Bhakti-rasa-tarangi

Waves of
Devotion
A Comprehensive Study of the
Nectar of Devotion
Dhanurdhara Swami
 Author's Preface
Waves of Devotion is a commentary on Srila Prabhupada'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 Srila Prabhupada's summary study of Srila Rupa Gosvami's Bhakti-
rasamrta-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 Tamala
Krsna Maharaja joined the Vrindaban Institute for Higher Education (VIHE) and taught a
course on Nectar of Devotion.
Tamala Krsna Maharaja was certainly an appropriate person to teach the course.
In 1985, he wrote Jagannatha-priya-natakam (the first English drama based on Sanskrit
dramaturgy), which required that he deeply study Nataka-candrika, by Srila Rupa
Gosvami. Nataka-candrika elaborately describes rasa-tattva — the basis of Sanskrit
drama, and of the later, more difficult sections in The Nectar of Devotion.
To further his realization of these difficult subjects, Tamala Krsna Maharaja also
consulted with Sripad B.V. Narayana Maharaja, a devoted follower of Srila Rupa
Gosvami, and an authority on his teachings.
Tamala Krsna Maharaja'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.

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 Karttika 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 Srila Jiva Gosvami and Srila Visvanatha Cakravarti Thakura's
commentaries on Bhakti-rasamrta-sindhu. My access to these limitlessly valuable works
was made possible by the scholarship of Sriman Navadvipa Prabhu, who teaches Hindi

1 What is a "commentary"? Nyäyakoça defines: Tékyate praviçyate jïäyate vänayä iti

tékä — A commentary is that by which we understand a subject clearly.
and writing at the Bhaktivedanta Swami International Gurukula — where, for the past
nineteen years, I have been the Principal.
If still more clarification was required, I would go to the head of our Sanskrit
Department, Sriman Satyanarayana Prabhu, who has thoroughly studied the main works
of the Six Gosvamis with renowned Vrindaban scholars.
I continued the process of learning-by-lecturing whenever I got the chance;
teaching several VIHE semesters, two one-week seminars at the Gita-Nagari 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 Giriraja Swami and His Grace Bhurijana Prabhu
each embarked on very comprehensive studies of the book, supplemented with the many
verses of Bhakti-rasamrta-sindhu that Srila Prabhupada translated and commented upon
in his Caitanya-caritamrta. When I got the opportunity, I would attend their classes.
These brilliant Vaisnavas 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.
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 Purnima 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 Krsna consciousness in Kali-Yuga, Lord Caitanya has hidden many qualified
devotees, with the talents to spread Krsna consciousness, in strange forms. To assist me in
writing Waves of Devotion I needed a devotee with fixed devotional practices, talent in

2 Such as "Relief from Material Distress" (Chapter One); "Devotional Service in

Practice" (Chapter Two); and Kåñna's 64 Transcendental Qualities (Chapters 21 -
22).
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 Krsna straight-edge
leader, Vic 108!3

Vic 108 (who took initiation from me in February of 1992, and received the name
Vraja Kishor das) 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 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 Navadvipa 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 Vaisnavas
consult him on various philosophical points, and request his assistance in research.
Navadvipa 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. Navadvipa 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 Srila Jiva Goswami's
commentary and add pertinent comments.
Finally, my friend Satyaraja Prabhu (Steven Rosen), author of many books on
Gauòiya Vaisnavism, 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.

3 108 is the name of his band.

