Bhakti-rasämåta-sindhu-bandhu

Nectar of Devotion

Dhanurdhara Swämé
 Author's Preface

Waves of Devotion is a commentary on Çréla Prabhupäda's Nectar

of Devotion. It is probably one of the last things you would expect
from someone who was formerly the coach of a high school
soccer team in Johnson City, NY. Suprisingly, however, the history
behind the compilation of Waves of Devotion shows that being a
coach was perhaps my best qualification for the work. I'm good at
putting together teams. 1

i. history
Nectar of Devotion is Çréla Prabhupäda's summary study of Çréla
Rüpa Gosvämé's Bhakti-rasämåta-sindhu. Since its first release in
1970, devotees eagerly studied Nectar of Devotion and were thus
introduced to the basic principles and practices of devotional
service, as well as to the loving sentiments of the Lord's eternal
associates in Vrindaban.
Most ISKCON devotees regularly study The Nectar of
Devotion — I know many who proclaim it their favorite book. Still,
a number of its sections remained difficult to grasp. Thus all of us
were enlivened when, in January of 1988, His Holiness Tamäla
Kåñëa Mahäräja joined the Vrindaban Institute for Higher
Education (VIHE) and taught a course on Nectar of Devotion.
Tamäla Kåñëa Mahäräja was certainly an appropriate person
to teach the course. In 1985, he wrote Jagannätha-priya-näöakam
(the first English drama based on Sanskrit dramaturgy), which
required that he deeply study Näöaka-candrikä, by Çréla Rüpa
Gosvämé. Näöaka-candrikä elaborately describes rasa-tattva —
the basis of Sanskrit drama, and of the later, more difficult
sections in The Nectar of Devotion.
Tamäla Kåñëa Mahäräja's impressive presentation
substantially deepened my knowledge and appreciation of The
Nectar of Devotion. However, twenty-four lectures of only fifty
minutes each was far too little time to comprehensively cover the
book's fifty-one chapters. I was inspired to study in more depth.

1 What is a "commentary"? Nyäyakoça defines: Tékyate praviçyate jïäyate vänayä iti tékä
— A commentary is that by which we understand a subject clearly.
For me to learn a subject deeply, I must teach it. Thus in 1987 I
began preparing a course on The Nectar of Devotion for the
VIHE's Kärttika semester; limiting myself to the first 19 chapters.
As I expected, having to express the philosophical intricacies
of The Nectar of Devotion forced me to confront my shortcomings
in scholarship, and inspired me to delve deeper into the subject.
When I could not manage to clearly explain a section to my class,
I would consult Çréla Jéva Gosvämé and Çréla Viçvanätha
Cakravarté Öhäkura's commentaries on Bhakti-rasämåta-sindhu.
My access to these limitlessly valuable works was made possible
by the scholarship of Çréman Navadvépa Prabhu, who teaches
Hindi and writing at the Bhaktivedanta Swami International
Gurukula — where, for the past nineteen years, I have been the
Principal.
I continued the process of learning-by-lecturing whenever I
got the chance; teaching several VIHE semesters, two one-week
seminars at the Gétä-Nägaré Institute, and a one-week seminar at
the VIHE in Belgium. During my summer travels, I would even
give Sunday Feast lectures and "home programs" based on
relevant sections of The Nectar of Devotion. 2

At the same time, His Holiness Giriräja Swämé and His Grace
Bhurijana Prabhu each embarked on very comprehensive studies
of the book, supplemented with the many verses of Bhakti-
rasämåta-sindhu that Çréla Prabhupäda translated and
commented upon in his Caitanya-caritämåta. When I got the
opportunity, I would attend their classes. These brilliant Vaiñëavas
understood many important concepts in The Nectar of Devotion
far more deeply than myself, although I had been studying the
book almost exclusively for several years. By hearing from them,
and by discussing The Nectar of Devotion with them, I gained
important insights into the text.
My desire to help people clearly understand the book
increased, and I felt the need for something to be written on the
subject. Eventually, I decided to try writing something on The
Nectar of Devotion.

2 Such as "Relief from Material Distress" (Chapter One); "Devotional Service in Practice"
(Chapter Two); and Kåñëa's 64 Transcendental Qualities (Chapters 21 - 22).
 As I had lacked the scholarship to effectively teach The
Nectar of Devotion, I lacked even more the skills to write a
commentary on it. But since I was a coach, I was good at forming
teams. I had formed a team of devotees to help me teach. Now I
would form a team to help me write.

