
Cha"ter Fort At(o

Fraternal $oving !ffairs
389:a<s age/ -is 'eauty/ -is 'ugle/ -is "lute/ -is #on#hshell and -is pleasing attitude all provoke love in "riendship "or -i$. -is e.#eptional 4oking a'ilities/ e.hi'ited so$eti$es 'y -is pretending to 'e a royal prin#e/ or even the &upre$e !ersonality o" +odhead/ also give i$petus to devotees developing love "or 389:a in "riendship. 0earned s#holars have divided 389:a<s age into three periods7 the age up through "ive years is #alled kaumra, the age "ro$ the si.th through the tenth year is #alled %auga7a, and the age "ro$ the eleventh through "i"teenth year is #alled kai(ora. 2hile 389:a is spending -is days as a #o%herd 'oy/ -e is in the kaumra and %auga7a ages. In the kai(ora age/ %hen 389:a appeared in +okula/ -e a#ted as a #o%herd 'oy/ and then/ %hen -e %as si.teen/ -e %ent to 1athur, to kill 3aNsa. The kaumra age is 4ust suita'le "or re#ipro#ating the love o" a #hild %ith $other TaDod,. In the Tenth Canto/ Thirteenth Chapter/ verse 11/ o" rmad-Bhgavatam, (ukadeva +osv,$) tells 3ing !ar)k9it/ F1y dear 3ing/ although 0ord 389:a is the supre$e en4oyer and the 'ene"i#iary o" all kinds o" sa#ri"i#ial #ere$onies/ -e still used to eat %ith -is #o%herd 'oy"riends. This is 'e#ause at that ti$e -e a##epted the pasti$es o" an ordinary 'oy/ keeping -is "lute under -is ar$ and -is 'ugle on the right side in -is 'elt/ along %ith -is #ane. In -is le"t hand -e %ould hold a lu$p o" ri#e paste %ith yogurt/ and in -is "ingers %ould 'e %&u, the king o" "ruits. 2hen -e %ould thus sit a$ong -is "riends/ it %ould appear that -e %as the %horl o" a lotus "lo%er and that the "riends surrounding -i$ %ere petals. As they thus en4oyed 4oking a$ong the$selves/ the deni5ens o" heaven %ould 'e#o$e stru#k %ith %onder and %ould only stare at the s#ene.G 389:a<s %auga7a age #an 'e "urther divided into three periodsIna$ely the 'eginning/ $iddle and end. In the 'eginning o" the %auga7a age there is a very ni#e reddish luster on -is lips/ -is a'do$en is very thin/ and on -is ne#k are #ir#les like those on a #on#hshell. &o$eti$es/ so$e outside visitors %ould return to =8nd,vana to see 389:a and/ upon seeing -i$ again/ %ould e.#lai$/ F1y dear 1ukunda/ Tour 'eauty is gradually in#reasing/ 4ust like the lea" on a 'anyan tree[ 1y dear lotusA eyed one/ Tour ne#k is gradually $ani"esting #ir#les like those o" the #on#hshell. And in the shining $oonlight Tour teeth and #heeks are #o$peting %ith the %admarga 4e%els in their 'eauti"ul arrange$ent. I
a$ sure that Tour 'eauti"ul 'odily develop$ent is no% giving $u#h pleasure to Tour "riends.G At this age 389:a %as garlanded %ith various kinds o" "lo%ers. -e used to put on a silk dress/ #olored %ith various kinds o" dye. &u#h 'eauti"ul de#orations are #onsidered #os$eti#s "or 389:a. 389:a %ould %ear this dress %hen -e used to go into the "orest to tend the #o%s. &o$eti$es -e %ould %restle there %ith -is di""erent "riends/ and so$eti$es they %ould dan#e all together in the "orest. These are so$e o" the spe#i"i# a#tivities o" the %auga7a age. The #o%herd "riends o" 389:a %ere so happy in -is #o$pany that they e.pressed their trans#endental "eelings %ithin the$selves thus7 F ear 389:a/ Tou are al%ays 'usy tending the #o%s %hi#h are s#attered all over 'eauti"ul =8nd,vana. Tou have a 'eauti"ul garland/ a s$all #on#hshell/ a pea#o#k "eather on Tour tur'an/ yello%A#olored silk #loth/ de#orations o" karikra "lo%ers on Tour ears and a ma&&ik "lo%er garland on Tour #hest. Appearing so 'eauti"ul/ %hen Tou pretend/ 4ust like an a#tor/ to 'e "ighting %ith us/ Tou give us unli$ited trans#endental 'liss.G 2hen 389:a is $ore gro%n up/ in the $iddle age o" %auga7a, -is nails 'e#o$e "inely sharp/ and -is #hu''y #heeks 'e#o$e lustrous and round. Jn the t%o sides o" -is %aist a'ove -is 'elt there are three distin#t lines o" "olded skin/ #alled triva&. The #o%herd 'oy"riends o" 389:a "elt very proud o" their asso#iation %ith -i$. At that ti$e the tip o" -is nose de"eated the 'eauty o" sesa$e "lo%ers/ the luster o" -is #heeks de"eated the glo% o" pearls/ and the t%o sides o" -is 'ody %ere e.>uisitely 'eauti"ul. In this age 389:a %ore a silk dress that glittered like lightning/ -is head %as de#orated %ith a silk tur'an #overed %ith gold la#e/ and in -is hand -e #arried a sti#k a'out "i"tyAsi. in#hes long..vii^ &eeing this e.>uisitely 'eauti"ul dress o" 389:a/ one devotee addressed his "riend in this $anner7 F1y dear "riend/ 4ust look at 389:a[ &ee ho% -e is #arrying in -is hand a sti#k %hi#h is 'ound up and do%n %ith golden rings/ ho% -is tur'an %ith golden la#e is sho%ing su#h a 'eauti"ul luster/ and ho% -is dress is giving -is "riends the highest trans#endental pleasure[G At the end o" 389:a<s %auga7a age/ 389:a<s hair so$eti$es hangs do%n to -is hips/ and so$eti$es it 'e#o$es s#attered. In this age -is t%o shoulders 'e#o$e higher and 'roader/ and -is "a#e is al%ays de#orated
%ith $arks o" ti&aka. 2hen -is 'eauti"ul hair s#atters over -is shoulders/ it appears to 'e a goddess o" "ortune e$'ra#ing -i$/ and this e$'ra#ing is highly relished 'y -is "riends. &u'ala on#e addressed -i$ in this %ay7 F1y dear 3eDava/ Tour round tur'an/ the lotus "lo%er in Tour hand/ the verti#al $arks o" ti&aka on Tour "orehead/ Tour ku)kum-"lavored $usk and all o" Tour 'eauti"ul 'odily "eatures are de"eating $e today/ although I a$ usually stronger than Tou or any o" our "riends. &in#e this is so/ I do not kno% ho% these "eatures o" Tour 'ody #an "ail to de"eat the pride o" all the young girls o" =8nd,vana. 2hen I a$ so de"eated 'y this 'eauty/ %hat #han#e is there "or those %ho are naturally very si$ple and "le.i'leWG At this age 389:a took pleasure in %hispering into the ears o" -is "riends/ and the su'4e#t o" -is talks %as the 'eauty o" the go%s, %ho %ere 4ust tarrying 'e"ore the$. &u'ala on#e addressed 389:a thus7 F1y dear 389:a/ Tou are very #unning. Tou #an understand the thoughts o" others@ there"ore I a$ %hispering %ithin Tour ear that all o" these "ive go%s, %ho are $ost 'eauti"ul/ have 'een attra#ted 'y Tour dress. And I 'elieve that Cupid has entrusted the$ %ith the responsi'ility o" #on>uering Tou.G In other %ords/ the 'eauty o" the go%s %as #apa'le o" #on>uering 389:a/ although 389:a is the #on>ueror o" all universes. The sy$pto$s o" the kai(ora age have already 'een des#ri'ed/ and it is at this age that devotees generally $ost appre#iate 389:a. 389:a %ith R,dh,r,:) is %orshiped as 3iDoraAkiDor). 389:a does not in#rease -is age that although -e is the oldest personality and has innu$era'le di""erent "or$s/ -is original "or$ is al%ays youth"ul. In the pi#tures o" 389:a on the Battle"ield o" 3uruk9etra %e #an see that -e is youth"ul/ although at that ti$e -e %as old enough to have sons/ grandsons and greatA grandsons. The #o%herd 'oy"riends o" 389:a on#e said/ F ear 389:a/ Tou need not de#orate Tour 'ody %ith so $any orna$ents. Tour trans#endental "eatures are the$selves so 'eauti"ul that Tou do not re>uire any orna$entation.G At this age/ %henever 389:a 'egins to vi'rate -is "lute early in the $orning/ all o" -is "riends i$$ediately get up "ro$ 'ed 4ust to 4oin -i$ in going to the pasturing grounds. Jne o" the "riends on#e said/ F1y dear #o%herd "riends/ the sound o" 389:a<s "lute "ro$ a'ove +ovardhana -ill is telling us that %e need not go to sear#h -i$ out on the 'ank o" the Ta$un,.G
!,rvat)/ the %i"e o" 0ord (iva/ told her hus'and/ F1y dear !ab#a$ukha U"iveA"a#edV/ 4ust look at the !,:Yavas[ A"ter hearing the sound o" 389:a<s #on#hshell/ kno%n as !,b#a4anya/ they have regained their strength and are 4ust like lions.G At this age/ 389:a on#e dressed -i$sel" up e.a#tly like R,dh,r,:)/ 4ust to #reate "un a$ong -is "riends. -e put on golden earrings/ and 'e#ause -e %as 'la#kish/ -e s$eared the pulp o" ku)kum all over -is 'ody in order to 'e#o$e as "air as &he. By seeing this dress/ 389:a<s "riend &u'ala 'e#a$e very astonished. 389:a played %ith -is inti$ate "riends so$eti$es 'y "ighting or %restling %ith their ar$s/ so$eti$es 'y playing 'all and so$eti$es 'y playing #hess. &o$eti$es they #arried one another on their shoulders/ and so$eti$es they e.hi'ited their e.pertness at %hirling logs. And the #o%herd "riends used to please 389:a 'y sitting together %ith -i$ on #ou#hes or on s%ings/ 'y lying together on their 'eds/ 'y 4oking together and 'y s%i$$ing in the pool. All these a#tivities are #alled anubhva. 2henever all the "riends %ould asse$'le in the #o$pany o" 389:a/ they %ould i$$ediately engage in all these "un#tions/ espe#ially in dan#ing together. Regarding their %restling/ one "riend on#e asked 389:a/ F1y dear "riend/ J killer o" the Agha de$on/ Tou are very proudly %andering a$ong Tour "riends trying to e.hi'it Tour ar$s as very strong. Is it that Tou are envious o" $eW I kno% that Tou #annot de"eat $e in %restling/ and I also kno% that Tou %ere sitting idly "or a long ti$e 'e#ause Tou %ere hopeless o" de"eating $e.G All the "riends %ere very daring and %ould risk any di""i#ulty/ 'e#ause they %ere #on"ident that 389:a %ould help the$ to 'e vi#torious in all adventures. They used to sit together and advise one another %hat to do/ so$eti$es indu#ing one another to 'e engaged in %el"are %ork. &o$eti$es they %ould o""er 'etel nuts to one another/ de#orate one another<s "a#es %ith ti&aka or s$ear pulp o" candana on one another<s 'odies. &o$eti$es/ "or the sake o" a$use$ent/ they used to de#orate their "a#es in strange %ays. Another 'usiness o" the "riends %as that ea#h o" the$ %anted to de"eat 389:a. &o$eti$es they used to snat#h -is #lothing or snat#h a%ay the "lo%ers "ro$ -is hands. &o$eti$es one %ould try to indu#e another to de#orate his 'ody "or hi$/ and "ailing this/ they %ere al%ays ready to "ight/ #hallenging one another to #o$'at
in %restling. These %ere so$e o" the general a#tivities o" 389:a and -is "riends. Another i$portant pasti$e o" the "riends o" 389:a %as that they served as $essengers to and "ro$ the go%sE they introdu#ed the go%s to 389:a and #anvassed "or 389:a. 2hen the go%s %ere in disagree$ent %ith 389:a/ these "riends %ould support 389:a<s side in -is presen#eI'ut %hen 389:a %as not present/ they %ould support the side o" the go%s. In this %ay/ so$eti$es supporting one side/ so$eti$es the other/ they %ould talk very privately/ %ith $u#h %hispering in the ears/ although none o" the 'usiness %as very serious. The servants o" 389:a %ere so$eti$es engaged in #olle#ting "lo%ers/ de#orating -is 'ody %ith valua'le orna$ents and trinkets/ dan#ing 'e"ore -i$/ singing/ helping -i$ herd the #o%s/ $assaging -is 'ody/ preparing "lo%er garlands and so$eti$es "anning -is 'ody. These %ere so$e o" the pri$ary duties o" the servants o" 389:a. The "riends and servants o" 389:a %ere #o$'ined together in serving -i$/ and all o" their a#tivities are kno%n as anubhva. 2hen 389:a #a$e out "ro$ the Ta$un, a"ter #hastising the 3,liyaA n,ga/ (r)d,$, %anted to e$'ra#e -i$ "irst/ 'ut he #ould not raise his ar$s 'e#ause o" his great "eeling o" respe#t. 2hen 389:a used to play on -is "lute/ the vi'ration appeared 4ust like the roaring o" #louds in the sky during the #onstellation o" &v,t). A##ording to =edi# astrono$i#al #al#ulation/ i" there is rain during the #onstellation o" the &v,t) star/ any rain "alling on the sea %ill produ#e pearls/ and rain "alling on a serpent %ill produ#e 4e%els. &i$ilarly/ %hen 389:a<s "lute roared like a thunder#loud under the &v,t) #onstellation/ the resulting perspiration on (r)d,$,<s 'ody appeared to 'e 4ust like pearls. 2hen 389:a and &u'ala %ere e$'ra#ing one another/ (r)$at) R,dh,r,:) 'e#a$e a little envious/ and hiding -er hot te$pera$ent &he said/ F1y dear &u'ala/ you are very "ortunate 'e#ause even in the presen#e o" superiors you and 389:a have no hesitation in putting your ar$s on ea#h other<s shoulders. I think it $ust 'e ad$itted that in your previous lives you have su##eeded in $any kinds o" austerities.G The idea is that although R,dh,r,:) %as a##usto$ed to putting -er ar$s on 389:a<s shoulders/ it %as not possi'le "or -er to do su#h a thing in the
presen#e o" -er superiors/ %hereas &u'ala #ould do so "reely. R,dh,r,:) there"ore praised his good "ortune. 2hen 389:a entered the lake o" 3,liya/ -is inti$ate "riends 'e#a$e so pertur'ed that their 'odily #olors "aded/ and they all produ#ed horri'le gurgling sounds. At that ti$e all o" the$ "ell do%n on the ground as i" un#ons#ious. &i$ilarly/ %hen there %as a "orest "ire/ all o" 389:a<s "riends negle#ted their o%n prote#tion and surrounded 389:a on all sides to prote#t -i$ "ro$ the "la$es. This 'ehavior o" the "riends to%ard 389:a is des#ri'ed 'y thought"ul poets as vyabhicr. In vyabhicr e#stati# love "or 389:a there is so$eti$es $adness/ de.terity/ "ear/ la5iness/ 4u'ilation/ pride/ di55iness/ $editation/ disease/ "orget"ulness and hu$'leness. These are so$e o" the #o$$on sy$pto$s in the stage o" vyabhicr e#stati# love "or 389:a. 2hen there are dealings 'et%een 389:a and -is "riends %hi#h are #o$pletely devoid o" any "eelings o" respe#t and they all treat one another on an e>ual level/ su#h e#stati# love in "riendship is #alled sthy. 2hen one is situated in this #on"idential "riendly relationship %ith 389:a/ one sho%s sy$pto$s o" love su#h as attra#tion/ a""e#tion/ a""inity and atta#h$ent. An e.a$ple o" sthy %as e.hi'ited %hen .viii Ar4una told Akr*ra/ F1y dear son o" +,ndin)/ please ask 389:a %hen I shall 'e a'le to e$'ra#e -i$ in $y ar$s.G 2hen there is "ull kno%ledge o" 389:a<s superiority and yet in dealings %ith -i$ on "riendly ter$s respe#t"ulness is #o$pletely a'sent/ that stage is #alled a""e#tion. There is one 'rilliant e.a$ple o" this a""e#tion. 2hen the de$igods/ headed 'y 0ord (iva/ %ere o""ering respe#t"ul prayers to 389:a/ des#ri'ing the glorious opulen#es o" the 0ord/ .i.Ar4una stood 'e"ore -i$ %ith his hand on -is shoulders and 'rushed the dust "ro$ -is pea#o#k "eather. 2hen the !,:Yavas %ere 'anished 'y uryodhana and "or#ed to live in#ognito in the "orest/ no one #ould tra#e out %here they %ere staying. At that ti$e/ the great sage N,rada $et 0ord 389:a and said/ F1y dear 1ukunda/ although Tou are the &upre$e !ersonality o" +odhead/ the allApo%er"ul person/ 'y $aking "riendship %ith Tou the !,:Yavas have 'e#o$e 'ere"t o" their legiti$ate right to the kingdo$ o" the %orldI and/ $oreover/ they are no% living in the "orest in#ognito. &o$eti$es they $ust %ork as ordinary la'orers in so$eone else<s house. These
sy$pto$s appear to 'e very inauspi#ious $aterially/ 'ut the 'eauty is that the !,:Yavas have not lost their "aith and love "or Tou/ in spite o" all these tri'ulations. In "a#t/ they are al%ays thinking o" Tou and #hanting Tour na$e in e#stati# "riendship.G Another e.a$ple o" a#ute a""e#tion "or 389:a is given in the Tenth Canto/ ?i"teenth Chapter/ verse 18/ o" rmad-Bhgavatam. In the pasturing ground 389:a "elt a little tired and %anted to take rest/ so -e lay do%n on the ground. At that ti$e/ $any #o%herd 'oys asse$'led there and %ith great a""e#tion 'egan to sing suita'le songs so that 389:a %ould rest very ni#ely. There is a ni#e e.a$ple o" the "riendship 'et%een 389:a and Ar4una on the Battle"ield o" 3uruk9etra. 2hen the "ighting %as going on/ ADvatth,$,/ the son o" ro:,#,rya/ un#ere$oniously atta#ked 389:a/ although a##ording to the prevailing rules o" #hivalry one<s #hariot driver should never 'e atta#ked 'y the ene$y. ADvatth,$, 'ehaved heinously in so $any %ays that he did not hesitate to atta#k 389:a<s 'ody/ although 389:a %as a#ting only as #harioteer "or Ar4una. 2hen Ar4una sa% that ADvatth,$, %as releasing various kinds o" arro%s to hurt 389:a/ he i$$ediately stood in "ront o" 389:a to inter#ept all o" the$. At that ti$e/ although Ar4una %as 'eing har$ed 'y those arro%s/ he "elt an e#stati# love "or 389:a/ and the arro%s appeared to hi$ like sho%ers o" "lo%ers. There is another instan#e o" e#stati# love "or 389:a in "riendship. Jn#e %hen a #o%herd 'oy na$ed =89a'ha %as #olle#ting "lo%ers "ro$ the "orest to prepare a garland to 'e o""ered to 389:a/ the sun rea#hed its 5enith/ and although the sunshine %as s#or#hing hot/ =89a'ha "elt it to 'e like the $oonshine. That is the %ay o" rendering trans#endental loving servi#e to the 0ord@ %hen devotees are put into great di""i#ulties Ieven like the !,:Yavas/ as des#ri'ed a'oveIthey "eel all their $isera'le #onditions to 'e great "a#ilities "or serving the 0ord. Another instan#e o" Ar4una<s "riendship %ith 389:a %as des#ri'ed 'y N,rada/ %ho re$inded 389:a/ F2hen Ar4una %as learning the art o" shooting arro%s/ he #ould not see Tou "or so $any days. But %hen Tou arrived there/ he stopped all -is a#tivities and i$$ediately e$'ra#ed Tou.G This $eans that even though Ar4una %as engaged in learning a'out the $ilitary art/ he had not "orgotten 389:a "or a $o$ent/ and as
soon as there %as an opportunity to see 389:a/ Ar4una i$$ediately e$'ra#ed -i$. Jne servant o" 389:a na$ed !atr) on#e addressed -i$ like this7 F1y dear 0ord/ Tou prote#ted the #o%herd 'oys "ro$ the hunger o" the Agh,sura de$on/ and Tou prote#ted the$ "ro$ the poisonous e""e#ts o" the 3,liya snake. And Tou also saved the$ "ro$ the "ier#e "orest "ire. But I a$ su""ering "ro$ Tour separation/ %hi#h is $ore severe than the hunger o" Agh,sura/ the poison o" 0ake 3,liya and the 'urning o" the "orest "ire. &o %hy should Tou not prote#t $e "ro$ the pangs o" separationWG Another "riend on#e told 389:a/ F1y dear ene$y o" 3aNsa/ sin#e Tou have le"t us/ the heat o" separation has 'e#o$e e.traordinary. And this heat is "elt $ore severely %hen %e understand that in Bh,:Y)ravana Tou are 'eing re"reshed 'y the %aves o" the #ooling river kno%n as Bh,nuAtanay, UR,dh,r,:)V.G The purport is that %hen 389:a %as engaged %ith R,dh,r,:)/ the #o%herd 'oys headed 'y &u'ala %ere "eeling great separation/ and that %as un'eara'le "or the$. Another "riend addressed 389:a thus7 F1y dear 389:a/ J killer o" Agh,sura/ %hen Tou le"t =8nd,vana to kill 3ing 3aNsa in 1athur,/ all the #o%herd 'oys 'e#a$e 'ere"t o" their "our bh$tas Uthe ele$ents earth/ %ater/ "ire and spa#eV. And the "i"th bh$ta, the air/ %as "lo%ing very rapidly %ithin their nostrils.G 2hen 389:a %ent to 1athur, to kill 3ing 3aNsa/ all the #o%herd 'oys 'e#a$e so a""li#ted 'y the separation that they al$ost died. 2hen a person is dead it is said that he has given up the "ive ele$ents/ kno%n as bh$tas, as the 'ody again $i.es %ith the "ive ele$ents "ro$ %hi#h it %as prepared. In this #ase/ although the "our ele$ents earth/ %ater/ "ire and ether %ere already gone/ the re$aining ele$ent/ air/ %as still very pro$inent and %as 'lo%ing through their nostrils "uriously. In other %ords/ a"ter 389:a le"t =8nd,vana/ the #o%herd 'oys %ere al%ays an.ious a'out %hat %ould happen in -is "ight %ith 3ing 3aNsa. Another "riend on#e in"or$ed 389:a/ F2hen one o" Tour "riends %as "eeling $u#h separation "ro$ Tou/ there %ere tears #overing his lotus eyes/ and so the 'la#k drones o" sleep 'e#a$e dis#ouraged "ro$ entering his eyes and le"t that pla#e.G 2hen there is a lotus "lo%er/ the 'la#k drones "ly into it to #olle#t honey. The eyes o" 389:a<s "riend are #o$pared to the lotus "lo%er/ and 'e#ause they %ere "ull o" tears the
'la#k drones o" sleep #ould not #olle#t honey "ro$ his lotus eyes and there"ore le"t the pla#e. In other %ords/ 'e#ause he %as too $u#h a""li#ted/ his eyes %ere "ull o" tears/ and he #ould not sleep. This is an e.a$ple o" staying up at night 'e#ause o" separation "ro$ 389:a. An e.a$ple o" helplessness is des#ri'ed in the "ollo%ing state$ent7 F ue to 389:a<s departure "ro$ =8nd,vana to 1athur,/ 389:a<s dearest #o%herd 'oys "elt as $entally light as possi'le. They %ere like "rag$ents o" #otton/ lighter than the air/ and %ere all "loating in the air %ithout any shelter.G In other %ords/ the $inds o" the #o%herd 'oys 'e#a$e al$ost va#ant on a##ount o" 389:a<s separation. An e.a$ple o" i$patien#e %as also sho%n 'y the #o%herd 'oys %hen 389:a %ent to 1athur,. Jut o" the sorro% o" separation/ all these 'oys "orgot to take #are o" their #o%herding and tried to "orget all the $elodious songs they used to sing in the pasturing ground. At last they had no desire to live any$ore/ 'eing separated "ro$ 389:a. An e.a$ple o" stillness %as des#ri'ed 'y a "riend o" 389:a<s %ho in"or$ed -i$ in 1athur, that all the #o%herd 'oys had 'e#o$e 4ust like lea"less trees on the tops o" hills. They appeared al$ost naked/ 'eing skinny and "rail/ and did not #arry any "ruits or "lo%ers. -e in"or$ed 389:a that all the #o%herd 'oys residing in =8nd,vana %ere as still as the trees at the tops o" hills. &o$eti$es they "elt diseased "ro$ their separation "ro$ 389:a/ and 'eing so greatly disappointed/ they %ere ai$lessly %andering on the 'anks o" the Ta$un,. There is also an e.a$ple o" $adness #aused 'y separation "ro$ 389:a. 2hen 389:a %as a'sent "ro$ =8nd,vana/ all the #o%herd 'oys 'e#a$e 'e%ildered/ and having given up all kinds o" a#tivities/ they appeared to 'e $ad and "orgot all their regular 'usiness. They %ere so$eti$es lying do%n on the ground/ so$eti$es rolling in the dust/ so$eti$es laughing and so$eti$es running very s%i"tly. All o" these sy$pto$s gave the$ the appearan#e o" $ad$en. Jne "riend o" 389:a<s #riti#i5ed -i$ 'y saying/ F1y dear 0ord/ Tou have 'e#o$e the 3ing o" 1athur, a"ter killing 3aNsa/ and that is very good ne%s "or us. But at =8nd,vana all the residents have 'e#o$e 'lind "ro$ their #ontinuous #rying over Tour a'sen#e. They are "ull only o" an.ieties and are not #heered at all 'y Tour 'e#o$ing the 3ing o" 1athur,.G &o$eti$es there %ere also signs o" death #aused 'y separation "ro$
389:a. Jn#e 389:a %as told/ F1y dear ene$y o" 3aNsa/ 'e#ause o" their separation "ro$ Tou/ the #o%herd 'oys are su""ering too $u#h/ and they are no% lying do%n in the valleys/ 'reathing only slightly. In order to sy$pathi5e %ith the 'oys< regretta'le #ondition/ even the "orest "riends/ the deer/ are shedding tears.G In the 8athur-kha7a #hapter o" the 4kanda /ura, there is a des#ription o" 389:a and Balar,$a/ surrounded 'y all the #o%herd 'oys/ al%ays engaged in taking #are o" the #o%s and #alves. 2hen 389:a %as $et 'y Ar4una at a potter<s shop in the #ity o" rupadaAnagara/ 'e#ause o" the si$ilarity o" their 'odily "eatures they $ade inti$ate "riendship. This is an instan#e o" "riendship #aused 'y the attra#tion o" si$ilar 'odies. In the Tenth Canto o" rmad-Bhgavatam, &eventyA"irst Chapter/ verse OX/ it is stated that %hen 389:a arrived in the #ity o" Indraprastha/ Bh)$a %as so over%hel$ed %ith 4oy that %ith tears in his eyes and a s$iling "a#e he i$$ediately e$'ra#ed his $aternal #ousin. ?ollo%ing hi$ %ere his young 'rothers Nakula and &ahadeva/ along %ith Ar4una/ and they all 'e#a$e so over%hel$ed at seeing 389:a that %ith "ull satis"a#tion they e$'ra#ed the 0ord/ %ho is kno%n as A#yuta Bthe in"alli'leC. There is a si$ilar state$ent a'out the #o%herd 'oys o" =8nd,vana. 2hen 389:a %as on the Battle"ield o" 3uruk9etra/ all the #o%herd 'oys #a$e to see -i$/ %earing 4e%eled earrings in their ears. Be#o$ing so greatly over4oyed/ they e.tended their ar$s and e$'ra#ed 389:a as their old "riend. These are instan#es o" "ull satis"a#tion in "riendship %ith 389:a. In the Tenth Canto/ T%el"th Chapter/ verse 1O/ o" rmad-Bhgavatam, it is stated that even a"ter undergoing severe penan#es and austerities and per"or$ing the yogi# prin#iples/ the great $ysti# yogs #an hardly 'e#o$e eligi'le to a#hieve the dust o" the lotus "eet o" 389:a/ 'ut the sa$e personality o" +odhead/ 389:a/ is easily availa'le to the vision o" the residents o" =8nd,vana. This $eans there is no #o$parison to the great "ortune o" these devotees. The "riendly relationship o" the #o%herd 'oys %ith 389:a is a parti#ular type o" spiritual e#stasy al$ost si$ilar to the e#stasy o" #on4ugal love. This e#stasy o" loving a""airs 'et%een the #o%herd 'oys and 389:a is very di""i#ult to e.plain. +reat e.pert devotees like R*pa +osv,$) e.press their astonish$ent at the
in#on#eiva'le "eelings %hi#h are in 389:a and -is #o%herd 'oy"riends. This parti#ular type o" e#stati# love shared 'et%een 389:a and -is #on"idential "riends "urther develops into parental love/ and on "ro$ there it $ay develop into #on4ugal love/ the $ost e.alted hu$or/ or $ello%/ o" e#stati# love 'et%een 0ord 389:a and -is devotees.
Cha"ter Fort Athree