 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? Srila Prabhupada himself said that his books were
written not by him, but by Krsna. 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 — acaryavan puruso veda. Like the Vedas, Srila
Prabhupada's books are transcendental sound vibration (sabda brahman). Thus the same
principle holds for them: they become more accessible through the aid of a teacher.
Commenting on Srila Prabhupada's books is not unprecedented in ISKCON. A
simple example is our daily Srimad-Bhagavatam class, which Srila Prabhupada himself
instituted. Again, the principle of acaryavan puruso veda is at work: learning erudite
Vaisnavas deepens our comprehension and appreciation of Srila Prabhupada's books.
I'd like to briefly share my personal experience of how essential it is to learn Srila
Prabhupada's books from a teacher.
Every year, I teach a five-month course on Bhagavada-Gita. 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 Jagadisa
Goswami, or without hearing Satyanarayana Prabhu translate the commentaries of Srila
Visvanatha Cakravarti Thakura and Srila Baladeva Vidyabhusana, or without taking His
Grace Bhurijana Prabhu's "Bhagavada-Gita 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 Srila Prabhupada — by making his
vani, the instructions in his books, clearer to me.
Everything is in Srila Prabhupada's books, which are complete in and of
themselves. A sincere and qualified follower can realize the full import of Vedic
knowledge by serving Srila Prabhupada 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 acarya. He must have full confidence in
the previous acarya, 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]
Vaisnavas who have deeply studied Srila Prabhupada'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 Srila Prabhupada's words, transcribers and editors must
themselves be quite learned in the intricacies of Vaisnava philosophy. When Srila
Prabhupada 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-rasamrta-sindhu to clarify the original statements of
Srila Prabhupada.
Again, this is not unprecedented. The first edition of Bhagavada-Gita 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 Srila Prabhupada.
For example, in the first edition of Bhagavada-Gita As It Is (10.29), the word
pitrloka (pronounced: "pit-tree-low-kuh") was translated as "the planet of the trees." Even
an elementary student of Krsna consciousness can understand that pitrloka 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-Gita to the one originally produced, we will find many intricacies of Srila
Prabhupada'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-Gita, devotees had access to the tapes of Srila
Prabhupada'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-rasamrta-sindhu allowed me to, in some instances,
bring the text of The Nectar of Devotion closer to Srila Prabhupada's original statements.
For example:
In Srimad-Bhagavatam (11.6.46), Uddhava says, “My dear Krsna, 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 Srila
Prabhupada 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 Narada,
"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 Indivara, 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 Krsna, and this is giving us too much distress!"

The statement, "Indivara, the friend of a demon" should read, "Indivara, the friend of the
moon." I surmise that Srila Prabhupada's strong accent may have led the transcribers to
hear Srila Prabhupada's friend of de-moon as "friend of demon"! 4

The above two examples are clearly transcriptional errors. Still, even if all of Srila
Prabhupada'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-rasamrta-sindhu uses meticulous Sanskrit terminology, essential for
understanding it's intricacies. Being conversant with neither the Sanskrit terms nor the
concepts they represented, Srila Prabhupada'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 Srila Prabhupada presented.
There are many cases of this. One example concerns an ecstatic symptom
(vyabhicari-bhava) 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
vyabhicari-bhavas (visada — "depression," soka — "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 visada, or soka?
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-rasamrta-sindhu. It is a summary
study. Srila Prabhupada'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 Krsna
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 Krsna consciousness movement (page xvii).”

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.
 If we consider that the Bhakti-rasamrta-sindhu has 2,129 verses, almost three
times as many as Bhagavada-Gita; and if we consider that the verses of Bhakti-rasamrta-
sindhu often describe complex philosophical points and subtle nuances in rasa and are
thus far more complex than Bhagavada-Gita — it becomes clear that a comprehensive
commentary would have taken Srila Prabhupada 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-rasamrta-sindhu had little
relevance to them? Was it the best use of Srila Prabhupada's time, considering that he had
not yet even presented them with Bhagavada-Gita, Srimad-Bhagavatam, or Caitanya-
caritamrta?
Comparing The Nectar of Devotion to the verses of Bhakti-rasamrta-sindhu
makes it evident that Srila Prabhupada gave his dictations while systematically consulting
the original text and commentaries, as was his standard in translating other prominent
Vaisnava 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
5

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

sections in the last division of Bhakti-rasamrta-sindhu he would sometimes even omit

tens of verses at a stretch.
To fully appreciate Bhakti-rasamrta-sindhu, one requires a complete translation of
the texts and commentaries. Srila Prabhupada's widely acclaimed Bhagavada-Gita,
Srimad-Bhagavatam, and Caitanya-caritamrta attest to his qualification for this task. If
Srila Prabhupada had stayed with us longer, surely he would have given us a complete
translation of Bhakti-rasamrta-sindhu — as he gave us Caitanya-caritamrta 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, Krsna, The Supreme
Personality of Godhead.
Srila Prabhupada said that Lord Caitanya could have spread Krsna consciousness
all over the world, but He left something for us to do. Srila Prabhupada also told us that
he had build the framework for spreading Krsna consciousness, but we, his followers,
should fill in the details. He did not give us a complete translation and commentary on the
Bhakti-rasamrta-sindhu. So Waves of Devotion attempts to take up the service left for us
by Srila Prabhupada — to fill in the details.