Initially, Waves of Devotion was in the form of chapter summaries,

prepared for my "Nectar of Devotion Overview" in the VIHE's
Gaura Purëima semester of January 1992. Each chapter summary
connected various paragraphs in The Nectar of Devotion by
clarifying essential themes and adding some pertinent comments
from my research. The students found the materials extremely
useful. Having tasted Waves of Devotion, there was not a single
student in my class who didn't implore me to finish the work.
Nonetheless, considerably more work was needed before the
chapter summaries could be printed as a book. If the
philosophical subtleties of The Nectar of Devotion were to be
properly expressed, Waves of Devotion would have to be
substantially edited, for clarity and force. Many topics from the
later sections still needed research. I needed help.

To spread Kåñëa consciousness in Kali-Yuga, Lord Caitanya has

hidden many qualified devotees, with the talents to spread Kåñëa
consciousness, in strange forms. To assist me in writing Waves of
Devotion I needed a devotee with fixed devotional practices,
talent in writing, and ability to understand the subtleties of
philosophy. I found such a devotee in the guise of a raging
Hardcore guitarist and revolutionary Hare Kåñëa straight-edge
leader, Vic 108! 3

Vic 108 (who took initiation from me in February of 1992,

and received the name Vraja Kishor däs) visits me yearly in
Vrindaban. On my request, he eagerly took up the task of editing.
Actually, he would do more than editing:
I had significantly redrafted my chapter summaries to the
point of a more complete book. Vraja Kishor would help bring it
the rest of the way. This included re-writing key sections of the

3 108 is the name of his band.

book after suggesting points that could be developed, creating
the helpful diagrams, doing substantial editing, organizing and
laying-out the text, and adding the Appendices and Sanskrit
Glossary.
Over the next two years I sent Vraja Kishor the drafts of
further chapters. Considering I was his Guru, I was initially quite
surprised how unabashedly he took to editing my words! But my
tendency is to give maximum initiative and encouragement to the
members of my team. When I found points that Vraja Kishor did
not properly understand and express, I corrected him. But for the
most part, Vraja Kishor's suggestions for improving the text were
brilliant.
Still, something more was required. Again I turned to
Navadvépa Prabhu, who is also an excellent scholar with
exceptional ability to analyse and grasp philosophy. Although by
nature he keeps himself in the background, many senior ISKCON
Vaiñëavas consult him on various philosophical points, and
request his assistance in research.
Navadvépa Prabhu checked my analysis against the original
commentaries, point by point. By incorporating his suggestions, I
felt my presentation had become thorough.
To understand many of the difficult passages in the later
sections, I required translations of the original verses. Navadvépa
Prabhu not only translated them, he lent me his personal copy of
The Nectar of Devotion — in which he had written the original
verse numbers alongside the corresponding text, allowing easy
cross-reference between the two. Again, when it was necessary,
he would research Çréla Jéva Goswämé's commentary and add
pertinent comments.
Finally, my friend Satyaräja Prabhu (Steven Rosen), author of
many books on Gauòéya Vaiñëavism, offered his assistance as a
copy editor, and to look over the book from the viewpoint of
academia.
My team, and my book, was complete.

I hope this history serves to explain how one not conversant with
the original language of the text, not talented in writing, nor a
particularly gifted academic, could produce a commentary on The
Nectar of Devotion.
 Introduction