Parenthood
2hen e#stati# love develops into the relationship o" parenthood and 'e#o$es steadily esta'lished/ the relationship is #alled vtsa&ya-rasa. The e.hi'ition o" this vtsa&ya-rasa standard o" devotional servi#e #an 'e "ound in the dealings o" 389:a %ith -is devotees %ho represent the$selves as superior personalities like "ather/ $other and tea#her. 0earned s#holars have des#ri'ed the i$petuses "or parental love "or 389:a/ e.isting in the elderly personalities %ho are in relation %ith -i$/ as "ollo%s7 FThe &upre$e !ersonality o" +odhead/ %hose 'odily #o$ple.ion is 4ust like a 'luish/ ne%Agro%n lotus "lo%er/ %hose 'ody is very deli#ate and %hose lotus eyes are surrounded 'y s#attered hair as 'la#k as 'ees/ %as %alking on the streets o" =8nd,vana %hen $other TaDod,/ the 'eloved %i"e o" Nanda 1ah,r,4a/ sa% -i$. I$$ediately the $ilk 'egan to "lo% "ro$ her 'reasts/ soaking her 'ody.G &o$e spe#i"i# provo#ations "or parental love o" 389:a are listed as -is 'la#kish 'odily hue/ %hi#h is very attra#tive and pleasing to see/ -is allAauspi#ious 'odily "eatures/ -is $ildness/ -is s%eet %ords/ -is si$pli#ity/ -is shyness/ -is hu$ility/ -is #onstant readiness to o""er respe#t to the elderly and -is #harity. All o" these >ualities are #onsidered e#stati# provo#ations "or parental love. In rmad-Bhgavatam, Tenth Canto/ Highth Chapter/ verse QR/ it is stated 'y (ukadeva +osv,$) that $other TaDod, a##epted 0ord 389:a as her son/ although -e is a##epted in the +edas as the 3ing o" heaven/ in the :%ani5ads as the i$personal Brah$an/ in philosophy as the supre$e
$ale/ 'y the yogs as the &upersoul and 'y the devotees as the &upre$e !ersonality o" +odhead. Jn#e $other TaDod, addressed one o" her "riends in this %ay7 FNanda 1ah,r,4a/ the leader o" the #o%herd $en/ %orshiped 0ord =i9:u/ along %ith $e/ and as a result o" this %orship/ 389:a has 'een saved "ro$ the #lut#hes o" !*tan, and other de$ons. The t%in ar,una trees %ere/ o" #ourse/ 'roken due to a strong %ind/ and although 389:a appeared to have li"ted +ovardhana -ill along %ith Balar,$a/ I think that Nanda 1ah,r,4a a#tually held the $ountain. Jther%ise ho% #ould it have 'een possi'le "or a little 'oy to li"t su#h a great hillWG This is another e.a$ple o" e#stasy in parental love. This kind o" parental love is generated in a devotee out o" his #onvi#tion/ in love/ that he hi$sel" is superior to 389:a and that %ithout 'eing taken #are o" 'y su#h a devotee 389:a #ould not possi'ly live. Jne devotee there"ore prayed to the parents o" 0ord 389:a as "ollo%s7 F0et $e take shelter o" the elderly parental devotees o" 0ord 389:a. They are al%ays an.ious to serve 389:a and to $aintain -i$/ and they are al%ays so kind to -i$. 0et us o""er our respe#t"ul o'eisan#es unto the$ "or 'eing so kind to the &upre$e !ersonality o" +odhead/ %ho is the parent o" the %hole universe[G There is a si$ilar prayer 'y a brhmaa %ho says/ F0et others %orship the +edas and the :%ani5ads, and let others %orship the 8ahbhrata i" they are a"raid o" $aterial e.isten#e and %ant to 'e#o$e li'erated "ro$ that #ondition. But as "ar as I a$ #on#erned/ I %ish only to %orship 1ah,r,4a Nanda/ 'e#ause the supre$e a'solute !ersonality o" +odhead/ 389:a/ is #ra%ling in his #ourtyard as his o%n #hild.G ?ollo%ing is a list o" respe#t"ul personalities %ho en4oy parental a""e#tion to%ard 389:a7 B1C $other TaDod,/ the _ueen o" =ra4a/ BOC 1ah,r,4a Nanda/ the 3ing o" =ra4a/ BPC $other Rohi:)/ the $other o" Balar,$a/ BQC all the elderly go%s %hose sons %ere taken a%ay 'y 0ord Brah$,/ BRC evak)/ the %i"e o" =asudeva/ BSC the other "i"teen %ives o" =asudeva/ BXC 3unt)/ the $other o" Ar4una/ B8C =asudeva/ the real "ather o" 389:a and B9C &,nd)pani 1uni/ 389:a<s tea#her. All these are #onsidered respe#ta'le elderly personalities %ith parental love "or 389:a. This list is in order o" superior i$portan#e/ and thus %e #an see that $other TaDod, and 1ah,r,4a Nanda are #onsidered to 'e the super$ost o" all elderly personalities.
In rmad-Bhgavatam, Tenth Canto/ Ninth Chapter/ verse P/ (ukadeva +osv,$) gives 1ah,r,4a !ar)k9it a des#ription o" the "or$ and 'eauty o" $other TaDod,. -e says/ F1y dear 3ing/ the %ide hips o" $other TaDod, %ere surrounded 'y silk and linen #lothes/ and her 'reasts %ere "lo%ing %ith $ilk 'e#ause o" her a""e#tion. 2hen she %as #hurning 'utter and tightly holding the rope/ the 'angles on her hands and the earrings on her ears %ere $oving/ and "ro$ the ni#e de#oration in her hair the "lo%ers %ere sla#kening and "alling do%n. ue to her e.#essive la'or/ there %ere drops o" perspiration on her "a#e.G There is another des#ription o" $other TaDod, in a devotee<s prayer7 F0et $e 'e given prote#tion 'y $other TaDod,/ %hose #urly hairs are 'ound %ith thread/ %hose hair is very 'rightly 'eauti"ied 'y the ver$ilion pla#ed in the part and %hose 'odily "ra$e derides all her orna$ents. -er eyes are al%ays engaged in seeing the "a#e o" 389:a/ and thus they are al%ays "illed %ith tears. -er #o$ple.ion/ %hi#h rese$'les the 'luish lotus "lo%er/ is enhan#ed in 'eauty 'y her dressing hersel" %ith $any #olor"ul gar$ents. 0et her $er#i"ul glan#e "all on all o" us so that %e $ay 'e prote#ted "ro$ the #lut#hes o" my and s$oothly progress in our devotional servi#e[G There is the "ollo%ing des#ription o" $other TaDod,<s a""e#tion "or 389:a. A"ter rising early in the $orning/ $other TaDod, "irst o" all o""ered her 'reast $ilk to 389:a/ and then she 'egan to #hant various mantras "or -is prote#tion. Then she %ould de#orate -is "orehead very ni#ely and 'ind -is ar$s %ith prote#tive talis$ans. By all o" these a#tivities/ it is de"initely understood that she is the e$'le$ o" all $aternal a""e#tion "or 389:a. The des#ription o" Nanda 1ah,r,4a<s 'odily "eatures is as "ollo%s. The hairs on his head are generally 'la#k/ 'ut so$e o" the$ are gray. -is gar$ents are o" greenish #olor/ like the ne%Agro%n leaves o" a 'anyan tree. -is 'elly is "atty/ his #o$ple.ion is e.a#tly like the "ull $oon/ and he has a 'eauti"ul $usta#he. 2hen 389:a %as a 'a'y/ one day -e %as %alking in the #ourtyard/ #apturing the "inger o" -is "ather/ and 'e#ause -e #ould not %alk steadily -e appeared to 'e al$ost "alling do%n. 2hile Nanda 1ah,r,4a %as giving prote#tion to -is trans#endental son in this %ay/ all o" a sudden there %ere drops o" tears in his eyes/ and he 'e#a$e over%hel$ed %ith 4oy. 0et us all o""er our respe#t"ul o'eisan#es unto the
lotus "eet o" 3ing Nanda[ Childhood age/ #hildish dress/ $ove$ents 'y the #hild/ s%eet %ords spoken 'y the #hild/ ni#e s$iling and various "or$s o" #hildish play are #onsidered provo#ations "or in#reasing parental love "or 389:a. The #hildhood ages o" 389:a are divided into three periods7 the 'eginning o" kaumra age/ the $iddle o" kaumra age and the end o" kaumra age. uring the 'eginning and $iddle o" the kaumra age/ 389:a<s thighs are "atty/ and the inner part o" -is eyes are %hitish. There are signs o" teeth #o$ing out/ and -e is very $ild and gentle. -e is des#ri'ed as "ollo%s7 F2hen 389:a had only three or "our teeth #o$ing out o" -is gu$s/ -is thighs %ere "atty/ -is 'ody %as very/ very short/ and -e 'egan to enhan#e the parental love o" Nanda 1ah,r,4a and $other TaDod, %ith the a#tivities o" -is #hildish 'ody. -e %as so$eti$es stepping %ith -is legs again and again/ so$eti$es #rying/ so$eti$es s$iling/ so$eti$es su#king -is thu$' and so$eti$es lying do%n "lat. These are so$e o" the di""erent a#tivities o" the #hild 389:a. 2hen 389:a %as lying do%n "lat/ so$eti$es su#king the toes o" -is "eet/ so$eti$es thro%ing -is legs up%ard/ so$eti$es #rying and so$eti$es s$iling/ $other TaDod,/ seeing her son in su#h pasti$es/ did not sho% any sign o" restri#ting -i$/ 'ut rather 'egan to %at#h her #hild %ith eagerness/ en4oying these #hildhood pasti$es.G In the 'eginning o" 389:a<s kaumra age/ the nails o" tigers %ere set in a golden ne#kla#e a'out -is ne#k. There %as prote#tive ti&aka on -is "orehead/ 'la#k $as#ara around -is eyes and silk thread around -is %aist. These are the des#riptions o" 389:a<s dress at the 'eginning o" the kaumra age. 2hen Nanda 1ah,r,4a sa% the 'eauty o" #hild 389:a/ %ith tiger nails on -is #hest/ a #o$ple.ion like the ne%Agro%n tam&a tree/ 'eauti"ully de#orated ti&aka $ade %ith #o%<s urine/ ar$ de#orations o" ni#e silk thread/ and silk #lothes tied around -is %aistI%hen Nanda 1ah,r,4a sa% his #hild like this/ he never 'e#a$e satiated 'y the #hild<s 'eauty. In the $iddle kaumra age/ the upper portion o" 389:a<s hair "alls around -is eyes. &o$eti$es -e is #overed %ith #loth around the lo%er part o" -is 'ody/ and so$eti$es -e is #o$pletely naked. &o$eti$es -e tries to %alk/ taking step 'y step/ and so$eti$es -e talks very s%eetly/ in 'roken language. These are so$e o" the sy$pto$s o" -is $iddle kaumra age. -e is thus des#ri'ed %hen $other TaDod, on#e sa% -i$ in
-is $iddle kaumra age7 -is s#attered hairs %ere tou#hing -is eye'ro%s/ and -is eyes %ere restless/ 'ut -e #ould not e.press -is "eelings %ith proper %ords@ still/ %hen -e %as talking/ -is talk %as so ni#e and s%eet to hear. 2hen $other TaDod, looked at -is little ears and sa% -i$ naked/ trying to run very >ui#kly %ith -is little legs/ she %as $erged into the o#ean o" ne#tar. 389:a<s orna$ents at this age are a pearl hanging "ro$ the septu$ o" -is nose/ 'utter on -is lotuslike pal$s/ and so$e s$all 'ells hanging "ro$ -is %aist. It is stated that %hen $other TaDod, sa% that the #hild %as $oving/ ringing the 'ells on -is %aist/ s$iling at her %ith a pearl 'et%een -is nostrils and %ith 'utter on -is hands/ she 'e#a$e %onder"ully pleased to see her little #hild in that "ashion. 2hile 389:a %as in the $iddle o" -is kaumra age/ -is %aist 'e#a$e thinner/ -is #hest 'e#a$e 'roader/ and -is head %as de#orated %ith -is #urly hairs/ rese$'ling the "alling o" the %ings o" a #ro%. These %onder"ul "eatures o" 389:a<s 'ody never "ailed to astonish $other TaDod,. At the end o" -is kaumra age/ 389:a #arried a s$all sti#k in -is hand/ -is #lothing %as a little longer/ and -e had a knot around -is %aist/ rese$'ling the hood o" a snake. In that dress -e used to take #are o" the #alves near the house/ and so$eti$es -e played %ith #o%herd 'oys o" a'out the sa$e age. -e had a slender "lute and a 'u""aloAhorn 'ugle/ and so$eti$es -e played on a "lute $ade "ro$ the leaves o" trees. These are so$e o" the sy$pto$s o" the end o" 389:a<s kaumra age. 2hen 389:a %as a little gro%n up and %as taking #are o" the s$all #alves/ -e %ould o"ten go near the "orest. And %hen -e %as a little 'it late returning ho$e/ Nanda 1ah,r,4a %ould i$$ediately get up on the candra-(&ik Ba s$all shed 'uilt on the roo" "or getting a 'ird<sAeye vie% all aroundC/ and he %ould %at#h "or -i$. 2orrying a'out the late arrival o" his little son/ Nanda 1ah,r,4a %ould re$ain on the candra(&ik until he #ould indi#ate to his %i"e that 389:a/ surrounded 'y -is little #o%herd "riends/ %as #o$ing 'a#k %ith the #alves. Nanda 1ah,r,4a %ould point out the pea#o#k "eather on his #hild<s head and %ould in"or$ his 'eloved %i"e ho% the #hild %as pleasing his eyes. 1other TaDod, %ould then address Nanda 1ah,r,4a/ F&ee $y dear son/ %hose eyes are %hite/ %ho has a tur'an on -is head/ a %rapper on -is 'ody and leg 'ells %hi#h tinkle very s%eetly on -is "eet. -e is #o$ing
near/ along %ith -is surabhi #alves/ and 4ust see ho% -e is %andering upon the sa#red land o" =8nd,vana[G &i$ilarly/ 1ah,r,4a Nanda %ould address his %i"e/ F1y dear TaDod,/ 4ust look at your o""spring/ 389:a[ &ee -is 'la#kish 'odily luster/ -is eyes tinged %ith red #olor/ -is 'road #hest and -is ni#e golden ne#k la#e[ -o% %onder"ul -e looks/ and ho% -e is in#reasing $y trans#endental 'liss $ore and $ore[G 2hen 389:a/ the 'eloved son o" Nanda 1ah,r,4a/ steps into -is kai(ora age/ although -e 'e#o$es $ore 'eauti"ul/ -is parents still #onsider -i$ to 'e in the %auga7a ageIeven though -e is 'et%een the ages o" ten and "i"teen. 2hen 389:a is in -is %auga7a age/ so$e o" -is servants also a##ept -i$ as 'eing in the kai(ora age. 2hen 389:a per"or$s -is #hildish pasti$es/ -is general pra#ti#e is to 'reak the $ilk and yogurt pots/ thro% the yogurt in the #ourtyard and steal the #rea$ "ro$ the $ilk. &o$eti$es -e 'reaks the #hurning rod/ and so$eti$es -e thro%s 'utter on the "ire. In this %ay/ -e in#reases the trans#endental pleasure o" -is $other/ TaDod,. In this #onne#tion $other TaDod, on#e told 1ukhar,/ her $aidservant/GLust look at 389:a looking stealthily to%ard all sides and slo%ly stepping "or%ard "ro$ the 'ushes. It appears that -e is #o$ing 4ust to steal the 'utter. on<t e.pose yoursel" or -e $ay understand that %e are looking to%ard -i$. I %ant to en4oy the sight o" -is eye'ro%s $oving in this #unning %ay/ and I %ant to see -is "ear"ul eyes and 'eauti"ul "a#e.G In en4oying 389:a<s attitude o" stealing 'utter very stealthily/ $other TaDod, e.perien#ed the e#stasy o" $aternal love 'y s$elling -is head/ so$eti$es patting -is 'ody %ith her hand/ so$eti$es o""ering 'lessings/ so$eti$es ordering -i$/ so$eti$es ga5ing at -i$/ so$eti$es $aintaining -i$ and so$eti$es giving -i$ good instru#tions not to 'e#o$e a thie". &u#h a#tivities are in $aternal e#stati# love. An i$portant point to 'e o'served in this #onne#tion is that the #hildish propensity o" stealing is there even in the &upre$e !ersonality o" +odhead/ and there"ore this propensity is not arti"i#ial. -o%ever/ in the spiritual relationship there is no ine'riety to this stealing propensity/ as there is in the $aterial %orld. In rmad-Bhgavatam, Tenth Canto/ Thirteenth Chapter/ verse PP/
(ukadeva +osv,$) tells 3ing !ar)k9it/ F1y dear 3ing/ as soon as the elderly go%s sa% their sons #o$ing/ there %as an ine.pressi'le sign o" parental love/ and all o" the$ 'e#a$e a'sor'ed in a""e#tion. At "irst they %ere planning to #hastise their sons "or stealing 'utter/ 'ut as soon as the sons #a$e 'e"ore their eyes/ they lost all o" their angry attitudes and 'e#a$e over%hel$ed %ith a""e#tion. They 'egan to e$'ra#e their sons and s$ell their heads. 2hile doing this/ they 'e#a$e al$ost $ad a"ter their #hildren.G In their #hildhood pasti$es/ all these #o%herd 'oys 4oined %ith 389:a in stealing 'utter. But rather than 'e#o$e angry/ $other TaDod, 'e#a$e %et "ro$ the $ilk "lo%ing out o" her 'reasts. Jut o" her a""e#tion "or 389:a/ she 'egan to s$ell -is head repeatedly. The general a#tivities o" all the $others o" the #o%herd 'oys %ere to kiss the$/ to e$'ra#e the$/ to #all the$ 'y their na$es and so$eti$es to #hastise the$ $ildly "or their stealing ha'its. These $ani"estations o" parental love are #alled sttvika e#stasy/ %herein $ani"estations o" eight kinds o" e#stati# sy$pto$s are visi'le in "ull. In rmad-Bhgavatam, Tenth Canto/ Thirteenth Chapter/ verse OO/ (ukadeva +osv,$) tells 3ing !ar)k9it/ FAll the $others o" the #o%herd 'oys %ere illusioned 'y the #overing in"luen#e o" the yogamy poten#y o" the !ersonality o" +odhead/ and as soon as they heard the "lute playing o" their 'oys/ they i$$ediately stood up and $entally e$'ra#ed their sons/ %ho had 'een #reated 'y the dire#t internal poten#y o" 389:a. A##epting the$ as their 'orn sons/ they li"ted the$ into their ar$s and 'egan to e$'ra#e the$/ resting the #hildren<s 'odies upon their o%n. The e$otions #reated 'y this in#ident %ere s%eeter than ne#tar turned into a palata'le into.i#ant/ and the $ilk "lo%ing out o" their 'reasts %as i$$ediately drunk up 'y the #hildren.G In the #a&ita-mdhava, #o$piled 'y R*pa +osv,$)/ 389:a is addressed as "ollo%s7 F1y dear 389:a/ %hen Tou are engaged in herding the ani$als/ the dust #aused 'y the hooves o" the #alves and #o%s #overs Tour ni#e "a#e and artisti# ti&aka, and Tou appear very dusty. But %hen Tou return ho$e/ the $ilk "lo%ing out o" the 'reasts o" Tour $other %ashes Tour "a#e o" its dust #overing/ and Tou appear to 'e puri"ied 'y this $ilk/ 4ust as %hen the eity is %ashed during the per"or$an#e o" the abhi5eka #ere$ony.G It is the #usto$ in the te$ples o" eities that i" there have 'een so$e i$pure a#tivities/ the eity has to 'e %ashed %ith $ilk.
389:a is the &upre$e !ersonality o" +odhead/ and -e %as %ashed 'y the $ilk "ro$ the 'reast o" $other TaDod,/ %hi#h puri"ied -i$ "ro$ the dust #overing. &o$eti$es there are e.a$ples o" $other TaDod,<s 'e#o$ing stunned in e#stasy. This %as e.hi'ited %hen she sa% her son li"ting +ovardhana -ill. 2hen 389:a %as standing/ raising the hill/ $other TaDod, hesitated to e$'ra#e -i$ and 'e#a$e stunned. The dangerous position that 389:a had a##epted 'y li"ting the hill 'rought tears to her eyes. 2ith her eyes "illed %ith tears she #ould not see 389:a any$ore/ and 'e#ause her throat %as #hoked up 'y an.iety she #ould not even instru#t 389:a as to %hat -e should do in that position. This is a sy$pto$ o" 'e#o$ing stunned in e#stati# love. 1other TaDod, so$eti$es en4oyed trans#endental e#stasy in happiness %hen her #hild %as saved "ro$ a dangerous situation/ su#h as 'eing atta#ked 'y !*tan, or so$e other de$on. In rmad-Bhgavatam, Tenth Canto/ &eventeenth Chapter/ verse 19/ (ukadeva +osv,$) says that $other TaDod, "elt very/ very "ortunate %hen she got 'a#k her lost #hild. &he i$$ediately pla#ed -i$ on her lap and 'egan to e$'ra#e -i$ again and again. 2hile she %as thus e$'ra#ing her son repeatedly/ torrents o" tears "ell "ro$ her eyes/ and she %as una'le to e.press her trans#endental 4oy. It is stated in the +idagdha-mdhava o" (r)la R*pa +osv,$)/ F1y dear 389:a/ the tou#h o" Tour $other is so pleasing and #ooling that it surpasses the #ooling #apa#ity o" the pulp o" sandal%ood and o" 'right $oonshine $i.ed %ith the pulp o" u(ra root.G B:(ra is a kind o" root %hi#h %hen soaked %ith %ater has a very/ very #ooling e""e#t. It is espe#ially used in the s#or#hing heat o" the sun.C The parental love o" $other TaDod, "or 389:a steadily in#reases/ and her love and e#stasy are so$eti$es des#ri'ed as intense a""e#tion and so$eti$es as over%hel$ing atta#h$ent. An e.a$ple o" atta#h$ent "or 389:a %ith over%hel$ing a""e#tion is given in rmad-Bhgavatam, Tenth Canto/ &i.th Chapter/ verse QP/ %here (ukadeva +osv,$) addresses 1ah,r,4a !ar)k9it in this %ay7 F1y dear 3ing/ %hen $agnani$ous Nanda 1ah,r,4a returned "ro$ 1athur,/ he 'egan to s$ell the head o" his son/ and he %as $erged in the e#stasy o" parental love.G A si$ilar state$ent is there in #onne#tion %ith $other TaDod, %hen she %as too an.ious to hear the sound o" 389:a<s "lute/ e.pe#ting
-i$ 'a#k "ro$ the pasturing ground. Be#ause she thought that it %as getting very late/ her an.iety to hear the sound o" 389:a<s "lute 'e#a$e dou'led/ and $ilk 'egan to "lo% "ro$ her 'reast. In that #ondition she %as so$eti$es going %ithin the house/ so$eti$es #o$ing out o" the house. &he %as #onstantly looking to see i" +ovinda %as #o$ing 'a#k along the road. 2hen $any very great sages %ere o""ering prayers to 0ord 389:a/ glori"ying -is a#tivities/ the _ueen o" +okula/ $other TaDod,/ entered the Battle"ield o" 3uruk9etra/ %etting the lo%er part o" her sr %ith the $ilk "lo%ing "ro$ her 'reast. This entran#e o" $other TaDod, at 3uruk9etra %as not during the Battle o" 3uruk9etra. At other ti$es 389:a %ent to 3uruk9etra "ro$ -is paternal ho$e B v,rak,C during the solar e#lipse/ and at these ti$es the residents o" =8nd,vana also %ent to see -i$ there. 2hen 389:a arrived at 3uruk9etra in pilgri$age/ all the people asse$'led there 'egan to say that 389:a/ the son o" evak)/ had arrived. At that ti$e/ evak)/ 4ust like an a""e#tionate $other/ 'egan to pat 389:a<s "a#e. And again %hen people #ried that 389:a/ the son o" =asudeva/ had #o$e/ 'oth 3ing Nanda and $other TaDod, 'e#a$e over%hel$ed %ith a""e#tion and e.pressed their great pleasure. 2hen $other TaDod,/ the _ueen o" +okula/ %as going to see her son 389:a at 3uruk9etra/ one o" her "riends addressed her thus7 F1y dear _ueen/ the $ilk "lo%ing out o" your 'reastA$ountain has already %hitened the River +anges/ and the tears "ro$ your eyes/ $i.ed %ith 'la#k $as#ara/ have already 'la#kened the #olor o" the Ta$un,. And as you are standing 4ust 'et%een the t%o rivers/ I think that there is no need "or your an.iety to see your son<s "a#e. Tour parental a""e#tion has already 'een e.hi'ited to -i$ 'y these t%o rivers[G The sa$e "riend o" $other TaDod, addressed 389:a as "ollo%s7 F1y dear 1ukunda/ i" $other TaDod,/ the _ueen o" +okula/ is "or#ed to stand on "ire 'ut is allo%ed to see Tour lotus "a#e/ then this "ire %ill appear to her like the -i$alaya 1ountains7 "ull o" i#e. In the sa$e %ay/ i" she is allo%ed to stay in the o#ean o" ne#tar 'ut is not allo%ed to see the lotus "a#e o" Tour +ra#e/ then even this o#ean o" ne#tar %ill appear to her like an o#ean o" arseni# poison.G 0et the an.iety o" $other TaDod, o" =ra4a/ al%ays e.pe#ting to see the lotus "a#e o" 389:a/ 'e glori"ied all over the universe[
A si$ilar state$ent %as given 'y 3unt)dev) to Akr*ra7 F1y dear 'rother Akr*ra/ $y nephe% 1ukunda is long a'sent "ro$ us. 2ill you kindly tell -i$ that -is Aunt 3unt) is sitting a$ong the ene$y and %ould like to kno% %hen she %ill 'e a'le to see -is lotus "a#e againWG In rmad-Bhgavatam, Tenth Canto/ ?ortyAsi.th Chapter/ verse O8/ there is this state$ent7 F2hen Kddhava %as present at =8nd,vana and %as narrating the a#tivities o" 389:a in v,rak,/ $other TaDod,/ %hile hearing this narration/ 'egan to pour $ilk "ro$ her 'reasts and shed tears "ro$ her eyes.G Another in#ident de$onstrating TaDod,<s e.tre$e love "or 389:a o##urred %hen 389:a %ent to 1athur,/ the kingdo$ o" 3aNsa. In separation "ro$ 389:a/ $other TaDod, %as looking at 389:a<s $akeup utensils/ and she "ell do%n on the ground al$ost un#ons#ious/ %ith a great sound. 2hen she %as rolling over on the ground/ there %ere $any s#rat#hes on her 'ody/ and in that piteous #ondition she 'egan to #ry/ FJ $y dear son[ 1y dear son[G And she slapped her 'reasts %ith her t%o hands. This a#tivity o" $other TaDod, is e.plained 'y e.pert devotees as e#stati# love in separation. &o$eti$es there are $any other sy$pto$s/ su#h as great an.iety/ la$entation/ "rustration/ 'eing stunned/ hu$ility/ restlessness/ $adness and illusion. As "ar as $other TaDod,<s an.ieties are #on#erned/ %hen 389:a %as out o" the house in the pasturing ground/ a devotee on#e told her/ FTaDod,/ I think your $ove$ents have 'een sla#kened/ and I see that you are "ull o" an.ieties. Tour t%o eyes appear to 'e %ithout any $ove$ent/ and I "eel in your 'reathing a kind o" %ar$th/ %hi#h is 'ringing your 'reast $ilk to the 'oiling point. All these #onditions prove that out o" separation "ro$ your son you have a severe heada#he.G These are so$e o" the sy$pto$s o" $other TaDod,<s an.iety "or 389:a. 2hen Akr*ra %as present in =8nd,vana and %as narrating the a#tivities o" 389:a in v,rak,/ $other TaDod, %as in"or$ed that 389:a had $arried so $any >ueens and %as very 'usy there in -is householder a""airs. -earing this/ $other TaDod, la$ented ho% un"ortunate she %as that she #ould not get her son $arried 4ust a"ter -e passed -is kai(ora age and that she there"ore #ould not re#eive 'oth her son and daughterA inAla% at her ho$e. &he e.#lai$ed/ F1y dear Akr*ra/ you are si$ply thro%ing thunder'olts on $y head[G These are signs o" la$entation on the part o" $other TaDod, in separation "ro$ 389:a.
&i$ilarly/ $other TaDod, "elt "rustration %hen she thought/ FAlthough I have $illions o" #o%s/ the $ilk o" these #o%s #ould not satis"y 389:a. There"ore let a #urse 'e on this $ilk[ And I also a$ #onde$ned/ 'e#ause although I a$ so opulent in $aterial prosperity/ I a$ no% una'le to s$ell the head o" $y #hild and "eed -i$ %ith $y 'reast $ilk as I used to do %hen -e %as here in =8nd,vana.G This is a sign o" "rustration on the part o" $other TaDod, in separation "ro$ 389:a. Jne "riend o" 389:a<s addressed -i$ thus7 F1y dear lotusAeyed one/ %hen Tou %ere living in +okula Tou %ere al%ays 'earing a sti#k in Tour hand. That sti#k is no% lying idle in the house o" $other TaDod,/ and %henever she sees it she 'e#o$es $otionless 4ust like the sti#k.G This is a sign o" 'e#o$ing stunned in separation "ro$ 389:a. In separation "ro$ 389:a/ $other TaDod, 'e#a$e so hu$'le that she prayed to the #reator o" the universe/ 0ord Brah$,/ %ith tears in her eyes/ F1y dear #reator/ %on<t you kindly 'ring $y dear son 389:a 'a#k to $e so that I #an see -i$ at least "or a $o$entWG &o$eti$es/ in restlessness like a $ad%o$an/ $other TaDod, used to a##use Nanda 1ah,r,4a/ F2hat are you doing in the pala#eW Tou sha$eless $an[ 2hy do people #all you the 3ing o" =ra4aW It is very astonishing that %hile 'eing separated "ro$ your dear son 389:a/ you are still living %ithin =8nd,vana as a hardhearted "ather[G &o$eone in"or$ed 389:a a'out the $adness o" $other TaDod, in the "ollo%ing %ords7 FIn $adness $other TaDod, has addressed the kadamba trees and in>uired "ro$ the$/ ]2here is $y sonW< &i$ilarly/ she has addressed the 'irds and the drones and in>uired "ro$ the$ %hether 389:a has passed 'e"ore the$/ and she has in>uired i" they #an say anything a'out Tou. In this %ay/ $other TaDod, in illusion %as asking every'ody a'out Tou/ and she has 'een %andering all over =8nd,vana.G This is $adness in separation "ro$ 389:a. 2hen Nanda 1ah,r,4a %as a##used 'y $other TaDod, o" 'eing Fhardhearted/G he replied/ F1y dear TaDod,/ %hy are you 'e#o$ing so agitatedW 3indly look $ore #are"ully. Lust see/ your son 389:a is standing 'e"ore you[ on<t 'e#o$e a $ad%o$an like this. !lease keep $y ho$e pea#e"ul.G And 389:a %as in"or$ed 'y so$e "riend that -is "ather Nanda %as also in illusion in this %ay/ in separation "ro$ -i$. 2hen all the %ives o" =asudeva %ere present in the arena o" 3aNsa/
they sa% the $ost pleasing 'odily "eatures o" 389:a/ and i$$ediately/ out o" parental a""e#tion/ $ilk 'egan to "lo% "ro$ their 'reasts/ and the lo%er parts o" their srs 'e#a$e %et. This sy$pto$ o" e#stati# love is an e.a$ple o" the result o" "ul"ill$ent o" desire. In the ?irst Canto o" rmad-Bhgavatam, Hleventh Chapter/ verse O9/ it is stated/ F2hen 389:a entered v,rak, a"ter "inishing the Battle o" 3uruk9etra/ -e "irst o" all sa% -is $other and all -is di""erent step$others and o""ered -is respe#t"ul o'eisan#es unto their "eet. The $others i$$ediately took 389:a upon their laps/ and 'e#ause o" their parental a""e#tion/ there %as $ilk "lo%ing out o" their 'reasts. &o their 'reast $ilk/ $i.ed %ith the %ater o" tears/ 'e#a$e the "irst o""ering to 389:a.G This is one o" the e.a$ples o" 'eing satis"ied a"ter a great separation. There is a si$ilar state$ent in the #a&ita-mdhava9 F-o% %onder"ul it is that TaDod,/ the %i"e o" 3ing Nanda/ out o" her parental a""e#tion "or 389:a/ $i.ed her tears and the $ilk "ro$ her 'reasts and thus 'athed her dear son 389:a.G In +idagdha-mdhava, a devotee addresses 0ord 389:a as "ollo%s7 F1y dear 1ukunda/ 4ust a"ter seeing Tour "a#e/ %hi#h %as "ull %ith the s#ent o" the lotus "lo%er/ $other TaDod,/ 'eing attra#ted 'y the $oonlight o" Tour "a#e/ 'e#a$e so over4oyed in her a""e#tion that i$$ediately "ro$ the nipples o" her %aterpotlike 'reasts/ $ilk 'egan to "lo%.G &he %as thus #onstantly engaged in supplying $ilk to 389:a a"ter %etting the #overing #loth over the 4ug. These are so$e o" the signs o" parental love "or 389:a 'y -is $other/ -is "ather and elderly persons. &y$pto$s o" e#stati# love in parental a""e#tion are e.pressed %hen 389:a is a##epted as the son. These #onstant trans#endental e$otions "or 389:a are #alled steady e#stasy in parental love. (r)la R*pa +osv,$) states herein that a##ording to so$e learned s#holars/ the three kinds o" trans#endental $ello% so "ar des#ri'edI na$ely servitude/ "raternity and parental a""e#tionIare so$eti$es $i.ed. ?or e.a$ple/ the "raternal "eelings o" Balar,$a are $i.ed %ith servitude and parental a""e#tion. &i$ilarly/ 3ing Tudhi9Zhira<s attra#tion "or 389:a is also $i.ed %ith parental a""e#tion and servitude. &i$ilarly/ the trans#endental $ello% o" Kgrasena/ 389:a<s grand"ather/ is $i.ed %ith servitude and parental a""e#tion. The a""e#tion o" all the elderly
go%s in =8nd,vana is a $i.ture o" parental love/ servitude and "raternity. The a""e#tion o" the sons o" 1,dr)INakula and &ahadevaI as %ell as the a""e#tion o" the sage N,rada/ is a $i.ture o" "riendship and servitude. The a""e#tion o" 0ord (iva/ +aruYa and Kddhava is a $i.ture o" servitude and "raternity.
Cha"ter Fort Afour

Devotional Service in Con@ugal $ove
A pure devotee<s attra#tion to 389:a in #on4ugal love is #alled devotional servi#e in #on4ugal love. Although su#h #on4ugal "eelings are not at all $aterial/ there is so$e si$ilarity 'et%een this spiritual love and $aterial a#tivities. There"ore/ persons %ho are interested only in $aterial a#tivities are una'le to understand this spiritual #on4ugal love/ and these devotional re#ipro#ations appear very $ysterious to the$. R*pa +osv,$) there"ore des#ri'es #on4ugal love very 'rie"ly. The i$petuses o" #on4ugal love are 389:a and -is very dear #onsorts/ su#h as R,dh,r,:) and -er i$$ediate asso#iates. 0ord 389:a has no rival@ no one is e>ual to -i$/ and no one is greater than -i$. -is 'eauty is also %ithout any rival/ and 'e#ause -e e.#els all others in the pasti$es o" #on4ugal love/ -e is the original o'4e#t o" all #on4ugal love. In the .ta-govinda, 'y Layadeva +osv,$)/ one go% tells her "riend/ F389:a is the reservoir o" all pleasure %ithin this universe. -is 'ody is as so"t as the lotus "lo%er. And -is "ree 'ehavior %ith the go%s, %hi#h appears e.a#tly like a young 'oy<s attra#tion to a young girl/ is a su'4e#t $atter o" trans#endental #on4ugal love.G A pure devotee "ollo%s in the "ootsteps o" the go%s and %orships the go%s as "ollo%s7 F0et $e o""er $y respe#t"ul o'eisan#es to all the young #o%herd girls/ %hose 'odily "eatures are so attra#tive. &i$ply 'y their 'eauti"ul attra#tive "eatures they are %orshiping the &upre$e !ersonality o" +odhead/ 389:a.G Jut o" all the young go%s, (r)$at) R,dh,r,:) is the $ost pro$inent. The 'eauty o" (r)$at) R,dh,r,:) is des#ri'ed as "ollo%s7 F-er eyes de"eat
the attra#tive "eatures o" the eyes o" the cakor 'ird. 2hen one sees the "a#e o" R,dh,r,:)/ he i$$ediately hates the 'eauty o" the $oon. -er 'odily #o$ple.ion de"eats the 'eauty o" gold. Thus/ let us all look upon the trans#endental 'eauty o" (r)$at) R,dh,r,:).G 389:a<s attra#tion "or R,dh,r,:) is des#ri'ed 'y 389:a -i$sel" thus7 F2hen I #reate so$e 4oking phrases in order to en4oy the 'eauty o" R,dh,r,:)/ R,dh,r,:) hears these 4oking %ords %ith great attention@ 'ut 'y -er 'odily "eatures and #ounter%ords &he negle#ts 1e. And I even possess unli$ited pleasure 'y -er negle#t o" 1e/ "or &he 'e#o$es so 'eauti"ul that &he in#reases 1y pleasure one hundred ti$es.G A si$ilar state$ent #an 'e "ound in .ta-govinda, %herein it is said that %hen the ene$y o" 3aNsa/ (r) 389:a/ e$'ra#es (r)$at) R,dh,r,:)/ -e i$$ediately 'e#o$es entangled in a loving #ondition and gives up the #o$pany o" all other go%s. In the /adyva& o" R*pa +osv,$) it is stated that %hen the go%s hear the sound o" 389:a<s "lute/ they i$$ediately "orget all re'ukes o""ered 'y the elderly $e$'ers o" their "a$ilies. They "orget their de"a$ation and the harsh 'ehavior o" their hus'ands. Their only thought is to go out in sear#h o" 389:a. 2hen the go%s $eet 389:a/ the display o" their e.#hanging glan#es as %ell as their 4oking and laughing 'ehavior is #alled anubhva, or su'e#stasy in #on4ugal love. In the #a&ita-mdhava, R*pa +osv,$) e.plains that the $ove$ents o" 389:a<s eye'ro%s are 4ust like the Ta$un, and that the s$iling o" R,dh,r,:) is 4ust like the $oonshine. 2hen the Ta$un, and the $oonshine #o$e in #onta#t on the 'ank o" the river/ the %ater tastes 4ust like ne#tar/ and drinking it gives great satis"a#tion. It is as #ooling as piles o" sno%. &i$ilarly/ in the /adyva&, one #onstant #o$panion o" R,dh,r,:) says/ F1y dear $oonA"a#ed R,dh,r,:)/ Tour %hole 'ody appears very #ontent/ yet there are signs o" tears in Tour eyes. Tour spee#h is "altering/ and Tour #hest is also heaving. By all these signs I #an understand that Tou $ust have heard the 'lo%ing o" 389:a<s "lute/ and as a result o" this/ Tour heart is no% $elting.G In the sa$e /adyva& there is the "ollo%ing des#ription/ %hi#h is taken as a sign o" "rustration in #on4ugal love. (r)$at) R,dh,r,:) said/ F ear 1r. Cupid/ please do not e.#ite 1e 'y thro%ing your arro%s at 1y 'ody. ear 1r. Air/ please do not arouse 1e %ith the "ragran#e o" "lo%ers. I
a$ no% 'ere"t o" 389:a<s loving attitude/ and so/ under the #ir#u$stan#es/ %hat is the use o" 1y sustaining this useless 'odyW There is no need "or su#h a 'ody 'y any living entity.G This is a sign o" "rustration in e#stati# love "or 389:a. &i$ilarly/ in Dna-ke&i-kaumud, (r)$at) R,dh,r,:)/ pointing to 389:a/ says/ FThis #lever 'oy o" the "orest has the 'eauty o" a 'luish lotus "lo%er/ and -e #an attra#t all the young girls o" the universe. No%/ a"ter giving 1e a taste o" -is trans#endental 'ody/ -e has enthused 1e/ and it is $ore than I #an tolerate. I a$ no% "eeling like a "e$ale elephant %ho has 'een enthused 'y a $ale elephant[G This is an instan#e o" 4u'ilation in e#stati# love %ith 389:a. The steady e#stasy o" #on4ugal love is the original #ause o" 'odily en4oy$ent. In the /adyva& this original #ause o" union is des#ri'ed %hen R,dh,r,:) tells one o" -er #onstant #o$panions/ F1y dear "riend/ %ho is this 'oy %hose eyelids/ dan#ing #onstantly/ have in#reased the 'eauty o" -is "a#e and attra#ted 1y desire "or #on4ugal loveW -is ears are de#orated %ith 'uds o" a(oka "lo%ers/ and -e has dressed -i$sel" in yello% ro'es. By the sound o" -is "lute/ this 'oy has already $ade 1e i$patient.G The #on4ugal love o" R,dh,A389:a is never distur'ed 'y any personal #onsideration. The undistur'ed nature o" the #on4ugal love 'et%een R,dh, and 389:a is des#ri'ed thus7 FLust a little distan#e a%ay "ro$ 389:a %as $other TaDod,/ and 389:a %as surrounded 'y all o" -is "riends. In "ront o" -is eyes %as Candr,val)/ and/ at the sa$e ti$e/ on a #hunk o" stone in "ront o" the entran#e to =ra4a stood the de$on kno%n as =89,sura. But even in su#h #ir#u$stan#es/ %hen 389:a sa% R,dh,r,:) standing 4ust 'ehind a 'ush o" $any #reepers/ i$$ediately -is 'eauti"ul eye'ro%s $oved 4ust like lightning to%ard -er.G Another instan#e is des#ri'ed as "ollo%s7 FJn one side o" the #ourtyard the dead 'ody o" (aMkh,sura %as lying/ surrounded 'y $any 4a#kals. Jn another side %ere $any learned brhmaas %ho %ere all sel"A#ontrolled. They %ere o""ering ni#e prayers/ %hi#h %ere as soothing as the #ool 'ree5e in su$$er. In "ront o" 389:a/ 0ord Baladeva %as standing/ #ausing a #ooling e""e#t. But even a$id all these di""erent #ir#u$stan#es o" soothing and distur'ing e""e#ts/ the lotus "lo%er o" e#stati# #on4ugal love that 389:a "elt "or R,dh,r,:) #ould not %ither.G This love o" 389:a
"or R,dh,r,:) is o"ten #o$pared to a 'loo$ing lotus@ the only di""eren#e is that 389:a<s love re$ains everAin#reasingly 'eauti"ul. Con4ugal love is divided into t%o portions7 vi%ra&ambha, or #on4ugal love in separation/ and sambhoga, or #on4ugal love in dire#t #onta#t. +i%ra&ambha, separation/ has three su'divisions/ kno%n as B1C %$rvarga, or preli$inary attra#tion/ BOC mna, or see$ing anger/ and BPC %ravsa, or separation 'y distan#e. 2hen the lover and the 'eloved have a distin#t "eeling o" not $eeting ea#h other/ that stage is #alled %$rva-rga, or preli$inary attra#tion. In /adyva& R,dh,r,:) told -er #o$panion/ F1y dear "riend/ I %as 4ust going to the 'ank o" the Ta$un,/ and all o" a sudden a very ni#e 'oy %hose #o$ple.ion is like a dark 'lue #loud 'e#a$e visi'le in "ront o" 1y eyes. -e glan#ed over 1e in a %ay that I #annot des#ri'e. But sin#e this has o##urred/ I a$ sorry that I #an no longer engage 1y $ind in the duties o" 1y household a""airs.G This is an instan#e o" preli$inary attra#tion "or 389:a. In rmad-Bhgavatam, Tenth Canto/ ?i"tyAthird Chapter/ verse O/ 389:a told the $essenger brhmaa %ho #a$e "ro$ Ruk$i:)/ F1y dear brhmaa, 4ust like Ruk$i:) I #annot sleep at night/ and 1y $ind is al%ays "i.ed on her. I kno% that her 'rother Ruk$) is against 1e and that due to his persuasion 1y $arriage %ith her has 'een #an#elled.G This is another instan#e o" preli$inary attra#tion. As "ar as mna, or anger/ is #on#erned/ there is the "ollo%ing in#ident des#ri'ed in .ta-govinda9 F2hen (r)$at) R,dh,r,:) sa% 389:a en4oying -i$sel" in the #o$pany o" several other go%s, &he 'e#a$e a little 4ealous 'e#ause -er spe#ial prestige %as 'eing di$$ed. There"ore/ &he i$$ediately le"t the s#ene and took shelter in a ni#e "lo%er 'ush %here the 'la#k drones %ere hu$$ing. Then/ hiding -ersel" 'ehind the #reepers/ &he 'egan to e.press -er sorro% to one o" -er #onsorts.G This is an instan#e o" a see$ing disagree$ent. An e.a$ple o" %ravsa, or 'eing out o" #onta#t 'e#ause o" living in a distant pla#e/ is given in the /adyva& as "ollo%s7 F&in#e the auspi#ious day %hen 389:a le"t "or 1athur,/ (r)$at) R,dh,r,:) has 'een pressing -er head on one o" -er hands and #onstantly shedding tears. -er "a#e is al%ays %et no%/ and there"ore there is no #han#e o" -er sleeping even "or a $o$ent.G 2hen the "a#e 'e#o$es %et/ the sleeping tenden#y is i$$ediately re$oved. &o %hen R,dh,r,:) %as al%ays %eeping "or 389:a
'e#ause o" -is separation/ there %as no #han#e o" -er getting any sleep "or -ersel". In the %rah&da-sa)hit Kddhava says/ FThe &upre$e !ersonality o" +odhead/ +ovinda/ pani#Astri#ken due to 'eing pier#ed 'y the arro%s o" Cupid/ is al%ays thinking o" you Uthe go%sF, and -e is not even a##epting -is regular lun#h. Nor is -e getting any proper rest.G 2hen the lover and 'eloved #o$e together and en4oy one another 'y dire#t #onta#t/ this stage is #alled sambhoga. There is a state$ent in /adyva& as "ollo%s7 F389:a e$'ra#ed (r)$at) R,dh,r,:) in su#h an e.pert $anner that -e appeared to 'e #ele'rating the dan#ing #ere$ony o" the pea#o#ks.G (r) R*pa +osv,$) thus ends the "i"th %ave o" his J#ean o" the Ne#tar o" evotion. -e o""ers his respe#t"ul o'eisan#es to the &upre$e !ersonality o" +odhead/ %ho appeared as +op,la/ the eternal "or$ o" the 0ord. Thus ends the Bhaktivedanta summary study of the third division of Bhakti-rasmta-sindhu in the $atter o" the "ive pri$ary relationships %ith 389:a.
Cha"ter Fort Afive

$aughing Ecstas
In the "ourth division o" Bhakti-rasmta-sindhu, (r)la R*pa +osv,$) has des#ri'ed seven kinds o" indire#t e#stasies o" devotional servi#e/ kno%n as laughing/ astonish$ent/ #hivalry/ #o$passion/ anger/ dread and ghastliness. In this portion/ (r)la R*pa +osv,$) "urther des#ri'es these e#stasies o" devotional "eelings/ so$e 'eing #o$pati'le and others in#o$pati'le %ith one another. 2hen one kind o" e#stati# devotional servi#e overlaps %ith another in a #on"li#ting %ay/ this state o" a""airs is #alled rasbhsa, or a perverted presentation o" $ello%s. H.pert learned s#holars say that laughing is generally "ound a$ong youngsters or in the #o$'ination o" old persons and young #hildren. This e#stati# loving laughing is so$eti$es also "ound in persons %ho are very grave 'y nature. Jn#e an old $endi#ant approa#hed the door o"
$other TaDod,<s house/ and 389:a told TaDod,/ F1y dear $other/ I don<t %ish to go near this skinny villain. I" I go there/ he $ight put 1e %ithin his 'egging 'ag and take 1e a%ay "ro$ you[G In this %ay/ the %onder"ul #hild/ 389:a/ 'egan to look at -is $other/ %hile the $endi#ant/ %ho %as standing in the door/ tried to hide his s$iling "a#e/ although he #ould not do so. -e i$$ediately e.pressed his s$iling. In this instan#e/ 389:a -i$sel" is the o'4e#t o" laughing a""airs. Jn#e one o" 389:a<s "riends in"or$ed -i$/ F1y dear 389:a/ i" Tou %ill open Tour $outh/ then I shall give Tou one ni#e sugar #andy $i.ed %ith yogurt.G 389:a i$$ediately opened -is $outh/ 'ut instead o" giving -i$ sugar #andy %ith yogurt/ the "riend dropped a "lo%er in -is $outh. A"ter tasting this "lo%er/ 389:a turned -is $outh in a dis"igured %ay/ and upon seeing this all -is "riends standing there 'egan to laugh very loudly. Jn#e a pal$ist #a$e to the house o" Nanda 1ah,r,4a/ and Nanda 1ah,r,4a asked hi$/ F1y dear sage/ %ill you kindly #he#k the hand o" $y #hild/ 389:aW Tell $e ho% $any years -e %ill live and %hether -e %ill 'e#o$e the $aster o" thousands o" #o%s.G Kpon hearing this/ the pal$ist 'egan to s$ile/ and Nanda 1ah,r,4a asked hi$/ F1y dear sir/ %hy are you laughing/ and %hy are you #overing your "a#eWG In su#h a laughing e#stasy o" love/ 389:a or $atters pertaining to 389:a are the #ause o" the laughter. In su#h laughing devotional servi#e/ there are sy$pto$s o" 4u'ilation/ la5iness/ #on#ealed "eelings and si$ilar other see$ingly distur'ing ele$ents. A##ording to (r)la R*pa +osv,$)<s #al#ulation/ laughter in e#stati# love #an 'e 'roken do%n into si. divisions. These divisions/ a##ording to di""erent degrees o" s$iling/ are #alled in the &anskrit language smita, hasita, vihasita, avahasita, a%ahasita and atihasita. These si. #lasses o" s$iling #an 'e #lassi"ied as $a4or and $inor. The $a4or division in#ludes smita, hasita and vihasita s$iling/ and the $inor division in#ludes avahasita, a%ahasita and atihasita s$iling. 2hen one is s$iling 'ut his teeth are not visi'le/ one #an distin#tly $ark a de"inite #hange in the eyes and in the #heeks. This is #alled smita s$iling. Jn#e %hen 389:a %as stealing yogurt/ Larat)/ the head$istress o" the house/ #ould dete#t -is a#tivities/ and she %as there"ore #o$ing very hurriedly to #at#h -i$. At that ti$e/ 389:a
'e#a$e very $u#h a"raid o" Larat) and %ent to -is elder 'rother/ Baladeva. -e said/ F1y dear 'rother/ I have stolen yogurt[ Lust seeI Larat) is #o$ing hurriedly to #at#h 1e[G 2hen 389:a %as thus seeking the shelter o" Baladeva 'e#ause -e %as 'eing #hased 'y Larat)/ all the great sages in the heavenly planets 'egan to s$ile. This s$iling is #alled smita s$iling. &$iling in %hi#h the teeth are slightly visi'le is #alled hasita s$iling. Jne day A'hi$anyu/ the soA#alled hus'and o" R,dh,r,:)/ %as returning ho$e/ and at that ti$e he #ould not see that 389:a %as there in his house. 389:a i$$ediately #hanged -is dress to look e.a#tly like A'hi$anyu and approa#hed A'hi$anyu<s $other/ LaZil,/ addressing her thus7 F1y dear $other/ I a$ your real son A'hi$anyu/ 'ut 4ust seeI 389:a/ dressed up like $e/ is #o$ing 'e"ore you[G LaZil,/ the $other o" A'hi$anyu/ i$$ediately 'elieved that 389:a %as her o%n son and thus 'e#a$e very angry at her real son %ho %as #o$ing ho$e. &he 'egan to drive a%ay her real son/ %ho %as #rying/ F1other[ 1other[ 2hat are you doingWG &eeing this in#ident/ all the girl "riends o" R,dh,r,:)/ %ho %ere present there/ 'egan to s$ile/ and a portion o" their teeth %as visi'le. This is an instan#e o" hasita s$iling. 2hen the teeth are distin#tly visi'le in a s$ile/ that is #alled vihasita. Jne day %hen 389:a %as engaged in stealing 'utter and yogurt in the house o" LaZil,/ -e assured -is "riends/ F1y dear "riends/ I kno% that this old lady is no% sleeping very pro"oundly/ 'e#ause she is 'reathing very deeply. 0et us silently steal 'utter and yogurt %ithout $aking any distur'an#e.G But the old lady/ LaZil,/ %as not sleeping@ so she #ould not #ontain her s$iling/ and her teeth i$$ediately 'e#a$e distin#tly visi'le. This is an instan#e o" vihasita s$iling. In a state o" s$iling %hen the nose 'e#o$es pu""ed and the eyes s>uint/ the s$iling is #alled avahasita. Jn#e/ early in the $orning %hen 389:a returned ho$e a"ter per"or$ing -is rsa dan#e/ $other TaDod, looked upon 389:a<s "a#e and addressed -i$ thus7 F1y dear son/ %hy do Tour eyes look like they have 'een s$eared %ith so$e o.idesW -ave Tou dressed Toursel" %ith the 'lue gar$ents o" BaladevaWG 2hen $other TaDod, %as addressing 389:a in that %ay/ a girl "riend %ho %as near'y 'egan to s$ile %ith a pu""ed nose and s>uinting eyes. This is an instan#e o" avahasita s$iling. The go% kne% that 389:a had 'een en4oying the
rsa dan#e and that $other TaDod, #ould not dete#t her son<s a#tivities or understand ho% -e had 'e#o$e #overed %ith the go%s6 $akeup. -er s$iling %as in the avahasita "eature. 2hen tears "ro$ the eyes are added to the s$iling and the shoulders are shaking/ the s$ile is #alled a%ahasita. 2hen #hild 389:a %as dan#ing in response to the singing o" the old $aidservant Larat)/ N,rada %as astonished. The &upre$e !ersonality o" +odhead/ %ho #ontrols all the $ove$ents o" great de$igods like Brah$,/ %as no% dan#ing to the indi#ations o" an old $aidservant. &eeing this "un/ N,rada also 'egan to dan#e/ and his shoulders tre$'led/ and his eyes $oved. ue to his s$iling/ his teeth also 'e#a$e visi'le/ and on a##ount o" the glaring e""ulgen#e "ro$ his teeth/ the #louds in the skies turned silver. 2hen a s$iling person #laps his hands and leaps in the air/ the s$iling e.pression #hanges into atihasita, or over%hel$ing laughter. An e.a$ple o" atihasita %as $ani"ested in the "ollo%ing in#ident. 389:a on#e addressed Larat) thus7 F1y dear good %o$an/ the skin o" your "a#e is no% sla#kened/ and so your "a#e e.a#tly rese$'les a $onkey<s. As su#h/ the 3ing o" the $onkeys/ Bal)$ukha/ has sele#ted you as his %orthy %i"e.G 2hile 389:a %as teasing Larat) in this %ay/ she replied that she %as #ertainly a%are o" the "a#t that the 3ing o" the $onkeys %as trying to $arry her/ 'ut she had already taken shelter o" 389:a/ the killer o" $any po%er"ul de$ons/ and there"ore she had already de#ided to $arry 389:a instead o" the 3ing o" the $onkeys. Jn hearing this sar#asti# reply 'y the talkative Larat)/ all the #o%herd girls present there 'egan to laugh very loudly and #lap their hands. This laughter/ a##o$panied 'y the #lapping o" hands/ is #alled atihasita. &o$eti$es there are indire#t sar#asti# re$arks %hi#h also #reate atihasita #ir#u$stan#es. An e.a$ple o" one su#h re$ark is a state$ent %hi#h %as $ade 'y one o" the #o%herd girls to 3uZil,/ the daughter o" LaZil, and sister o" A'hi$anyu/ the soA#alled hus'and o" R,dh,r,:). Indire#tly 3uZil, %as insulted 'y the "ollo%ing state$ent7 F1y dear 3uZil,/ daughter o" LaZil,/ your 'reasts are as long as string 'eansI si$ply dry and long. Tour nose is so gorgeous that it de"ies the 'eauty o" the noses o" "rogs. And your eyes are $ore 'eauti"ul than the eyes o" dogs. Tour lips de"y the "la$ing #inders o" "ire/ and your a'do$en is as 'eauti"ul as a 'ig dru$. There"ore/ $y dear 'eauti"ul 3uZil,/ you are the
$ost 'eauti"ul o" all the #o%herd girls o" =8nd,vana/ and 'e#ause o" your e.traordinary 'eauty/ I think you $ust 'e 'eyond the attra#tion o" the s%eet 'lo%ing o" 389:a<s "lute[G
Cha"ter Fort Asi;

!stonish1ent and Chivalr
The e#stasy o" astonish$ent in devotional servi#e is per#eived in t%o %ays7 dire#tly/ 'y the e.perien#e o" one<s o%n eyes/ and indire#tly/ 'y hearing "ro$ others. 2hen N,rada #a$e to see the a#tivities o" the 0ord at v,rak, and he sa% that 389:a %as present %ithin every pala#e in the sa$e 'ody and %as engaged in di""erent a#tivities/ he %as stru#k %ith %onder. This is one o" the e.a$ples o" astonish$ent in devotional servi#e 'y dire#t per#eption. Jne o" the "riends o" $other TaDod, said/ FTaDod,/ 4ust see the "un[ Jn the one hand/ there is your #hild/ %ho is al%ays #aptivated 'y su#king the $ilk "ro$ your 'reast/ and on the other hand there is the great +ovardhana -ill/ %hi#h #an o'stru#t the passing o" the #louds. But still/ 4ust see ho% %onder"ul it is that this great +ovardhana -ill is resting on the "inger o" your #hild<s le"t hand/ 4ust as though it %ere a toy. Is this not very $ysteriousWG This state$ent is another e.a$ple o" astonish$ent in devotional servi#e 'y dire#t per#eption. An instan#e o" astonish$ent in devotional servi#e 'y indire#t per#eption o##urred %hen 1ah,r,4a !ar)k9it heard "ro$ (ukadeva +osv,$) a'out 389:a<s killing Narak,sura/ %ho had 'een "ighting 389:a %ith eleven ak5auhi divisions o" soldiers. Ha#h division o" ak5auhi soldiers #ontained several thousand elephants/ several thousand horses and #hariots and several hundreds o" thousands o" in"antry soldiers. Narak,sura possessed eleven su#h divisions/ and all o" the$ %ere thro%ing arro%s to%ard 389:a/ 'ut 389:a killed the$ all/ si$ply 'y thro%ing three arro%s "ro$ -is side. 2hen 1ah,r,4a !ar)k9it heard o" this %onder"ul vi#tory/ he i$$ediately ru''ed the tears "ro$ his eyes
and 'e#a$e over%hel$ed %ith 4oy. This instan#e is an e.a$ple o" astonish$ent in devotional servi#e 'y indire#t per#eption through aural re#eption. There is another e.a$ple o" indire#t astonish$ent. Trying to test 389:a to see i" -e %ere truly the &upre$e !ersonality o" +odhead/ 0ord Brah$, stole all the #o%herd 'oys and #o%s "ro$ -i$. But a"ter a "e% se#onds/ he sa% that 389:a %as still present %ith all the #o%s/ #alves and #o%herd 'oys/ e.a#tly in the sa$e %ay as 'e"ore. 2hen 0ord Brah$, des#ri'ed this in#ident to his asso#iates on the &atyaloka planet/ they all 'e#a$e astonished. Brah$, told the$ that a"ter taking a%ay all the 'oys/ he sa% 389:a again playing %ith the sa$e 'oys in the sa$e "ashion. Their 'odily #o$ple.ion %as 'la#kish/ al$ost like 389:a<s/ and they all had "our ar$s. The sa$e #alves and #o%s %ere still present there/ in the sa$e original "ashion. Hven %hile des#ri'ing this in#ident/ Brah$, 'e#a$e al$ost over%hel$ed. FAnd the $ost astonishing thing/G he added/ F%as that $any other Brah$,s "ro$ $any di""erent universes had also #o$e there to %orship 389:a and -is asso#iates.G &i$ilarly/ %hen there %as a "orest "ire in the Bh,:Y)ravana/ 389:a instru#ted -is "riends to #lose their eyes tightly/ and they all did this. Then %hen 389:a had e.tinguished the "ire/ the #o%herd 'oys opened their eyes and sa% that they had 'een relieved "ro$ the danger and that their #o%s and #alves %ere all sa"e. They 'egan to per#eive the %onder o" the situation si$ply 'y guessing ho% 389:a had saved the$. This is another instan#e o" indire#t per#eption #ausing astonish$ent in devotional servi#e. The a#tivities o" a person/ even i" they are not very e.traordinary/ #reate an i$pression o" %onder in the heart and $ind o" the person<s "riends. But even very %onder"ul a#tivities per"or$ed 'y a person %ho is not one<s "riend %ill not #reate any i$pression. It is 'e#ause o" love that one<s %onder"ul a#tivities #reate an i$pression in the $ind. 2hen on a##ount o" love and devotional servi#e "or the 0ord there is spe#ial valorous enthusias$/ the resultant a#tivities are #alled #hivalrous. These #hivalrous a#tivities #an 'e $ani"ested in the a#ts o" $o#kA"ighting/ giving #harity/ sho%ing $er#y and e.e#uting religious prin#iples. By per"or$ing #hivalrous a#tivities in "ighting/ one is #alled yuddha-vra. By #harita'le a#tivities one is #alled dna-vra. By sho%ing
e.traordinary $er#y one is #alled day-vra. And %hen one is $uni"i#ent in e.e#uting religious rites/ he is #alled dharma-vra. In all su#h di""erent #hivalrous a#tivities/ 389:a is the o'4e#t. 2hen a "riend %ants to satis"y 389:a 'y per"or$ing so$e #hivalrous a#tivities/ the "riend 'e#o$es the #hallenger/ and 389:a -i$sel" 'e#o$es the opponent@ or else 389:a $ay give audien#e to the "ighting/ and 'y -is desire another "riend 'e#o$es the opponent. A "riend on#e #hallenged 389:a thus7 F1y dear 1,dhava/ Tou are very restless 'e#ause Tou think that no one #an de"eat Tou. But i" Tou do not "lee "ro$ here/ then I shall sho% Tou ho% I #an de"eat Tou. And $y "riends %ill 'e very satis"ied to see this[G 389:a and (r)d,$, %ere very inti$ate "riends/ yet (r)d,$,/ out o" anger %ith 389:a/ #hallenged -i$. 2hen 'oth o" the$ 'egan to "ight/ all the "riends on the 'ank o" the Ta$un, en4oyed the %onder"ul "ighting o" the t%o "riends. They prepared so$e arro%s "or $o#kA"ighting/ and 389:a 'egan to thro% his arro%s at (r)d,$,. (r)d,$, 'egan to 'lo#k these arro%s 'y %hirling his pole/ and 'y (r)d,$,<s #hivalrous a#tivities/ 389:a 'e#a$e very satis"ied. &u#h $o#kA"ighting generally takes pla#e a$ong #hivalrous persons and #reates %onder"ul e.#ite$ent "or all vie%ers. There is a state$ent in the 2ari-va)(a that so$eti$es Ar4una and 389:a "ought in the presen#e o" 3unt)/ and Ar4una %ould 'e de"eated 'y 389:a. In su#h #hivalrous "ighting 'et%een "riends/ there is so$eti$es 'ragging/ #o$pla#en#e/ pride/ po%er/ taking to %eapons/ #hallenging and standing as an opponent. All o" these sy$pto$s 'e#o$e i$petuses to #hivalrous devotional servi#e. Jne "riend #hallenged 389:a thus7 F1y dear "riend ,$odara/ Tou are an e.pert only in eating. Tou have de"eated &u'ala only 'e#ause he is %eak and Tou adopted #heating $eans. on<t advertise Toursel" to 'e a great "ighter 'y su#h a#tion. Tou have advertised Toursel" as a serpent/ and I a$ the pea#o#k %ho %ill no% de"eat Tou.G The pea#o#k is the a'lest ene$y o" the serpent. In su#h "ighting 'et%een "riends/ %hen the sel"Aadvertise$ent 'e#o$es personal/ learned s#holars say that it is su'e#stasy. 2hen there is a roaring #hallenge/ #ertain kinds o" $ove$ent "or "ighting/ enthusias$/
no %eapons/ and assuran#e given to "rightened %itnessesIall these #hivalrous a#tivities are #alled su'e#stasy. Jne "riend addressed 389:a in this $anner7 F1y dear 1adhus*dana/ Tou kno% $y strength/ yet Tou are en#ouraging Bhadrasena/ and not $e/ to #hallenge $ighty Baladeva. By this a#tion Tou are si$ply insulting $e/ 'e#ause $y ar$s are as strong as the 'olts o" the gate[G A devotee on#e said/ F1y dear 0ord 389:a/ $ay Tour #hallenger (r)d,$, 'e#o$e glorious "or his #hivalrous a#tivities/ su#h as vi'rating like a thunder#loud and roaring like a lion. 1ay all glories go to (r)d,$,<s #hivalrous a#tivities[G Chivalrous a#tivities in the $atter o" "ighting/ #harity/ $er#y and e.e#ution o" religious rituals are #alled #onstitutional/ %hereas e.pressions o" pride/ e$otion/ enduran#e/ kindness/ deter$ination/ 4u'ilation/ enthusias$/ 4ealousy and re$e$'ran#e are #alled un#onstitutional. 2hen &tokaAk89:a/ one o" the $any "riends o" 389:a/ %as "ighting %ith -i$/ his "ather #hastised hi$ "or "ighting %ith 389:a/ %ho %as the li"e and soul o" all residents o" =8nd,vana. Kpon hearing these #hastise$ents/ &tokaAk89:a stopped his "ighting. But 389:a #ontinued to #hallenge hi$/ and thus/ in order to $eet the #hallenge/ &tokaAk89:a took his pole and 'egan to display his de.terity 'y %hirling it. Jn#e (r)d,$, #hallenged Bhadrasena and said to hi$/ F1y dear "riend/ you needn<t 'e a"raid o" $e yet. I shall "irst o" all de"eat our 'rother Balar,$a/ then I shall 'eat 389:a/ and then I shall #o$e to you.G Bhadrasena there"ore le"t the party o" Balar,$a and 4oined 389:a/ and he agitated his "riends as $u#h as the 1andara -ill had agitated the %hole o#ean. By his roaring sounds he dea"ened all his "riends/ and he inspired 389:a %ith his #hivalrous a#tivities. Jn#e 389:a #hallenged all -is "riends and said/ F1y dear "riends/ 4ust seeII a$ 4u$ping %ith great #hivalrous pro%ess. !lease do not "lee a%ay.G Kpon hearing these #hallenging %ords/ a "riend na$ed =ar*thapa #ounter#hallenged the 0ord and struggled against -i$. Jne o" the "riends on#e re$arked/ F&ud,$, is trying his 'est to see ,$odara de"eated/ and I think that i" our po%er"ul &u'ala 4oins hi$/ they %ill 'e a very 'eauti"ul #o$'ination/ like a valua'le 4e%el 'ede#ked %ith gold.G In these #hivalrous a#tivities/ only 389:a<s "riends #an 'e the opponents.
389:a<s ene$ies #an never a#tually 'e -is opponents. There"ore/ this #hallenging 'y 389:a<s "riends is #alled devotional servi#e in #hivalrous a#tivities. Dna-vra, or #hivalry in giving #harity/ $ay 'e divided into t%o parts7 $uni"i#en#e and renun#iation. A person %ho #an sa#ri"i#e everything "or the satis"a#tion o" 389:a is #alled $uni"i#ent. 2hen a person desires to $ake a sa#ri"i#e 'e#ause o" seeing 389:a/ 389:a is #alled the i$petus o" the $uni"i#ent a#tivity. 2hen 389:a appeared as the son o" Nanda 1ah,r,4a/ in #lear #ons#iousness Nanda 1ah,r,4a desired all auspi#iousness "or his son and thus 'egan to give valua'le #o%s in #harity to all the brhmaas. The brhmaas %ere so satis"ied 'y this #harita'le a#tion that they %ere o'liged to say that the #harity o" Nanda 1ah,r,4a had e.#elled the #harity o" su#h past kings as 1ah,r,4a !8thu and N8ga. 2hen a person kno%s the glories o" the 0ord #o$pletely and is prepared to sa#ri"i#e everything "or the 0ord/ he is #alled sam%radnaka, or one %ho gives everything in #harity "or the sake o" 389:a. 2hen 1ah,r,4a Tudhi9Zhira %ent %ith 389:a in the arena o" the R,4as*ya sa#ri"i#e/ in his i$agination he 'egan to anoint the 'ody o" 389:a %ith pulp o" sandal%ood/ he de#orated 389:a %ith a garland hanging do%n to -is knees/ he gave 389:a gar$ents all e$'roidered %ith gold/ he gave 389:a orna$ents all 'ede#ked %ith valua'le 4e%els/ and he gave 389:a $any "ully de#orated elephants/ #hariots and horses. -e "urther %ished to give 389:a in #harity his kingdo$/ his "a$ily and his personal sel" also. A"ter so desiring/ %hen there %as nothing a#tually to give in #harity/ 1ah,r,4a Tudhi9Zhira 'e#a$e very pertur'ed and an.ious. &i$ilarly/ 1ah,r,4a Bali on#e told his priest/ (ukr,#,rya/ F1y dear sage/ you are "ully e.pert in kno%ledge o" the +edas, and as su#h you %orship the &upre$e !ersonality o" +odhead/ =i9:u/ 'y =edi# rituals. As "ar as this brhmaa d%ar" Uthe in#arnation =,$anadevaV is #on#erned/ i" -e is 0ord =i9:u/ a si$ple brhmaa or even $y ene$y/ I have de#ided to give to -i$ in #harity all the land -e has asked "or.G 1ah,r,4a Bali %as so "ortunate that the 0ord e.tended 'e"ore hi$ -is hand/ %hi#h %as reddish "ro$ tou#hing the 'reast o" the goddess o" "ortune/ %ho is al%ays s$eared %ith red ku)kum po%der. In other %ords/ although the
!ersonality o" +odhead is so great that the goddess o" "ortune is al%ays under -is #o$$and "or en4oy$ent/ -e still e.tended -is hands to take #harity "ro$ 1ah,r,4a Bali. A person %ho %ants to give everything in #harity to 389:a 'ut does not %ant anything in return is #onsidered the real renoun#er. Thus/ a devotee %ill re"use to a##ept any kind o" li'eration/ even i" it is o""ered 'y the 0ord. Real love o" 389:a 'e#o$es $ani"ested %hen 389:a 'e#o$es the re#ipient o" #harity and the devotee 'e#o$es the giver. In the 2ari-bhakti-sudhadaya there is another e.a$ple/ "or%arded 'y 1ah,r,4a hruva. -e says there/ F1y dear 0ord/ I have pra#ti#ed austerities and penan#es 'e#ause I %as desiring to re#eive so$ething "ro$ Tou/ 'ut in e.#hange Tou have allo%ed $e to see Tou/ %ho are never visi'le even to the great sages and saintly persons. I had 'een sear#hing out so$e pie#es o" 'roken glass/ 'ut instead I have "ound the $ost valua'le 4e%el. I a$ there"ore "ully satis"ied/ $y 0ord. I do not %ish to ask anything $ore "ro$ Tour 0ordship.G A si$ilar state$ent is to 'e "ound in the Third Canto o" rmadBhgavatam, ?i"teenth Chapter/ verse Q8. The "our sages headed 'y &anaka 1uni addressed the 0ord as "ollo%s7 F ear &upre$e !ersonality o" +odhead/ Tour reputation is very attra#tive and "ree "ro$ all $aterial #onta$ination. There"ore Tou are %orthy o" 'eing glori"ied and are a#tually the reservoir o" all pla#es o" pilgri$age. Auspi#ious persons %ho are "ortunate enough to 'e engaged in glori"ying Tour attri'utes and %ho a#tually kno% %hat Tour trans#endental position is do not even #are to a##ept li'eration o""ered 'y Tou. Be#ause they are so trans#endentally enri#hed/ they do not #are to a##ept even the post o" Indra/ the heavenly 3ing. They kno% that the post o" the 3ing o" heaven is also "ear"ul/ %hereas "or those %ho are engaged in glori"ying Tour trans#endental >ualities there is only 4oy"ulness and "reedo$ "ro$ all danger. As su#h/ %hy should persons %ith this kno%ledge 'e attra#ted 'y a post in the heavenly kingdo$WG Jne devotee has des#ri'ed his "eelings a'out the #harity e.hi'ited 'y 3ing 1ay*radhva4a7 FI a$ "altering even to speak a'out the a#tivities o" 1ah,r,4a 1ay*radhva4a/ to %ho$ I o""er $y respe#t"ul o'eisan#es.G 1ay*radhva4a %as very intelligent/ and he #ould understand %hy 389:a #a$e to hi$ on#e/ in the gar' o" a brhmaa. 389:a de$anded "ro$ hi$
hal" o" his 'ody/ to 'e sa%ed o"" 'y his %i"e and son/ and 3ing 1ay*radhva4a agreed to this proposal. Jn a##ount o" his intense "eeling o" devotional servi#e/ 3ing 1ay*radhva4a %as al%ays thinking o" 389:a/ and %hen he understood that 389:a had #o$e in the gar' o" a brhmaa, he did not hesitate to part %ith hal" o" his 'ody. This sa#ri"i#e o" 1ah,r,4a 1ay*radhva4a "or 389:a<s sake is uni>ue in the %orld/ and %e should o""er our allArespe#t"ul o'eisan#es to hi$. -e had "ull kno%ledge o" the &upre$e !ersonality o" +odhead in the gar' o" a brhmaa, and he is kno%n as the per"e#t dna-vra, or renoun#er. Any person %ho is al%ays ready to satis"y 389:a and %ho is al%ays de.terous in e.e#uting devotional servi#e is #alled dharma-vra, or #hivalrous in e.e#uting religious rituals. Jnly advan#ed devotees per"or$ing religious ritualisti# per"or$an#es #an #o$e to this stage o" dharma-vra. Dharma-vras are produ#ed a"ter going through the authoritative s#riptures/ "ollo%ing $oral prin#iples/ 'eing "aith"ul and tolerant and #ontrolling the senses. !ersons %ho e.e#ute religious rituals "or the satis"a#tion o" 389:a are steady in devotional servi#e/ %hereas persons %ho e.e#ute religious rituals %ithout intending to please 389:a are only #alled pious. The 'est e.a$ple o" a dharma-vra is 1ah,r,4a Tudhi9Zhira. A devotee on#e told 389:a/ F1y dear 389:a/ J killer o" all de$ons/ 1ah,r,4a Tudhi9Zhira/ the eldest son o" 1ah,r,4a !,:Yu/ has per"or$ed all kinds o" sa#ri"i#es 4ust to please Tou. -e has al%ays invited the heavenly 3ing/ Indra/ to take part in the ya,-as Usa#ri"i#esV. Be#ause 3ing Indra %as thus a'sent so o"ten "ro$ (a#)dev)/ she had to pass $u#h o" her ti$e pining over Indra<s a'sen#e/ %ith her #heeks upon her hands.G The per"or$an#e o" di""erent ya,-as "or the de$igods is #onsidered to 'e %orship o" the li$'s o" the &upre$e 0ord. The de$igods are #onsidered to 'e di""erent parts o" the universal 'ody o" the 0ord/ and there"ore the ulti$ate purpose in %orshiping the$ is to please the 0ord 'y partially %orshiping -is di""erent li$'s. 1ah,r,4a Tudhi9Zhira had no su#h $aterial desire@ he e.e#uted all sa#ri"i#es under the dire#tion o" 389:a/ and not to take any personal advantage "ro$ the$. -e desired only to please 389:a and %as there"ore #alled the 'est o" the devotees. -e %as al%ays $erged in the o#ean o" loving servi#e.
Cha"ter Fort Aseven

Co1"assion and !nger
2hen the e#stasy o" devotional servi#e produ#es so$e kind o" la$entation in #onne#tion %ith 389:a/ it is #alled devotional servi#e in #o$passion. The i$petuses "or this devotional servi#e are 389:a<s trans#endental >uality/ "or$ and a#tivities. In this e#stasy o" devotional servi#e there are so$eti$es sy$pto$s like regret/ heavy 'reathing/ #rying/ "alling on the ground and 'eating upon one<s #hest. &o$eti$es sy$pto$s like la5iness/ "rustration/ de"a$ation/ hu$ility/ an.iety/ $oroseness/ eagerness/ restlessness/ $adness/ death/ "orget"ulness/ disease and illusion are also visi'le. 2hen in the heart o" a devotee there is e.pe#tation o" so$e $ishap to 389:a it is #alled devotional servi#e in 'ereave$ent. &u#h 'ereave$ent is another sy$pto$ o" this devotional servi#e in #o$passion. In rmad-Bhgavatam, Tenth Canto/ &i.teenth Chapter/ verse 1\/ there is the "ollo%ing des#ription. 2hen 389:a %as #hastising the 3,liyaAn,ga in the Ta$un,/ the 'ig snake %rapped his #oils all over 389:a<s 'ody/ and upon seeing 389:a in this situation/ all -is dear #o%herd "riends 'e#a$e greatly distur'ed. Jut o" 'ereave$ent/ distress and "ear/ they 'e#a$e 'e%ildered and 'egan to "all on the ground. Be#ause the #o%herd 'oys %ere under the illusion that 389:a #ould 'e in so$e $ishap/ their sy$pto$s are not at all astonishing@ they had dedi#ated their "riendship/ their possessions/ their desires and their very selves to 389:a. 2hen 389:a entered the Ta$un, River/ %hi#h had 'e#o$e very poisonous "ro$ the presen#e o" 3,liya/ $other TaDod, "eared all kinds o" $ishaps/ and she %as 'reathing hotly. Tears "ro$ her eyes %ere soaking her #lothes/ and she %as al$ost #ollapsing. &i$ilarly/ %hen the (aMkh,sura de$on %as atta#king 389:a<s >ueens one a"ter another/ 0ord Baladeva 'e#a$e $ore and $ore 'luish. In the 2a)sad$ta, the "ollo%ing in#ident is des#ri'ed. The go%s
re>uested -aNsad*ta to sear#h a"ter the $arks o" 389:a<s lotus "eet and to a##ept the$ as 0ord Brah$, had a##epted the$ on his hel$et a"ter he had stolen all 389:a<s #o%herd 'oys. Regretting his #hallenge to 389:a/ 0ord Brah$, had 'o%ed do%n 'e"ore the 0ord/ and his hel$et 'e#a$e $arked %ith the "ootprints o" 389:a. The go%s re$inded -aNsad*ta that so$eti$es even the great sage N,rada 'e#o$es very e#stati# 'y seeing these "ootprints/ and so$eti$es great li'erated sages also aspire to see the$. FTou should there"ore seek very enthusiasti#ally to "ind the "ootprints o" 389:a/G they urged. This is another instan#e o" devotional servi#e in #o$passion. There is an instan#e %hen &ahadeva/ the younger 'rother o" Nakula/ 'e#a$e greatly gladdened at seeing the e""ulgent glo%ing o" 389:a<s "ootprints. -e 'egan to #ry and #all out/ F1other 1,dr)[ 2here are you no%W ?ather !,:Yu[ 2here are you no%W I a$ very sorry that you are not here to see these "ootprints o" 389:a[G This is another instan#e o" devotional servi#e in #o$passion. In devotional servi#e %ithout strong attra#tion to the 0ord/ there $ay so$eti$es 'e s$iling and other sy$pto$s/ 'ut never the stress or la$entation that are sy$pto$s o" devotional servi#e in #o$passion. The 'asi# prin#iple o" this #o$passion is al%ays e#stati# love. The apprehension o" so$e $ishap to 389:a or to -is 'eloved >ueens/ as e.hi'ited 'y Baladeva and Tudhi9Zhira/ has 'een e.plained a'ove. This apprehension is due not e.a#tly to their ignoran#e o" the in#on#eiva'le poten#ies o" 389:a 'ut to their intense love "or -i$. This kind o" apprehension o" so$e $ishap to 389:a "irst o" all 'e#o$es $ani"ested as an o'4e#t o" la$entation/ 'ut gradually it develops into su#h #o$passionate loving e#stasy that it turns to another #hannel and gives trans#endental pleasure. In e#stati# loving servi#e to 389:a in anger/ 389:a is al%ays the o'4e#t. In +idagdha-mdhava, &e#ond A#t/ verse PX/ 0alit,Agop) e.pressed her anger/ %hi#h %as #aused 'y 389:a/ %hen she addressed (r)$at) R,dh,r,:) thus7 F1y dear "riend/ $y inner desires have 'een polluted. There"ore I shall go to the pla#e o" Ta$ar,4a. But I a$ sorry to see that 389:a has still not given up -is s$iling over #heating Tou. I do not kno% ho% Tou #ould repose all Tour loving propensities upon this lusty young 'oy "ro$ the neigh'orhood o" the #o%herds.G
A"ter seeing 389:a/ Larat) so$eti$es said/ FJ Tou thie" o" young girls< properties[ I #an distin#tly see the #overing gar$ent o" $y daughterAinA la% on Tour person.G Then she #ried very loudly/ addressing all the residents o" =8nd,vana to in"or$ the$ that this son o" 3ing Nanda %as setting "ire to the household li"e o" her daughterAinAla%. &i$ilar e#stati# love "or 389:a in anger %as e.pressed 'y Rohi:)Adev) %hen she heard the roaring sound o" the t%o "alling ar,una trees to %hi#h 389:a had 'een tied. The %hole neigh'orhood pro#eeded i$$ediately to%ard the pla#e %here the a##ident had taken pla#e/ and Rohi:)Adev) took the opportunity to re'uke $other TaDod, as "ollo%s7 FTou $ay 'e very e.pert in giving lessons to your son 'y 'inding -i$ %ith rope/ 'ut don<t you look to see i" your son is in a dangerous spotW The trees are "alling on the ground/ and -e is si$ply loitering there[G This e.pression o" Rohi:)Adev)<s anger to%ard TaDod, is an e.a$ple o" e#stati# love in anger #aused 'y 389:a. Jn#e/ %hile 389:a %as in the pasturing ground %ith -is #o%herd 'oys/ -is "riends re>uested -i$ to go to the T,lavana "orest/ %here +arda'h,sura/ a distur'ing de$on in the shape o" an ass/ resided. The "riends o" 389:a %anted to eat the "ruit "ro$ the "orest trees/ 'ut they #ould not go 'e#ause o" "ear o" the de$on. Thus they re>uested 389:a to go there and kill +arda'h,sura. A"ter 389:a did this/ they all returned ho$e/ and their report o" the day<s a#tivity pertur'ed $other TaDod, 'e#ause 389:a had 'een sent alone into su#h danger in the T,lavana "orest. Thus she looked upon the 'oys %ith anger. There is another instan#e o" anger on the part o" a "riend o" R,dh,r,:)<s. 2hen R,dh,r,:) %as dissatis"ied %ith the 'ehavior o" 389:a and had stopped talking %ith -i$/ 389:a %as very sorry "or R,dh,r,:)<s great dissatis"a#tion/ and in order to 'eg "orgiveness/ -e "ell do%n at -er lotus "eet. But even a"ter this/ R,dh,r,:) %as not satis"ied/ and &he did not talk %ith 389:a. At that ti$e/ one o" -er "riends #hastised -er in the "ollo%ing %ords7 F1y dear "riend/ Tou are allo%ing Toursel" to 'e #hurned 'y the rod o" dissatis"a#tion/ so %hat #an I say unto TouW The only advi#e I #an give Tou is that Tou had 'etter leave this s#ene i$$ediately/ 'e#ause Tour $is'ehavior is giving $e too $u#h pain. I #annot 'ear to see Tour 'ehavior/ 'e#ause even though 389:a<s pea#o#k "eather has tou#hed Tour "eet/ Tou still appear to 'e redA"a#ed.G
The a'ove attitudes o" dissatis"a#tion and anger in devotional servi#e are #alled r5yu. 2hen Akr*ra %as leaving =8nd,vana/ so$e o" the elderly go%s re'uked hi$ as "ollo%s7 FJ son o" +,ndin)/ your #ruelty is de"a$ing the dynasty o" 3ing Tadu. Tou are taking 389:a a%ay/ keeping us in su#h a pitia'le #ondition %ithout -i$. No%/ even 'e"ore you have le"t/ the li"e air o" all the go%s has pra#ti#ally disappeared.G 2hen 389:a %as insulted 'y (iDup,la in the asse$'ly o" the R,4as*ya ya,-a #onvened 'y 1ah,r,4a Tudhi9Zhira/ there %as a great tur$oil a$ong the !,:Yavas and 3urus/ involving grand"ather Bh)9$a. At that ti$e Nakula said %ith great anger/ F389:a is the &upre$e !ersonality o" +odhead/ and the nails o" -is toes are 'eauti"ied 'y the light e$anating "ro$ the 4e%eled hel$ets o" the authorities o" the +edas. I" -e is derided 'y anyone/ I de#lare here%ith as a !,:Yava that I %ill ki#k his hel$et %ith $y le"t "oot and I %ill strike hi$ %ith $y arro%s/ %hi#h are as good as yama-da7a, the s#epter o" Ta$ar,4a[G This is an instan#e o" e#stati# love "or 389:a in anger. In su#h a trans#endental angry $ood so$eti$es sar#asti# re$arks/ un"avora'le glan#es and insulting %ords are e.hi'ited. &o$eti$es there are other sy$pto$s/ like ru''ing o" the t%o hands/ #la#king o" the teeth/ #la$ping o" the lips/ $oving o" the eye'ro%s/ s#rat#hing o" the ar$s/ lo%ering o" the head/ rapid 'reathing/ uttering o" strong %ords/ nodding o" the head/ yello%ishness at the #orners o" the eyes/ and tre$'ling lips. &o$eti$es the eyes turn red/ and so$eti$es they "ade. And there are so$eti$es #hastise$ent and silen#e. All these sy$pto$s o" anger $ay 'e divided into t%o parts7 #onstitutional and un#onstitutional/ or per$anent and te$porary sy$pto$s. &o$eti$es great e$otion/ 'e%ilder$ent/ pride/ "rustration/ illusion/ i$poten#e/ 4ealousy/ de.terity/ negligen#e and signs o" hard la'or are also $ani"est as un#onstitutional sy$pto$s. In all these hu$ors o" e#stati# love/ the "eeling o" anger is a##epted as the steady "a#tor. 2hen Lar,sandha angrily atta#ked the #ity o" 1athur,/ he looked at 389:a %ith sar#asti# glan#es. At that ti$e Baladeva took up -is plo% %eapon and ga5ed upon Lar,sandha %ith #olored eyes. There is a state$ent in the +idagdha-mdhava %herein (r)$at)
R,dh,r,:)/ in an angry $ood/ addressed -er $other/ !aur:a$,s)/ a"ter she had a##used R,dh,r,:) o" going to 389:a. F1y dear $other/G R,dh, de#lared/ F%hat #an I say to youW 389:a is so #ruel that -e o"ten atta#ks 1e on the street/ and i" I %ant to #ry out very loudly/ this 'oy %ith a pea#o#k "eather on -is head i$$ediately #overs 1y "a#e so that I #annot #ry. And i" I %ant to go a%ay "ro$ the s#ene 'e#ause I a$ a"raid o" -i$/ -e %ill i$$ediately spread -is ar$s to 'lo#k 1y path. I" I piteously "all do%n at -is "eet/ then this ene$y o" the 1adhu de$on/ in an angry $ood/ 'ites 1y "a#e[ 1other/ 4ust try to understand 1y situation/ and don<t 'e unne#essarily angry %ith 1e. Instead/ please tell 1e ho% I #an save 1ysel" "ro$ these terri'le atta#ks o" 389:a[G &o$eti$es a$ong #onte$porary personalities there are signs o" e#stasy in anger 'e#ause o" love "or 389:a. An e.a$ple o" su#h anger %as e.hi'ited in a >uarrel 'et%een LaZil, and 1ukhar,. LaZil, %as the $otherAinAla% o" R,dh,r,:)/ and 1ukhar, %as -er greatAgrand$other. Both o" the$ %ere talking a'out 389:a<s unne#essary harass$ent o" R,dh,r,:) %hen &he %as %alking on the street. LaZil, said/ FTou #ruelA "a#ed 1ukhar,[ By hearing your %ords $y heart "eels like it is 'urning in a "ire[G And 1ukhar, replied/ FTou sin"ul LaZil,/ 'y hearing your %ords/ there is a#hing in $y head[ Tou #annot give any eviden#e that 389:a has atta#ked R,dh,r,:)/ the daughter o" $y granddaughter 3)rtid,.G Jn#e/ %hen R,dh,r,:) %as taking o"" the ne#kla#e given to -er 'y 389:a/ LaZil,/ her $otherAinAla%/ told a "riend/ F1y dear "riend/ 4ust see the 'eauti"ul ne#kla#e that 389:a has presented to R,dh,r,:). &he is no% holding it/ 'ut still &he %ants to tell us that &he has no #onne#tion %ith 389:a. This girl<s a#tivities have disgra#ed our %hole "a$ily[G Natural 4ealousy o" 389:a 'y persons like (iDup,la #annot 'e a##epted as e#stati# love in anger %ith 389:a.
Cha"ter Fort Aeight