Since The Nectar of Devotion is already the commentary of a self

realized soul, what is the need to comment on it at all? Çréla
Prabhupäda himself said that his books were written not by him,
but by Kåñëa. Thus aren't they already perfect?
The Vedas emanate directly from the Supreme Lord's
breathing. Still, they are understood with the help of a teacher —
äcäryavän puruño veda. Like the Vedas, Çréla Prabhupäda's books
are transcendental sound vibration (çabda brahman). Thus the
same principle holds for them: they become more accessible
through the aid of a teacher.
Commenting on Çréla Prabhupäda's books is not
unprecedented in ISKCON. A simple example is our daily Çrémad-
Bhägavatam class, which Çréla Prabhupäda himself instituted.
Again, the principle of äcäryavän puruño veda is at work: learning
erudite Vaiñëavas deepens our comprehension and appreciation
of Çréla Prabhupäda's books.
I'd like to briefly share my personal experience of how
essential it is to learn Çréla Prabhupäda's books from a teacher.
Every year, I teach a five-month course on Bhagavada-Gétä.
This rigorous course requires that I be capable of analyzing each
verse in context of the various themes and sub-themes within and
between each chapter. Obviously, this requires very thorough
knowledge of the book.
Even after studying on my own for many years, I would have
never been able to teach this course without attending the
classes given in 1985 by His Holiness Jagadéça Goswämé, or
without hearing Satyanäräyaëa Prabhu translate the
commentaries of Çréla Viçvanätha Cakravarté Öhäkura and Çréla
Baladeva Vidyäbhuñaëa, or without taking His Grace Bhurijana
Prabhu's "Bhagavada-Gétä Overview" three times.
I thus remain indebted to my teachers for helping me come
closer to my spiritual master, His Divine Grace A.C. Bhaktivedanta
Swami Çréla Prabhupäda — by making his väëé, the instructions
in his books, clearer to me.
 Everything is in Çréla Prabhupäda's books, which are
complete in and of themselves. A sincere and qualified follower
can realize the full import of Vedic knowledge by serving Çréla
Prabhupäda and reading his books. However, due to our own
deficiencies in devotion and scholarship, we sometimes have
difficulty understanding them deeply. Sometimes we even lose
enthusiasm to read them.
A teacher who has realized the subject can help us. What
does it mean to "realize the subject"?
Personal realization does not mean that one should, out
of vanity, attempt to show one's own learning by trying
to surpass the previous äcärya. He must have full
confidence in the previous äcärya, and at the same
time he must realize the subject matter so nicely that
he can present the matter for the particular
circumstances in a suitable manner. The original
purpose of the text must be maintained. No obscure
meaning should be screwed out of it, yet it should be
presented in an interesting manner for the
understanding of the audience. This is called
realization. [SB 1.4.1,p]

Vaiñëavas who have deeply studied Çréla Prabhupäda's books can

help us increase our understanding and appreciation of them. In
fact, it is the duty of the disciple to become thoroughly
conversant in the teachings of his spiritual master — and present
them to others in a way which increases their interest in following
them.
Waves of Devotion is one such attempt.

ii. "errors" and "corrections"

To properly convey the import of Çréla Prabhupäda's words,
transcribers and editors must themselves be quite learned in the
intricacies of Vaiñëava philosophy. When Çréla Prabhupäda began
writing The Nectar of Devotion over twenty-five years ago, in
many cases they were not. Consequently, mistakes were
sometimes made.
 Teaching The Nectar of Devotion and writing Waves of
Devotion sometimes required that I research the Bhakti-
rasämåta-sindhu to clarify the original statements of Çréla
Prabhupäda.
Again, this is not unprecedented. The first edition of
Bhagavada-Gétä As It Is was comprehensively re-edited.
Transcriptional and editorial errors were corrected, and the text
was thus brought closer to the original statements of Çréla
Prabhupäda.
For example, in the first edition of Bhagavada-Gétä As It Is
(10.29), the word pitåloka (pronounced: "pit-tree-low-kuh") was
translated as "the planet of the trees." Even an elementary
student of Kåñëa consciousness can understand that pitåloka is a
Sanskrit word, not an English one, and refers to the planet (loka)
of the ancestors ("pit-trees") — not to "the planet of the trees."
Of course, this is a fairly crude mistake, but if we compare
the final edition of Bhagavada-Gétä to the one originally
produced, we will find many intricacies of Çréla Prabhupäda's
writing missed by inexperienced transcribers or editors.
There are similar problems in the transcription and editing of
The Nectar of Devotion, especially since it was an earlier work
and more complex by nature.
In clarifying Bhagavada-Gétä, devotees had access to the
tapes of Çréla Prabhupäda's original dictation. In clarifying The
Nectar of Devotion, I did not. To the best of my knowledge, they
no longer exist. However, I feel that my access to the original
texts and commentaries of Bhakti-rasämåta-sindhu allowed me
to, in some instances, bring the text of The Nectar of Devotion
closer to Çréla Prabhupäda's original statements.
For example:
In Çrémad-Bhägavatam (11.6.46), Uddhava says, “My
dear Kåñëa, I have taken things which You have used
and enjoyed, such as garlands of flowers, saintly
articles, garments and ornaments... (NOD Page 74)”
The phrase saintly articles should be scented oils. The
Sanskrit word used here is gandha — "scents." The
phonetic similarity between saintly articles and scented
 oils makes it obvious that the original transcriber did
not hear Çréla Prabhupäda properly. [Waves of
Devotion, page Error: Reference source not found]