Dread and 3hastliness
In e#stati# love "or 389:a in dread/ there are t%o #auses o" "ear7 either 389:a -i$sel" or so$e dread"ul situation "or 389:a. 2hen a devotee "eels hi$sel" to 'e an o""ender at 389:a<s lotus "eet/ 389:a -i$sel" 'e#o$es the o'4e#t o" dread"ul e#stati# love. And %hen/ out o" e#stati# love/ "riends and %ellA%ishers o" 389:a apprehend so$e danger "or -i$/ that situation 'e#o$es the o'4e#t o" their dread. 2hen `k9ar,4a %as in "ront o" 389:a "ighting and suddenly reali5ed that 389:a is the &upre$e !ersonality o" +odhead/ 389:a addressed hi$ thus7 F1y dear `k9ar,4a/ %hy is your "a#e so dryW !lease do not "eel threatened 'y 1e. There is no need "or your heart to tre$'le like this. !lease #al$ yoursel" do%n. I have no anger to%ard you. Tou $ay/ ho%ever/ 'e#o$e as angry as you like %ith 1eIto e.pand your servi#e in "ighting %ith 1e and to in#rease 1y sporting attitude.G In this dread"ul situation in e#stati# love "or 389:a/ 389:a -i$sel" is the o'4e#t o" dread. There is another instan#e o" a dread"ul situation %ith 389:a as the o'4e#t as "ollo%s. A"ter 'eing su""i#iently #hastised 'y #hild 389:a in the Ta$un, River/ the 3,liya snake 'egan to address the 0ord/ FJ killer o" the 1ura de$on/ I have a#>uired $any $ysti# po%ers 'y $y austerity and penan#es/ 'ut 'e"ore Tou I a$ nothing@ I a$ $ost insigni"i#ant. There"ore/ please 'e kind upon a poor soul like $e/ and don<t 'e angry %ith $e. I did not kno% Tour a#tual position/ and out o" ignoran#e I have #o$$itted su#h horri'le o""enses. !lease save $e. I a$ a $ost un"ortunate/ "oolish #reature. !lease 'e $er#i"ul to $e.G This is another instan#e o" the e#stasy o" dread in devotional servi#e. 2hen the 3eD) de$on %as #ausing distur'an#es in =8nd,vana 'y assu$ing a large horse<s 'ody that %as so 'ig that he #ould 4u$p over the trees/ $other TaDod, told her hus'and/ Nanda 1ah,r,4a/ FJur #hild is very restless/ so %e had 'etter keep -i$ lo#ked up %ithin the house. I have 'een very %orried a'out the re#ent distur'an#es o" the 3eD) de$on/ %ho has 'een assu$ing the "or$ o" a giant horse.G 2hen it %as learned that the de$on %as entering +okula in an angry $ood/ $other TaDod, 'e#a$e so an.ious to prote#t her #hild that her "a#e dried up and there %ere tears in her eyes. These are so$e o" the signs o" the e#stasy o" dread in devotional servi#e/ #aused 'y seeing and hearing so$ething that is dangerous to 389:a.
A"ter the !*tan, %it#h had 'een killed/ so$e "riends o" $other TaDod, in>uired "ro$ her a'out the in#ident. 1other TaDod, at on#e re>uested her "riends/ F!lease stop[ !lease stop[ on<t 'ring up the in#ident o" !*tan,. I 'e#o$e distressed 4ust 'y re$e$'ering this in#ident. The !*tan, %it#h #a$e to devour $y son/ and she de#eived $e into letting her take the #hild on her lap. A"ter that/ she died and $ade a tu$ultuous sound %ith her giganti# 'ody.G In the e#stasy o" devotional servi#e in dread/ the un#onstitutional sy$pto$s are drying up o" the $outh/ e.u'eran#e/ glan#ing 'ehind onesel"/ #on#ealing onesel"/ 'e%ilder$ent/ sear#hing a"ter the endangered lova'le o'4e#t and #rying very loudly. &o$e other un#onstitutional sy$pto$s are illusion/ "orget"ulness and e.pe#tation o" danger. In all su#h #ir#u$stan#es the e#stati# dread is the steady or #onstant "a#tor. &u#h dread is #aused either 'y o""enses #o$$itted or 'y dread"ul #ir#u$stan#es. J""enses $ay 'e #o$$itted in varieties o" %ays/ and the dread is "elt 'y the person %ho has #o$$itted the o""ense. 2hen dread is #aused 'y a "ear"ul o'4e#t/ this "ear"ul o'4e#t is generally a person %ho is "earso$e in his "eatures/ nature and in"luen#e. An e.a$ple o" an o'4e#t %hi#h #aused e#stati# dread is the !*tan, %it#h. read $ay 'e #aused 'y $is#hievous de$onia# #hara#ters/ su#h as 3ing 3aNsa/ and it $ay 'e #aused 'y great po%er"ul de$igods/ su#h as Indra or (aMkara. e$ons like 3aNsa "eared 389:a/ 'ut their "eelings #annot 'e des#ri'ed as e#stati# dread in devotional servi#e. It is understood "ro$ authoritative sour#es that an atta#h$ent "or 389:a 'e#ause o" "eelings o" disgust so$eti$es presents a ghastly e#stasy in devotional servi#e. The person e.perien#ing su#h e#stati# love "or 389:a is al$ost al%ays in the neutral stage o" devotional servi#e/ or (nta-rasa. A des#ription o" e#stati# love #aused 'y ghastliness is "ound in the "ollo%ing state$ent7 FThis person %as "or$erly interested solely in the $atter o" lust and sense grati"i#ation/ and he had per"e#ted the greatest skill in e.ploiting %o$en to "ul"ill his lusty desires. But no% ho% %onder"ul it is that this sa$e $an is #hanting the na$es o" 389:a %ith tears in his eyes/ and as soon as he sees the "a#e o" a %o$an/ he i$$ediately 'e#o$es disgusted. ?ro$ the indi#ation o" his "a#e/ I %ould think that no% he hates se. li"e.G
In this $ello% o" devotional servi#e in ghastliness/ the su'e#stati# sy$pto$s are spitting upon the #onsideration o" one<s past li"e/ #ontorting the "a#e/ #overing the nose and %ashing the hands. There is also tre$'ling o" the 'ody/ "or#i'le t%isting o" the 'ody/ and perspiration. Jther sy$pto$s %hi#h $ay 'e present are sha$e/ e.haustion/ $adness/ illusion/ "rustration/ hu$ility/ sel"Apity/ restlessness/ eagerness and stunning o" the 'ody. 2hen a devotee/ la$enting "or his past a'o$ina'le a#tivities/ sho%s spe#ial sy$pto$s on his 'ody/ his "eeling is #alled e#stasy in devotional servi#e in ghastliness. This is #aused 'y the a%akening o" his 389:a #ons#iousness. In this #onne#tion there is the "ollo%ing state$ent7 F-o% #an a person take pleasure in the en4oy$ent o" se. li"e in this 'ody/ %hi#h is a 'ag o" skin and 'ones/ "illed %ith 'lood and #overed 'y skin and "lesh/ and %hi#h produ#es $u#us and evil s$ellsWG This per#eption is possi'le only "or one %ho is a%akened to 389:a #ons#iousness and %ho has 'e#o$e "ully #ogni5ant o" the a'o$ina'le nature o" this $aterial 'ody. A "ortunate #hild in the %o$' o" his $other prayed to 389:a as "ollo%s7 FJ ene$y o" 3aNsa/ I a$ su""ering so $u#h 'e#ause o" this $aterial 'ody. No% I a$ trapped %ithin a $ess o" 'lood/ urine and li>uid stool/ %ithin the %o$' o" $y $other. Be#ause I a$ living in su#h a #ondition/ I a$ su""ering great pangs. There"ore/ J divine o#ean o" $er#y/ please 'e kind to $e. I have no a'ility to engage in Tour loving devotional servi#e/ 'ut please save $e[G There is a si$ilar state$ent 'y a person "allen in a hellish #ondition o" li"e. -e addressed the &upre$e 0ord thus7 F1y dear 0ord/ Ta$ar,4a has pla#ed $e in a situation %hi#h is "ull o" "ilthy and o'no.ious s$ells. There are so $any inse#ts and %or$s/ surrounded 'y the stools le"t 'y di""erent kinds o" diseased persons. And a"ter seeing this horri'le s#ene/ $y eyes have 'e#o$e sore/ and I a$ 'e#o$ing nearly 'lind. I there"ore pray/ J $y 0ord/ J deliverer "ro$ the hellish #onditions o" li"e. I have "allen into this hell/ 'ut I shall try to re$e$'er Tour holy na$e al%ays/ and in this %ay I shall try to keep $y 'ody and soul together.G This is another instan#e o" e#stati# love "or 389:a in an a'o$ina'le situation. It is to 'e understood that any person %ho is #onstantly engaged in #hanting the holy na$es o" the 0ordI-are 389:a/ -are 389:a/ 389:a
389:a/ -are -are; -are R,$a/ -are R,$a/ R,$a R,$a/ -are -areI has attained a trans#endental a""e#tion "or 389:a/ and as su#h/ in any #ondition o" li"e/ he re$ains satis"ied si$ply 'y re$e$'ering the 0ord<s na$e in "ull a""e#tion and e#stati# love. In #on#lusion/ it $ay 'e stated that e#stati# love "or 389:a in ghastliness appears during the develop$ent o" dor$ant neutrality into developed a""e#tion.
Cha"ter Fort Anine

4i;ing of *asas
As already des#ri'ed/ there are t%elve di""erent kinds o" rasas, or e#stati# relationships %hi#h are shared %ith 389:a. ?ive o" these rasas are dire#t/ and they are listed as neutrality/ servitude/ "raternal love/ parental love and #on4ugal love. &even o" the rasas are indire#t/ and they are listed as hu$or/ astonish$ent/ #hivalry/ #o$passion/ anger/ dread and ghastliness. The "ive dire#t rasas are eternally $ani"ested in the =aiku:Zha %orld/ the spiritual kingdo$/ %hereas the seven indire#t rasas are eternally $ani"esting and un$ani"esting in +okula =8nd,vana/ %here 389:a displays -is trans#endental pasti$es in the $aterial %orld. =ery o"ten/ in addition to one<s regular rasa, there is "ound the presen#e o" so$e other rasa, and the $i.ture o" these loving hu$ors is so$eti$es #o$pati'le/ or palata'le/ and so$eti$es in#o$pati'le/ or unpalata'le. The "ollo%ing is a s#ienti"i# analysis o" the #o$pati'ility and in#o$pati'ility o" the $i.tures o" these various rasas, or loving $oods. 2hen in the rasa o" neutral love B(nta-rasaC there are "ound tra#es o" ghastliness or astonish$ent/ the result is #o$pati'le. 2hen %ith this neutral love there are $ani"estations o" #on4ugal love/ #hivalry/ anger or dread/ the result is in#o$pati'le. 2hen in the e#stasy o" a serving hu$or there are $ani"estations o" dread/ neutral love or #hivalry Bsu#h as dharma-vra and dna-vraC/ the
result is #o$pati'le. The e#stasy o" devotional servi#e in #hivalry Byuddha-vraC and anger are dire#tly produ#ed 'y 389:a -i$sel". 2ith the e#stasy o" "raternal love a $i.ture o" #on4ugal love/ laughter or #hivalry is highly #o$pati'le. 2ith the sa$e "raternal love/ a $i.ture o" dread or parental love is $ost in#o$pati'le. Although there are gul"s o" di""eren#es 'et%een the$/ %ith the e#stasy o" parental a""e#tion a $i.ture o" laughter/ #o$passion or dread is #o$pati'le. 2ith the e#stasy o" parental love a $i.ture o" #on4ugal love/ #hivalry or anger is in#o$pati'le. 2ith the e#stasy o" devotion in #on4ugal love a $i.ture o" laughter or "raternity is #o$pati'le. A##ording to #ertain e.pert opinions/ in the e#stasy o" #on4ugal love the "eelings o" #hivalry kno%n as yuddha-vra and dharma-vra are the only #o$pati'le additions. A##ording to this vie%/ e.#ept "or these t%o hu$ors/ all other $ani"estations are taken as in#o$pati'le %ith #on4ugal love. 2ith the e#stasy o" devotional laughter a $i.ture o" dread/ #on4ugal love or parental love is #o$pati'le/ %hereas a $i.ture o" #o$passion or ghastliness is in#o$pati'le. 2ith the e#stasy o" devotion in astonish$ent a $i.ture o" #hivalry or neutral love is #o$pati'le/ %hereas a $i.ture o" anger or dread is al%ays in#o$pati'le. 2ith the e#stasy o" devotional #hivalry a $i.ture o" astonish$ent/ laughter or servitude is #o$pati'le/ %hereas a $i.ture o" dread or #on4ugal love is in#o$pati'le. A##ording to so$e e.pert opinions/ the e#stasy o" neutral love is al%ays #o$pati'le %ith devotional servi#e in #hivalry. 2ith the e#stasy o" #o$passion in devotional servi#e a $i.ture o" anger or parental love is #o$pati'le/ %hereas a $i.ture o" laughter/ #on4ugal love or astonish$ent is al%ays in#o$pati'le. 2ith the e#stasy o" anger in devotional servi#e a $i.ture o" #o$passion or #hivalry is #o$pati'le/ %hereas a $i.ture o" laughter/ #on4ugal union or dread is #o$pletely in#o$pati'le. 2ith the e#stasy o" dread in devotional servi#e a $i.ture o" ghastliness or #o$passion is #o$pati'le.
2ith the e#stasy o" #hivalry in devotional servi#e a $i.ture o" #on4ugal union/ laughter or anger is al%ays in#o$pati'le. In the e#stasy o" ghastliness in devotional servi#e/ "eelings o" neutral love/ laughter or servitude are #o$pati'le/ %hereas "eelings o" #on4ugal union and "raternity are in#o$pati'le. The a'ove analysis is a sa$ple o" the study o" rasbhsa, or in#o$pati'le $i.ing o" rasas. This trans#endental s#ien#e o" rasbhsa #an thoroughly e.plain the hu$ors in e#stati# love %hi#h are #o$pati'le and in#o$pati'le %ith one another. 2hen 0ord Caitanya 1ah,pra'hu %as residing in Lagann,tha !ur)/ $any poets and devotees used to #o$e to -i$ and o""er their di""erent kinds o" poetry/ 'ut the regulation %as that 0ord Caitanya<s se#retary/ &var*pa ,$odara/ "irst e.a$ined all o" these %ritings s#rutini5ingly/ and i" he %ould "ind that there %ere no in#o$pati'ilities in the rasas, or trans#endental $ello%s/ he %ould then allo% the poet to approa#h 0ord Caitanya and re#ite his poetry. The topi# o" in#o$pati'ility is a very i$portant one/ and those %ho are pure devotees al%ays e.pe#t to "ind per"e#t #o$pati'ility in des#riptions o" the di""erent relationships %ith the !ersonality o" +odhead. The study o" #o$pati'ility and in#o$pati'ility so$eti$es 'e#o$es very involved/ and a hint o" %hy this is so is given as "ollo%s. 2hen a "riend $eets another "riend/ the $ello% produ#ed out o" that $eeting is generally taken as very palata'le. But a#tually %ith su#h $eetings 'et%een t%o "riends/ there are so $any "eelings involved that it is di""i#ult to as#ertain %hen these "eelings are a#tually 'e#o$ing #o$pati'le and %hen they are 'e#o$ing in#o$pati'le. H.pert literary s#holars have analy5ed the rasas %hi#h are #o$pati'le %ith one another 'y #ontrasting the various rasas in a parti#ular $i.ture under the na$es =ho&e and %art. A##ording to this $ethod/ the pro$inent "eeling is #alled the %hole/ and the su'ordinate "eeling is #alled the part. The "ollo%ing state$ent elu#idates the su'4e#t o" part and %hole7 FAll living entities are 4ust like sparks "ro$ the supre$e "ire/ and as su#h/ I do not kno% i" I/ a tiny spark/ shall 'e a'le to engage $ysel" in the trans#endental loving servi#e o" this supre$e "ire/ 0ord 389:a.G In this state$ent/ the "eelings o" neutral love are taken as the %hole/ %hereas the desire to serve the 0ord is taken as the part. A#tually/ in the
Brah$an e""ulgen#e there is no #han#e "or re#ipro#ation o" loving e#stasy 'et%een the 0ord and the devotee. There is another >uotation/ "ro$ a devotee %ho la$ents as "ollo%s7 FAlas/ I a$ still trying to relish di""erent pleasura'le states "ro$ this 'ody/ %hi#h is si$ply so$e skin #overing $u#us/ se$en and 'lood. In this state o" #ons#iousness I a$ so #onde$ned that I #annot relish the trans#endental e#stasy o" re$e$'ering the &upre$e !ersonality o" +odhead.G In this state$ent there are t%o e#stati# loving hu$ors/ na$ely neutrality and ghastliness. Neutrality is taken here as the %hole/ %hereas the e#stasy o" ghastliness is the part. There is a si$ilar state$ent 'y a devotee as "ollo%s7 FI shall no% 'egin $y servi#e o" "anning the &upre$e !ersonality o" +odhead/ (r) 389:a/ %ho is seated on a golden throne. -e is the supre$e !ara$'rah$a in -is eternal trans#endental "or$ o" a #loudy 'la#kish #o$ple.ion. No% I shall give up $y a""e#tion "or $y $aterial 'ody/ %hi#h is nothing 'ut a 'un#h o" "lesh and 'lood.G -erein also there is a #o$'ination o" servitude and ghastliness/ %here the e#stasy o" servitude is taken as the %hole and the e#stasy o" ghastliness is taken as the part. There is another state$ent as "ollo%s7 F2hen shall I 'e "reed "ro$ the $ode o" ignoran#eW And 'eing thus puri"ied/ %hen shall I attain the stage o" serving 389:a eternallyW Jnly then shall I 'e a'le to %orship -i$/ al%ays o'serving -is lotus eyes and 'eauti"ul "a#e.G In this state$ent the %hole is the e#stasy o" neutrality/ and the part is servitorship. There is another state$ent as "ollo%s7 F!lease look at this devotee o" the 0ord %ho is dan#ing 4ust "ro$ re$e$'ering the lotus "eet o" 389:a. &i$ply 'y o'serving his dan#e you %ill lose all interest in even the $ost 'eauti"ul %o$en[G In this state$ent the %hole is in neutrality/ and the part is in ghastliness. Jne devotee 'oldly said/ F1y dear 0ord/ no% I a$ turning $y "a#e "ro$ any thought o" asso#iation %ith young girls. As "ar as Brah$an reali5ation is #on#erned/ I have lost all interest/ 'e#ause I a$ #o$pletely a'sor'ed in thinking a'out Tou. And 'eing a'sor'ed so 'liss"ully/ I have lost all other desires/ even the desire "or $ysti# po%ers. No% $y $ind is attra#ted only to %orshiping Tour lotus "eet.G In this state$ent/ the %hole is the e#stasy o" neutrality/ and the part is #hivalry.
In another state$ent/ &u'ala is addressed thus7 F1y dear &u'ala/ the da$sels o" =8nd,vana %ho had the opportunity o" en4oying 389:a<s kissing $ust 'e the "ore$ost o" all the "ortunate %o$en in the %orld.G In this e.a$ple/ the e#stasy o" "raternal devotional servi#e is the %hole/ and the e#stasy o" #on4ugal love is the part. The "ollo%ing state$ent %as $ade 'y 389:a to the go%s9 F1y dear en#hanted/ don<t ga5e at 1e %ith longing eyes like this. Be satis"ied and return to your ho$es in =8nd,vana. There is no ne#essity o" your presen#e here.G 2hile 389:a %as 4oking in this %ay %ith the da$sels o" =ra4a/ %ho %ith great hope had #o$e to en4oy the rsa dan#e %ith -i$/ &u'ala %as also on the s#ene/ and he 'egan to look at 389:a %ith %ide and laughing eyes. &u'ala<s "eeling #ontained a $i.ture o" "raternity and laughter in devotional servi#e. ?raternity is #onsidered here to 'e the %hole/ and the laughter is #onsidered the part. The "ollo%ing e.a$ple #ontains a $i.ture o" e#stati# "raternity and laughter/ taken respe#tively as the %hole and part. 2hen 389:a sa% that &u'ala/ in the dress o" R,dh,r,:)/ %as silently hiding under the shade o" a 'eauti"ul a(oka tree on the 'ank o" the Ta$un,/ -e i$$ediately arose "ro$ -is seat in surprise. Kpon seeing 389:a/ &u'ala tried to hide his laughter 'y #overing his #heeks. There is also an e.a$ple o" a $i.ture o" parental love and #o$passion in devotional servi#e. 2hen $other TaDod, %as thinking that her son %as %alking in the "orest %ithout any u$'rella or shoes/ she 'e#a$e greatly pertur'ed to think o" ho% $u#h di""i#ulty 389:a $ust have 'een "eeling. In this e.a$ple the %hole is the parental love/ and the part is #o$passion. There is the "ollo%ing e.a$ple o" a $i.ture o" parental love and laughter. A "riend o" $other TaDod, told her/ F1y dear TaDod,/ your son has very #unningly stolen a lu$p o" 'utter "ro$ $y ho$e. And to $ake $e 'la$e $y o%n son "or -is $is#hie"/ -e has s$eared so$e o" the 'utter on $y son<s "a#e %hile he %as sleeping[G Kpon hearing this/ $other TaDod, shook her #urved eye'ro%s. &he #ould only look at her "riend %ith a s$iling "a#e. 1ay $other TaDod, 'less everyone %ith this s$iling attitude. In this e.a$ple the %hole is the parental love/ and the part is the laughter. There is an e.a$ple o" a $i.ture o" several hu$ors %ith devotional
servi#e as "ollo%s. 2hen 389:a %as holding up +ovardhana -ill %ith -is le"t hand/ -is hair 'e#a$e s#attered all over -is shoulders/ and -e appeared to 'e perspiring. 2hen $other TaDod, sa% this s#ene/ she 'egan to tre$'le. Then/ as she stared at the s#ene %ith 'roadened eyes/ she sa% 389:a 'egin to e.hi'it varieties o" "a#ial #ari#atures. 1other TaDod, then 'e#a$e very happy and 'egan to s$ile. Then again/ %hen she thought that 389:a %as holding up the hill "or su#h an e.tre$ely long ti$e/ her #lothes 'e#a$e soaked %ith perspiration. 1ay $other TaDod, =ra4eDvar) prote#t the %hole universe 'y her in"inite $er#y[ In this e.a$ple/ the %hole is parental love/ and the parts are dread/ %onder/ laughter/ #o$passion/ et#. There is an e.a$ple o" a $i.ture o" #on4ugal love and "raternal a""e#tion %hen (r)$at) R,dh,r,:) said/ F1y dear "riends/ 4ust see ho% 389:a is resting -is hand on the shoulder o" &u'ala/ %ho is dressed up 4ust like a young girl[ I think -e $ust 'e sending so$e $essage to 1e through &u'ala.G The purport is that the superiors o" R,dh,r,:) do not like 389:a or -is #o%herd "riends to asso#iate %ith -er@ there"ore these "riends so$eti$es #lothe the$selves in "e$ale dress so they #an give R,dh,r,:) a $essage "ro$ 389:a. In this e.a$ple the %hole is #on4ugal love/ and the part is "raternity. The "ollo%ing is an e.a$ple o" a $i.ture o" #on4ugal love and laughter in devotional servi#e. 389:a/ in the dress o" a young girl/ told R,dh,r,:)/ FJh/ Tou hardhearted girl[ on<t Tou kno% that I a$ Tour sisterW 2hy are Tou una'le to re#ogni5e 1eW Be $er#i"ul upon 1e and please #apture 1y shoulders and e$'ra#e 1e %ith love[G 2hile 389:a %as dressed up e.a#tly like R,dh,r,:)/ -e %as speaking these ni#e %ords/ and (r)$at) R,dh,r,:) #ould understand -is purpose. But 'e#ause &he %as in "ront o" $any o" -er superiors/ &he si$ply s$iled and did not say anything. In this instan#e/ the e#stasy o" #on4ugal love is taken as the %hole/ and the e#stasy o" laughter is taken as the part. The "ollo%ing illustrates a $i.ture o" several "eelings. 2hen one o" the #onsort "riends o" Candr,val) sa% that 389:a %as preparing to "ight %ith the =89,sura de$on/ she 'egan to think/ F-o% %onder"ul 389:a is[ -is $ind is #aptivated 'y the eye'ro%s o" Candr,val) in a s$iling spirit/ -is snakelike ar$s are on the shoulder o" -is "riend/ and at the sa$e ti$e -e is roaring like a lion to en#ourage =89,sura to "ight %ith -i$[G This
is an e.a$ple o" #on4ugal love/ "raternity and #hivalry. The #on4ugal love is taken here as the %hole/ and the "raternity and #hivalry are taken as the parts. 2hen 3u'4, #aught hold o" 389:a<s yello% gar$ent 'e#ause she %as "eeling al$ost lusty %ith se. urge/ 389:a si$ply 'o%ed do%n -is head %ith -is #heeks glo%ing in "ront o" the $any people %ho %ere standing there and laughing. This is an e.a$ple o" a $i.ture o" e#stati# #on4ugal love and laughter. The laughter is taken as the %hole/ and the #on4ugal love is taken as the part. =iD,la/ a #o%herd 'oy %ho %as atte$pting to "ight %ith Bhadrasena/ %as addressed 'y another #o%herd 'oy as "ollo%s7F2hy are you atte$pting to sho% your #hivalrous spirit 'e"ore $eW Be"ore this/ you even atte$pted to "ight %ith (r)d,$,/ 'ut you $ust kno% that (r)d,$, does not even #are to "ight %ith hundreds o" Balar,$as. &o %hy are you a#ting so enthusiasti#ally %hen you a#tually have no i$portan#e at allWG This is an e.a$ple o" a $i.ture o" devotional "raternity and #hivalry. The #hivalry is taken as the %hole/ and the "raternity is taken as the part. (iDup,la %as ha'ituated to #alling 389:a ill na$es/ and 'y his insults he irritated the sons o" !,:Yu $ore than he irritated 389:a. The !,:Yavas there"ore e>uipped the$selves %ith all kinds o" %eapons to kill (iDup,la. Their "eelings %ere a $i.ture o" e#stati# anger and "raternity/ the anger 'eing taken as the %hole and "raternity as the part. Jn#e 389:a %as %at#hing (r)d,$, very e.pertly using his sti#k to "ight %ith Balar,$a/ %ho %as an e.pert #lu' "ighter and %ho had even killed the !rala$',sura de$on %ith -is #lu'. 2hen 389:a sa% Balar,$a "inally de"eated 'y (r)d,$,/ %ho %as using only a s$all sti#k/ 389:a 'e#a$e "illed %ith pleasure and 'egan to look upon (r)d,$, %ith great %onder. In this instan#e there is a $i.ture o" astonish$ent/ "raternity and #hivalry in devotional servi#e. The "raternity and #hivalry are #onsidered the parts/ and the astonish$ent is #onsidered the %hole. H.pert analysts o" these various kinds o" $ello%s instru#t us that %hen di""erent $ello%s overlap one another/ the $ello% %hi#h is the %hole/ or the pro$inent hu$or/ is #alled the per$anent e#stasy. It is #on"ir$ed in the +i5u-dharmottara that %hen there are $any $ello%s o" devotional e#stasy $i.ed together/ the pro$inent one/ or the %hole/ is
#alled the steady e#stasy o" devotional servi#e. Although the su'ordinate $ello% $ay 'e $ani"ested "or a #ertain ti$e/ at length it %ill 'e#o$e $erged into the pro$inent %hole. Thus it is #alled an un#onstitutional e#stasy o" devotional servi#e. There is a good analogy in this #onne#tion/ sho%ing the relationship 'et%een the part and %hole. 0ord =,$anadeva is a#tually the &upre$e !ersonality o" +odhead/ 'ut -e appeared to have 'een F'ornG as one o" the 'rothers o" Indra. Although =,$anadeva is so$eti$es taken as a less i$portant de$igod/ -e is a#tually the $aintainer o" Indra/ the 3ing o" the de$igods. Thus/ although so$eti$es =,$anadeva is #onsidered to 'e a su'ordinate de$igod/ -is a#tual position is that o" the supre$e %hole/ the sour#e o" the entire de$igod syste$. In the sa$e %ay/ a rasa %hi#h is a#tually pro$inent $ay so$eti$es appear to 'e $ani"ested in a su'ordinate %ay/ although its a#tual position is as the $ain or pro$inent loving "eeling o" a devotee. 2hen an un#onstitutional e#stasy o" devotional servi#e is $ani"ested pro$inently at a #ertain ti$e/ it is still a##epted as the part. I" it is not very pro$inently $ani"ested/ it appears only slightly and $erges >ui#kly 'a#k into the %hole. At su#h ti$es o" slight appearan#e/ no #onsideration is given to it@ %hen one is eating so$e palata'le dishes/ i" one also eats a s$all 'lade o" grass he %ill not taste it/ nor %ill he #are to distinguish %hat its taste is like.
Cha"ter Fift
Further !nal sis of 4i;ed *asas
As already des#ri'ed/ i" #ertain kinds o" $ello%s 'e#o$e $i.ed and there is a 4oining o" opposite $ello%s/ then the situation is #alled in#o$pati'le. 2hen one is eating s%eet ri#e and so$ething salty or sour is $i.ed in/ the $i.ture is not very taste"ul/ and it is #alled in#o$pati'le. An e.e$plary instan#e o" in#o$pati'ility is a state$ent 'y an
i$personalist %ho %as la$enting aloud/ FI have 'een atta#hed si$ply to the i$personal Brah$an "eature/ and I have passed $y days uselessly in pra#ti#ing tran#e. I have not given any proper attention to (r) 389:a/ %ho is the sour#e o" the i$personal Brah$an and %ho is the reservoir o" all trans#endental pleasures.G In this state$ent there are tra#es o" neutrality and #on4ugal love/ and the resulting hu$or is in#o$pati'le. &o$eti$es it is "ound in pla#es like =8nd,vana that a person %ith a slight devotional attitude o" neutral love "or 389:a $ay i$$ediately and arti"i#ially try to attain to the plat"or$ o" #on4ugal love. But 'e#ause o" the in#o$pati'ility o" neutrality and #on4ugal love/ the person is "ound to "all "ro$ the standard o" devotional servi#e. In#o$pati'ility %as e.pressed 'y a great devotee on the plat"or$ o" neutrality %hen he sar#asti#ally prayed/ FI a$ very an.ious to see 389:a/ the &upre$e !ersonality o" +odhead/ %ho is $any $illions o" ti$es $ore a""e#tionate than the !it,s U"ore"athersV in the !it8loka and %ho is al%ays %orshiped 'y the great de$igods and sages. I a$ a little surprised/ ho%ever/ that although 389:a is the hus'and o" the goddess o" "ortune/ -is 'ody is o"ten $arked %ith the nail pri#ks o" ordinary so#iety girls[G -ere is an e.a$ple o" in#o$pati'ility due to a $i.ture o" neutrality and high #on4ugal love. There is the "ollo%ing state$ent 'y a go%9 F1y dear 389:a/ the "irst thing Tou should do is 4ust e$'ra#e $e %ith Tour strong ar$s. Then/ $y dear "riend/ I shall "irst s$ell Tour head/ and then I shall en4oy %ith Tou.G This is an e.a$ple o" in#o$pati'ility in %hi#h #on4ugal love is the %hole and servitorship is the part. Jne devotee said/ F1y dear 389:a/ ho% #an I address Tou as $y son %hen Tou are addressed 'y the great =ed,ntists as the A'solute Truth and 'y the =ai9:avas %ho "ollo% the prin#iples o" Nrada-%a-cartra as the &upre$e !ersonality o" +odheadW Tou are the sa$e &upre$e !erson/ so ho% shall $y tongue 'e so e.traordinarily 'old as to address Tou as an ordinary sonWG In this state$ent there is a $i.ture o" neutrality and parental love/ and the result is in#o$pati'le. Another devotee said/ F1y dear "riend/ $y youth"ul 'eauty is as te$porary as lightning in the sky/ and there"ore $y possessing attra#tive 'odily "eatures is uni$portant. I have never $et 389:a/ so I re>uest you to please arrange "or $y $eeting -i$ i$$ediately.G In this state$ent
there is the in#o$pati'ility o" a neutral $ello% $i.ed %ith #on4ugal love. A lusty %o$an in 3ail,sa on#e told 389:a/ F1y dear 389:a/ $ay Tou have a long li"e[G Then/ a"ter saying this/ she e$'ra#ed 389:a. This is an e.a$ple o" in#o$pati'ility resulting "ro$ a $i.ture o" parental love and #on4ugal love. The purpose o" the a'ove analysis is to sho% that in the $i.ture o" various $ello%s/ or re#ipro#ations o" e#stati# love 'et%een 389:a and the devotees/ i" the result is not pure there %ill 'e in#o$pati'ility. A##ording to the opinion o" stal%art devotees like R*pa +osv,$)/ as soon as there are #ontradi#tory "eelings/ the result is in#o$pati'le. Jn#e an ordinary "e$ale devotee addressed 389:a/ F1y dear 'oy/ I kno% that $y 'ody is 4ust a #o$position o" "lesh and 'lood and #an never 'e en4oya'le to Tou. But still/ I have 'een so attra#ted 'y Tour 'eauty that I %ish that Tou a##ept $e as Tour #on4ugal lover.G In this state$ent there is in#o$pati'ility #aused 'y a $i.ture o" ghastliness and #on4ugal love in devotional servi#e. (r)la R*pa +osv,$) %arns devotees to not #o$$it su#h in#o$pati'ilities in their %ritings or in their dealings. The presen#e o" su#h #ontradi#tory "eelings is #alled rasbhsa. 2hen there is rasbhsa in any 'ook o" 389:a #ons#iousness/ no learned s#holar or devotee %ill a##ept it. In the +idagdha-mdhava, &e#ond A#t/ verse 1X/ !aur:a$,s) tells N,nd)$ukh)/ FLust see ho% %onder"ul it is[ +reat sages $editate upon 389:a a"ter 'eing relieved "ro$ all $aterial transa#tions/ and %ith great di""i#ulty they try to situate 389:a in their hearts. And opposed to this/ this young girl is trying to %ithdra% her $ind "ro$ 389:a so that she #an apply it in the $aterial a#tivities o" sense grati"i#ation. 2hat a regretta'le thing it is that this girl is trying to drive a%ay "ro$ her heart the sa$e 389:a %ho is sought a"ter 'y great sages through severe austerities and perseveran#e[G Although in this state$ent there are #ontradi#tory $ello%s o" e#stati# devotion/ the result is not in#o$pati'le/ 'e#ause the #on4ugal love is so elevated that it is de"eating all other varieties o" $ello%s. (r)la L)va +osv,$) #o$$ents in this #onne#tion that su#h a loving state o" $ind is not possi'le "or all. It is possi'le only in the #ase o" the go%s o" =8nd,vana.
There are $any other instan#es o" #ontradi#tory $ello%s %here there is no perverted e.perien#e o" rasbhsa. Jn#e so$e $inor de$igod o" the heavenly planets re$arked/ F389:a/ %hose 4oking %ords %ere on#e the sour#e o" so $u#h laughter "or the residents o" =ra4a/ has no% 'een atta#ked 'y the serpent king/ 3,liya/ and -e has 'e#o$e the o'4e#t o" everyone<s over%hel$ing la$entation[G In this instan#e there is a $i.ture o" laughter and #o$passion/ 'ut there is no in#o$pati'ility/ 'e#ause 'y 'oth o" these rasas the loving a""e#tion "or 389:a is in#reased. (r)$at) R,dh,r,:) %as on#e told that although &he had stopped all a#tivities/ &he %as still the supre$e sour#e o" inspiration "or all kinds o" devotional servi#e. The state$ent says/ F1y dear R,dh,r,:)/ in separation "ro$ 389:a Tou are no% as still as the $ost 'eauti"ul tree/ %hose gra#e"ulness is not 'lo#ked 'y any #overing o" leaves. Tour tran>uil $ood $akes Tou appear to 'e #o$pletely $erged in Brah$an reali5ation[G In this e.a$ple there is a $i.ture o" #on4ugal love and neutral love/ 'ut the #on4ugal love has surpassed everything. A#tually/ Brah$an reali5ation is only a stunted e.isten#e. There is the "ollo%ing state$ent 'y 389:a -i$sel"7 F(r)$at) R,dh,r,:) has 'e#o$e pea#e personi"ied "or 1e. Be#ause o" -er/ I no% go %ithout sleep. I stare #onstantly %ithout 'linking 1y eyes/ and I a$ al%ays in a $editative $ood. Be#ause o" -er I have even $ade 1y ho$e in the #ave o" a $ountain[G This is an e.a$ple o" #on4ugal love $i.ed %ith neutral love/ 'ut there is no in#o$pati'ility. The "ollo%ing is a #onversation #onsisting o" >uestions put 'e"ore Ra$'h,/ a #ele'rated 'eauti"ul %o$an/ and her #orresponding ans%ers. Ra$'h, %as asked/ F1y dear Ra$'h,/ %ho are youWG &he ans%ered/ FI a$ pea#e personi"ied.G _uestion7 FThen %hy are you in the skyWG Ans%er7 FI a$ in the sky to e.perien#e the &upre$e A'solute Truth.G _uestion7 FThen %hy are you staringWG Ans%er7 FLust to look into the supre$e 'eauty o" the A'solute Truth.G _uestion7 FThen %hy do you appear to 'e distur'ed in $indWG Ans%er7 FBe#ause Cupid is a#ting.G In the a'ove e.a$ple also there is no perverted representation o" $ello%s/ 'e#ause on the %hole the e#stasy o" #on4ugal love has e.#eeded the neutral position o" devotional servi#e. In the Tenth Canto o" rmad-Bhgavatam, &i.tieth Chapter/ verse QR/
Ruk$i:)Adev) said/ F1y dear hus'and/ a %o$an %ho has no taste "or the trans#endental pleasure availa'le "ro$ Tour personal #onta#t $ust 'e in#lined to a##ept as her hus'and so$e'ody %ho is e.ternally a #o$'ination o" $usta#he/ 'eard/ 'ody hairs/ "ingernails and so$e head hair. And %ithin hi$ there are $us#les/ 'ones/ 'lood/ intestinal %or$s/ stools/ $u#us/ 'ile and si$ilar things. A#tually/ su#h a hus'and is only a dead 'ody/ 'ut due to not 'eing attra#ted to Tour trans#endental "or$/ a %o$an %ill have to a##ept this #o$'ination o" stools and urine "or her hus'and.G This state$ent/ %hi#h lists the ingredients o" a $aterial 'ody/ is not a perverted $ello% in trans#endental reali5ation/ 'e#ause it sho%s #orre#t dis#ri$ination 'et%een $atter and spirit. In the +idagdha-mdhava, &e#ond A#t/ verse P1/ 389:a tells -is "riend/ F1y dear "riend/ %hat a %onder"ul thing it is that sin#e I have seen the 'eauti"ul lotus eyes o" (r)$at) R,dh,r,:)/ I have developed a tenden#y to spit on the $oon and the lotus "lo%er[G This is an e.a$ple o" #on4ugal love $i.ed %ith ghastliness/ 'ut there is no in#o$pati'ility. The "ollo%ing is a state$ent %hi#h des#ri'es di""erent $ello%s o" devotional servi#e7 FAlthough 389:a %as invin#i'le to any ene$y/ the #o%herd 'oys o" =8nd,vana 'e#a$e al$ost 'la#kish %ith astonish$ent upon seeing -is %onder"ul royal gar$ents and -is "ighting "eats on the Battle"ield o" 3uruk9etra.G In this state$ent/ although there is a $i.ture o" #hivalrous a#tivities and dread in devotional servi#e/ there is no perverted re"le#tion o" $ello%s. Jne resident o" 1athur, re>uested her "ather to 'olt the doors and then go %ith her to the s#hool o" &,nd)pani 1uni to "ind 389:a. &he #o$plained that 389:a had #o$pletely stolen her $ind. In this in#ident there is a $i.ture o" #on4ugal love and parental love/ 'ut there is no in#o$pati'ility. A brahmnand Bi$personalistC e.pressed his desire as "ollo%s7 F2hen shall I 'e a'le to see that supre$e a'solute !ersonality o" +odhead %ho is eternal 'liss and kno%ledge and %hose #hest has 'e#o$e s$eared %ith red ku)kum po%der 'y tou#hing the 'reast o" Ruk$i:)WG -ere there is a $i.ture o" #on4ugal love and neutrality. Although this is a #ontradi#tion o" $ello%s/ there is no in#o$pati'ility/ 'e#ause even a brahmnand %ill 'e#o$e attra#ted to 389:a. Nanda 1ah,r,4a told his %i"e/ F1y dear TaDod,/ although your son/
389:a/ is as deli#ate and so"t as the ma&&ik "lo%er/ -e has gone to kill the 3eD) de$on/ %ho is as strong as a $ountain. There"ore I have 'e#o$e a little distur'ed. But never $ind/ all auspi#iousness to $y son[ I shall raise this hand/ %hi#h is as strong as a pillar/ and I shall kill the 3eD) de$on/ 4ust to give "reedo$ "ro$ all an.ieties to the inha'itants o" =ra4aA$a:Yala[G In this state$ent there are t%o kinds o" $ello%s7 #hivalry and dread. Both o" the$/ ho%ever/ i$prove the position o" parental love/ and there"ore there is no in#o$pati'ility. In the #a&ita-mdhava o" (r)la R*pa +osv,$) it is stated/ FA"ter 389:a<s arrival in 3aNsa<s arena/ 3aNsa<s priest looked at 389:a %ith a detest"ul e.pression. The entire arena %as "illed %ith dread on the part o" 3aNsa and his priest and restless e.pressions o" pleasure on the #heeks o" 389:a<s "riends. ?rustration %as "elt 'y -is envious rivals. The great sages $editated. -ot tears %ere in the eyes o" evak) and other $otherly ladies/ and hairs stood on the 'odies o" the e.pert %arriors. There %as astonish$ent in the hearts o" de$igods su#h as Indra. The servants dan#ed/ and the restless eyes o" all the young girls glan#ed a'out.G In this state$ent there is a des#ription o" a #o$'ination o" di""erent $ello%s/ 'ut there is no in#o$pati'ility. A si$ilar state$ent/ %hi#h is "ree "ro$ in#o$pati'ility/ is in the #a&itamdhava, %herein the author 'lesses all the readers o" the 'ook in the "ollo%ing $anner7 FAlthough the &upre$e !ersonality o" +odhead is a'le to li"t a $ountain %ith a "inger o" -is le"t hand/ -e is al%ays hu$'le and $eek. -e is al%ays very kind to -is loving devotees. -e has "rustrated Indra<s atte$pt at vengean#e 'y re"using hi$ the sa#ri"i#e o" IndraAya4ba. -e is the #ause o" all pleasure to all young girls. 1ay -e 'e ever #o$passionate upon you all[G
Cha"ter Fift Aone

Perverted E;"ression of 4ello(s
3asbhsa, or in#o$pati'le $i.tures o" $ello%s/ $ay 'e #lassi"ied as
u%arasa B"alse e.pressionC/ anurasa Bi$itationC and a%arasa Bperverted or $isrepresented $ello%sC. There is the "ollo%ing state$ent 'y an i$personalist %ho had 4ust seen 389:a7 F2hen a person has passed #o$pletely "ro$ all #onta$ination o" $aterial e.isten#e/ he relishes a trans#endental 'liss o" 'eing esta'lished in tran#e. But as soon as I sa% Tou/ the original !ersonality o" +odhead/ I e.perien#ed the sa$e 'liss.G This perverted re"le#tion o" $ello%s is #alled (nta-u%arasa, or a perverted re"le#tion o" $i.ed i$personalis$ and personalis$. There is another state$ent as "ollo%s7 F2herever I a$ glan#ing I si$ply see Tour personality. There"ore I kno% that Tou are the un#onta$inated Brah$an e""ulgen#e/ the supre$e #ause o" all #auses. I think that there is nothing 'ut Tou in this #os$i# $ani"estation.G This is another e.a$ple o" u%arasa, or a perverted re"le#tion o" i$personalis$ and personalis$. 2hen 1adhu$aMgala/ an inti$ate "riend o" 389:a/ %as dan#ing 'e"ore 389:a in a 4oking $anner/ no one %as paying attention to hi$/ and he 4okingly said/ F1y dear 0ord/ please 'e $er#i"ul upon $e. I a$ praying "or Tour $er#y.G This is an e.a$ple o" u%arasa in "raternal a""e#tion and neutrality. 3aNsa on#e addressed his sister evak) as "ollo%s7 F1y dear sister/ having seen your dear son 389:a/ I think that -e is so strong that -e #an kill even %restlers as strong as the $ountains. &o I %ill have no $ore an.ieties a'out -i$/ even i" -e is engaged in a terri'le "ight.G This is an instan#e o" u%arasa in a perverted re"le#tion o" parental love. In the #a&ita-mdhava, (r)la R*pa +osv,$) says/ FThe %ives o" the y,-ika brhmaas %ere all young girls/ and they %ere attra#ted to 389:a in the sa$e %ay as the go%s o" =8nd,vana. Jut o" their attra#tion/ they distri'uted "ood to 389:a.G -ere the t%o devotional $ello%s are #on4ugal love and parental love/ and the result is #alled u%arasa in #on4ugal love. Jne o" the "riends o" (r)$at) R,dh,r,:) told -er/ F1y dear "riend +,ndharvik, UR,dh,r,:)V/ Tou %ere the $ost #haste girl in our village/ 'ut no% Tou have divided Toursel" and are partially #haste and partially un#haste. It is all due to Cupid<s in"luen#e upon Tou a"ter Tou sa% 389:a and heard the sound o" -is "lute.G This is another e.a$ple o"
u%arasa #aused 'y divided interests in #on4ugal love. A##ording to so$e e.pert learned s#holars/ the "eelings 'et%een lover and 'eloved #reate perverted re"le#tions o" $ello%s in $any %ays. FThe go%s have 'e#o$e puri"ied 'y 389:a<s glan#e/ and as su#h/ Cupid<s in"luen#e is distin#tly visi'le on their 'odies.G Although in the $aterial sense the glan#ing o" a 'oy at a girl is a kind o" pollution/ %hen 389:a thre% -is trans#endental glan#e at the go%s, they 'e#a$e puri"ied. In other %ords/ 'e#ause 389:a is the A'solute Truth/ any a#tion 'y -i$ is trans#endentally pure. A"ter 389:a #hastised the 3,liyaAn,ga in the Ta$un, River 'y dan#ing on his heads/ the 3,liyaAn,ga<s %ives addressed 389:a/ F ear #o%herd 'oy/ %e are all only young %ives o" the 3,liyaAn,ga/ so %hy do Tou agitate our $inds 'y sounding Tour "luteWG 3,liya<s %ives %ere "lattering 389:a so that -e %ould spare their hus'and. There"ore this is an e.a$ple o" u%arasa, or "alse e.pression. Jne devotee said/ F1y dear +ovinda/ here is a ni#e "lo%ery 'ush in 3ail,sa. I a$ a young girl/ and Tou are a young poeti# 'oy. A"ter this/ %hat $ore #an I sayW Tou 4ust #onsider.G This is an e.a$ple o" u%arasa, #aused 'y i$puden#e in #on4ugal love. 2hen N,rada 1uni %as passing through =8nd,vana/ he #a$e to the Bh,:Y)ravana "orest and sa% in one o" the trees the "a$ous parrot #ouple that al%ays a##o$panies 0ord 389:a. The #ouple %as i$itating so$e dis#ussion they had heard upon the +ednta philosophy/ and thus %ere see$ingly arguing upon various philosophi#al points. Kpon seeing this/ N,rada 1uni %as stru#k %ith %onder/ and he 'egan to stare %ithout $oving his eyelids. This is an e.a$ple o" anurasa, or i$itation. 2hen 389:a %as "leeing "ro$ the 'attle"ield/ "ro$ a distant pla#e Lar,sandha %as %at#hing -i$ %ith restless eyes and %as "eeling very proud. Being thus pu""ed up %ith his #on>uest/ he %as repeatedly laughing. This is an e.a$ple o" a%arasa. Hverything in #onne#tion %ith 389:a is #alled e#stati# devotional love/ although it $ay 'e e.hi'ited in di""erent %ays7 so$eti$es in right order and so$eti$es as a perverted re"le#tion. A##ording to the opinion o" all e.pert devotees/ anything that %ill arouse e#stati# love "or 389:a is to 'e taken as an i$petus "or trans#endental $ello%.
Thus ends the Bhaktivedanta summary study of (r) BhaktiAras,$8taA sindhu by r&a 3$%a .osvm.
Concluding ?ords
(r)la R*pa +osv,$) #on#ludes 'y saying that Bhakti-rasmta-sindhu is very di""i#ult "or ordinary $en to understand/ yet he hopes that 0ord 389:a/ the eternal &upre$e !ersonality o" +odhead/ %ill 'e pleased %ith his presentation o" this 'ook. By rough #al#ulation it is esti$ated that (r)la R*pa +osv,$) "inished r Bhakti-rasmta-sindhu in +okula =8nd,vana in the year 1RRO. 2hile physi#ally present/ (r)la R*pa +osv,$) %as living in di""erent parts o" =8nd,vana/ and his head>uarters %ere in the te$ple o" R,dh,A ,$odara in the present #ity o" =8nd,vana. The pla#e o" R*pa +osv,$)<s bha,ana, e.e#ution o" devotional servi#e/ is #o$$e$orated still. There are t%o di""erent to$'like stru#tures in the R,dh,A ,$odara te$ple@ one stru#ture is #alled his pla#e o" bha,ana, and in the other his 'ody is ento$'ed. Behind this very to$' I have $y pla#e o" bha,ana, 'ut sin#e 19SR I have 'een a%ay. The pla#e/ ho%ever/ is 'eing taken #are o" 'y $y dis#iples. By 389:a<s %ill/ I a$ no% residing at the 0os Angeles te$ple o" the International &o#iety "or 3rishna Cons#iousness. This purport is "inished today/ the P\th o" Lune/ 19S9.
The $a(s of Nature: !n Infallible Dustice

Introduction 1: 3od and The $a( of 7ar1a 2: -ad 7ar1a 3: The Peace For1ula
Introduction
1an prides hi$sel" on 'eing a #reature o" reason/ a'ove the lo%ly 'easts. Tet it see$s that %hen he applies his reason to unlo#king the se#rets o" nature "or his 'ene"it/ he sinks deeper and deeper into a >uag$ire o" intra#ta'le pro'le$s. The internal #o$'ustion engine gets us %here %e<re going "aster/ 'ut also results in #hoking air pollution/ the greenhouse e""e#t/ and a dangerous dependen#e on oil. -arnessing the ato$ gives us #heap energy/ 'ut also leads to %eapons o" $ass destru#tion/ Cherno'yl/ and a rising tide o" dangerous radioa#tive %aste. 1odern agri'usiness produ#es a di55ying variety and a'undan#e o" "ood at the super$arket/ 'ut also results in the death o" the "a$ily "ar$/ the pollution o" ground %ater/ the loss o" pre#ious topsoil/ and $any other pro'le$s. It<s #lear %e<re $issing so$ething in our atte$pts to harness the la%s o" nature "or our o%n purposes. 2hat is that Fso$ethingGW 2e "ind out in the very "irst mantra o" the G(o%ani5ad, the "ore$ost o" an#ient India<s 'ooks o" %isdo$ kno%n as the :%ani5ads9 FHverything in this #reation is o%ned and #ontrolled 'y the 0ord. Jne should there"ore a##ept only those things ne#essary "or hi$sel"/ %hi#h are set aside as his >uota/ and one should not a##ept other things/ kno%ing %ell to %ho$ they 'elong.<< In nature %e see this prin#iple at %ork. Nature<s arrange$ent/ set up 'y the 0ord/ $aintains the 'irds and 'easts7 the elephant eats his "i"ty kilos per day/ the ant his "e% grains. I" $an doesn<t inter"ere/ the natural 'alan#e sustains all #reatures. Any agri#ulturalist %ill tell you the earth #an produ#e enough "ood to "eed ten ti$es the present hu$an population. Tet politi#al intrigues and %ars/ un"air distri'ution o" land/ the produ#tion o" #ash #rops like to'a##o/ tea/ and #o""ee instead o" "ood/ and erosion due to $isuse ensure that $illions go hungry/ even in %ealthy #ountries like the Knited &tates. 2e $ust understand the la%s o" nature "ro$ the vie%point o" the &upre$e 0ord/ %ho has #reated these la%s. In -is eyes all the earth<s inha'itantsI%hether #reatures o" the land/ %ater/ or airIare -is sons and daughters. Tet %e/ the hu$an inha'itants/ the F$ost advan#ed<< o"
-is #reatures/ treat these sons and daughters %ith great #ruelty/ "ro$ the pra#ti#e o" ani$al slaughter to destru#tion o" the rain "orests. Is it any %onder that %e su""er an unending series o" natural disasters/ %ars/ epide$i#s/ "a$ines/ and the likeW The sour#e o" our pro'le$ is the desire "or sense grati"i#ation 'eyond the #onsideration o" anyone else<s rights. These rights are the rights o" the #hild in relation to the "ather. Hvery #hild has the right to share the %ealth o" his "ather. &o #reating a 'rotherhood o" all #reatures on earth depends on understanding the universal "atherhood o" +od. As %e have seen/ the =edi# literature de#lares that the &upre$e 0ord o%ns and #ontrols the entire #reation. Not a 'lade o" grass $oves %ithout -is san#tion. -e is the #o$plete %hole. Then %hat is our positionW Lust as a king is no king %ithout su'4e#ts/ +od is no +od %ithout -is servants. -e is the supre$e en4oyer/ and %e are $eant to take part in -is en4oy$ent through servi#e to -i$/ not 'y trying to en4oy separately. -e is o$nipotent and thus #o$pletely independent. Jur $inute independen#e is a tiny re"le#tion o" -is total independen#e. It is our $isuse o" that $inute independen#e and our atte$pt to en4oy separate "ro$ -i$ that have resulted in our #urrent predi#a$ent. 2hy do %e $isuse our independen#eW Be#ause %e are ignorant o" our real nature. The "irst lesson o" the =edi# %isdo$ is that %e are not 'odies 'ut rather spirit soulsI$inute parti#les o" #ons#iousness d%elling %ithin the 'ody and ani$ating it. Lust as a #ar is a $a#hine that allo%s a driver to travel "ro$ point A to point B/ the 'ody is a $a#hine that allo%s the spirit soul to a#t and to e.perien#e sensations and thoughts %ithin the 0ord<s $aterial nature. 2hen %e understand our true identity as spiritual 'eings/ part and par#el o" the &upre$e &pirit/ +od/ %e understand that %e are $eant to serve -i$ 4ust as the hand or "oot serves the %hole 'ody. Jur pro'le$/ ho%ever/ is that %e "orget our identity separate "ro$ the 'ody and instead $isidenti"y ourselves %ith it. I" a person happens to 'e 'orn in A$eri#a he #onsiders hi$sel" an A$eri#an/ i" he is 'orn in ?ran#e he #onsiders hi$sel" a ?ren#h$an/ and so on. 2e also identi"y ourselves a##ording to our se./ ra#e/ #reed/ so#ial status/ et#. But all these >ualities apply only to the 'ody/ not the soul. There"ore e$'ra#ing the$ as our true identity #auses us to "orget the 0ord and our relationship
%ith -i$/ and to see ourselves as independent en4oyers o" -is $aterial nature. The =edi# literature e.plains that hu$an a#tivity/ %hen devoid o" servi#e to the 0ord/ is governed 'y a su'tle la% kno%n as the la% o" karma. This is the "a$iliar la% o" a#tion and rea#tion as it pertains to %hat %e do in this %orld and the en4oy$ent or su""ering %e e.perien#e as a result. I" I #ause pain to another living 'eing/ then as surely as the %heel o" li"e turns/ I %ill 'e "or#ed to su""er si$ilar pain. And i" I 'ring happiness to another/ a like pleasure a%aits $e. At every se#ond/ %ith every 'reath/ our a#tivities in this $aterial %orld #ause en4oy$ent and su""ering. To "a#ilitate these endless a#tions and rea#tions/ there has to 'e $ore than 4ust one li"e. There has to 'e rein#arnation. Kntil re#ently the idea o" rein#arnation/ %hile universally a##epted in India and other Hastern #ountries/ had "ound "e% adherents in the 2est. The Chur#h 'anned the philosophy o" rein#arnation #enturies ago. This is a long story dating as "ar 'a#k as the history o" the early Christian Chur#h 'et%een P\\ A. . and S\\ A. . Re#ounting this #ontroversy is not %ithin the s#ope o" this 'ook/ 'ut the denial o" this i$portant #on#ept has le"t a void in the %orld vie% o" the 2estern peoples. -o%ever/ in the last de#ade or so $any thinkers in the 2est have 'egun to take the idea o" rein#arnation seriously. ?or e.a$ple/ r. 1i#hael &a'o$ o" H$ory Kniversity 1edi#al &#hool has %ritten a 'ook entitled 3eco&&ections of Death9 1 8edica& Hnvestigation B198OC/ %hi#h details his studies #on"ir$ing the outAo"A'ody e.perien#es reported 'y #ardia# arrest patients. &a'o$ %rites/ FCould the $ind %hi#h splits apart "ro$ the physi#al 'rain 'e/ in essen#e/ the soul/ %hi#h #ontinues to e.ist a"ter the "inal 'odily death/ a##ording to so$e religious do#trinesW<< And r. Ian &tevenson/ a psy#hiatrist at the Kniversity o" =irginia/ in his 'ook T=enty !ases 4uggestive of 3eincarnation B19SSC/ has do#u$ented and veri"ied pastAli"e $e$ories in young #hildren. Jther studies using su#h $ethods as hypnoti# regression indi#ate that the idea o" rein#arnation $ay soon gain a##eptan#e a$ong $ainstrea$ s#ientists in the 2est. The =edi# literature $akes rein#arnation o" the soul a #entral "eature in its e.planation o" hu$an destiny. And the logi# is o'vious %hen %e #onsider a si$ple >uestion like the "ollo%ing7 2hy is one #hild 'orn to
%ealthy parents in the Knited &tates/ %hile another is 'orn to starving peasants in HthiopiaW Jnly the do#trine o" karma and rein#arnationI re%ard and punish$ent #arried over $any li"eti$esIans%ers this >uestion easily. The #a=s of Nature9 1n Hnfa&&ib&e Iustice has 'een #o$piled pri$arily "ro$ t%o sour#es. The "irst is a series o" talks given on the r G(o%ani5ad 'y -is ivine +ra#e A. C. Bhaktivedanta &%a$i !ra'hup,da Bsee FThe Author/G p. 8QC. elivered in 0os Angeles in the spring o" 19X\/ these talks provide an illu$inating a##ount o" ho% the universe really operates. The se#ond sour#e is (r)la !ra'hup,da<s #o$$entated translation o" the rmad-Bhgavatam. ?ro$ the Third Canto o" this $onu$ental %ork %e here reprodu#e Chapter Thirty/ titled F es#ription 'y 0ord 3apila o" Adverse ?ruitive A#tivities.G In this se#tion %e learn the "ate o" the sin"ul soul %ho transgresses the la%s o" +od<s nature and in#urs punish$ent a##ording to the la% o" karma. In one o" his G(o%ani5ad talks/ (r)la !ra'hup,da says/ FI" you do good %ork/ you %ill have soA#alled en4oy$ent in your ne.t li"eI'ut you %ill re$ain 'ound up in the #y#le o" 'irth and death. And i" you do 'ad %ork/ then you %ill have to su""er the sin"ul rea#tions and also re$ain 'ound up in 'irth and death. But i" you %ork "or 389:a/ there are no su#h rea#tions/ good or 'ad/ and at the ti$e o" death you %ill return to 389:a. This is the only %ay to 'reak the 'onds o" karma.G And this is the only %ay "or so#iety as a %hole to $itigate the su""erings $entioned earlier. Jhi&e =e are in this =or&d there is no getting rid of suffering a&-together, for, as the +edic teachings re#ogni5e/ this $aterial %orld is 'y nature a pla#e o" su""ering. Klti$ately %e are po%erless in the $idst o" a vast array o" natural "or#es. The hope/ there"ore/ is to kno% and "ollo% the %ill o" the &upre$e 0ord/ the $aster o" nature. Jnly in this %ay #an %e trans#end the la%s o" nature/ end the #y#le o" rein#arnation/ and attain the per"e#tion o" li"eIlove o" +od and a pla#e in -is kingdo$.
Cha"ter 1
3od and The $a( of 7ar1a