Another example, from the Thirty-Eighth Chapter of The Nectar of

Devotion:
As far as the feverish condition of the body is
concerned, Uddhava once told Närada, "My dear great
sage, the lotus flower that is a friend of the sun may be
a cause of distress for us, the fire in the ocean may
cause us some burning sensation, and Indévara, the
friend of a demon, may distress us in various ways —
we do not mind. But the most regrettable factor is that
all of them remind us of Kåñëa, and this is giving us too
much distress!"

The statement, "Indévara, the friend of a demon" should read,

"Indévara, the friend of the moon." I surmise that Çréla
Prabhupäda's strong accent may have led the transcribers to hear
Çréla Prabhupäda's friend of de-moon as "friend of demon"! 4

The above two examples are clearly transcriptional errors. Still,

even if all of Çréla Prabhupäda's words were heard and
transcribed perfectly, he was expressing complex philosophical
concepts in a foreign language (English) and therefore required
experienced editors conversant with the subject mater. To the
extent this was lacking, clarity was lost.
Bhakti-rasämåta-sindhu uses meticulous Sanskrit
terminology, essential for understanding it's intricacies. Being
conversant with neither the Sanskrit terms nor the concepts they
represented, Çréla Prabhupäda's editors were unable to
effectively emend The Nectar of Devotion for consistency in
terminology. As a result, one may find it difficult to grasp some of
the complex points Çréla Prabhupäda presented.

4 Indévara is not the name of a person, it is a type of blue lotus flower. The original Sanskrit
for this text of Bhakti-rasämåta-sindhu (3.2.118) is indévaraà vidhu-suhåt. The Indévara
lotus is a friend of the moon because it is night-blooming.
 There are many cases of this. One example concerns an
ecstatic symptom (vyabhicäré-bhäva) called nirveda. In The
Nectar of Devotion, nirveda is sometimes translated as "self-
disparagement," sometimes as "disappointment," sometimes
"depression," "hopelessness," "despair," "lamentation," etc. All
these synonyms correctly convey the meaning of nirveda, but
they also correctly convey the meaning of other vyabhicäré-
bhävas (viñada — "depression," çoka — "lamentation"). Thus,
when we read, "This is an instance of lamentation in ecstatic
love," exactly what does that mean? Is it an instance of nirveda,
or viñada, or çoka?
Waves of Devotion is therefore intended to give relevant
comments, when necessary, to help the readers understand many
of the more difficult passages of The Nectar of Devotion.

iii. "summary study"

The Nectar of Devotion is not a translation of Bhakti-rasämåta-
sindhu. It is a summary study. Çréla Prabhupäda's main intention
in writing The Nectar of Devotion was not to produce an edition
that would win respect among circles of academicians and
Sanskrit scholars. His intention was practical: to quickly provide
his very young American disciples with an essential
understanding of the basic practices and ideals of Kåñëa
consciousness, and introduce the Western world to the beauty of
our devotional conceptions.
He himself tells us this: “The Nectar of Devotion is
specifically presented for persons who are now engaged in the
Kåñëa consciousness movement (page xvii).”
If we consider that the Bhakti-rasämåta-sindhu has 2,129
verses, almost three times as many as Bhagavada-Gétä; and if we
consider that the verses of Bhakti-rasämåta-sindhu often describe
complex philosophical points and subtle nuances in rasa and are
thus far more complex than Bhagavada-Gétä — it becomes clear
that a comprehensive commentary would have taken Çréla
Prabhupäda several years to complete, if not more. Would that be
the best use of his time, when in 1970 most of his disciples were
relatively inexperienced, and thus substantial portions of Bhakti-
rasämåta-sindhu had little relevance to them? Was it the best use
of Çréla Prabhupäda's time, considering that he had not yet even
presented them with Bhagavada-Gétä, Çrémad-Bhägavatam, or
Caitanya-caritämåta?
Comparing The Nectar of Devotion to the verses of Bhakti-
rasämåta-sindhu makes it evident that Çréla Prabhupäda gave his
dictations while systematically consulting the original text and
commentaries, as was his standard in translating other prominent
Vaiñëava scriptures. However, In The Nectar of Devotion he did
not use his standard format: Sanskrit script, Roman
transliteration, Sanskrit/English word-for-word, English translation,
and commentary for each text.
Thus he could sometimes take the liberty to greatly expand
the original text when he felt that his audience needed a more
relevant explanation. He could also drastically summarize
5