1mong the vast ancient 4anskrit =ritings kno=n as the +edas, the KLM :%ani5ads contain the %hi&oso%hica& essence. 1nd among a&& the :%ani5ads, the G(o%ani5ad is considered the foremost. Hn the fo&&o=ing essay, based on ta&ks r&a /rabhu%da gave on the G(o%ani5ad in KNOM, =e &earn the truth about the 4u%reme #ord, the &a=s governing 2is materia& and s%iritua& energies, and ho= to break free of the bondage of karma. The G(o%ani5ad states that the &upre$e !ersonality o" +odhead is Fper"e#t and #o$plete.G !art o" the 0ord<s #o$plete arrange$ent "or this $aterial %orld is his pro#ess o" #reation/ $aintenan#e/ and destru#tion. Hvery living 'eing in this $aterial %orld has a "i.ed s#hedule o" si. #hanges7 'irth/ gro%th/ $aintenan#e/ the produ#tion o" 'yAprodu#ts/ di$inution/ and destru#tion. This is the la% o" $aterial nature. A "lo%er is 'orn as a 'ud. It gro%s/ re$ains "resh "or t%o or three days/ produ#es a seed/ gradually %ithers/ and then is "inished. Tou #annot stop this 'y your soA#alled $aterial s#ien#e. To try to do so is avidy, ignoran#e. &o$eti$es people "oolishly think that 'y s#ienti"i# advan#e$ent $an %ill 'e#o$e i$$ortal. This is nonsense. Tou #annot stop the $aterial la%s. There"ore in the Bhagavad-gt BX.1QC 0ord 389:a says that the $aterial energy is duratyay, i$possi'le to over#o$e 'y $aterial $eans. 1aterial nature #onsists o" three $odes/ or guas9 sattva-gua, ra,ogua, and tamo-gua, or the $odes o" goodness/ passion/ and ignoran#e. Another $eaning o" gua is Frope.G Rope is $ade 'y t%isting "i'er in a three"old pro#ess. ?irst the "i'er is t%isted in three s$all strands/ then three o" the$ are t%isted together/ then again three o" those are t%isted together. In this %ay the rope 'e#o$es very strong. &i$ilarly/ the three $odes o" natureIgoodness/ passion/ and ignoran#eIare $i.ed/ a"ter %hi#h they produ#e so$e 'yAprodu#t. Then they are $i.ed again/ and then again. Thus they are Ft%isted togetherG innu$era'le ti$es. In this %ay the $aterial energy 'inds you $ore and $ore. By your o%n e""orts you #annot get out o" this 'ondage/ %hi#h is kno%n as %avarga. /a-varga is the "i"th set o" letters in the &anskrit evan,gar) alpha'et. It
#ontains the letters %a, %ha, ba, bha, and ma. /a stands "or %ari(rama, Fhard la'or.G Hvery living entity in this %orld is struggling very hard to $aintain hi$sel" and survive. This is #alled the hard struggle "or e.isten#e. /ha stands "or %hena, ;"oa$.G 2hen a horse %orks very hard/ "oa$ #o$es out o" its $outh. &i$ilarly/ %hen %e are tired "ro$ %orking very hard/ our tongue $ay 'e#o$e dry and so$e "oa$ "or$s in our $outh. Hveryone is %orking very hard "or sense grati"i#ationIso $u#h so that "oa$ is #o$ing "ro$ their $outh. Ba represents bandha, F'ondage.G In spite o" all our e""orts/ %e re$ain 'ound up 'y the ropes o" the $aterial $odes o" nature. Bha stands "or bhaya, ;"ear.G In $aterial li"e/ one is al%ays in a 'la5ing "ire o" "ear/ sin#e no one kno%s %hat %ill happen ne.t. And ma represents mtyu, Fdeath.G All our hopes and plans "or happiness and se#urity in this %orld are ended 'y death. &o/ 389:a #ons#iousness nulli"ies this %avarga pro#ess. In other %ords/ 'y taking to 389:a #ons#iousness one attains a%avarga, %here there is no hard struggle "or e.isten#e and no $aterial 'ondage/ "ear/ or death. /avarga sy$pto$i5es this $aterial %orld/ 'ut %hen you add the pre"i. ;aG to %avarga, that $eans it is nulli"ied. Jur 389:a #ons#iousness $ove$ent is the path o" a%avarga. Kn"ortunately/ people do not kno% o" these things/ and there"ore they are %asting their lives. This $odern #ivili5ation is a soulAkilling #ivili5ation@ people are killing the$selves 'e#ause they do not kno% %hat real li"e is. They are si$ply living like ani$als. The ani$al does not kno% %hat li"e is/ so he si$ply %orks under the la%s o" nature/ undergoing gradual evolution. But %hen you get this hu$an "or$ o" li"e/ you have a responsi'ility to live in a di""erent %ay. -ere is a #han#e "or you to 'e#o$e 389:a #ons#ious and solve all pro'le$s. But i" you don<t Ii" you #ontinue to a#t like ani$alsIyou %ill again have to enter the #y#le o" 'irth and death and trans$igrate through 8/Q\\/\\\ spe#ies o" li"e. It %ill take $any/ $any $illions o" years to #o$e 'a#k to the hu$an "or$ o" li"e. ?or e.a$ple/ the sunshine you are seeing no% you %ill not see again until a"ter t%entyA"our hours. Hverything in nature $oves in a #y#le. &o i" you lose this opportunity o" elevating yoursel"/ then again you $ust enter the #y#le o" trans$igration. Nature<s la% is very strong. There"ore %e are opening so $any #enters so that people $ay take advantage o" this International &o#iety "or 3rishna Cons#iousness and
elevate the$selves. It is i$portant to take to 389:a #ons#iousness i$$ediately/ 'e#ause %e do not kno% ho% $u#h ti$e is le"t 'e"ore death. 2hen your ti$e in this 'ody e.pires/ no one #an stop your death. The arrange$ent o" $aterial nature is so strong. Tou #annot say/ F0et $e re$ain.G A#tually/ people so$eti$es re>uest like that. 2hen I %as in Allaha'ad/ an old "riend %ho %as very ri#h %as dying. At that ti$e he 'egged the do#tor/ FCan<t you give $e at least "our $ore years to liveW I have so$e plans %hi#h I #ould not "inish.G Tou see. This is "oolishness. Hveryone thinks/ FJh/ I have to do this. I have to do that.G No. Neither the do#tors nor the s#ientists #an #he#k death7 FJh/ no/ sir. Not "our years/ not even "our $inutes. Tou have to go i$$ediately.G This is the la%. &o 'e"ore that $o$ent #o$es/ one should 'e very #are"ul to 'e#o$e reali5ed in 389:a #ons#iousness. Tou should reali5e 389:a #ons#iousness very >ui#kly. Be"ore your ne.t death #o$es/ you $ust "inish your 'usiness. That is intelligen#e. Jther%ise you %ill su""er de"eat. The G(o%ani5ad states that %hatever e$anates "ro$ the #o$plete %hole Ithe &upre$e 0ordIis also #o$plete in itsel". There"ore i" you %ant to take advantage o" your li"e and 'e#o$e 389:a #ons#ious/ there is #o$plete "a#ility. But you have to #o$e to the point o" taking up the pra#ti#e. 389:a #ons#iousness is not theoreti#al@ it is pra#ti#al. All e.peri$ents have already 'een per"or$ed. &o/ as indi#ated in the G(o%ani5ad, there is a #o$plete "a#ility "or the s$all #o$plete unitsI ourselvesIto reali5e the supre$e #o$plete/ 389:a. 2e are #o$plete units/ 'ut %e are s$all. ?or e.a$ple/ in a 'ig $a#hine there is a s$all s#re%/ and the per"e#tion o" that s$all s#re% is to 'e "itted in its proper pla#e. Then it has value. But i" it 'e#o$es uns#re%ed "ro$ the $a#hine and "alls do%n on the "loor/ it has no value. &i$ilarly/ %e are per"e#t as long as %e are atta#hed to 389:a@ other%ise %e are useless. To reali5e the #o$plete $eans to reali5e %hat our relationship %ith the #o$plete is. And all "or$s o" in#o$pleteness are e.perien#ed only on a##ount o" in#o$plete kno%ledge o" the #o$plete. 2e are thinking/ FI a$ e>ual to +od. I a$ +od.G This is in#o$plete kno%ledge. But i" you kno%/ FI a$ part and par#el o" +od/ and there"ore I a$ e>ual to +od in Pua&ity,G that is #o$plete kno%ledge. The hu$an "or$ o" li"e is a #han#e to revive the #o$plete $ani"estation o" the #ons#iousness o" the living
'eing. Tou #an revive this #o$plete #ons#iousness 'y the pro#ess o" 389:a #ons#iousness. But i" you don<t take advantage o" this #o$plete "a#ility/ you are killing yoursel"/ #o$$itting sui#ide. As it is said in the G(o%ani5ad, FThe killer o" the soul/ %hoever he $ay 'e/ $ust enter into the planets kno%n as the %orlds o" the "aithless/ "ull o" darkness and ignoran#e. C 4o don6t be the ki&&er of your sou&. Ktili5e the #o$plete "a#ility o" your hu$an li"e to 'e#o$e 389:a #ons#ious. That is your only 'usiness. In #onditioned li"e %e are #o$$itting sins at every step/ even %ithout kno%ing it. The reason %e are sinning unkno%ingly is that %e have 'een in ignoran#e "ro$ our very 'irth. This ignoran#e is pro$inent despite so $any edu#ational institutions. 2hyW Be#ause despite so $any 'ig/ 'ig universities/ none o" the$ is tea#hing tma-tattva, the s#ien#e o" the soul. There"ore people re$ain in ignoran#e/ and they #ontinue to sin and su""er the rea#tions. That is stated in the rmad-Bhgavatam BR.R.PC7 %arbhavas tvad abodha-,to yvan na ,i,-sata tma-tattvam. This "oolishness %ill #ontinue until one #o$es to the plat"or$ o" understanding sel"Areali5ation. Jther%ise/ all these universities and institutions "or i$parting kno%ledge are a #ontinuation o" that sa$e ignoran#e and "oolishness. Knless one #o$es to the point o" asking F2hat a$ IW 2hat is +odW 2hat is this %orldW 2hat is $y relationship %ith +od and this %orldWG and "inds proper ans%ers/ one #ontinues to 'e "oolish like an ani$al and is su'4e#ted to trans$igration "ro$ one 'ody to another in di""erent spe#ies o" li"e. This is the result o" ignoran#e. &o/ the $odern #ivili5ation is very risky. Jne $ay "eel #o$"orta'le as a su##ess"ul 'usiness$an or politi#ian/ or one $ay think onesel" #o$"orta'le 'e#ause o" 'eing 'orn in a ri#h nation like A$eri#a/ 'ut these statuses o" li"e are te$porary. They %ill have to #hange/ and %e do not kno% %hat kind o" $iseries %e %ill have to su""er in our ne.t li"e 'e#ause o" our sin"ul a#tivities. &o i" one does not 'egin #ultivating trans#endental kno%ledge/ then one<s li"e is very risky. &uppose a healthy $an is living in a #onta$inated pla#e. Is his li"e not at riskW -e $ay 'e#o$e in"e#ted 'y disease at any $o$ent. There"ore %e should %ork to dissipate our ignoran#e through #ultivation o" trans#endental kno%ledge. A good e.a$ple o" ho% %e #o$$it sins unkno%ingly is #ooking. In the
Bhagavad-gt BP.1PC 389:a says that -is devotees are "reed "ro$ sin 'e#ause they eat only the re$nants o" "ood that has 'een o""ered to -i$. But/ -e says/ those %ho #ook "or the$selves eat only sin. The di""eren#e 'et%een #ooking here in this te$ple and #ooking in so$e ordinary house is that our #ooking and eating are relieving us "ro$ sin/ %hile the #ooking and eating o" a nondevotee are si$ply entangling hi$ $ore and $ore in sin. The #ooking appears to 'e the sa$e/ 'ut this #ooking and that #ooking are di""erent. -ere there is no sin 'e#ause the "ood is 'eing #ooked "or 389:a. Anything you do outside the "ield o" 389:a #ons#ious a#tivities entangles you in the $odes o" nature. +enerally/ you are 'eing i$pli#ated in sin"ul a#tivities. Those %ho are a little $ore #autious avoid sin"ul a#tivities and per"or$ pious a#tivities. But one %ho per"or$s pious a#tivities is also entangled. I" a $an is pious/ he $ay take 'irth in a "a$ily that is very ri#h or aristo#rati#/ or he $ay 'e very 'eauti"ul or get the opportunity to 'e#o$e very learned. These are the results o" pious a#tivities. But %hether you are pious or i$pious/ you have to enter into the %o$' o" so$e $other. And that tri'ulation is very severe. That %e have "orgotten. 2hether you take 'irth in a very ri#h and aristo#rati# "a$ily or "ro$ an ani$al %o$'/ the pangs o" 'irth/ old age/ disease/ and death #ontinue. The 389:a #ons#iousness $ove$ent is $eant to give you an opportunity to solve these "our pro'le$sI'irth/ old age/ disease/ and death. But i" you #ontinue to a#t sin"ully and eat sin"ully/ then these $iseries %ill #ontinue. Jther%ise/ you #an nulli"y your sin"ul rea#tions 'y surrendering to 389:a/ as -e states in the Bhagavad-gt B18.SSC7 FLust give up all your soA#alled religious pra#ti#es and surrender unto 1e. I shall prote#t you "ro$ all your sin"ul rea#tions.G !art o" surrendering to 389:a is 'eing #are"ul not to eat anything that has not 'een o""ered to -i$. That should 'e our deter$ination. Hven i" %e have #o$$itted so$e sin/ 'y eating %rasdam, "ood o""ered to 389:a/ %e %ill #ountera#t it. I" %e surrender to 389:a in this %ay/ -e %ill prote#t us "ro$ sin"ul rea#tions. That is -is pro$ise. And %here does a surrendered devotee go at the ti$e o" deathW Is he "inished/ as the voidists sayW No. 389:a says/ mm eti9 F-e #o$es to 1e.G And %hat is the 'ene"it o" going thereW 8m u%etya %unar ,anma
du?kh&ayam a((vatam n%nuvanti9 UBg. 8.1RV FJne %ho #o$es 'a#k to 1e does not have to return to this $isera'le $aterial %orld.G That is the highest per"e#tion. The G(o%ani5ad states/ FThe killer o" the soul/ %hoever he $ay 'e/ $ust enter into the planets kno%n as the %orlds o" the "aithless/ "ull o" darkness and ignoran#e.G 389:a is a lion to the de$ons and a la$' to the devotees. The atheists say/ F2e have not seen 389:a.G Tes/ you %ill see 389:aIyou %ill see -i$ as the lion o" death %hen -e ulti$ately #o$es to #apture you7 FJ%[G The atheist sees 389:a as death. And the theist/ or devotee/ sees 389:a as his lover/ as gentle as a la$'. A#tually/ everyone is engaged in 389:a<s servi#e/ either out o" love or 'y "or#e. Jne %ho is entangled in $aterial li"e is engaged in 389:a<s servi#e 'e#ause he is "or#ed to serve 389:a<s e.ternal/ $aterial energy. It is 4ust like %hat %e see %ith the #iti5ens o" the state7 %hether one is a la%A a'iding #iti5en or a #ri$inal/ one is su'servient to the state. The #ri$inal $ay say he doesn<t #are "or the state/ 'ut then the poli#e %ill "or#e hi$ to a##ept the authority o" the state 'y putting hi$ in prison. There"ore/ %hether one a##epts or re4e#ts Caitanya 1ah,pra'hu<s philosophy that every living entity is eternally the servant o" 389:a/ one re$ains -is servant. The only di""eren#e is that the atheist is 'eing "or#ed to a##ept 389:a as his $aster/ and the devotee is voluntarily o""ering -i$ servi#e. This 389:a #ons#iousness $ove$ent is tea#hing people that they are eternal servants o" +od and should voluntarily o""er -i$ servi#e7 F on<t "alsely #lai$ that you are +od. Jh/ you don<t #are "or +odW Tou have to #are.G The great de$on -ira:yaAkaDipu also didn<t #are "or +od/ and so +od #a$e and killed hi$. +od is seen 'y the atheist as death/ 'ut 'y the theist as a lover. That is the di""eren#e. I" you are a devotee and understand this philosophy o" spiritual li"e/ you #an live "or a $o$ent or you #an live "or a hundred yearsIit doesn<t $atter. Jther%ise/ %hat is the use o" livingW &o$e trees live "or "ive hundred or "ive thousand years/ 'ut %hat is the use o" su#h a li"e/ devoid o" higher #ons#iousnessW I" you kno% that you are 389:a<s servant and that everything 'elongs to 389:a/ you #an live "or hundreds o" years doing your duties and there %ill 'e no kar$i# rea#tion. This is #on"ir$ed in the Bhagavad-gt BP.9C7 ya,-rtht karmao 6nyatra &oko 6ya) karma-bandhana?. FH.#ept %ork
"or 389:a/ any %ork/ %hether good or 'ad/ %ill 'ind you to this $aterial %orld.G I" you do good %ork/ you %ill have soA#alled en4oy$ent in your ne.t li"eI'ut you %ill still re$ain 'ound up in the #y#le o" 'irth and death. And i" you do 'ad %ork/ then you %ill have to su""er the sin"ul rea#tions and also re$ain 'ound up in 'irth and death. But i" you %ork "or 389:a/ there are no su#h rea#tions/ good or 'ad/ and at the ti$e o" death you %ill return to 389:a. This is the only %ay to 'reak the 'onds o" karma. In the G(o%ani5ad, the %ord (a is used to des#ri'e the &upre$e !ersonality o" +odhead. G(a $eans F#ontroller.G o you think you are #ontrolled or notW Is there any person any%here %ithin this universe %ho is not #ontrolledW Can anyone say/ FI a$ not #ontrolledGW No'ody #an say that. &o i" you are #ontrolled/ then %hy do you de#lare/ FI a$ not #ontrolled/ I a$ independent/ I a$ +odGW 2hy this nonsenseW 1,y,v,d) i$personalists #lai$/ FI a$ +od/ you are +od/ everyone is +od.G But i" they are #ontrolled/ ho% #an they 'e +odW oes this $ake any senseW +od is never #ontrolled@ -e is the supre$e #ontroller. &o i" so$e'ody is #ontrolled/ i$$ediately %e should kno% that he is not +od. J" #ourse/ so$e ras#als #lai$ that they are not #ontrolled. I kno% one su#h ras#al %ho has a so#iety and is prea#hing/ FI a$ +od.G But one day I sa% hi$ %ith a tootha#he@ he %as $oaning/ FJhhh[G &o I asked hi$/ FTou #lai$ that you are +od/ the supre$e #ontroller/ 'ut no% you are under the #ontrol o" a tootha#he. 2hat kind o" +od are youWG &o i" you see so$eone %ho #lai$s that he is +od or that everyone is +od/ you should i$$ediately kno% su#h a person is a nu$'erAone ras#al. No%/ this is not to say that the living entities are not #ontrollers to so$e e.tent. In the Bhagavad-gt 0ord 389:a says that the living entities are -is superior energy. 2hy are the living entities superior energyW Be#ause they are #ons#ious/ %hereas the $aterial energy is not. There"ore the living entities #an #ontrol the $aterial energy to so$e e.tent. ?or e.a$ple/ all the paraphernalia in this te$ple has 'een $ade "ro$ $atter7 earth/ %ater/ "ire/ and air. But it %as a living entity %ho $olded the $aterial energy into this paraphernalia "or the purpose o" %orshiping 389:a. Another e.a$ple7 'e"ore people #a$e "ro$ Hurope/ this land o" A$eri#a %as $ostly va#ant. The people %ho lived here 'e"ore that did not "ully e.ploit it. But the Huropeans #a$e and
developed it into a #ountry %ith great industries and roads. &o the superior energy/ the living entities/ #an have so$e #ontrol over the $aterial energy. That 389:a e.plains in the Bhagavad-gt BX.RC7 yayeda) dhryate ,agat. The i$portan#e o" this $aterial %orld is due to the living entities. A 'ig #ity like 0os Angeles/ Ne% Tork/ or 0ondon is valua'le as long as the living entities are there. &i$ilarly/ the 'ody is valua'le as long as the living entityIthe soulIis there. There"ore the soul is superior to $atter. But that superiority is 'eing $isused to e.ploit $atter "or sense grati"i#ation. That is #onditioned li"e. 2e have "orgotten that/ although %e are superior to $atter/ %e are still su'ordinate to +od. The people o" the $odern #ivili5ation do not #are "or +od 'e#ause they are into.i#ated %ith their superiority over $atter. They are si$ply trying to e.ploit $atter in di""erent %ays. But they are "orgetting that all peopleIA$eri#an/ Russian/ Chinese/ IndianIare su'ordinate to +od. They have "orgotten 389:a and %ant to en4oy this $aterial %orld. That is their disease. &o/ the duty o" the devotee o" the 0ord is to invoke the people<s 389:a #ons#iousness. The devotee e.plains to the$7 FTou are superior to $atter/ 'ut you are su'ordinate to 389:a. There"ore you should not try to en4oy $atter 'ut rather use it "or -is en4oy$ent.G ?or e.a$ple/ %e have de#orated this te$ple not "or our sense grati"i#ation 'ut "or 389:a<s pleasure. 2hat is the di""eren#e 'et%een us and ordinary peopleW They are de#orating their apart$ent very ni#ely/ and %e are de#orating our pla#e very ni#elyI'ut the purpose is di""erent. 2e are doing it "or 389:a/ and they are doing it "or the$selves. 2hether you de#orate your personal apart$ent or 389:a<s te$ple/ your superiority over $atter re$ains/ sin#e you are utili5ing $atter "or your purposes. But %hen you apply your intelligen#e to%ard utili5ing $atter "or 389:a<s pleasure/ your li"e is su##ess"ul/ %hereas %hen you apply the sa$e intelligen#e "or your sense grati"i#ation/ you 'e#o$e entangled in $aterial nature and "eel an.iety. Then you have to #hange 'odies/ one a"ter another. 389:a is the supre$e #ontroller o" 'oth the in"erior energy/ $atter/ and the superior energy/ the ,vtmIourselves. 2e are 389:a<s superior energy 'e#ause %e #an #ontrol the $aterial %orld/ 'ut that #ontrol is also #onditional. 2e have only li$ited #ontrol over this $aterial %orld.
But 389:a has #ontrol over us@ there"ore/ %hatever #ontrol %e have/ -e has san#tioned. ?or e.a$ple/ a hu$an 'eing has $anu"a#tured this ni#e $i#rophone using his intelligen#e. That $eans he has 'een a'le to #ontrol $atter to a #ertain degree to "ul"ill his desires. But %here has his intelligen#e #o$e "ro$W 389:a has given $an his superior intelligen#e. In the Bhagavad-gt B1R.1RC 389:a says/ sarvasya cha) hdi sannivi5"o matta? smtir ,-nam a%ohana) ca9 FI a$ seated in everyone<s heart/ and "ro$ 1e #o$e re$e$'ran#e/ kno%ledge/ and "orget"ulness.G There"ore the supre$e #ontroller is giving intelligen#e to the superior energy in the hu$an "or$ o" 'ody7 F o this. No% do that...G This dire#tion is not %hi$si#al. The person %anted to do so$ething in his past li"e/ 'ut in his present li"e he "orgets/ and so 389:a re$inds hi$7 FTou %anted to do this. -ere is an opportunity.G &o although you have superior intelligen#e/ that is also #ontrolled 'y 389:a. I" 389:a gives you the intelligen#e/ you #an $anu"a#ture this ni#e $i#rophone. Jther%ise/ you #annot. There"ore in every sphere o" li"e %e are #ontrolled 'y 389:a. 2e #an also see 389:a<s #ontrol on the universal level. ?or e.a$ple/ there are so $any huge planets@ this earth planet is only a s$all one. &till/ on this planet there are 'ig o#eans like the Atlanti# and !a#i"i#/ as %ell as 'ig $ountains and skys#raper 'uildings. Tet despite all this load/ the earth is "loating in the air 4ust like a s%a' o" #otton. 2ho is "loating itW Can you "loat even a grain o" sand in the airW Tou $ay talk a'out the la% o" gravity and so $any other things/ 'ut you #annot #ontrol it. Tour airplane is "lying in the air/ 'ut as soon as the petrol is "inished/ it %ill i$$ediately "all. &o i" it takes so $any s#ientists to 'uild an airplane that #an "loat only te$porarily in the air/ is it possi'le that this huge earth is "loating o" its o%n a##ordW No. 0ord 389:a de#lares in the Bhagavad-gt B1R.1PC/ FI enter into the $aterial planets and keep the$ alo"t.G Lust as to keep an airplane alo"t a pilot has to enter it/ so to keep this earth alo"t 389:a has entered it. This is the si$ple truth. 2e have to take kno%ledge "ro$ 389:a. 2e shouldn<t a##ept any pro#ess o" gaining kno%ledge e.#ept hearing "ro$ 389:a or -is representative. Then %e %ill have "irstA#lass kno%ledge. I" you "ind an authority %ho is representing 389:a and %ho #an speak on the su'4e#t $atter/ and i" you a##ept the kno%ledge he gives/ then your kno%ledge is per"e#t. J" all the pro#esses "or re#eiving kno%ledge/ the least relia'le
is dire#t sense per#eption. &uppose so$eone asks/ FCan you sho% $e +odWG That $eans he %ants to e.perien#e everything dire#tly. But this is a se#ondA#lass pro#ess "or gaining kno%ledge/ 'e#ause our senses are i$per"e#t and %e are prone to $ake $istakes. &uppose you need so$e gold 'ut you don<t kno% %here to pur#hase it. &o you go to a proprietor o" a hard%are store and ask/ F o you have any gold in sto#kWG -e %ill i$$ediately understand that you are a "irstA#lass "ool 'e#ause you have #o$e to pur#hase gold in a hard%are store. There"ore he %ill try to #heat you. -e %ill give you a pie#e o" iron and say/ F-ere is gold.G Then %hat %ill you sayW 2ill you a##ept that iron as goldW Be#ause you do not kno% %hat gold is and have gone to a hard%are store to pur#hase it/ you %ill get a pie#e o" iron and 'e #heated. &i$ilarly/ ras#als %ho de$and that they 'e sho%n +od do not kno% %hat +od is/ and there"ore they are 'eing #heated 'y so $any 'ogus spiritual leaders %ho #lai$ that they are +od. That is happening. I" you %ant to pur#hase gold/ you $ust have at least so$e preli$inary kno%ledge o" %hat gold is. &i$ilarly/ i" you %ant to see +od/ the "irst re>uire$ent is that you $ust kno% so$e o" the 'asi# #hara#teristi#s o" +od. Jther%ise/ i" you go to so$e ras#al and he #lai$s to 'e +od and you a##ept hi$ as +od/ you %ill 'e #heated. Another >uestion %e should ask %hen so$eone says FI %ant to see +odG is/ F2hat >uali"i#ation do you have to see +odWG +od is not so #heap that -e #an 'e seen 'y any'ody and every'ody. No/ the 389:a #ons#iousness $ove$ent does not present any nonsense or #heap thing. I" you %ant to see +od "a#e to "a#e/ then you $ust "ollo% the rules and regulations. Tou $ust #hant -are 389:a and puri"y yoursel". Then gradually the ti$e %ill #o$e %hen you are puri"ied and you %ill see +od. &till/ even though in your present #onta$inated #ondition you are not >uali"ied to see +od/ -e is so kind that -e allo%s you to see -i$ in -is eity "or$ in the te$ple. In that "or$ -e agrees to 'e seen 'y everyone/ %hether or not one kno%s -e is +od. The eity is not an idol@ it is not i$agination. The kno%ledge o" ho% to #onstru#t the eity and install -i$ on the altar is re#eived "ro$ the s#ripture and the superior cryas, or spiritual $asters. There"ore the authori5ed eity in the te$ple is 389:a -i$sel" and #an "ully re#ipro#ate your love and servi#e. 2ith your present 'lunt $aterial senses/ ho%ever/ you #annot
i$$ediately per#eive +od<s spiritual "or$/ na$e/ >ualities/ pasti$es/ and paraphernalia. And 'e#ause people in the present #ivili5ation have no po%er to understand +od/ nor are they guided 'y so$e person %ho #an help the$ understand +od/ they have 'e#o$e godless. But i" you read =edi# s#riptures like the G(o%ani5ad and Bhagavad-gt under superior guidan#e and "ollo% the rules and regulations/ eventually +od %ill 'e revealed to you. Tou #annot see +od or understand +od 'y your o%n endeavor. Tou have to surrender to the pro#ess 'y %hi#h +od #an 'e kno%n. Then -e %ill reveal -i$sel". -e is the supre$e #ontroller@ you are 'eing #ontrolled. &o ho% #an you #ontrol +odW FJ +od/ #o$e here. I %ant to see Tou.G +od is not so #heap that 'y your order -e %ill #o$e and 'e seen 'y you. No/ that is not possi'le. Tou $ust al%ays re$e$'er/ F+od is the supre$e #ontroller and I a$ #ontrolled. &o i" I #an please +od 'y $y servi#e/ then -e %ill reveal -i$sel" to $e.G That is the pro#ess o" kno%ing +od. Klti$ately/ this pro#ess leads to love o" +od. That is real religion. It doesn<t $atter %hether you "ollo% the -indu/ 1usli$/ or Christian religion7 i" you are developing love o" +od/ then you are per"e#t in your religion. And %hat kind o" love should %e develop "or +odW It $ust 'e %ithout any sel"ish $otivationIFJ 0ord/ I love you 'e#ause Tou supply $e so $any ni#e things. Tou are $y order supplier.G No/ %e should not have this sort o" love "or +od. It should not depend on any e.#hange. 0ord Caitanya 1ah,pra'hu taught/ FJ 0ord[ 2hether Tou tra$ple $e under Tour "eet or e$'ra#e $e or leave $e 'rokenhearted 'y not 'eing present 'e"ore $e/ that does not $atter. Tou are #o$pletely "ree to do anything/ "or Tou are $y %orshipa'le 0ord un#onditionally.G That is love. 2e should think/ F+od $ay do %hatever -e likes/ yet I %ill still love -i$. I don<t %ant anything in e.#hange.G That is the sort o" love 389:a %ants. That is %hy -e is so "ond o" the go%s. In the go%s< love there is no >uestion o" 'usiness e.A#hangesIF+ive $e this/ then I %ill love Tou.G Their love %as pure/ unalloyed/ %ithout any i$pedi$ent. I" you try to love +od in this %ay/ nothing in the %hole %orld #an #he#k you. Tou only have to develop your eagernessIF389:a[ I %ant Tou.G That<s all. Then there is no >uestion o" 'eing stopped. In any #ondition your love %ill in#rease. I" you attain that state/ you %ill "eel "ully satis"ied. It is not that +od %ants you to love -i$ "or -is 'ene"it. It is
"or your 'ene"it. I" you do other%ise/ you %ill never 'e happy. The G(o%ani5ad e.plains that %hatever %e see/ %hether ani$ate or inani$ate/ is #ontrolled 'y the &upre$e 0ord. 0ord 389:a says the sa$e thing in the Bhagavad-gt B9.1\CIthat -is energies are $anaging everything. And the +i5u /ura #on"ir$s/ eka-de(a-sthitasygner ,yotsn vistrin yath9 FAs heat and light are distri'uted all around 'y a "ire situated in one pla#e/ so the %hole #reation is a $ani"estation o" energies e.panded "ro$ the &upre$e 0ord.G ?or e.a$ple/ the sun is in one pla#e/ 'ut it is distri'uting its heat and light all over the universe. &i$ilarly/ the &upre$e 0ord is distri'uting -is $aterial and spiritual energies all over the #reation. The spiritual energy is present in this te$porary $aterial %orld/ 'ut it is #overed 'y the $aterial energy. ?or e.a$ple/ the sun is al%ays shining in the skyIno one #an stop the sun "ro$ shiningI'ut it is so$eti$es #overed 'y a #loud. 2hen this happens/ the sunshine on the ground is di$. The $ore the sun is #overed/ the di$$er the sunlight. But this #overing o" the sun is partial. All the sunshine #annot 'e #overed@ that is not possi'le. An insigni"i#ant portion o" the sunshine $ay 'e #overed 'y a #loud. &i$ilarly/ this $aterial %orld is an insigni"i#ant portion o" the spiritual %orld that is #overed 'y the $aterial energy. And %hat is the $aterial energyW The $aterial energy is 4ust another "or$ o" the spiritual energy. It $ani"ests %hen there is an a'sen#e o" spiritual a#tivity. Again the analogy o" the sun and the #loud7 2hat is a #loudW It is an e""e#t o" the sunshine. The sunshine evaporates %ater "ro$ the sea/ and a #loud is "or$ed. &o the sun is the #ause o" the #loud. &i$ilarly/ the &upre$e 0ord is the #ause o" this $aterial energy/ %hi#h #overs our vision o" -i$. In this %ay/ t%o energies are %orking in this $aterial %orld7 the spiritual energy and the $aterial energy. The $aterial energy #onsists o" eight $aterial ele$ents7 earth/ %ater/ "ire/ air/ ether/ $ind/ intelligen#e/ and "alse ego. These are arranged "ro$ the grosser to the "iner. 2ater is "iner than earth/ "ire is "iner than %ater/ et#. &o/ the "iner the ele$ent/ the $ore po%er"ul it is. ?or e.a$ple/ at the speed o" the $ind you #an go $any thousands o" $iles %ithin a se#ond. But even $ore po%er"ul than the $ind is the intelligen#e/ and even $ore po%er"ul than the intelligen#e is spiritual energy. 2hat is spiritual
energyW That is stated 'y 389:a in the Bhagavad-gt BX.RC7 a%areyam itas tv any) %rakti) viddhi me %arm ,va-bh$tm. FBeyond 1y in"erior/ $aterial energy is another energy/ %hi#h is spiritual. It #o$prises the living entities.G 2e living entities are also energy/ 'ut superior energy. -o% are %e superiorW Be#ause %e #an #ontrol the in"erior energy/ $atter. 1atter has no po%er to a#t on its o%n. The 'ig airplane #an "ly so ni#ely in the sky/ 'ut unless the spiritual energyIthe pilotIis there/ it is useless. The 4et plane %ill sit in the airport "or thousands o" years@ it %ill not "ly unless the s$all parti#le o" spiritual energy/ the pilot/ #o$es and tou#hes it. &o %hat is the di""i#ulty in understanding +odW I" there are so $any huge $a#hines that #annot $ove %ithout the tou#h o" the spiritual energy/ a living 'eing/ then ho% #an you argue that this %hole $aterial energy %orks auto$ati#ally/ %ithout any #ontrolW 2ho %ould put "or%ard su#h a "oolish argu$entW There"ore/ those %ho #annot understand ho% this $aterial energy is 'eing #ontrolled 'y the &upre$e 0ord are less intelligent. The godless $en %ho 'elieve that this $aterial energy is %orking auto$ati#ally are "ools. The state$ent o" the G(o%ani5ad is that FHverything ani$ate or inani$ate is #ontrolled and o%ned 'y the &upre$e !ersonality o" +odhead.G Be#ause -e is the supre$e #ontroller/ -e is also the supre$e proprietor. In our pra#ti#al e.perien#e %e see that the $an %ho #ontrols a 'usiness esta'lish$ent is the proprietor. &i$ilarly/ sin#e +od is the #ontroller o" this $aterial %orld/ -e is also its proprietor. This $eans that as "ar as possi'le %e should engage everything in the 0ord<s servi#e. Then %hat a'out our o%n needsW That is e.plained in the G(o%ani5ad9 FJne should a##ept only those things ne#essary "or hi$sel"/ %hi#h are set aside as his >uota/ and one should not a##ept other things/ kno%ing %ell to %ho$ they 'elong.G 389:a #ons#iousness $eans to understand things as they are. &o i" %e si$ply understand these prin#iples/ %e %ill 'e %ell situated in 389:a #ons#iousness. The G(o%ani5ad states/ FAlthough "i.ed in -is a'ode/ the !ersonality o" +odhead is s%i"ter than the $ind and #an over#o$e all others running. The po%er"ul de$igods #annot approa#h -i$. Although in one pla#e/ -e #ontrols those %ho supply the air and rain. -e surpasses all in e.#ellen#e.G The Brahma-sa)hit says so$ething si$ilar7 go&oka eva
nivasaty akhi&tma-bh$ta? UBs. R.PXV. Although 389:a is al%ays in +oloka =8nd,vana/ -e is si$ultaneously in the hearts o" all living 'eings. 389:a has no duties to per"or$ in +oloka. -e is si$ply en4oying in the #o$pany o" -is asso#iatesIthe go%s, the #o%herd 'oys/ -is $other and "ather/ -is #o%s and #alves/ et#. -e is #o$pletely "ree. And -is asso#iates are even "reer than -e is/ 'e#ause %hen they see$ to 'e in danger/ 389:a "eels so$e an.iety a'out ho% to save the$. But -is asso#iates "eel no an.iety. They si$ply think/ FJh/ 389:a is here. -e %ill prote#t us.G 2hen 389:a ena#ted -is pasti$es "ive thousand years ago in =8nd,vana/ India/ -e %ould go every day %ith -is #o%herd 'oy"riends and their #alves and #o%s to play in the "orest on the 'ank o" the Ta$un, River. And o"ten 3aNsa %ould send so$e de$on to try to kill 389:a and -is "riends. Tet the #o%herd 'oys %ould #ontinue en4oying their pasti$es %ithout an.iety 'e#ause they %ere so #on"ident o" 389:a<s prote#tion. That is spiritual li"e/ %hi#h 'egins %ith surrendering to 389:a. &urrendering to 389:a $eans having the strong "aith that 389:a %ill save us in any dangerous #ondition. The "irst step in surrendering is that %e should a##ept %hatever is "avora'le "or devotional servi#e. Then %e should re4e#t anything that is un"avora'le "or devotional servi#e. The ne.t stage is the #on"iden#e that in any situation 389:a %ill prote#t us and $aintain us. A#tually/ -e is already giving prote#tion and $aintenan#e to everyone. That is a "a#t. But in my BillusionC %e think that %e are prote#ting ourselves/ or that %e are "eeding ourselves. ?or the devotees/ 389:a personally takes #harge o" their prote#tion and $aintenan#e. 1nd for the ordinary &iving entities, 8y-dev'*5a6s e>terna& energy'takes charge. 1,y,Adev) is 389:a<s agent "or punishing the #onditioned souls. The situation is like %hat %e see in the state7 good #iti5ens are taken #are o" 'y the govern$ent dire#tly/ %hile #ri$inals are taken #are o" 'y the govern$ent through the prison depart$ent. In the prison house the govern$ent takes #are that the prisoners get su""i#ient "ood/ and that they get hospital treat$ent i" they 'e#o$e diseased. The govern$ent #ares "or the$I'ut under punish$ent. &i$ilarly/ in this $aterial %orld 389:a has #ertainly arranged "or our #are/ 'ut also "or our punish$ent. I" you #o$$it this sin/ then slap. I" you #o$$it that sin/ then ki#k. This is going on under the heading o"
the three"old $iseriesIthose #aused 'y our o%n 'ody and $ind/ those #aused 'y other living entities/ and those #aused 'y natural #ala$ities under the supervision o" the de$igods. Kn"ortunately/ instead o" understanding that %e are 'eing punished "or sin"ul a#tivities/ under the spell o" my %e are thinking that this ki#king/ slapping/ and thrashing are a##idental. This is illusion. As soon as you take up 389:a #ons#iousness/ 389:a 'egins personally taking #are o" you. As -e pro$ises in the Bhagavad-gt B18.SSC/ FI %ill take #are o" you. I %ill save you "ro$ all sin"ul rea#tions. o not %orry.G Be#ause %e have had so $any lives in this $aterial %orld/ %e are su""ering under heaps o" sin"ul rea#tions. But as soon as you surrender to 389:a/ -e i$$ediately takes #are o" you and nulli"ies all your sin"ul rea#tions. 389:a says/ F on<t hesitate.G on<t think/ FJh/ I have #o$$itted so $any sins. -o% #an 389:a save $eWG No. 389:a is allA po%er"ul. -e #an save you. Tour duty is to surrender to -i$ and %ithout any reservation dedi#ate your li"e to -is servi#e. Then 389:a %ill save you %ithout a dou't. The G(o%ani5ad states/ FThe &upre$e 0ord %alks and does not %alk. -e is "ar a%ay/ 'ut -e is very near as %ell. -e is %ithin everything/ and yet -e is outside o" everything.G -o% #an 389:a %alk and also not %alkW As a #rude e.a$ple/ #onsider ho% the sun at noonti$e shines on your head. No%/ i" you 'egin %alking/ you %ill see that the sun is a##o$panying you. A'out "orty years ago/ %hen I %as a householder/ I %as on#e %alking %ith $y se#ond son in the evening. -e %as "our years old. All o" a sudden he said/ FJ "ather/ %hy is the $oon "ollo%ing usWG Tou seeW The $oon and the sun are "i.ed in the sky/ yet they see$ to 'e $oving %ith us. &i$ilarly/ i" you are going on an airplane or a train/ you %ill see that the $oon or the sun is going %ith you. &o i" this is possi'le "or the sun and the $oon/ %hy #an<t 389:a also %alk %ith youW FAlthough -e is situated "ar a%ay/ -e is very near as %ell.G In other %ords/ although 389:a is in +oloka =8nd,vana en4oying pasti$es %ith -is asso#iates/ -e is si$ultaneously every%here in this $aterial %orld. In this %ay the &upre$e 0ord F%alks and does not %alk.G I" 389:a %ere not present here as %ell as in +oloka/ ho% #ould -e a##ept the "ood the devotees o""er -i$W on<t think that 389:a does not a##ept the devotees< o""erings. -e #an stret#h -is hand i$$ediately i"
one o""ers -i$ so$ething %ith devotion. In the -hagavadAg6tB B9.OSC 389:a says/ tad aha) bhakty-u%ahtam a(nmi9 F2henever so$eone o""ers 1e so$ething %ith "aith and love/ I a##ept it.G !eople $ay ask/ FJh/ 389:a is "ar a%ay in +oloka =8nd,vana. -o% #an -e eat your o""eringWG Tes/ -e a##epts it. Tes/ -e eats itIprovided it is o""ered %ith love. &o/ 389:a is present every%here/ and -e #an $ani"est -i$sel" any%here i$$ediately/ 'ut you $ust have the >uali"i#ation to #all -i$. I" you are a#tually a devotee/ 389:a %ill i$$ediately #o$e to prote#t you. The de$on -ira:yakaDipu #hallenged his son/ the devotee !rahl,da7 F2here is your +odW Tou say -e is every%here. Then is -e in this #olu$n o" $y pala#eW Tou think your +od is thereW All right. Then I %ill kill -i$.G -ira:yakaDipu i$$ediately 'roke the #olu$n. Then 389:a #a$e out o" the #olu$n in -is "or$ as N8siNhadevaIhal" $an and hal" lionIand killed the de$on. That is 389:a. &o 389:a #an $ani"est -i$sel" any%here 'e#ause -e is present every%here. That is e.plained in the G(o%ani5ad9 tad antarasya sarvasya tad u sarvasysya bhyata?. FThe &upre$e 0ord is %ithin everything/ and yet -e is outside o" everything as %ell.G This =edi# mantra is proo" that the 0ord is every%here. 2hatever is said in the +edas is a "a#t. Knless you a##ept the +edas as a.io$ati# truth/ you #annot $ake progress in 389:a #ons#iousness. In $athe$ati#s there are also $any a.io$ati# truthsIa point has no length or 'readth/ things e>ual to the sa$e thing are e>ual to one another/ et#. These are a.io$ati# truths/ and %e have to a##ept the$ i" %e %ant to learn $athe$ati#s. &i$ilarly/ the +edas #ontain a.io$ati# truths/ and %e have to a##ept the +edas as a.io$ati# i" %e %ant to $ake spiritual progress. &o$eti$es the +edas see$ to #ontradi#t the$selves/ 'ut still %e have to a##ept all the =edi# in4un#tions. ?or e.a$ple/ a##ording to =edi# in4un#tion/ i" you tou#h the 'one o" an ani$al you i$$ediately 'e#o$e i$pure and $ust take a 'ath. No%/ a #on#hshell is the 'one o" an ani$al/ 'ut the #on#hshell is used in the eity roo$/ %here everything $ust 'e spotlessly pure. Tou #annot argue/ FJh/ you said that a 'one is i$pure/ and that as soon as you tou#h it you 'e#o$e i$pure. &till you are putting a #on#hshell in the eity roo$WG No. There is no roo$ "or su#h an argu$ent. Tou have to a##ept that %hile 'ones are i$pure/ the
#on#hshell is so pure that it #an 'e used in the eity roo$. &i$ilarly/ you have to a##ept the spiritual $aster<s order as a.io$ati#. There #an 'e no argu$ent. In this %ay you #an $ake progress. Tou #annot argue a'out things that are in#on#eiva'le to you. Tou %ill only "ail. Tou have to a##ept the =edi# in4un#tions and the orders o" the spiritual $aster as a.io$ati# truth. This is not dog$ati#/ 'e#ause our prede#essor spiritual $asters a##epted this prin#iple. I" you argue %ith your spiritual $aster/ you %ill never rea#h a #on#lusion. The argu$ent %ill go on perpetually7 you put so$e argu$ent/ I put so$e argu$ent... That is not the pro#ess. As the 8ahbhrata says/ tarko 6%rati5"ha? (rutayo vibhinn9 1ere logi# and argu$ent #an never #o$e to a "ir$ #on#lusion/ and due to di""erent #ountries and di""erent #ir#u$stan#es/ one s#ripture is di""erent "ro$ another. Then nsv 5ir yasya mata) na bhinnam9 As "ar as philosophi#al spe#ulation is #on#erned/ one philosopher puts "or%ard so$e theory/ then another philosopher puts "or%ard another theory/ and the theories al%ays #ontradi#t ea#h other. Knless you de"eat another philosopher/ you #annot 'e a "a$ous philosopher. That is the %ay o" philosophy. Then ho% #an one learn the #on#lusive philosophi#al truthW That is stated7 dharmasya tattva) nihita) guhym. The se#ret o" the religious pro#ess is lying %ithin the hearts o" the sel"Areali5ed souls. Then ho% do you reali5e itW 8ah,ano yena gata? sa %anth?9 Tou have to "ollo% in the "ootsteps o" great spiritual personalities. There"ore %e are trying to "ollo% 0ord 389:a and 0ord Caitanya. That is per"e#tion. Tou have to a##ept the in4un#tions o" the +edas, and you have to "ollo% the instru#tions o" the 'ona "ide spiritual $aster. Then su##ess is sure. The G(o%ani5ad states/ FJne %ho al%ays sees all living entities as spiritual sparks/ in >uality one %ith the 0ord/ 'e#o$es a true kno%er o" things. Jhat, then, can cause him i&&usion or an>ietyQC This rea&iRation is *5a consciousness. There are different kinds of rea&iRation, but the devotee of *5a rea&iRes the truth'that =e are Pua&itative&y one =ith the #ord but Puantitative&y different from 2im. The i$personalists think that %e are a hundred per#ent one %ith the 0ord/ or the &upre$e A'solute Truth. But that is not a "a#t. I" %e %ere a hundred per#ent one %ith the &upre$e 0ord/ then ho% have %e #o$e under the #ontrol o" my BillusionCW The i$personalists #annot ans%er this >uestion.
The real nature o" our identity %ith the &upre$e is des#ri'ed in the =edi# literature %ith the analogy o" the sparks and the "ire. The sparks o" a "ire have the sa$e >uality as the "ire/ yet they are di""erent in >uantity. But %hen the s$all spark leaves the "ire and "alls do%n in %ater/ its "iery >uality is lost. &i$ilarly/ %hen the in"initesi$al soul leaves the asso#iation o" the 0ord and #onta#ts the $ode o" ignoran#e/ his spiritual >uality 'e#o$es al$ost e.tin#t. 2hen a spark "alls on the land instead o" in the %ater/ then the spark retains so$e heat. &i$ilarly/ %hen the living entity is in the >uality o" passion/ there is so$e hope that he #an revive his 389:a #ons#iousness. And i" the spark drops onto dry grass/ it #an ignite another "ire and regain all its "iery >ualities. &i$ilarly/ a person %ho is in the $ode o" goodness #an take "ull advantage o" spiritual asso#iation and easily revive his 389:a #ons#iousness. There"ore one has to #o$e to the plat"or$ o" goodness in this $aterial %orld. Again/ the analogy o" the "ire #an help us understand the si$ultaneous oneness and di""eren#e o" the 0ord and -is diverse energies. ?ire has t%o $ain energies/ heat and light. 2herever there is "ire/ there is heat and light. No%/ the heat is not di""erent "ro$ the "ire/ nor is the lightI 'ut still/ heat and light are not "ire. &i$ilarly/ the %hole universe #an 'e understood in this %ay. The universe is si$ply $ade up o" 389:a<s energies/ and there"ore nothing is di""erent "ro$ 389:a. But still/ 389:a is separate "ro$ everything in the $aterial universe. &o/ %hatever %e see %ithin the $aterial or spiritual %orlds is 'ut an e.pansion o" 389:a<s $ulti"arious energies. This $aterial %orld is an e.pansion o" 389:a<s e.ternal energy Bbahira0g (aktiC/ the spiritual %orld is an e.pansion o" -is internal energy Bantara0g (aktiC/ and %e living entities are an e.pansion o" -is $arginal energy Bta"asth (aktiC. 2e are (akti, energy. 2e are not the energeti#. The 1,y,v,d) philosophers say that 'e#ause the energies are not outside o" Brah$an/ the energeti#/ they are all identi#al %ith Brah$an. This is $onis$. Jur =ai9:ava philosophy is that the energy is si$ultaneously one %ith and di""erent "ro$ the energeti#. Again the analogy o" the heat and "ire7 2hen you per#eive heat/ you understand that there is "ire near'y. But this does not $ean that 'e#ause you "eel so$e heat/ you are in the "ire. &o the heat and the "ire/ the energy and the energeti#/ are
one yet di""erent. &o the 1,y,v,da philosophy o" oneness and our =ai9:ava philosophy o" oneness are di""erent. The 1,y,Av,d)s say Brah$an is real 'ut that the energy e$anating "ro$ Brah$an is "alse. 2e say that 'e#ause Brah$an is real/ -is energy $ust also 'e real. That is the di""eren#e 'et%een 1,y,v,da philosophy and =ai9:ava philosophy. Jne #annot #lai$ that this $aterial energy is "alse/ although it is #ertainly te$porary. &uppose %e have so$e trou'le. There are so $any kinds o" trou'le pertaining to the 'ody and $ind and e.ternal a""airs. That trou'le #o$es and goes/ 'ut %hen %e are undergoing it/ it is #ertainly real. 2e "eel the #onse>uen#e. 2e #annot say it is "alse. The 1,y,v,d) philosophers say that it is "alse. But then %hy do they 'e#o$e so distur'ed %hen they have so$e trou'leW No/ none o" 389:a<s energies is "alse. The G(o%ani5ad uses the %ord vi,nata?IFone %ho kno%sGIto des#ri'e a person %ho understands the oneness and di""eren#e o" the 0ord and -is energies. I" one is not vi,nata?, one %ill re$ain in illusion and su""er. But "or one %ho kno%s/ there is no illusion/ no la$entation. 2hen you are per"e#tly #onvin#ed that there is nothing e.#ept 389:a and 389:a<s energies/ then there is no illusion or la$entation "or you. This is kno%n as the brahma-bh$ta stage/ as e.plained in the Bhagavadgt B18.RQC7 brahma-bh$ta? %rasanntm na (ocati na k0k5ati. FJne %ho is trans#endentally situated in Brah$an reali5ation 'e#o$es "ully 4oy"ul/ and he never la$ents or desires to have anything.G ?or our sense grati"i#ation %e are very eager to get things %e do not have. That is hankering. And %hen %e lose so$ething/ %e la$ent. But i" %e kno% that 389:a is the sour#e and proprietor o" the entire $aterial energy/ %e understand that everything 'elongs to -i$ and that anything gained is given 'y -i$ "or -is servi#e. Thus %e do not hanker "or the things o" this %orld. ?urther$ore/ i" so$ething is taken a%ay 'y 389:a/ then %hat is the need "or la$entationW 2e should think/ F389:a %anted to take it a%ay "ro$ $e. There"ore/ %hy should I la$entW The &upre$e 0ord is the #ause o" all #auses. -e takes a%ay/ -e also gives.G 2hen one is thus in "ull kno%ledge/ there is no $ore la$entation and no $ore hankering. That is the spiritual plat"or$. Then you #an see everyone as a spiritual spark/ as part and par#el o" 389:a/ and as -is eternal servant.
The G(o%ani5ad states that the 0ord is Fthe greatest o" all/ une$'odied/ o$nis#ient/ 'eyond reproa#h/ %ithout veins/ pure and un#onta$inated.G No sin #an pollute 389:a. &o$eti$es less intelligent persons #riti#i5e 389:a7 F2hy did 389:a engage in the rsa dan#e/ en4oying %ith other $en<s %ives in the $iddle o" the nightWG 389:a is +od. -e #an do %hatever -e likes. Tour la%s #annot restri#t 389:a. ?or you there are so $any restri#tive la%s/ 'ut "or 389:a there is no restri#tive la%. -e #an surpass all regulations. !ar)k9it 1ah,r,4a asked this sa$e >uestion o" (ukadeva +osv,$)7 F389:a #a$e to esta'lish the prin#iples o" $orality and religion. Then %hy did -e en4oy the #o$pany o" so $any young girls %ho %ere the %ives o" othersW This see$s to 'e very sin"ul.G (ukadeva +osv,$) ans%ered that 389:a #annot 'e #onta$inated 'y sin@ rather/ %hoever #o$es in #onta#t %ith 389:a/ even %ith a #onta$inated $ind/ 'e#o$es puri"ied. The sun is a good analogy7 the sun #annot 'e #onta$inated@ rather/ i" so$ething #onta$inated is pla#ed in the sunshine/ it 'e#o$es puri"ied. &i$ilarly/ you $ay approa#h 389:a %ith any $aterial desire and you %ill 'e#o$e puri"ied. J" #ourse/ the go%s< "eelings to%ard 389:a are not at all $aterial. &till/ as young girls they %ere #aptivated 'y -is 'eauty. They approa#hed 389:a %ith the desire to have -i$ as their para$our. But a#tually/ they 'e#a$e puri"ied. Hven de$ons #an 'e#o$e puri"ied 'y #o$ing in #onta#t %ith 389:a. The de$on 3aNsa/ "or e.a$ple/ thought o" 389:a as his ene$y. But he %as also 389:a #ons#ious/ al%ays thinking/ FJh/ ho% %ill I "ind 389:aW I %ill kill -i$.G That %as his de$onia# $entality. But he also 'e#a$e puri"ied. -e got salvation. The #on#lusion is that i" %e #an so$eho% or other develop our 389:a #ons#iousness/ %e %ill i$$ediately 'e#o$e puri"ied o" all sin"ul desires. 389:a gives this #han#e to everyone. 2hen the G(o%ani5ad des#ri'es the &upre$e 0ord as F-e %ho is the greatest o" all/ %ho is une$'odied and o$nis#ient/G this sho%s the distin#tion 'et%een +od and ourselves. 2e are e$'odied. There"ore $y 'ody is di""erent "ro$ $e. 2hen I leave this 'ody/ it 'e#o$es dust. As the Bi'le says/ F ust thou art/ and unto dust shalt thou return.G But H a$ not dust@ I a$ a spirit soul. There"ore thou $eans Fthe 'ody.G 389:a/ ho%ever/ is not e$'odied. This $eans there is no di""eren#e
'et%een -is 'ody and -is soul. In other %ords/ -is 'ody is pure spirit. There"ore -e does not #hange -is 'ody. And 'e#ause -e does not #hange -is 'ody/ -e is o$nis#ientI-e re$e$'ers everything. Be#ause %e do #hange our $aterial 'odies/ ho%ever/ %e "orget %hat happened in our last 'irth. 2e have "orgotten %ho %e %ere/ 4ust as %hen %e sleep %e "orget our 'ody and our surroundings. The 'ody 'e#o$es tired and rests@ it 'e#o$es ina#tive. In #ontrast/ in a drea$land I %ork/ I go so$e%here/ I "ly/ I #reate another 'ody/ another environ$ent. This %e e.perien#e every night. It is not di""i#ult to understand. &i$ilarly/ in every li"e %e #reate a di""erent environ$ent. In this li"e I $ay think I a$ an Indian. In $y ne.t li"e/ ho%ever/ I $ay not 'e an IndianII $ay 'e an A$eri#an. But even i" I 'e#o$e an A$eri#an/ I $ay not 'e a $an. I $ay 'e a #o% or a 'ull. Then I %ould 'e sent to the slaughterhouse. o you see the di""i#ultyW The pro'le$ is that %e are al%ays #hanging 'odies/ li"e a"ter li"e. It is a serious pro'le$. 2e have no "i.ed position@ %e do not kno% %here %e %ill 'e pla#ed %ithin the 8/Q\\/\\\ spe#ies o" li"e. But there is a solution7 I" so$eho% or other a person develops pure 389:a #ons#iousness/ he %ill go to 389:a at the ti$e o" death/ and then he does not have to a##ept a $aterial 'ody again. -e gets a spiritual 'ody si$ilar to 389:a<s/ "ull o" eternity/ kno%ledge/ and 'liss. There"ore %e should take up the pra#ti#e o" 389:a #ons#iousness and e.e#ute it very seriously/ %ithout any deviation. 2e should not think that 389:a #ons#iousness is so$e kind o" "ashion. No/ it is the $ost i$portant "un#tion o" every hu$an 'eing. -u$an li"e is si$ply $eant "or developing 389:a #ons#iousness. Jne has no other 'usiness. Kn"ortunately/ the people o" the $odern #ivili5ation have #reated so $any other engage$ents that they are "orgetting 389:a #ons#iousness. This is #alled my, or illusion. They are "orgetting their real 'usiness. And the ras#al/ 'lind leaders are leading everyone to hell. They are si$ply misleaders. !eople do not like to a##ept any authority. &till/ they have a##epted these ras#als as leaders and are 'eing $isled. In this %ay 'oth the ras#al leaders and their un"ortunate "ollo%ers re$ain 'ound up 'y the stringent la%s o" $aterial nature. &o/ i" so$eho% or other one #o$es in #onta#t %ith 389:a/ one should seriously take up the pro#ess o" 389:a #ons#iousness and #at#h hold o"
-is lotus "eet very tightly. I" you hold on to 389:a<s lotus "eet very tightly/ my %ill not 'e a'le to har$ you. The G(o%ani5ad states/ FThose %ho are engaged in the #ulture o" nes#ien#e shall enter into the darkest region o" ignoran#e. C There are t=o kinds of education, materia& and s%iritua&. 1aterial edu#ation is #alled ,a7a-vidy. Ia7a $eans Fthat %hi#h #annot $ove/G or $atter. &pirit #an $ove. Jur 'ody is a #o$'ination o" spirit and $atter. As long as the spirit is there/ the 'ody is $oving. ?or e.a$ple/ a $an<s #oat and pants $ove as long as the $an %ears the$. It appears that the #oat and pants are $oving on their o%n/ 'ut a#tually it is the 'ody that is $oving the$. &i$ilarly/ this 'ody is $oving 'e#ause the spirit soul is $oving it. Another e.a$ple is the $otor#ar. The $otor#ar is $oving 'e#ause the driver is $oving it. Jnly a "ool thinks the $otor#ar is $oving on its o%n. In spite o" a %onder"ul $e#hani#al arrange$ent/ the $otor#ar #annot $ove on its o%n. &in#e they are given only ,a7a-vidy, a $aterialisti# edu#ation/ people think that this $aterial nature is %orking/ $oving/ and $ani"esting so $any %onder"ul things auto$ati#ally. 2hen %e are at the seaside/ %e see the %aves $oving. But the %aves are not $oving auto$ati#ally. The air is $oving the$. And so$ething else is $oving the air. In this %ay/ i" you go all the %ay 'a#k to the ulti$ate #ause/ you %ill "ind 389:a/ the #ause o" all #auses. That is real edu#ation/ to sear#h out the ulti$ate #ause. &o the G(o%ani5ad says that those %ho are #aptivated 'y the e.ternal $ove$ents o" the $aterial energy are %orshiping nes#ien#e. In the $odern #ivili5ation there are 'ig/ 'ig institutions "or understanding te#hnology/ ho% a $otor#ar or an airplane $oves. They are studying ho% to $anu"a#ture so $u#h $a#hinery. But there is no edu#ational institution "or investigating ho% the spirit soul is $oving. The a#tual $over is not 'eing studied. Instead they are studying the e.ternal $ove$ents o" $atter. 2hen I le#tured at the 1assa#husetts Institute o" Te#hnology/ I asked the students/ F2here is the te#hnology to study the soul/ the $over o" the 'odyWG They had no su#h te#hnology. They #ould not ans%er satis"a#torily 'e#ause their edu#ation %as si$ply ,a7a-vidy. The G(o%ani5ad says that those %ho engage in the advan#e$ent o" su#h
$aterialisti# edu#ation %ill go to the darkest region o" e.isten#e. There"ore the present #ivili5ation is in a very dangerous position 'e#ause there is no arrange$ent any%here in the %orld "or genuine spiritual edu#ation. In this %ay hu$an so#iety is 'eing pushed to the darkest region o" e.isten#e. In a song/ (r)la Bhaktivinoda 6h,kura has de#lared that $aterialisti# edu#ation is si$ply an e.pansion o" my. The $ore %e advan#e in this $aterialisti# edu#ation/ the $ore our a'ility to understand +od %ill 'e ha$pered. And at last %e %ill de#lare/ F+od is dead.G This is all ignoran#e and darkness. &o/ the $aterialists are #ertainly 'eing pushed into darkness. But there is another #lassIthe soA#alled philosophers/ $ental spe#ulators/ religionists/ and yogsI%ho are going into still greater darkness 'e#ause they are de"ying 389:a. They are pretending to #ultivate spiritual kno%ledge/ 'ut 'e#ause they have no in"or$ation o" 389:a/ or +od/ their tea#hings are even $ore dangerous than those o" the outright $aterialists. 2hyW Be#ause they are $isleading people into thinking they are giving real spiritual kno%ledge. The soA#alled yoga syste$ they are tea#hing is $isleading people7 F&i$ply $editate/ and you %ill understand that you are +od.G 389:a never $editated to 'e#o$e +od. -e %as +od "ro$ -is very 'irth. 2hen -e %as a threeA$onthAold 'a'y/ the !*tan, de$on atta#ked -i$Iand 389:a su#ked out her li"e air along %ith her 'reast $ilk. &o 389:a %as +od "ro$ the very 'eginning. That is +od. The nonsense soA#alled yogs tea#h/ FTou 'e#o$e still and silent/ and you %ill 'e#o$e +od.G -o% #an I 'e#o$e silentW Is there any possi'ility o" 'e#o$ing silentW No/ there is no su#h possi'ility. FBe#o$e desireless and you %ill 'e#o$e +od.G -o% #an I 'e#o$e desirelessW These are all 'lu""s. 2e #annot 'e desireless. 2e #annot 'e silent. But our desires and our a#tivities #an 'e puri"ied. That is real kno%ledge. 2e should desire only to serve 389:a. That is puri"i#ation o" desire. Instead o" trying to 'e still and silent/ %e should dovetail our a#tivities in 389:a<s servi#e. As living entities/ %e have a#tivities/ desires/ and a loving propensity/ 'ut they are 'eing $isdire#ted. I" %e dire#t the$ into 389:a<s servi#e/ that is the per"e#tion o" edu#ation. 2e don<t say that you should not 'e#o$e advan#ed in $aterial
edu#ation. Tou $ay/ 'ut at the sa$e ti$e you should 'e#o$e 389:a #ons#ious. That is our $essage. 2e don<t say that you shouldn<t $anu"a#ture $otor#ars. No. 2e say/ FAll right/ you have $anu"a#tured these $otor#ars. No% e$ploy the$ in 389:a<s servi#e.G That is our proposal. &o edu#ation is re>uired/ 'ut i" it is si$ply $aterialisti#Ii" it is devoid o" 389:a #ons#iousnessIit is very/ very dangerous. That is the tea#hing o" the G(o%ani5ad. The G(o%ani5ad says/ FThe %ise have e.plained that one result is derived "ro$ the #ulture o" kno%ledge and that a di""erent result is o'tained "ro$ the #ulture o" nes#ien#e.G As e.plained a'ove/ the real #ulture o" kno%ledge is the advan#e$ent o" spiritual kno%ledge. And advan#e$ent o" kno%ledge in the $atter o" 'odily #o$"orts or to prote#t the 'ody is the #ulture o" nes#ien#e/ 'e#ause ho%ever you $ay try to prote#t this 'ody/ it %ill "ollo% its natural #ourse. 2hat is thatW Repeated 'irth and death/ and %hile the 'ody is $ani"ested/ disease and old age. !eople are very 'usy #ultivating kno%ledge o" this 'ody/ although they see that at every $o$ent the 'ody is de#aying. The death o" the 'ody %as "i.ed %hen it %as 'orn. That is a "a#t. &o you #annot stop the natural #ourse o" this 'odyIna$ely 'irth/ old age/ disease/ and death. The rmad-Bhgavatam B1\.8Q.1PC says that this 'ody is nothing 'ut a 'ag #ontaining three pri$ary ele$entsI$u#us/ 'ile/ and airIand that one %ho a##epts this #o$'ination o" $u#us/ 'ile/ and air as hi$sel" is an ass. Hven great philosophers and s#ientists take the$selves to 'e this #o$'ination o" $u#us/ 'ile/ and air. This is their $istake. A#tually/ the philosophers and s#ientists are spirit souls/ and a##ording to their karma they are e.hi'iting their talent. They do not understand the la% o" karma. 2hy do %e "ind so $any di""erent personalitiesW I" hu$an 'eings are nothing 'ut #o$'inations o" $u#us/ 'ile/ and air/ %hy are they not identi#alW Jne $an is 'orn a $illionaire@ another is una'le to have t%o "ull $eals a day/ despite struggling very hard. 2hy this di""eren#eW Be#ause o" the la% o" karma, a#tion and rea#tion. Jne %ho understands this $ystery is in kno%ledge. -u$an li"e is $eant "or understanding the $ystery o" li"e. And one %ho
"ails to utili5e this hu$an "or$ "or this purpose is a k%aa, a $iser. This is stated in the .arga :%ani5ad. I" you get one $illion dollars and do not use it/ thinking/ FJh/ I %ill si$ply keep this 'ank 'alan#e o" one $illion dollars/G you are a k%aa. Tou do not kno% ho% to use your $oney. Jn the other hand/ one %ho uses his $illion dollars to $ake another $illion dollars is intelligent. &i$ilarly/ this hu$an 'ody is invalua'le. Jne %ho uses it "or #ultivating spiritual kno%ledge is a brhmaa, a %ise $an/ and one %ho #ultivates $aterialisti# kno%ledge is a k%aa, a $iser. That is the di""eren#e 'et%een brhmaa and k%aa. Jne %ho uses this 'ody the %ay #ats and dogs doI"or sense grati"i#ationIis a $iser. -e does not kno% ho% to use his F$illion dollars.G There"ore it is the duty o" the "ather/ the $other/ the state/ and the tea#hers to provide spiritual edu#ation "or their dependents "ro$ the very 'eginning o" their lives. Indeed/ the rmad-Bhgavatam says that one should not 'e#o$e a "ather/ a $other/ a tea#her/ or a govern$ental head unless one is a'le to elevate one<s dependents to the plat"or$ o" spiritual kno%ledge/ %hi#h #an save the$ "ro$ repeated 'irth and death. In the =edi# dis#ipli# su##ession/ the spiritual $asters al%ays 'ase their state$ents on %hat they have heard "ro$ authoritative sour#es/ never on personal e.perien#e. Trying to understand things 'y one<s o%n dire#t e.perien#e is the $aterial pro#ess o" gaining kno%ledge/ te#hni#ally #alled %ratyak5a. The =edi# $ethod is di""erent. It is #alled (ruti, %hi#h $eans Fto hear "ro$ authoritative sour#es.G That is the se#ret o" =edi# understanding. 2ith your i$per"e#t senses you should not try to understand things that are 'eyond your e.peri$ental po%ers. That is not possi'le. &uppose you %ant to kno% %ho your "ather is. Can you "ind out 'y e.peri$entingW Is it possi'leW No. Then ho% #an you kno% %ho your "ather isW By hearing "ro$ the proper authority/ your $other. This is #o$$on sense. And i" you #annot kno% your $aterial "ather 'y the e.peri$ental pro#ess/ ho% #an you kno% the &upre$e ?ather 'y the e.peri$ental pro#essW 389:a is the original "ather. -e is the "ather o" the "ather o" the "ather/ all the %ay do%n to you. &o i" you #annot understand your i$$ediate "ather/ the previous generation/ 'y the e.peri$ental pro#ess/ ho% #an you kno% +od/ or 389:a/ in this %ayW
!eople sear#h "or +od 'y the e.peri$ental pro#ess/ 'ut a"ter $u#h sear#hing they "ail. Then they say/ FJh/ there is no +od. I a$ +od.G But the G(o%ani5ad says that one should try to learn a'out +od not 'y the e.peri$ental pro#ess 'ut 'y hearing. Srom =hom shou&d one hearQ Srom a sho%kee%erQ Srom fanaticsW No. Jne should hear "ro$ those %ho are dhra. Dhra $eans Fone %hose senses are not agitated 'y $aterial in"luen#e.G There are di""erent kinds o" agitationIagitations o" the $ind/ the po%er o" spee#h/ and anger/ and agitations o" the tongue/ 'elly/ and genitals. 2hen %e 'e#o$e angry/ %e "orget everything and #an do any nonsense and speak so $u#h nonsense. ?or the agitation o" the tongue there are so $any advertise$ents7 F-ere is li>uor/ here is #hi#ken/ here is 'ee".G 2ill %e die %ithout li>uor/ #hi#ken/ or 'ee"W No. ?or the hu$an 'eings 389:a has given so $any ni#e things to eatIgrains/ "ruits/ $ilk/ and so on. The #o% produ#es $ilk a'undantly/ not "or hersel" 'ut "or hu$an 'eings. That is proper hu$an "ood. +od says/ F1rs. Co%/ although you are produ#ing $ilk/ you #annot drink it. It is "or the hu$an 'eings/ %ho are $ore advan#ed than ani$als.G J" #ourse/ in the in"ant stage ani$als live o"" their $other<s $ilk/ so the #alves drink so$e o" the #o%<s $ilk. But the #o% gives e.#ess $ilk/ and that e.#ess is spe#i"i#ally $eant "or us. 2e should a##ept %hatever +od has ordained as our proper "ood. But no/ 'e#ause o" the agitation o" the tongue/ %e think/ F2hy should I 'e satis"ied eating grains/ $ilk produ#ts/ vegeta'les/ and "ruitsW 0et $e $aintain a slaughterhouse and kill these #o%s. A"ter drinking their $ilk/ 4ust as I drank $y $other<s $ilk/ let $e kill the$ to satis"y $y tongue.G Tou shouldn<t think su#h nonsense 'ut should hear "ro$ the dhras, or svms, %ho have #ontrolled their senses. A svm, or gosvm, is one %ho has #ontrol over the si. agitations7 the spee#h/ the $ind/ anger/ the tongue/ the 'elly/ and the genitals. There is a ni#e poe$ 'y 3,lid,sa #alled *umra-sambhava des#ri'ing ho% 0ord (iva is dhra. 2hen 0ord (iva<s %i"e/ &at)/ heard (iva 'eing 'lasphe$ed at a sa#ri"i#e per"or$ed 'y her "ather/ she #o$$itted sui#ide. Kpon hearing a'out his %i"e<s sui#ide/ 0ord (iva 'e#a$e very angry and le"t this planet to $editate else%here. uring that ti$e there
%as a %ar 'et%een the de$ons and the de$igods. The de$igods needed a good general. They #on#luded that i" 0ord (iva %ere to 'eget a son/ the son %ould 'e a'le to lead the$ in the "ight against the de$ons. 0ord (iva %as #o$pletely naked %hile $editating. &o !,rvat)/ the rein#arnation o" &at)/ %as sent to agitate his genitals "or se.. But he %as not agitated. -e re$ained silent. At this point 3,lid,sa re$arks/ F-ere is a dhra. -e is naked/ and a young girl is tou#hing his genitals/ 'ut still he is not agitated.G Dhra $eans that even i" there is so$e #ause "or agitation/ one %ill not 'e agitated. I" there is so$e very ni#e "ood/ $y tongue should not 'e agitated to taste it. I" there is a very ni#e girl or 'oy/ still I should not 'e agitated se.ually. In this %ay one %ho is dhra is a'le to #ontrol the si. agitating "or#es $entioned a'ove. It is not that 0ord (iva %as i$potent7 he %as dhra. &i$ilarly/ 389:a dan#ed %ith so $any girls/ 'ut there %as no se. appetite. &o/ you have to hear "ro$ a person %ho is dhra. I" you hear "ro$ the adhra, "ro$ those %ho are not sel"A#ontrolled/ then %hatever kno%ledge you learn %ill 'e useless. In the G(o%ani5ad, a student has approa#hed his spiritual $aster to in>uire "ro$ hi$/ and the spiritual $aster is saying/ FThis is %hat I have heard "ro$ authoritative sour#es.G The spiritual $aster is not inventing so$ething "ro$ his o%n e.perien#e. -e is presenting e.a#tly %hat he has heard. &o %e have nothing to resear#h. Hverything is there. 2e si$ply have to hear "ro$ a person %ho is dhra, %ho is not agitated 'y the si. urges. That is the =edi# pro#ess o" gaining kno%ledge. And i" %e try to use so$e other pro#ess/ %e %ill re$ain #overed 'y nes#ien#e. The G(o%ani5ad states/ FJnly one %ho #an learn the pro#ess o" nes#ien#e and that o" trans#endental kno%ledge side 'y side #an trans#end the in"luen#e o" repeated 'irth and death and en4oy the "ull 'lessings o" i$$ortality.G !eople do not understand %hat i$$ortality is. They think it is a $ythologi#al idea. They are proud o" their advan#e$ent o" kno%ledge/ 'ut there are $any things they do not kno%/ nor #an they ever kno% the$ 'y their $odern syste$ o" e.peri$entation. &o i" you %ant real kno%ledge/ you should take kno%ledge "ro$ the literature kno%n as the +edas. BThe %ord veda $eans Fkno%ledge.GC !art o" the +edas are the 1\8 :%ani5ads, out o" %hi#h eleven are very
i$portant. J" those eleven/ the G(o%ani5ad stands "irst. In the %ord u%ani5ad, u%a $eans Fnear.G &o the kno%ledge in the G(o%ani5ad %ill take you nearer to 389:a. In learned so#iety the +edas are a##epted as (ruti, or pri$ary eviden#e. The +edas are not kno%ledge esta'lished 'y the resear#h %ork o" #onta$inated/ #onditioned souls. &u#h people have i$per"e#t senses/ and so they #annot see things as they are. They si$ply theori5e/ FIt $ay 'e like this. It $ay 'e like that.G That is not kno%ledge. 3no%ledge is de"inite/ %ithout any dou't or $istake. Conditioned souls #o$$it $istakes/ 'e#o$e illusioned/ and #heat. -o% do they #heatW 2hen one %ho does not understand the Bhagavad-gt %rites a #o$$entary on it/ he is #heating the inno#ent pu'li#. &o$eone has a title as a s#holar/ so he takes advantage o" the popularity o" the Bhagavad-gt and %rites a #o$$entary. &u#h soA#alled s#holars #lai$ that anyone #an give his o%n opinion. But in the Bhagavad-gt 389:a says that only -is devotee #an understand the .t. &o these soA#alled s#holars are #heating. The #on#lusion is that i" you %ant genuine spiritual kno%ledge you have to approa#h a 'ona "ide spiritual $aster %ho has reali5ed the A'solute Truth. Jther%ise you %ill re$ain in darkness. Tou #annot think/ FJh/ I $ay or $ay not a##ept a spiritual $aster. In any #ase/ there are 'ooks that I #an learn "ro$.G No/ the =edi# in4un#tion is tad-vi,-nrtha) sa gurum evbhigacchet U1K ..1.O.1OV. The %ord gacchet $eans Fone $ust go/G not that one $ay or $ay not go. To understand trans#endental kno%ledge/ one must go to a spiritual $aster. That is the =edi# in4un#tion. Tou $ust kno% t%o things7 %hat is my BillusionC and %hat is 389:a. Then your kno%ledge is per"e#t. J" #ourse/ 389:a is so ni#e that i" you so$eho% or other "ully surrender to -i$/ all your sear#hing "or kno%ledge %ill 'e "inished7 not only %ill you kno% %hat 389:a is/ 'ut you %ill auto$ati#ally learn %hat my is. 389:a %ill give you intelligen#e "ro$ %ithin. &o/ 'y the $er#y o" 'oth the spiritual $aster and 389:a/ one takes up devotional servi#e. -o% is thatW Their $er#y runs on parallel lines. I" you have not yet "ound a spiritual $aster 'ut are sin#ere/ 389:a %ill dire#t you to a 'ona "ide spiritual $aster. And i" you get a 'ona "ide spiritual $aster/ he %ill take you to 389:a. 389:a is al%ays sitting in your
heart as the caitya-guru, the spiritual $aster %ithin. It is that caitya-guru %ho $ani"ests -i$sel" e.ternally as the spiritual $aster. There"ore the spiritual $aster is the dire#t representative o" 389:a. The G(o%ani5ad says %e should learn %hat vidy and avidy are. 1vidy is ignoran#e under the guise o" $aterialisti# kno%ledge. (r)la Bhaktivinoda 6h,kura %rites in one o" his songs that Fadvan#e$ent o" $aterial kno%ledge is si$ply the advan#e$ent o" my6s 4urisdi#tion.G The $ore you 'e#o$e i$pli#ated in $aterial kno%ledge/ the less you #an understand 389:a #ons#iousness. Those %ho are advan#ed in $aterial kno%ledge think/ F2hat use is this 389:a #ons#iousness $ove$entWG They have no attra#tion "or spiritual kno%ledge@ they are too a'sor'ed in avidy. &o$e Indian 'oys re4e#t the spiritual #ulture o" India and #o$e to the 2est to learn te#hnology. 2hen they see that I have introdu#ed in the 2est the things they re4e#ted in India/ they are surprised. Jne reason I #a$e to the 2est is that $odern India has re4e#ted spiritual kno%ledge. Today Indians think that i" they #an i$itate 2estern te#hnology/ they %ill 'e happy. This is my. They do not see that those %ho are three hundred ti$es $ore te#hnologi#ally advan#ed than the Indians are not happy. India %ill not 'e a'le to e>ual A$eri#an or Huropean te#hnology "or at least three hundred years 'e#ause the 2estern #ountries have 'een developing te#hnology "or a very long ti$e. But sin#e the ti$e o" #reation Indian #ulture has 'een a spiritual #ulture. +idy, or genuine spiritual kno%ledge/ does not depend on te#hnology. (r)la =y,sadeva is the original guru o" =edi# kno%ledge. -o% %as he livingW In a #ottage in BaYarik,Dra$a. But 4ust see his kno%ledge[ -e %rote so $any /uras, in#luding the rmad-Bhgavatam. -e also %rote the +ednta-s$tra and the 8ahbhrata. I" you studied every single verse %ritten 'y =y,sadeva/ it %ould take your %hole li"e. The rmadBhgavatam alone has no less than eighteen thousand verses. And ea#h verse is so "ull o" $eaning that it %ould take a %hole li"eti$e to "ully understand it. This is =edi# #ulture. There is no kno%ledge #o$para'le to that #ontained in the =edi# literatureInot only spiritual kno%ledge/ 'ut $aterial kno%ledge also. The +edas dis#uss astrono$y/ $athe$ati#s/ and $any other su'4e#ts. It is not that in an#ient ti$es there %ere no airplanes. They are $entioned
in the /uras. These airplanes %ere so strong and s%i"t that they #ould easily rea#h other planets. It is not that there %as no advan#e$ent o" $aterial kno%ledge in the =edi# age. It %as there. But the people then did not #onsider it so i$portant. They %ere interested in spiritual kno%ledge. &o/ one should kno% %hat kno%ledge is/ and %hat nes#ien#e is. Hf =e advance in nescience, or $aterial kno%ledge/ %e %ill have to undergo repeated 'irth and death. 1oreover/ there is no guarantee %hat your ne.t 'irth %ill 'e. That is not in your hands. No% you are happy 'eing an A$eri#an/ 'ut a"ter >uitting this 'ody you #annot di#tate/ F!lease give $e an A$eri#an 'ody again.G Tes/ you $ay get an A$eri#an 'ody/ 'ut it $ay 'e an A$eri#an #o%<s 'ody. Then you are destined "or the slaughterhouse. &o/ #ultivating $aterial kno%ledgeInationalis$/ so#ialis$/ this Fis$/G that Fis$GIis si$ply a dangerous %aste o" ti$e. Better to #ultivate real kno%ledge/ =edi# kno%ledge/ %hi#h leads one to surrender to 389:a. As 389:a says in the Bhagavad-gt BX.19C/ bah$n) ,anmanm ante ,-navn m) %ra%adyate. A"ter $any/ $any 'irths/ one %ho is in genuine kno%ledge #o$es to 389:a and surrenders to -i$/ reali5ing/ FJ 389:a/ Tou are everything.G This is the #ul$ination o" all #ultivation o" kno%ledge. The G(o%ani5ad states/ FJne should kno% per"e#tly the !ersonality o" +odhead and -is trans#endental na$e/ as %ell as the te$porary $aterial #reation %ith its te$porary de$igods/ $en/ and ani$als. 2hen one kno%s these/ he surpasses death and the ephe$eral #os$i# $ani"estation %ith it/ and in the eternal kingdo$ o" +od he en4oys his eternal li"e o" 'liss and kno%ledge. J $y 0ord/ sustainer o" all that lives/ Tour real "a#e is #overed 'y Tour da55ling e""ulgen#e. 3indly re$ove that #overing and e.hi'it Toursel" to Tour pure devotee.G -ere the G(o%ani5ad $entions the kingdo$ o" +od. Hvery planet/ 'oth spiritual and $aterial/ has a predo$inating deity. In the sun/ "or e.a$ple/ the predo$inating deity is =ivasv,n. 2e get this in"or$ation "ro$ the Bhagavad-gt. &o/ there are $illions and trillions o" universes %ithin the $aterial sky/ and %ithin ea#h universe are $illions and trillions o" planets/ and in every planet there is a predo$inating deity. Beyond the $aterial sky is the brahma,yoti, or spiritual sky/ %here there
are innu$era'le =aiku:Zha planets. Ha#h =aiku:Zha planet is predo$inated 'y the &upre$e 0ord in -is N,r,ya:a "or$/ and ea#h N,r,ya:a has a di""erent na$eI!radyu$na/ AniAruddha/ &aMkar9a:a/ et#. Jne #annot see these planets 'e#ause they are #overed 'y the spiritual brahma,yoti e""ulgen#e/ 4ust as one #annot see the sun glo'e on a##ount o" the da55ling sunshine. The e""ulgen#e in the spiritual sky is #o$ing out o" 389:a<s planet/ +oloka =8nd,vana/ %hi#h is a'ove even =aiku:Zha and %here 389:a alone is the predo$inator. The planet o" the A'solute Truth/ 389:a/ is #overed 'y the Brah$an e""ulgen#e. Jne has to penetrate that e""ulgen#e in order to see the 0ord. There"ore in the G(o%ani5ad the devotee prays/ F3indly re$ove Tour e""ulgen#e so I #an see Tou.G The 1,y,v,d) philosophers do not kno% that there is so$ething 'eyond the brahma,yoti. But here in the G(o%ani5ad is the =edi# eviden#e that the brahma,yoti is si$ply a golden e""ulgen#e #overing the real "a#e o" the &upre$e 0ord. The idea is that 389:a<s planet and the =aiku:Zha planets are 'eyond the Brah$an e""ulgen#e and that only devotees #an enter those spiritual planets. The ,-ns, the $ental spe#ulators/ pra#ti#e severe austerities to enter the Brah$an e""ulgen#e. But the de$ons %ho are killed 'y 389:a are i$$ediately trans"erred to that Brah$an e""ulgen#e. &o 4ust #onsider7 Is the pla#e that is given to the ene$ies o" 389:a very #oveta'leW I" $y ene$y #o$es to $y house/ I $ay give hi$ so$e pla#e to stay/ 'ut i" $y inti$ate "riend #o$es/ I give hi$ a $u#h ni#er pla#e to stay. &o this Brah$an e""ulgen#e is not at all #oveta'le. (r)la !ra'odh,nanda &arasvat) has #o$posed a ni#e verse in %hi#h he says that "or the devotee/ "or one %ho has attained the $er#y o" the 0ord/ the Brah$an e""ulgen#e is 4ust like hell. Then %hat a'out heavenW The karms, or "ruitive %orkers/ are very eager to go to the heavenly planets/ %here the de$igods reside. But "or the devotees heaven is 4ust a %illAo<AtheA%isp. They are not at all attra#ted to go there. And then there are the $ysti# yogs, %ho try very strenuously to #ontrol the senses in order to attain spe#ial po%ers. The senses are like veno$ous serpents 'e#ause as soon as you indulge in sense grati"i#ationIas soon as the senses F'iteG youIyou 'e#o$e degraded. But the devotee says/ FI do not "ear the poisonous serpents o" the senses.G 2hyW FBe#ause I have e.tra#ted their "angs.G In other %ords/ 'y engaging his senses in 389:a<s
servi#e/ the devotee is no longer te$pted to indulge in sense grati"i#ation/ and thus his senses #annot drag hi$ do%n to a hellish #ondition o" li"e. In this %ay/ the devotees are a'ove the karms, ,-ns, and yogs. The devotees< pla#e is the highest 'e#ause only 'y devotion #an one understand +od. 389:a does not say you #an understand -i$ 'y "ruitive %ork. -e does not say you #an understand -i$ 'y spe#ulation. -e does not say you #an understand -i$ 'y $ysti# yoga. -e #learly says BBg. 18.RRC/ bhakty mm abhi-,nti yvn ya( csmi tattvata?9 FJnly 'y devotional servi#e #an one truly understand 1e as I a$.G H.#ept "or devotional servi#e/ there is no possi'ility o" understanding the A'solute Truth. Any other pro#ess is i$per"e#t 'e#ause it is 'ased on spe#ulation. ?or e.a$ple/ the s#ientists $ay spe#ulate on %hat the sun planet is/ 'ut 'e#ause they have no a##ess there/ they #annot a#tually kno% %hat the sun planet is. They #an only spe#ulate. That<s all. Jn#e three 'lind $en #a$e upon an elephant. They 'egan "eeling the elephant and spe#ulating on %hat it %as. Jne "elt its 'ig legs and #on#luded/ FJh/ the elephant is 4ust like a pillar.G The se#ond $an "elt the trunk and #on#luded/ FJh/ this elephant is 4ust like a snake.G And the third $an "elt the 'elly o" the elephant and #on#luded/ FThis elephant is like a 'ig 'oat.G But a#tually/ the 'lind $en did not kno% %hat the elephant really %as. I" you have no a'ility to see so$ething/ you #an only spe#ulate a'out it. There"ore the G(o%ani5ad says/ F!lease re$ove this 'rilliant e""ulgen#e #overing Tour "a#e so I #an see Tou.G That seeing po%er is 'esto%ed upon the devotee 'y 389:a %hen -e sees the devotee<s love "or -i$. As the Brahma-sa)hit says/ %rem-,ana-cchurita-bhakti-vi&ocanena9 UBs. R.P8V The devotees anoint their eyes %ith the salve o" love o" +od/ and there"ore they #an see the 0ord<s 'eauti"ul "or$ %ithin their hearts. In India there is a spe#ial eye oint$ent. I" you apply it you #an i$$ediately see #learly. &i$ilarly/ i" you s$ear your eyes %ith the oint$ent o" love o" +odhead/ you %ill see +od al%ays. This is the %ay o" understanding +od I'y servi#e and 'y enhan#ing your love "or -i$. This love #an 'e developed only 'y devotional servi#e@ other%ise there is no possi'ility o" a#hieving it. &o the $ore you in#rease your spirit o" servi#e to +od/ the $ore you in#rease your dor$ant love "or +od. And as soon as you are in
the per"e#tional stage o" love o" +od/ you %ill see +od al%ays/ at every $o$ent.
Cha"ter 2
-ad 7ar1a
The rmad-Bhgavatam is an an#ient &anskrit s#ripture that #ontains the essen#e o" all =edi# %isdo$/ re#ording the tea#hings o" the 0ord<s devotees/ as %ell as those o" the 0ord in $any o" -is in#arnations. In this Thirtieth Chapter o" the Third Canto/ an in#arnation o" 389:a<s na$ed 3apiladeva graphi#ally des#ri'es the results o" sin. (r)la !ra'hup,da e.plains the te.ts in his purports. THdT 17 The !ersonality o" +odhead said/ FAs a $ass o" #louds does not kno% the po%er"ul in"luen#e o" the %ind/ a person engaged in $aterial #ons#iousness does not kno% the po%er"ul strength o" the ti$e "a#tor/ 'y %hi#h he is 'eing #arried.G !KR!JRT7 The great politi#ianA%a7ita na$ed C,:akya said that even one $o$ent o" ti$e #annot 'e returned/ even i" one is prepared to pay $illions o" dollars. Jne #annot #al#ulate the a$ount o" loss there is in %asting valua'le ti$e. 2hether $aterially or spiritually/ one should 'e very alert in utili5ing the ti$e %hi#h he has at his disposal. A #onditioned soul lives in a parti#ular 'ody "or a "i.ed $easure$ent o" ti$e/ and it is re#o$$ended in the s#riptures that %ithin that s$all $easure$ent o" ti$e one has to "inish 389:a #ons#iousness and thus gain release "ro$ the in"luen#e o" the ti$e "a#tor. But/ un"ortunately/ those %ho are not in 389:a #ons#iousness are #arried a%ay 'y the strong po%er o" ti$e %ithout their kno%ledge/ as #louds are #arried 'y the %ind. THdT O7 F2hatever is produ#ed 'y the $aterialist %ith great pain and la'or "or soA#alled happiness/ the &upre$e !ersonality/ as the ti$e "a#tor/ destroys/ and "or this reason the #onditioned soul la$ents.G
!KR!JRT7 The $ain "un#tion o" the ti$e "a#tor/ %hi#h is a representative o" the &upre$e !ersonality o" +odhead/ is to destroy everything. The $aterialists/ in $aterial #ons#iousness/ are engaged in produ#ing so $any things in the na$e o" e#ono$i# develop$ent. They think that 'y advan#ing in satis"ying the $aterial needs o" $an they %ill 'e happy/ 'ut they "orget that everything they have produ#ed %ill 'e destroyed in due #ourse o" ti$e. ?ro$ history %e #an see that there %ere $any po%er"ul e$pires on the sur"a#e o" the glo'e that %ere #onstru#ted %ith great pain and great perseveran#e/ 'ut in due #ourse o" ti$e they have all 'een destroyed. &till the "oolish $aterialists #annot understand that they are si$ply %asting ti$e in produ#ing soA#alled $aterial ne#essities/ %hi#h are destined to 'e van>uished in due #ourse o" ti$e. This %aste o" energy is due to the ignoran#e o" the $ass o" people/ %ho do not kno% that they are eternal and that they have an eternal engage$ent also. They do not kno% that this span o" li"e in a parti#ular type o" 'ody is 'ut a "lash in the eternal 4ourney. Not kno%ing this "a#t/ they take the s$all "lash o" their present li"e to 'e everything/ and they %aste ti$e in i$proving e#ono$i# #onditions. THdT P7 FThe $isguided $aterialist does not kno% that his very 'ody is i$per$anent and that the attra#tions o" ho$e/ land/ and %ealth/ %hi#h are in relationship to that 'ody/ are also te$porary. Jut o" ignoran#e only/ he thinks that everything is per$anent.G !KR!JRT7 The $aterialist thinks that persons engaged in 389:a #ons#iousness are #ra5y "ello%s %asting ti$e 'y #hanting -are 389:a/ 'ut a#tually he does not kno% that he hi$sel" is in the darkest region o" #ra5iness 'e#ause o" a##epting his 'ody as per$anent. And in relation to his 'ody he a##epts his ho$e/ his #ountry/ his so#iety/ and all other paraphernalia as per$anent. This $aterialisti# a##eptan#e o" the per$anen#e o" ho$e/ land/ et#. is #alled the illusion o" my. This is #learly $entioned here. 8ohd gha-k5etra-vas$ni9 out o" illusion only does the $aterialist a##ept his ho$e/ his land/ and his $oney as per$anent. Jut o" this illusion have gro%n "a$ily li"e/ national li"e/ and e#ono$i# develop$ent/ %hi#h are very i$portant "a#tors in $odern #ivili5ation. A 389:a #ons#ious person kno%s that this e#ono$i# develop$ent o" hu$an so#iety is 'ut te$porary illusion.
In another part o" the rmad-Bhgavatam, the a##eptan#e o" the 'ody as onesel"/ the a##eptan#e o" others as kins$en in relationship to one<s 'ody/ and the a##eptan#e o" the land o" one<s 'irth as %orshipa'le are de#lared to 'e the produ#ts o" an ani$al #ivili5ation. 2hen/ ho%ever/ one is enlightened in 389:a #ons#iousness/ one #an use these "or the servi#e o" the 0ord. That is a very suita'le proposition. Hverything has a relationship %ith 389:a. 2hen all e#ono$i# develop$ent and $aterial advan#e$ent are utili5ed to advan#e the #ause o" 389:a #ons#iousness/ a ne% phase o" progressive li"e arises. THdT Q7 FIn %hatever spe#ies o" li"e the living entity appears/ he "inds a parti#ular type o" satis"a#tion in that spe#ies/ and he is never averse to 'eing situated in su#h a #ondition.G !KR!JRT7 The satis"a#tion o" the living entity in a parti#ular type o" 'ody/ even i" it is $ost a'o$ina'le/ is #alled illusion. A $an in a higher position $ay "eel dissatis"a#tion %ith the standard o" li"e o" a lo%erA grade $an/ 'ut the lo%erAgrade $an is satis"ied in that position 'e#ause o" the spell o" my, the e.ternal energy. 8y has t%o phases o" a#tivity. Jne is #alled %rak5e%tmik, and the other is #alled varatmik. <varatmik $eans F#overing/G and %rak5e%tmik $eans Fpulling do%n.G In any #ondition o" li"e/ the $aterialisti# person or ani$al %ill 'e satis"ied 'e#ause his kno%ledge is #overed 'y the in"luen#e o" my. In the lo%er grade or lo%er spe#ies o" li"e/ the develop$ent o" #ons#iousness is so poor that one #annot understand %hether one is happy or distressed. This is #alled varatmik. Hven a hog/ %ho lives 'y eating stool/ thinks hi$sel" happy/ although a person in a higher $ode o" li"e sees ho% a'o$ina'le that li"e is. THdT R7 F2hile deluded 'y the #overing in"luen#e o" the illusory energy/ the living entity "eels little in#lined to #ast o"" his 'ody/ even %hen in hell/ "or he takes delight in hellish en4oy$ent.G !KR!JRT7 It is said that on#e Indra/ the king o" heaven/ %as #ursed 'y his spiritual $aster/ B8haspati/ on a##ount o" his $is'ehavior/ and he 'e#a$e a hog on this planet. A"ter $any days/ %hen Brah$, %anted to re#all hi$ to his heavenly kingdo$/ Indra/ in the "or$ o" a hog/ "orgot everything o" his royal position in the heavenly kingdo$/ and he re"used
to go 'a#k. This is the spell o" my. Hven Indra "orgets his heavenly standard o" li"e and is satis"ied %ith the standard o" a hog<s li"e. By the in"luen#e o" my the #onditioned soul 'e#o$es so a""e#tionate to%ard his parti#ular type o" 'ody that even i" so$eone says to hi$/ F+ive up this 'ody/ and i$$ediately you %ill have a king<s 'ody/G he %ill not agree. This atta#h$ent strongly a""e#ts all #onditioned living entities. 0ord 389:a personally #anvasses/ F+ive up everything in this $aterial %orld. Co$e to 1e/ and I shall give you all prote#tion/G 'ut %e are not agreea'le. 2e think/ F2e are >uite all right. 2hy should %e surrender unto 389:a and go 'a#k to -is kingdo$WG This is #alled illusion/ or my. Hveryone is satis"ied %ith his standard o" living/ ho%ever a'o$ina'le it $ay 'e. THdT S7 F&u#h satis"a#tion %ith one<s standard o" living is due to deepA rooted attra#tion "or 'ody/ %i"e/ ho$e/ #hildren/ ani$als/ %ealth/ and "riends. In su#h asso#iation/ the #onditioned soul thinks hi$sel" >uite per"e#t.G !KR!JRT7 This soA#alled per"e#tion o" hu$an li"e is a #on#o#tion. There"ore it is said that ho%ever $aterially >uali"ied a person $ay 'e/ i" he is not a devotee o" the 0ord he has no good >ualities 'e#ause he is hovering on the $ental plane/ %hi#h %ill drag hi$ again to the $aterial e.isten#e o" te$porary li"e. Jne %ho a#ts on the $ental plane #annot get pro$otion to the spiritual plane. &u#h a person is al%ays sure to glide do%n again to $aterial li"e. &till/ in the asso#iation o" soA#alled so#iety/ "riendship/ and love/ the #onditioned soul "eels #o$pletely satis"ied. THdT X7 FAlthough he is al%ays 'urning %ith an.iety/ su#h a "ool al%ays per"or$s all kinds o" $is#hievous a#tivities %ith the un"ul"illa'le hope o" $aintaining his soA#alled "a$ily and so#iety.G !KR!JRT7 It is said that it is easier to $aintain a great e$pire than a s$all "a$ily/ espe#ially in these days/ %hen the in"luen#e o" 3aliAyuga is so strong that everyone is harassed and "ull o" an.ieties 'e#ause o" a##epting the "alse presentation o" my6s "a$ily. The "a$ily %e $aintain is #reated 'y myE it is the perverted re"le#tion o" the "a$ily in 389:aloka. In 389:aloka there are also "a$ily/ "riends/ so#iety/ "ather/ and $other@ everything is there/ 'ut they are eternal. -ere/ as %e #hange
'odies our "a$ily relationships also #hange. &o$eti$es %e are in a "a$ily o" hu$an 'eings/ so$eti$es in a "a$ily o" de$igods/ so$eti$es a "a$ily o" #ats or dogs. ?a$ily/ so#iety/ and "riendship are "li#kering/ and so they are #alled asat. It is said that as long as %e are atta#hed to this asatIthis te$porary/ none.istent so#iety and "a$ilyI%e are al%ays "ull o" an.ieties. The $aterialists do not kno% that the "a$ily/ so#iety/ and "riendship here in this $aterial %orld are only shado%s/ and thus they 'e#o$e atta#hed. Naturally their hearts are al%ays 'urning/ 'ut in spite o" all in#onvenien#e/ they still %ork to $aintain su#h "alse "a$ilies 'e#ause they have no in"or$ation o" the real "a$ily asso#iation %ith 389:a. THdT 87 F-e gives heart and senses to a %o$an/ %ho "alsely #har$s hi$ %ith my. -e en4oys solitary e$'ra#es and talking %ith her/ and he is en#hanted 'y the s%eet %ords o" the s$all #hildren.G !KR!JRT7 ?a$ily li"e %ithin the kingdo$ o" the illusory energy/ my, is 4ust like a prison "or the eternal living entity. In prison a prisoner is sha#kled 'y iron #hains and iron 'ars. &i$ilarly/ a #onditioned soul is sha#kled 'y the #har$ing 'eauty o" a %o$an/ 'y her solitary e$'ra#es and talks o" soA#alled love/ and 'y the s%eet %ords o" his s$all #hildren. Thus he "orgets his real identity. In this verse the %ords strm asatnm indi#ate that %o$anly love e.ists 4ust to agitate the $ind o" $an. A#tually/ in the $aterial %orld there is no love. Both the %o$an and the $an are interested in their sense grati"i#ation. ?or sense grati"i#ation a %o$an #reates an illusory love/ and the $an 'e#o$es en#hanted 'y su#h "alse love and "orgets his real duty. 2hen there are #hildren as the result o" su#h a #o$'ination/ the ne.t attra#tion is to the s%eet %ords o" the #hildren. The love o" the %o$an at ho$e and the talk o" the #hildren $ake one a se#ure prisoner/ and thus he #annot leave his ho$e. &u#h a person is ter$ed/ in =edi# language/ a ghamedh, %hi#h $eans Fone %hose #enter o" attra#tion is ho$e.G The %ord ghastha re"ers to one %ho lives %ith "a$ily/ %i"e/ and #hildren 'ut %hose real purpose o" living is to develop 389:a #ons#iousness. Jne is there"ore advised to 'e#o$e a ghastha, not a ghamedh. The ghastha6s #on#ern is to get out o" the "a$ily li"e #reated 'y illusion and enter into real "a$ily li"e %ith 389:a/ %hereas the
ghamedh6s 'usiness is to repeatedly #hain hi$sel" to soA#alled "a$ily li"e/ in one li"e a"ter another/ and perpetually re$ain in the darkness o" my. THdT 97 FThe atta#hed householder re$ains in his "a$ily li"e/ %hi#h is "ull o" diplo$a#y and politi#s. Al%ays spreading $iseries and #ontrolled 'y a#ts o" sense grati"i#ation/ he a#ts 4ust to #ountera#t the rea#tions o" all his $iseries/ and i" he #an su##ess"ully #ountera#t su#h $iseries/ he thinks he is happy.G !KR!JRT7 In the Bhagavad-gt the !ersonality o" +odhead -i$sel" #erti"ies the $aterial %orld as an i$per$anent pla#e that is "ull o" $iseries. There is no >uestion o" happiness in this $aterial %orld/ either individually or in ter$s o" "a$ily/ so#iety/ or #ountry. I" so$ething is going on in the na$e o" happiness/ that is illusion. -ere in this $aterial %orld/ happiness $eans su##ess"ul #ountera#tion o" distress. The $aterial %orld is so $ade that unless one 'e#o$es a #lever diplo$at/ his li"e %ill 'e a "ailure. 2hat to speak o" hu$an so#iety/ even in the so#iety o" lo%er ani$als/ the 'irds and 'easts #leverly $anage their 'odily de$ands o" eating/ sleeping/ $ating/ and de"ending. -u$an so#iety #o$petes nationally or individually/ and in the atte$pt to 'e su##ess"ul the entire hu$an so#iety 'e#o$es "ull o" diplo$a#y. 2e should al%ays re$e$'er that in spite o" all diplo$a#y and all intelligen#e in the struggle "or e.isten#e/ everything %ill end in a se#ond 'y the supre$e %ill. There"ore/ all our atte$pts to 'e#o$e happy in this $aterial %orld are si$ply a delusion o""ered 'y my. THdT 1\7 F-e se#ures $oney 'y #o$$itting violen#e here and there/ and although he e$ploys it in the servi#e o" his "a$ily/ he hi$sel" eats only a little portion o" the "ood thus pur#hased/ and he goes to hell "or those "or %ho$ he earned the $oney in su#h an irregular %ay.G !KR!JRT7 There is a Bengali prover'7 FThe person "or %ho$ I have stolen a##uses $e o" 'eing a thie".G The "a$ily $e$'ers "or %ho$ an atta#hed person a#ts in so $any #ri$inal %ays are never satis"ied. In illusion an atta#hed person serves su#h "a$ily $e$'ers/ and 'y serving the$ he is destined to enter into a hellish #ondition o" li"e. ?or e.a$ple/ a thie" steals so$ething to $aintain his "a$ily/ and he is #aught and
i$prisoned. This is the su$ and su'stan#e o" $aterial e.isten#e and atta#h$ent to $aterial so#iety/ "riendship/ and love. Although an atta#hed "a$ily $an is al%ays engaged in getting $oney 'y hook or 'y #rook "or the $aintenan#e o" his "a$ily/ he #annot en4oy $ore than %hat he #ould #onsu$e even %ithout su#h #ri$inal a#tivities. A $an %ho eats eight oun#es o" "ood $ay have to $aintain a 'ig "a$ily and earn $oney 'y any $eans to support that "a$ily/ 'ut he hi$sel" is not o""ered $ore than %hat he #an eat/ and so$eti$es he eats the re$nants that are le"t a"ter his "a$ily $e$'ers are "ed. Hven 'y earning $oney 'y un"air $eans/ he #annot en4oy li"e "or hi$sel". That is #alled the #overing illusion o" my. The pro#ess o" illusory servi#e to so#iety/ #ountry/ and #o$$unity is e.a#tly the sa$e every%here@ the sa$e prin#iple is appli#a'le even to 'ig national leaders. A national leader %ho is very great in serving his #ountry is so$eti$es killed 'y his #ountry$en 'e#ause o" irregular servi#e. In other %ords/ one #annot satis"y his dependents 'y this illusory servi#e/ although one #annot get out o" the servi#e 'e#ause 'eing a servant is his #onstitutional position. A living entity is #onstitutionally part and par#el o" the &upre$e Being/ 'ut he "orgets that he has to render servi#e to the &upre$e Being and diverts his attention to serving others@ this is #alled my. By serving others he "alsely thinks that he is $aster. The head o" a "a$ily thinks o" hi$sel" as the $aster o" the "a$ily/ or the leader o" a nation thinks o" hi$sel" as the $aster o" the nation/ %hereas a#tually he is serving/ and 'y serving my he is gradually going to hell. There"ore a sane $an should #o$e to the point o" 389:a #ons#iousness and engage in the servi#e o" the &upre$e 0ord/ applying his %hole li"e/ all o" his %ealth/ his entire intelligen#e/ and his "ull po%er o" speaking. THdT& 11e1P7 F2hen he su""ers reverses in his o##upation/ he tries again and again to i$prove hi$sel"/ 'ut %hen he is 'a""led in all atte$pts and is ruined/ he a##epts $oney "ro$ others 'e#ause o" e.#essive greed. Thus the un"ortunate $an/ unsu##ess"ul in $aintaining his "a$ily $e$'ers/ is 'ere"t o" all 'eauty. -e al%ays thinks o" his "ailure/ grieving very deeply. &eeing hi$ una'le to support the$/ his %i"e and others do not treat hi$ %ith the sa$e respe#t as 'e"ore/ even as
$iserly "ar$ers do not a##ord the sa$e treat$ent to their old and %ornA out o.en.G !KR!JRT7 Not only in the present age 'ut "ro$ ti$e i$$e$orial no one has liked an old $an %ho is una'le to earn in the "a$ily. Hven in the $odern age/ in so$e #o$$unities or states/ the old $en are given poison so that they %ill die as soon as possi'le. In so$e #anni'alisti# #o$$unities/ the old grand"ather is sportingly killed/ and a "east is held in %hi#h his 'ody is eaten. -ere the e.a$ple is given that a "ar$er does not like an old o. %ho has #eased to %ork. &i$ilarly/ %hen an atta#hed person in "a$ily li"e 'e#o$es old and is una'le to earn/ he is no longer liked 'y his %i"e/ sons/ daughters/ and other kins$en/ and he is #onse>uently negle#ted/ %hat to speak o" not 'eing given respe#t. It is 4udi#ious/ there"ore/ to give up "a$ily atta#h$ent 'e"ore one attains old age and take shelter o" the &upre$e !ersonality o" +odhead. A person should e$ploy hi$sel" in the 0ord<s servi#e so that the &upre$e 0ord #an take #harge o" hi$ and he %ill not 'e negle#ted 'y his soA#alled kins$en. THdT 1Q7 FThe "oolish "a$ily $an does not 'e#o$e averse to "a$ily li"e although he is $aintained 'y those %ho$ he on#e $aintained. e"or$ed 'y the in"luen#e o" old age/ he prepares hi$sel" to $eet ulti$ate death.G !KR!JRT7 ?a$ily attra#tion is so strong that even i" a person is negle#ted 'y "a$ily $e$'ers in his old age/ he #annot give up "a$ily a""e#tion/ and he re$ains at ho$e 4ust like a dog. In the =edi# %ay o" li"e/ it is advised that 'e"ore getting too %eak and 'eing 'a""led in $aterial a#tivities/ and 'e"ore 'e#o$ing diseased/ one should give up "a$ily li"e and engage onesel" #o$pletely in the servi#e o" the 0ord "or the re$aining days o" his li"e. There"ore the =edi# s#riptures en4oin that as soon as one passes "i"ty years o" age/ he $ust give up "a$ily li"e and live alone in the "orest. A"ter preparing hi$sel" "ully/ he should 'e#o$e a sannys, travel %idely/ and distri'ute the kno%ledge o" spiritual li"e to ea#h and every ho$e. THdT 1R7 FThus he re$ains at ho$e 4ust like a pet dog and eats
%hatever is so negligently given to hi$. A""li#ted %ith $any illnesses/ su#h as dyspepsia and loss o" appetite/ he eats only very s$all $orsels o" "ood/ and he 'e#o$es an invalid/ %ho #annot %ork any $ore.G !KR!JRT7 Be"ore $eeting death a $an is sure to 'e#o$e a diseased invalid/ and %hen he is negle#ted 'y his "a$ily $e$'ers/ his li"e 'e#o$es less than a dog<s 'e#ause he is put into so $any $isera'le #onditions. =edi# literatures en4oin/ there"ore/ that 'e"ore the arrival o" su#h $isera'le #onditions/ a $an should leave ho$e and die %ithout the kno%ledge o" his "a$ily $e$'ers. I" a $an leaves ho$e and dies %ithout his "a$ily<s kno%ing/ that is #onsidered a glorious death. But an atta#hed "a$ily $an %ants his "a$ily $e$'ers to #arry hi$ in a great pro#ession even a"ter his death/ and although he %ill not 'e a'le to see ho% the pro#ession goes/ he still desires that his 'ody 'e taken gorgeously in pro#ession. Thus he is happy %ithout even kno%ing %here he has to go %hen he leaves his 'ody "or the ne.t li"e. THdT& 1Se1X7 FIn that diseased #ondition/ a $an<s eyes 'ulge due to the pressure o" air "ro$ %ithin/ and his glands 'e#o$e #ongested %ith $u#us. -e has di""i#ulty 'reathing/ and upon e.haling and inhaling he produ#es a sound like ghura-ghura, a rattling %ithin the throat. In this %ay he #o$es under the #lut#hes o" death and lies do%n/ surrounded 'y la$enting "riends and relatives/ and although he %ants to speak %ith the$/ he no longer #an 'e#ause he is under the #ontrol o" ti$e.G !KR!JRT7 ?or "or$ality<s sake/ %hen a $an is lying on his death'ed/ his relatives #o$e to hi$/ and so$eti$es they #ry very loudly/ addressing the dying $an7 FJ $y "ather[G FJ $y "riend[G or FJ $y hus'and[G In that pitia'le #ondition the dying $an %ants to speak %ith the$ and instru#t the$ o" his desires/ 'ut 'e#ause he is "ully under the #ontrol o" the ti$e "a#tor/ death/ he #annot e.press hi$sel"/ and that #auses hi$ inA#on#eiva'le pain. -e is already in a pain"ul #ondition 'e#ause o" disease/ and his glands and throat are #hoked up %ith $u#us. -e is already in a very di""i#ult position/ and %hen he is addressed 'y his relatives in that %ay/ his grie" in#reases. THdT 187 FThus the $an %ho engaged %ith un#ontrolled senses in $aintaining his "a$ily dies in great grie"/ seeing his relatives #rying. -e
dies $ost patheti#ally/ in great pain and %ithout #ons#iousness.G !KR!JRT7 In the Bhagavad-gt it is said that at the ti$e o" death one %ill 'e a'sor'ed in the thoughts he #ultivated during his li"eti$e. A person %ho had no idea other than to properly $aintain his "a$ily $e$'ers $ust have "a$ily a""airs in his last thoughts. That is the natural se>uen#e "or a #o$$on $an. The #o$$on $an does not kno% the destiny o" his li"e@ he is si$ply 'usy in this present "lash o" li"e/ $aintaining his "a$ily. At the last stage/ no one is satis"ied %ith ho% he has i$proved the "a$ily e#ono$i# #ondition@ everyone thinks that he #ould not provide su""i#iently. Be#ause o" his deep "a$ily a""e#tion/ he "orgets his $ain duty o" #ontrolling his senses and i$proving his spiritual #ons#iousness. &o$eti$es a dying $an entrusts the "a$ily a""airs to either his son or so$e relative/ saying/ FI a$ going. !lease look a"ter the "a$ily.G -e does not kno% %here he is going/ 'ut even at the ti$e o" death he is an.ious a'out ho% his "a$ily %ill 'e $aintained. &o$eti$es it is seen that a dying $an re>uests the physi#ian to in#rease his li"e at least "or a "e% years so that the "a$ily $aintenan#e plan %hi#h he has 'egun #an 'e #o$pleted. These are the $aterial diseases o" the #onditioned soul. -e #o$pletely "orgets his real engage$entIto 'e#o$e 389:a #ons#iousIand is al%ays serious a'out planning to $aintain his "a$ily/ although he #hanges "a$ilies one a"ter another. THdT 197 FAt death/ he sees the $essengers o" the lord o" death #o$e 'e"ore hi$/ their eyes "ull o" %rath/ and in great "ear he passes stool and urine.G !KR!JRT7 There are t%o kinds o" trans$igration o" a living entity a"ter passing a%ay "ro$ the present 'ody. Jne kind o" trans$igration is to go to the #ontroller o" sin"ul a#tivities/ %ho is kno%n as Ta$ar,4a/ and the other is to go to the higher planets/ up to =aiku:Zha. -ere 0ord 3apila des#ri'es ho% persons engaged in a#tivities o" sense grati"i#ation to $aintain a "a$ily are treated 'y the $essengers o" Ta$ar,4a/ #alled Ta$ad*tas. At the ti$e o" death the Ta$ad*tas 'e#o$e the #ustodians o" those persons %ho have strongly grati"ied their senses. They take #harge o" the dying $an and take hi$ to the planet %here Ta$ar,4a resides. The #onditions there are des#ri'ed in the "ollo%ing verses.
THdT O\7 FAs a #ri$inal is arrested "or punish$ent 'y the #onsta'les o" the state/ a person engaged in #ri$inal sense grati"i#ation is si$ilarly arrested 'y the Ta$ad*tas/ %ho 'ind hi$ 'y the ne#k %ith strong rope and #over his su'tle 'ody so that he $ay undergo severe punish$ent.G !KR!JRT7 Hvery living entity is #overed 'y a su'tle 'ody and a gross 'ody. The su'tle 'ody is the #overing o" $ind/ ego/ intelligen#e/ and #ons#iousness. It is said in the s#riptures that the #onsta'les o" Ta$ar,4a #over the su'tle 'ody o" the #ulprit and take hi$ to the a'ode o" Ta$ar,4a to 'e punished in a %ay that he is a'le to tolerate. -e does not die "ro$ this punish$ent 'e#ause i" he died/ then %ho %ould su""er the punish$entW It is not the 'usiness o" the #onsta'les o" Ta$ar,4a to put one to death. In "a#t/ it is not possi'le to kill a living entity 'e#ause "a#tually he is eternal@ he si$ply has to su""er the #onse>uen#es o" his a#tivities o" sense grati"i#ation. The pro#ess o" punish$ent is e.plained in the !aitanya-caritmta. ?or$erly the king<s $en %ould take a #ri$inal in a 'oat in the $iddle o" the river. They %ould dunk hi$ 'y grasping a 'un#h o" his hair and thrusting hi$ #o$pletely under %ater/ and %hen he %as al$ost su""o#ated/ the king<s #onsta'les %ould take hi$ out o" the %ater and allo% hi$ to 'reathe "or so$e ti$e/ and then they %ould again dunk hi$ in the %ater to su""o#ate. This sort o" punish$ent is in"li#ted upon the "orgotten soul 'y Ta$ar,4a/ as %ill 'e des#ri'ed in the "ollo%ing verses. THdT O17 F2hile #arried 'y the #onsta'les o" Ta$ar,4a/ he is over%hel$ed and tre$'les in their hands. 2hile passing on the road he is 'itten 'y dogs/ and he #an re$e$'er the sin"ul a#tivities o" his li"e. -e is thus terri'ly distressed.G !KR!JRT7 It appears "ro$ this verse that %hile passing "ro$ this planet to the planet o" Ta$ar,4a/ the #ulprit arrested 'y Ta$ar,4a<s #onsta'les $eets $any dogs/ %hi#h 'ark and 'ite 4ust to re$ind hi$ o" his #ri$inal a#tivities o" sense grati"i#ation. It is said in the Bhagavadgt that one 'e#o$es al$ost 'lind and is 'ere"t o" all sense %hen he is in"uriated 'y the desire "or sense grati"i#ation. -e "orgets everything. A $an is 'ere"t o" all intelligen#e %hen he is too attra#ted 'y sense
grati"i#ation/ and he "orgets that he has to su""er the #onse>uen#es also. -ere the #han#e "or re#ounting his a#tivities o" sense grati"i#ation is given 'y the dogs engaged 'y Ta$ar,4a. 2hile %e live in the gross 'ody/ su#h a#tivities o" sense grati"i#ation are en#ouraged/ even 'y $odern govern$ents. In $any states all over the %orld/ the govern$ent en#ourages su#h a#tivities 'y pushing 'irth #ontrol. 2o$en are supplied pills/ and they are allo%ed to go to a #lini#al la'oratory to get assistan#e "or a'ortions. This is going on as a result o" sense grati"i#ation. A#tually se. is $eant "or 'egetting a good #hild/ 'ut 'e#ause people have no #ontrol over the senses and there is no institution to train the$ to #ontrol the senses/ the poor people "all vi#ti$ to the #ri$inal o""enses o" sense grati"i#ation/ and they are punished a"ter death as des#ri'ed in these passages o" the rmad-Bhgavatam. THdT& OOeOQ7 FKnder the s#or#hing sun/ the #ri$inal has to pass through roads o" hot sand %ith "orest "ires on 'oth sides. -e is %hipped on the 'a#k 'y the #onsta'les 'e#ause o" his ina'ility to %alk/ and he is a""li#ted 'y hunger and thirst. But un"ortunately there is no drinking %ater/ no shelter/ and no pla#e "or rest on the road. 2hile passing on that road to the a'ode o" Ta$ar,4a/ he "alls do%n in "atigue/ and so$eti$es he 'e#o$es un#ons#ious/ 'ut he is "or#ed to rise again. FIn this %ay he is very >ui#kly 'rought to the presen#e o" Ta$ar,4a. Thus he has to pass ninetyAnine thousand yo,anas %ithin t%o or three $o$ents/ and then he is at on#e engaged in the torturous punish$ent he is destined to su""er.G !KR!JRT7 Jne yo,ana is eight $iles/ and thus he has to pass along a road that is as $u#h as X9O/\\\ $iles long. &u#h a long distan#e is passed over %ithin a "e% $o$ents only. The su'tle 'ody is #overed 'y the #onsta'les so that the living entity #an travel su#h a long distan#e >ui#kly and at the sa$e ti$e tolerate the su""ering. This #overing/ although $aterial/ is o" su#h "ine ele$ents that $aterial s#ientists #annot dis#over %hat the #overings are $ade o". To pass X9O/\\\ $iles %ithin a "e% $o$ents see$s %onder"ul to the $odern spa#e travelers. They have so "ar traveled at a speed o" 18/\\\ $iles per hour/ 'ut here %e see that a #ri$inal passes X9O/\\\ $iles %ithin a "e% se#onds only/ although the pro#ess is not spiritual 'ut $aterial.
THdT OR7 F-e is pla#ed in the $idst o" 'urning pie#es o" %ood/ and his li$'s are set on "ire. In so$e #ases he is $ade to eat his o%n "lesh or have it eaten 'y others.G !KR!JRT7 This verse and the ne.t three verses des#ri'e the sin"ul living entity<s punish$ent. The "irst des#ription is that the #ri$inal has to eat his o%n "lesh/ 'urning %ith "ire/ or allo% others like hi$sel" %ho are present there to eat it. In the last great %ar/ people in #on#entration #a$ps so$eti$es ate their o%n stool/ so there is no %onder that in Ta$as,dana/ the a'ode o" Ta$ar,4a/ a $eatAeater %ho had a very en4oya'le li"e eating others< "lesh has to eat his o%n "lesh. THdT& OSeO87 F-is entrails are pulled out 'y the hounds and vultures o" hell/ even though he is still alive to see it/ and he is su'4e#ted to tor$ent 'y serpents/ s#orpions/ gnats/ and other #reatures that 'ite hi$. Ne.t his li$'s are lopped o"" and torn asunder 'y elephants. -e is hurled do%n "ro$ hilltops/ and he is also held #aptive either in %ater or in a #ave. F1en and %o$en %hose lives %ere 'uilt upon indulgen#e in illi#it se. are put into $any kinds o" $isera'le #onditions in the hells kno%n as T,$isra/ AndhaAt,$isra/ and Raurava.G !KR!JRT7 The lives o" all $aterialisti# people/ %ho are undergoing severe tri'ulation in the struggle "or e.isten#e/ are 'ased on se.. There"ore/ in the =edi# #ivili5ation se. is allo%ed only in a restri#ted %ay@ it is "or the $arried #ouple/ and only "or 'egetting #hildren. But %hen se. is indulged in "or sense grati"i#ation illegally and illi#itly/ 'oth the $an and the %o$an a%ait severe punish$ent in this %orld or a"ter death. In this %orld they are punished 'y virulent diseases like syphilis and gonorrhea/ and in the ne.t li"e/ as %e see in this passage o" the rmad-Bhgavatam, they are put into various kinds o" hellish #onditions to su""er. In the Bhagavad-gt, ?irst Chapter/ illi#it se. is also very $u#h #onde$ned/ and it is said that one %ho produ#es #hildren 'y illi#it se. is sent to hell. It is #on"ir$ed here in the Bhgavatam that su#h o""enders are put into hellish #onditions o" li"e in T,$isra/ AndhaAt,$isra/ and Raurava. THdT O97 0ord 3apila #ontinued/ F1y dear $other/ it is so$eti$es said
that %e e.perien#e hell or heaven on this planet/ "or hellish punish$ents are so$eti$es visi'le on this planet also.G !KR!JRT7 &o$eti$es un'elievers do not a##ept these state$ents o" s#ripture regarding hell. 0ord 3apila there"ore #on"ir$s the$ 'y saying that these hellish #onditions are also visi'le on this planet. It is not that they are only on the planet %here Ta$ar,4a lives. Jn the planet o" Ta$ar,4a/ the sin"ul $an is given the #han#e to pra#ti#e living in the hellish #onditions that he %ill have to endure in the ne.t li"e/ and then he is given a #han#e to take 'irth on another planet to #ontinue his hellish li"e. ?or e.a$ple/ i" a $an is to 'e punished to re$ain in hell and eat stool and urine/ then "irst o" all he pra#ti#es su#h ha'its on the planet o" Ta$ar,4a/ and then he is given a parti#ular type o" 'ody/ that o" a hog/ so that he #an eat stool and think he is en4oying li"e. It is stated previously that in any hellish #ondition/ the #onditioned soul thinks he is happy. Jther%ise/ it %ould not 'e possi'le "or hi$ to su""er hellish li"e. THdT P\7 FA"ter leaving this 'ody/ the $an %ho $aintained hi$sel" and his "a$ily $e$'ers 'y sin"ul a#tivities su""ers a hellish li"e/ and his relatives su""er also.G !KR!JRT7 The $istake o" $odern #ivili5ation is that $an does not 'elieve in the ne.t li"e. But %hether he 'elieves or not/ the ne.t li"e is there/ and one has to su""er i" one does not lead a responsi'le li"e in ter$s o" the in4un#tions o" authoritative s#riptures like the +edas and /uras. &pe#ies lo%er than hu$an 'eings are not responsi'le "or their a#tions 'e#ause they are $ade to a#t in a #ertain %ay/ 'ut in the developed li"e o" hu$an #ons#iousness/ one %ho does not a#t responsi'ly is sure to get a hellish li"e/ as des#ri'ed herein. THdT P17 F-e goes alone to the darkest regions o" hell a"ter >uitting the present 'ody/ and the $oney he a#>uired 'y envying other living entities is the passage $oney %ith %hi#h he leaves this %orld.G !KR!JRT7 2hen a $an earns $oney 'y un"air $eans and $aintains his "a$ily and hi$sel" %ith that $oney/ the $oney is en4oyed 'y $any
$e$'ers o" the "a$ily/ 'ut he alone goes to hell and su""ers the resultant sin"ul rea#tions a##rued "ro$ su#h a violent and illi#it li"e. ?or e.a$ple/ i" a $an se#ures so$e $oney 'y killing so$eone and %ith that $oney $aintains his "a$ily/ those %ho en4oy the 'la#k $oney earned 'y hi$ are also partially responsi'le and are also sent to hell/ 'ut he %ho is the leader is espe#ially punished. The $oney he earned is le"t in this %orld/ and he takes only the sin"ul rea#tion. In this %orld also/ i" a person a#>uires so$e $oney 'y $urdering so$eone/ the "a$ily is not hanged/ although its $e$'ers are sin"ully #onta$inated. But the $an %ho #o$$its the $urder and $aintains his "a$ily is hi$sel" hanged as a $urderer. The dire#t o""ender is $ore responsi'le "or sin"ul a#tivities than the indire#t en4oyer. The great learned s#holar C,:akya !a:Yita says/ there"ore/ that %hatever one has in his possession had 'etter 'e spent "or the #ause o" sat, or the &upre$e !ersonality o" +odhead/ 'e#ause one #annot take his possessions %ith hi$. They re$ain here/ and they %ill 'e lost. Hither %e leave the $oney or the $oney leaves us/ 'ut %e %ill 'e separated. The 'est use o" $oney as long as it is %ithin our possession is to spend it to a#>uire and propagate 389:a #ons#iousness. THdT PO7 FThus/ 'y the arrange$ent o" the &upre$e !ersonality o" +odhead/ the $aintainer o" kins$en is put into a hellish #ondition to su""er "or his sin"ul a#tivities/ like a $an %ho has lost his %ealth.G !KR!JRT7 The e.a$ple set herein is that the sin"ul person su""ers 4ust like a $an %ho has lost his %ealth. The hu$an "or$ o" 'ody is a#hieved 'y the #onditioned soul a"ter $any/ $any 'irths and is a very valua'le asset. Instead o" utili5ing this li"e to get li'eration/ i" one uses it si$ply "or the purpose o" $aintaining his soA#alled "a$ily and there"ore per"or$s "oolish and unauthori5ed a#tion/ he is #o$pared to a $an %ho has lost his %ealth and %ho/ upon losing it/ la$ents. 2hen %ealth is lost/ there is no use la$enting/ 'ut as long as there is %ealth/ one has to utili5e it properly and there'y gain eternal pro"it. It $ay 'e argued that %hen a $an leaves his $oney earned 'y sin"ul a#tivities/ he also leaves his sin"ul a#tivities here %ith his $oney. But it is espe#ially $entioned herein that 'y superior arrange$ent/ although the $an leaves 'ehind his sin"ully earned $oney/ he #arries the e""e#t o" it.
2hen a $an steals so$e $oney/ i" he is #aught and agrees to return it/ he is not "reed "ro$ the #ri$inal punish$ent. By the la% o" the state/ even though he returns the $oney/ he has to undergo the punish$ent. &i$ilarly/ the $oney earned 'y a #ri$inal pro#ess $ay 'e le"t 'y the $an %hen dying/ 'ut 'y superior arrange$ent he #arries %ith hi$ the e""e#t/ and there"ore he has to su""er hellish li"e. THdT PP7 FThere"ore a person %ho is very eager to $aintain his "a$ily and kins$en si$ply 'y 'la#k $ethods #ertainly goes to the darkest region o" hell/ %hi#h is kno%n as AndhaAt,$isra.G !KR!JRT7 Three %ords in this verse are very signi"i#ant. *eva&ena $eans Fonly 'y 'la#k $ethods/G adharmea $eans FunrighteousG or Firreligious/G and ku"umba-bharaa $eans F"a$ily $aintenan#e.G 1aintaining one<s "a$ily is #ertainly the duty o" a householder/ 'ut one should 'e eager to earn his livelihood 'y the pres#ri'ed $ethod/ as stated in the s#riptures. In the Bhagavad-gt it is des#ri'ed that the 0ord has divided the so#ial syste$ into "our #lassi"i#ations o" #astes/ or varas, a##ording to >uality and %ork. Apart "ro$ the Bhagavad-gt, in every so#iety a $an is kno%n a##ording to his >uality and %ork. ?or e.a$ple/ %hen a $an earns his livelihood #onstru#ting %ooden "urniture/ he is #alled a #arpenter/ and a $an %ho %orks %ith an anvil and iron is #alled a 'la#ks$ith. &i$ilarly/ a $an %ho is engaged in the $edi#al or engineering "ields has a parti#ular duty and designation. All these hu$an a#tivities have 'een divided 'y the &upre$e 0ord into "our varas, na$ely the brhmaas Bintelle#tuals and priestsC/ the k5atriyas B%arriors and ad$inistratorsC/ the vai(yas B$er#hants and "ar$ersC/ and ($dras B$anual la'orersC. In the Bhagavad-gt and other =edi# s#riptures/ the spe#i"i# duties o" the brhmaas, k5atriyas, vai(yas, and ($dras are $entioned. Jne should %ork honestly a##ording to his >uali"i#ation. -e should not earn his livelihood un"airly or in a %ay "or %hi#h he is not >uali"ied. I" so$eone #lai$s to 'e a brhmaa and %orks as a priest/ attra#ting people %ho e.pe#t to 'e enlightened a'out the spiritual %ay o" li"e/ 'ut he is not >uali"ied as a priest/ then he is #heating the pu'li#. Jne should not earn one<s livelihood 'y su#h un"air $eans. The sa$e is appli#a'le to a k5atriya and a vai(ya. It is espe#ially $entioned that the $eans o"
livelihood o" those %ho are trying to advan#e in 389:a #ons#iousness $ust 'e very "air and un#o$pli#ated. -ere it is $entioned that he %ho earns his livelihood 'y un"air $eans Bkeva&enaC is sent to the darkest hellish region. Jther%ise/ i" one $aintains his "a$ily 'y pres#ri'ed $ethods and honest $eans/ there is no o'4e#tion to one<s 'eing a "a$ily $an. THdT PQ7 F-aving gone through all the $isera'le/ hellish #onditions and having passed in a regular order through the lo%est "or$s o" ani$al li"e prior to hu$an 'irth/ and having thus 'een purged o" one<s sins/ one is re'orn again as a hu$an 'eing on this earth.G !KR!JRT7 Lust as a prisoner %ho has undergone trou'leso$e prison li"e is set "ree again/ the person %ho has al%ays engaged in i$pious and $is#hievous a#tivities is put into hellish #onditions/ and %hen he has undergone di""erent hellish lives/ na$ely those o" lo%er ani$als like #ats/ dogs/ and hogs/ 'y the gradual pro#ess o" evolution he again #o$es 'a#k as a hu$an 'eing. In the Bhagavad-gt it is stated that even though a person engaged in the pra#ti#e o" the yoga syste$ $ay not "inish per"e#tly and $ay "all do%n "or so$e reason or other/ his ne.t li"e as a hu$an 'eing is guaranteed. It is stated that su#h a person/ %ho has "allen "ro$ the path o" yoga pra#ti#e/ is given a #han#e in his ne.t li"e to take 'irth in a very ri#h "a$ily or in a very pious "a$ily. It is interpreted that Fri#h "a$ilyG re"ers to a 'ig $er#antile "a$ily 'e#ause generally people %ho engage in 'usiness are very ri#h. Jne %ho engaged in the pro#ess o" sel"Areali5ation/ or #onne#ting %ith the &upre$e A'solute Truth/ 'ut "ell short is allo%ed to take 'irth in su#h a ri#h "a$ily/ or he is allo%ed to take 'irth in the "a$ily o" pious brhmaasE either %ay/ he is guaranteed to appear in hu$an so#iety in his ne.t li"e. It #an 'e #on#luded that i" so$eone is not %illing to enter into hellish li"e/ as in T,$isra or AndhaAt,$isra/ then he $ust take to the pro#ess o" 389:a #ons#iousness/ %hi#h is the "irstA#lass yoga syste$/ 'e#ause even i" one is una'le to attain #o$plete 389:a #ons#iousness in this li"e/ he is guaranteed at least to take his ne.t 'irth in a hu$an "a$ily. -e #annot 'e sent into a hellish #ondition. 389:a #ons#iousness is the purest li"e/ and it prote#ts all hu$an 'eings "ro$ gliding do%n to hell to take 'irth in a "a$ily o" dogs or hogs.
Cha"ter 3
The Peace For1ula
The &a=s of nature =ork co&&ective&y, as =e&& as individua&&y. Hn the fo&&o=ing brief but cogent statement, r&a /rabhu%da e>%&ains that if =e =ant to break out of the tang&ed =eb of co&&ective karma that is =reaking havoc in %resent-day society'if =e =ant %eace both co&&ective&y and individua&&y'=e need to take to *5a consciousness serious&y. The great $istake o" $odern #ivili5ation is to en#roa#h upon others< property as though it %ere one<s o%n and there'y #reate an unne#essary distur'an#e o" the la%s o" nature. These la%s are very strong. No living entity #an violate the$. Jnly one %ho is 389:a #ons#ious #an easily over#o$e the stringent la%s o" nature and thus 'e#o$e happy and pea#e"ul in the %orld. As a state is prote#ted 'y the depart$ent o" la% and order/ so the state o" the universe/ o" %hi#h this earth is only an insigni"i#ant "rag$ent/ is prote#ted 'y the la%s o" nature. This $aterial nature is one o" the di""erent poten#ies o" +od/ %ho is the ulti$ate proprietor o" everything that 'e. This earth is/ there"ore/ the property o" +od/ 'ut %e/ the living entities/ espe#ially the soA#alled #ivili5ed hu$an 'eings/ are #lai$ing +od<s property as our o%n under 'oth an individual and #olle#tive "alse #on#eption. I" you %ant pea#e/ you have to re$ove this "alse #on#eption "ro$ your $ind and "ro$ the %orld. This "alse #lai$ o" proprietorship 'y the hu$an ra#e on earth is partly or %holly the #ause o" all distur'an#es o" pea#e on earth. ?oolish soA#alled #ivili5ed $en are #lai$ing proprietary rights on the property o" +od 'e#ause they have no% 'e#o$e godless. Tou #annot 'e happy and pea#e"ul in a godless so#iety. In the Bhagavad-gt 0ord 389:a says that -e is the "a#tual en4oyer o" all a#tivities o" the living entities/ that -e is the &upre$e 0ord o" all universes/ and that -e is the %ellA %ishing "riend o" all 'eings. 2hen the people o" the %orld kno% this as
the "or$ula "or pea#e/ it is then and there that pea#e %ill prevail. There"ore/ i" you %ant pea#e at all/ you %ill have to #hange your #ons#iousness into 389:a #ons#iousness/ 'oth individually and #olle#tively/ 'y the si$ple pro#ess o" #hanting the holy na$e o" +od. This is the standard and re#ogni5ed pro#ess "or a#hieving pea#e in the %orld. 2e there"ore re#o$$end that everyone 'e#o$e 389:a #ons#ious 'y #hanting -are 389:a/ -are 389:a/ 389:a 389:a/ -are -are; -are R,$a/ -are R,$a/ R,$a R,$a/ -are -are. This is pra#ti#al/ si$ple/ and su'li$e. ?ive hundred years ago this "or$ula %as introdu#ed in India 'y 0ord (r) Caitanya/ and no% it is availa'le throughout the %orld. Take to this si$ple pro#ess o" #hanting as a'ove $entioned/ reali5e your "a#tual position 'y reading the Bhagavad-gt 1s Ht Hs, and reesta'lish your lost relationship %ith 389:a/ +od. !ea#e and prosperity %ill 'e the i$$ediate %orld%ide result.
Not to 'e #on"used %ith 3,l)/ the de$igoddess %ho is the devastating "eature o" $aterial nature.
ii
The "i"th kind o" li'eration/ $erging %ith the &upre$e/ is not #onsidered an opulen#e in spiritual variegated e.isten#e.
iii
This tmrma verse %as on#e ni#ely e.plained 'y 0ord Caitanya to &an,tana
+os%,$). There is a detailed e.planation o" this verse in the author's Teachings of #ord !aitanya.
iv
=8nd,vana is the trans#endental pla#e %here 389:a en4oys -is eternal pasti$es as a 'oy/ and it is #onsidered the top$ost sphere in all e.isten#e. 2hen this =8nd,vana is e.hi'ited in the $aterial %orld the pla#e is #alled +okula/ and in the spiritual %orld it is #alled +oloka/ or +oloka =8nd,vana.
v
All o" these in#arnations o" +odhead are des#ri'ed in the author's rmad-Bhgavatam/ ?irst Q/P\\/\\\/\\\ solar years e>uals t%elve hours/ or one night/ o" Brah$,.
Canto/ !art Jne/ Chapter Three.

vi
*u)kum is a s%eetly "lavored reddish po%der %hi#h is thro%n on the 'odies o" %orshipa'le persons.
vii viii
evak) %as the FnaturalG $other o" 389:a/ -is "ather 'eing =asudeva. In order to prote#t the divine 'a'y "ro$ evak)<s 'rother/ 3aNsa/ =asudeva delivered 389:a to N,nda and $other TaDoda in =8nd,vana/ and it %as there that -e e.hi'ited -is #hildhood pasti$es. At si.teen years o" age -e returned to 1athur, B%here evak) had given 'irth to -i$C and van>uished 3aNsa in the arena $entioned here. &ee the author<s *5a, as %ell as his rmad-
Bhgavatam, "or "uller details o" these events. i. The brahmstra %as a nu#lear %eapon #ontrolled 'y mantra, or sound vi'ration.
.
Baladeva/ or Balar,$a/ is the elder 'rother o" 389:a. -e is an e.pansion o" the +odhead -i$sel"/ and there"ore to 'e #onsidered and in#arnation o" +od/ as e.plained in rmad-Bhgavatam.
.i .ii
The tam&a tree is al%ays des#ri'ed as 'eing the sa$e #olor as 389:a.
Indraprastha is the presentAday elhi. These are the brhmaas to %ho$ rmad-Bhgavatam %as spoken 'y &*ta +osv,$)/
.iii
as des#ri'ed in the author<s rmad-Bhgavatam, ?irst Canto/ !art Jne/ ?irst Chapter.
.iv
Bali %as a king o" the de$ons %ho %aged %ar against the de$igods and nearly #on>uered the universe. 2hen the de$igods prayed "or help/ the 0ord appeared as =,$anadeva/ a d%ar"
brhmaa, and asked Bali "or three pa#es o" land. Bali agreed/ and =,$ana #overed all the %orlds %ith -is "irst t%o steps. Then -e de$anded to kno% %here -is third pa#e %as to 'e. Bali o""ered his o%n head 'eneath the 0ord's "oot and thus 'e#a$e a mah,ana, or a great devotee.
.v .vi
Not to 'e #on"used %ith 389:a<s sister/ &u'hadr,. Balar,$a and Baladeva are di""erent na$es "or the sa$e e.pansion o" 389:a. -e is 389:a<s elder
'rother. .vii The spe#i"i# pasti$es in this period took pla#e in the "orest kno%n as Bh,:Y)ravana. This Bh,:Y)ravana/ along %ith eleven other vanas, or "orests/ is still e.isting in the =8nd,vana
area/ and devotees %ho #ir#u$a$'ulate the %hole area o" =8nd,vana #an kno% the 'eauty o" these "orests even today.
.viii
Bhagavad-gt %as spoken.