sections he felt were not so relevant to his audience at that time. 6

In translated sections in the last division of Bhakti-rasämåta-

sindhu he would sometimes even omit tens of verses at a stretch.
To fully appreciate Bhakti-rasämåta-sindhu, one requires a
complete translation of the texts and commentaries. Çréla
Prabhupäda's widely acclaimed Bhagavada-Gétä, Çrémad-
Bhägavatam, and Caitanya-caritämåta attest to his qualification
for this task. If Çréla Prabhupäda had stayed with us longer, surely
he would have given us a complete translation of Bhakti-
rasämåta-sindhu — as he gave us Caitanya-caritämåta even after
previously publishing it's summary study, Teachings of Lord
Caitanya; and as he gave us the Tenth Canto even after previously
publishing it's summary study, Kåñëa, The Supreme Personality of
Godhead.
Çréla Prabhupäda said that Lord Caitanya could have spread
Kåñëa consciousness all over the world, but He left something for
us to do. Çréla Prabhupäda also told us that he had build the
framework for spreading Kåñëa consciousness, but we, his
followers, should fill in the details. He did not give us a complete
5 His elaborate description of the yogic-siddhis and their comparison to modern science are
an example of this. (See NOD, pages 11 - 12.)
6 An example is his brief summary of Çréla Rüpa Gosvämé's three verses describing the
practices of rägänugä-sädhana-bhakti, which are elaborately commented on, and which
Çréla Viçvanätha Cakravarté Öhäkura has even developed into a small book. (See NOD,
page 126.)
translation and commentary on the Bhakti-rasämåta-sindhu. So
Waves of Devotion attempts to take up the service left for us by
Çréla Prabhupäda — to fill in the details.

iv. too advanced?

It is sometimes misunderstood that Çréla Prabhupäda purposely
did not elaborate all the sections of Bhakti-rasämåta-sindhu
because some of the topics were too advanced to be made
publicly accessible. However, we find that Çréla Prabhupäda
translated and widely distributed the Caitanya-caritämåta — a
book that quotes major portions of the advanced topics in Çréla
Rüpa Gosvämé's Bhakti-rasämåta-sindhu and Ujjvala-nélamaëi. 7

Since Çréla Prabhupäda translated and commented upon these

verses, it is clear that he desired to make these topics accessible.

v. "waves of devotion"
For the most part, Çréla Prabhupäda at least briefly summarized
every verse in Bhakti-rasämåta-sindhu. Consequently, I was able
to solidly base the present book on His authoritative statements.
Therefore we have entitled the book Waves of Devotion (Bhakti-
rasa-tarangé):
Waves are born from the ocean, heighten the ocean, and
then merge within it. Similarly, the explanations in Waves of
Devotion are born the statements in Nectar of Devotion. They
further explain Çréla Prabhupäda's statements, and thus heighten
or expand them. Finally, after hearing these explanations one will
find the very same points in Çréla Prabhupäda's own statements.
Waves of Devotion will thus merge in the ocean of The Nectar of
Devotion.
Waves are not just born from the ocean, their very existence
depends upon its support. Similarly, every comment in Waves of
Devotion is authorized by a corresponding statement from Çréla
Prabhupäda's Nectar of Devotion.

7 Çréla Rüpa Gosvämé describes Ujjvala-nélamaëi as an even more advanced supplement