.i.
This Ar4una/ living in =8nd,vana/ is di""erent "ro$ the "riend o" the sa$e na$e to %ho$
This Ar4una/ living in =8nd,vana/ is di""erent "ro$ the "riend o" the sa$e na$e to %ho$
..
Bhagavad-gt %as spoken. tad-vi,-nrtha) sa gurum evbhigacchet samit-%i? (rotriya) brahma-ni5"ham
FTo understand these things properly/ one $ust hu$'ly approa#h/ %ith "ire%ood in hand/ a spiritual $aster %ho is learned in the +edas and "ir$ly devoted to the A'solute Truth.G U1u:Yaka Kpani9ad 1.O.1OV

The Nectar of Devotion

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The Nectar of Devotion

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Nectar of Devotion

Cha"ter T(ent Aone

Cha"ter T(ent At(o

Cha"ter T(ent Athree

Cha"ter T(ent Afour

Cha"ter T(ent Afive

Cha"ter T(ent Asi;

Cha"ter T(ent Aseven

S 1"to1s of Ecstatic $ove

Cha"ter T(ent Aeight

E;istential Ecstatic $ove

Cha"ter T(ent Anine

Cha"ter Thirt Aone

Cha"ter Thirt At(o

Cha"ter Thirt Athree

Cha"ter Thirt Afour

Cha"ter Thirt Afive

Cha"ter Thirt Asi;

Cha"ter Thirt Aseven

Cha"ter Thirt Aeight

Cha"ter Thirt Anine

Cha"ter Fort Aone

Cha"ter Fort At(o

Cha"ter Fort Athree

Cha"ter Fort Afour

Cha"ter Fort Afive

Cha"ter Fort Asi;

Cha"ter Fort Aseven

Cha"ter Fort Aeight

Cha"ter Fort Anine

Cha"ter Fift Aone

The $a(s of Nature: !n Infallible Dustice

3od and The $a( of 7ar1a

Canto/ !art Jne/ Chapter Three.

Bhagavad-gt %as spoken.

Bhagavad-gt %as spoken. tad-vi,-nrtha) sa gurum evbhigacchet samit-%i? (rotriya) brahma-ni5"ham

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