to Bhakti-rasämåta-sindhu. The Bhakti-rasämåta-sindhu gives only a brief description of
mädhurya-rasa. Ujjvala-nélamaëi, however, exclusively and extensively describes
mädhurya-rasa. Kåñëadäsa Kaviräja quoted extensively from this book. Çréla Prabhupäda
presented these quotations and commented on them in his Caitanya-caritämåta.
 vi. faults or glories?
Sometimes scholars criticise The Nectar of Devotion. They find
omissions and apparent errors similar to the ones that I have
pointed out. In one sense, their analysis is not unjustified — Since
translations of philosophical treatises are expected to meet strict
academic standards.
However, Çréla Prabhupäda was a unique translator and
commentator. Never before was spiritual teacher requested to not
only enlighten the masses, but to literally transplant an entire
culture — and to begin this work at the end of his life. Thus his
primary concern was to quickly and effectively communicate
Kåñëa consciousness. Academic standards were secondary.
Devotees and scholars should see The Nectar of Devotion as
it was intended to be seen — as a summary study of Bhakti-
rasämåta-sindhu; which Çréla Prabhupäda urgently gave his
young disciples, to root them in the science of bhakti-yoga, spark
some devotion in their hearts, and give them a basic grasp of the
spiritual practices and ideals of Kåñëa consciousness.
Çréla Prabhupäda was successful. By the mass distribution of
The Nectar of Devotion, thousands upon thousands of sincere
spiritual seekers were, and still are, introduced to and inspired by
"The Complete Science of Bhakti-Yoga." Indeed, probably more
people have studied Çréla Rüpa Gosvämé's teachings through The
Nectar of Devotion than through the original text.
If we judge The Nectar of Devotion in this light, its apparent
shortcomings are seen as it's glory; for they reflect the urgency
and boldness of an intensely compassionate Vaiñëava in giving
Kåñëa consciousness to the world.

In Çrémad-Bhägavatam (1.5.11) Närada Muni describes how an

"imperfectly composed" scripture can be glorious:
tad-väg-visargo janatägha-viplavo
yasmin prati-çlokam abaddhavaty api
nämäny anantasya yaço ìkitäni yat
çåëvanti gäyanti gåëanti sädhavaù
 On the other hand, that literature which is full of
descriptions of the transcendental glories of the name,
fame, forms, pastimes, etc., of the unlimited Supreme
Lord is a different creation, full of transcendental words
directed toward bringing about a revolution in the
impious lives of this world's misdirected civilization.
Such transcendental literatures, even though
imperfectly composed, are heard, sung and accepted
by purified men who are thoroughly honest.

Çréla Prabhupäda appeared to fulfil the prediction of Vyäsadeva

and Çré Caitanya Mahäprabhu, that a revolution of Kåñëa
consciousness would be spread all over the world. To assist his
mission, he distributed an ocean of Kåñëa consciousness (Bhakti-
rasämåta-sindhu). Waves of Devotion is simply an attempt to
assist Çréla Prabhupäda by helping his followers (especially) to
dive deeper into that ocean.
 CONTENTS

Author's Preface 3
Introduction 8

Nectar of Devotion's Preface 22

Eastern Ocean: Varieties of Devotional Service

First Wave: Sämänya-Bhakti — Overview of Devotional
Service
Introduction Error:
Reference source not found
Chapter 1 - Characteristics of Pure Devotional Service
Error: Reference source not found
Second Wave: Sädhana-Bhakti — Devotional Service in
Practice
Part 1: Vaidhi-Sädhana — Regulative Practice
Chapter 2 - The First Stages of Devotion Error:
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Chapter 3 - Eligibility of the Candidate Error:
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Chapter 4 - Devotional Service Surpasses All Liberation
Error:
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Chapter 5 - The Purity of Devotional Service Error:
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Chapter 6 - How to Discharge Devotional Service Error:
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Chapter 7 - Evidence Regarding Devotional Principles
Error:
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Chapter 8 - Offences to Be Avoided Error:
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Chapter 9 - Further Consideration of Devotional Principles
Error:
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 Chapter 10 - Techniques of Hearing and Remembering
Error:
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Chapter 11 - Aspects of Transcendental Service Error:
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Chapter 12 - Further Aspects of Transcendental Service
Error:
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Chapter 13 - Five Potent Forms of Devotional Service
Error:
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Chapter 14 - Devotional Qualifications Error:
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Part 2: Rägänugä-Sädhana — Spontaneous Practice
Chapter 15 - Spontaneous Devotional Service Error:
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Chapter 16 - Spontaneous Devotion Further Described
Error:
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Third Wave: Bhäva-Bhakti — Devotional Service in
Ecstasy
Chapter 17 - Ecstatic Love Error:
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Chapter 18 - Character of One in Ecstatic Love Error:
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Fourth Wave: Prema-Bhakti — Devotional Service in
Pure Love of Godhead
Chapter 19 - Devotional Service in Pure Love of God
Error:
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Southern Ocean: Overview of Bhakti-Rasa
First Wave: Vibhäva — Ecstatic Stimulants
Chapter 20 - Transcendental Mellow Error:
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Chapter 21 - Qualities of Çré Kåñëa Error:
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Chapter 22 - Qualities of Kåñëa Further Explained Error:
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Second Wave: Anubhäva — Subsequent Ecstasy
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Third Wave: Sättvika-Bhäva — Existential Ecstasy
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Fourth Wave: Vyabhicäré-Bhäva — Transitory Ecstasies
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Error:
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Fifth Wave: Sthäyé-Bhäva — Constitutional Ecstasy
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Chapter 34 - The Nectar of Devotion Error:
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Western Ocean: Direct Bhakti-Rasa
First Wave: Çänta-Rasa — Neutral Affection
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Second Wave: Préti-Rasa — Servitude
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Chapter 40 - Reverential Devotion of Sons & Subordinates

Third Wave: Preyo-Rasa — Friendship

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Chapter 42 - Fraternal Loving Affairs Error:
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Fourth Wave: Vatsala-Rasa — Parenthood
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Fifth Wave: Madhura-Rasa — Consorthood
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Northern Ocean: Indirect Bhakti-Rasa

First Wave: Häsya-Rasa — Laughter
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Second & Third Waves: Adbhuta-Rasa
& Véra-Rasa — Astonishment &
Chivalry
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 Fourth & Fifth Waves: Karuëa-Rasa & Raudra-Rasa —
Compassion & Anger
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Sixth & Seventh Waves: Bhayänanka &
Vébhatsa-Rasa Dread &
Ghastliness
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Eighth Wave: Maitré-Vaira-Sthiti — Compatible &
Incompatible Mixture of Mellows
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Chapter 50 - Further Analysis of Mixed RasasError:
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Ninth Wave: Rasäbhäsa — Imperfect Expression of
Mellows
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Appendixes
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 Preface
The preface deals mainly with two subjects: (1) a brief history of
Bhakti-rasämåta-sindhu including a biography of its author, and
(2) bhakti-rasa, a primary subject of Bhakti-rasämåta-sindhu.

BRIEF HISTORY
Çré Kåñëa Caitanya Mahäprabhu is the original speaker of Bhakti-
rasämåta-sindhu. Çréla Rüpa Gosvämé heard Him for ten days on
the bank of the Gaìga — at Daçäçvamedha-ghäöa in Prayäga. The
Gosvämé assimilated the Lord's instructions and systematically
presented them in writing. In 1970, His Divine Grace A.C.
Bhaktivedänta Swämé Prabhupäda summarized Bhakti-rasämåta-
sindhu and gave it to the world as The Nectar of Devotion. 8

“BHAKTI-RASÄMÅTA-SINDHU”
Bhakti-rasa is one of the primary subjects of Bhakti-rasämåta-
sindhu. Çréla Prabhupäda introduces this subject by briefly
commenting on the book's title.

Bhakti
Çréla Prabhupäda says, “Bhakti means ‘devotional service’ (pg
xii).”
Bhakti connotes devotion or love, and love implies service —
activity to please the beloved. Thus "devotional service" is an
eloquent definition of bhakti. 9

Devotion is the most fundamental drive of every living entity.

“The basic principle of the living condition is that we have a
general propensity to love someone. No one can live without
loving someone else (pg xv).”
We cannot be happy without satisfying this desire to love.
We will not be able to perfectly fulfil this desire without permitting
its expansion to the most inclusive extent.

8 Jéva Gosvämé and Viçvanätha Cakravarté Öhäkura are the two most significant
commentators on Bhakti-rasämåta-sindhu.
9 "Mitaà ca säraà ca vaco hi vägmitä" iti — “Essential truth spoken concisely is true
eloquence.” (Cc. Adi 1.106)
 “In the primary stage a child loves his parents, then his
brothers and sisters, and as he daily grows up he begins to love
his family, society, community, country, nation, or even the whole
human society. But the loving propensity is not satisfied even by
loving all human society; that loving propensity remains
imperfectly fulfilled until we know who the supreme beloved is (pg
xv).”
Çréla Prabhupäda says that love can become all-embracing
only when we understand that Kåñëa is the supreme beloved. He
is the root of all creation. By embracing Him one successfully
embraces everyone, as pouring water on the root of a tree
successfully nourishes every leaf and branch.
“The Nectar of Devotion teaches us the science of loving
every one of the living entities perfectly by the easy method of
loving Kåñëa (pg xv).”
The loving propensity expands like a beam of light. By
instructing us to love Kåñëa, “The Nectar of Devotion will teach us
how to turn the one switch that will immediately brighten
everything, everywhere. One who does not know this method is
missing the point of life (pg xvi).”

Rasa
Rasa is difficult to translate. Çréla Bhaktisiddhänta Mahäräja
translated it as "mellow." Çréla Prabhupäda followed in his
footsteps.
“The word rasa, used in the Bhakti-rasämåta-sindhu, is
understood by different persons differently because the exact
English equivalent is very difficult to find. But as we have seen
our spiritual master translate this word rasa into "mellow," we
shall follow in his footsteps and also translate the word in that
way (pg 151).”
Literally, rasa means "juice." Contextually, it means
"mellow."
 Mellow means: "Sweet and full-flavoured from ripeness, as
fruit." Thus "mellow" refers to the relishable sweet taste of a fruit
10

— a taste contained in its juice.

Relationships are comparable to fruits. The pleasure we taste
in these relationships is the juice, the mellow — the rasa.
The taste of a fruit is what attracts us to eat it. Similarly, the
force that attracts us to a certain activity or relationship is the
taste we enjoy in it. Çréla Prabhupäda explains, “Driven by
affection for his wife and children, a family man works day and
night. A philanthropist works in the same way for love of the
greater family, and a nationalist for the cause of his country and
countrymen. That force which drives the philanthropist, the
householder and the nationalist is called rasa, or a kind of mellow
(relationship) whose taste is very sweet (pg xiii).”
There are two kinds of tastes: (1) bhakti-rasa — the taste
relished in devotional service to Kåñëa, and (2) mundane-"rasa"
— the taste enjoyed by sense gratification.
Bhakti-rasa is the incalculably superior taste. Not only is it
superior to sense gratification, it is limitlessly superior even to the
bliss of spiritual emancipation. Çréla Rüpa Gosvämé describes, “If
brahmänanda, or the happiness of becoming one with the
Supreme, is multiplied by one trillion-fold, it still cannot be
compared to an atomic fraction of the happiness derived from the
ocean of devotional service (pg 15).”
It is impossible for us to fully understand the infinite
happiness relished in bhakti because it is beyond the realm of
anything we can experience in our finite existence. Çréla
Prabhupäda, however, gives us a glimpse of bhakti-rasa by
comparing it to something we are quite familiar with: mundane-
rasa.

Mundane-"Rasa"
Çréla Prabhupäda describes mundane-rasa by noting it's two
qualities: (1) bhoga-tyäga — oscillation between enjoyment and
renunciation, and (2) capala-sukha — flickering duration of
happiness.
10 Random House Webster's.
 Bhoga-Tyäga
Neither enjoyment (bhoga) nor renunciation (tyäga) is the natural
position of the soul. Therefore one cannot remain permanently
situated in either; one will oscillate between the two, finding
satisfaction in neither.

Capala-Sukha
The happiness (sukha) of mundane-rasa is always temporary and
flickering (capala). Even the greatest material pleasure must end
at death.

Bhakti-Rasa
Çréla Prabhupäda illustrates the superiority of bhakti-rasa over
mundane-rasa by contrasting the two. (See pg xiii.)
Mundane-rasa is bhoga-tyäga. In contrast, bhakti-rasa is the
natural position of the soul, and thus one can remain satisfied
there perpetually, without oscillation.
Mundane-rasa is capala-sukha. In contrast, the pleasure of
bhakti-rasa does not flicker.

Amåta
Since the pleasure of bhakti-rasa does not fade, it is amåta —
deathless. “Bhakti-rasa, however, the mellow relished in the
transcendental loving service of the Lord, does not finish with the
end of life. It continues perpetually and is therefore called amåta,
that which does not die but exists eternally (pg xiv).”
Çréla Prabhupäda explains that the activities of devotional
service are never vanquished, even by death.
Amåta also means "nectar," a tasty beverage which makes
one deathless. Devotional service not only bestows eternal
pleasure, it is also the process of achieving eternality.

Bhakti-Rasämåta-Sindhu
The nectarean pleasure derived from devotional service to Kåñëa
is clearly superior to material sense gratification. One may
sometimes manage to procure a few drops of sense pleasure, but
there is an entire ocean (sindhu) of the nectar of devotion easily
available to everyone, always. By understanding The Nectar of
Devotion, one can dive deeply into that ocean. (See page xvi.)