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.)
 iv. too advanced?
It is sometimes misunderstood that Srila Prabhupada purposely did not elaborate all the
sections of Bhakti-rasamrta-sindhu because some of the topics were too advanced to be
made publicly accessible. However, we find that Srila Prabhupada translated and widely
distributed the Caitanya-caritamrta — a book that quotes major portions of the advanced
topics in Srila Rupa Gosvami's Bhakti-rasamrta-sindhu and Ujjvala-nilamani. Since7

Srila Prabhupada 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, Srila Prabhupada at least briefly summarized every verse in Bhakti-
rasamrta-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-tarangi):
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 Srila Prabhupada's statements, and thus heighten or
expand them. Finally, after hearing these explanations one will find the very same points
in Srila Prabhupada'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 Srila Prabhupada's Nectar of Devotion.

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, Srila Prabhupada 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 Krsna 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-rasamrta-sindhu; which Srila Prabhupada urgently
gave his young disciples, to root them in the science of bhakti-yoga, spark some devotion

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

supplement to Bhakti-rasämåta-sindhu. The Bhakti-rasämåta-sindhu gives only a
brief description of mädhurya-rasa. Ujjvala-nélamani, however, exclusively and
extensively describes mädhurya-rasa. Kåñnadäsa Kaviräja quoted extensively from
this book, and Çréla Prabhupäda presented these quotations in his Caitanya-
caritämåta.
in their hearts, and give them a basic grasp of the spiritual practices and ideals of Krsna
consciousness.
Srila Prabhupada 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 Srila Rupa Gosvami'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
Vaisnava in giving Krsna consciousness to the world.

In Srimad-Bhagavatam (1.5.11) Narada Muni describes how an "imperfectly composed"

scripture can be glorious:
tad-vag-visargo janatagha-viplavo
yasmin prati-slokam abaddhavaty api
namany anantasya yaso ìkitani yat
srnvanti gayanti grnanti sadhavah

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.

Srila Prabhupada appeared to fulfil the prediction of Vyasadeva and Sri Caitanya
Mahaprabhu, that a revolution of Krsna consciousness would be spread all over the
world. To assist his mission, he distributed an ocean of Krsna consciousness (Bhakti-
rasamrta-sindhu). Waves of Devotion is simply an attempt to assist Srila Prabhupada by
helping his followers (especially) to dive deeper into that ocean.
 CONTENTS
Author's Preface 3
Introduction 6

Nectar of Devotion's Preface 17

Eastern Ocean: Varieties of Devotional Service

First Wave: Samanya-Bhakti — Overview of Devotional Service
Introduction Error:
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Chapter 1 - Characteristics of Pure Devotional Service Error:
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Second Wave: Sadhana-Bhakti — Devotional Service in Practice
Part 1: Vaidhi-Sadhana — 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: Raganuga-Sadhana — 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: Bhava-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: Vibhava — Ecstatic Stimulants
Chapter 20 - Transcendental Mellow Error:
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Chapter 21 - Qualities of Sri Krsna Error:
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Chapter 22 - Qualities of Krsna Further Explained Error:
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Chapter 23 - Krsna's Personality Error:
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Chapter 24 - Further Traits of Sri Krsna Error:
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Chapter 25 - Devotees of Krsna Error:
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Chapter 26 - Stimulation for Ecstatic Love Error:
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Second Wave: Anubhava — Subsequent Ecstasy
Chapter 27 - Symptoms of Ecstatic Love Error:
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Third Wave: Sattvika-Bhava — Existential Ecstasy
Chapter 28 - Existential Ecstatic Love Error:
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Fourth Wave: Vyabhicari-Bhava — Transitory Ecstasies
Chapter 29 - Expressions of Love for Krsna Error:
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Chapter 30 - Further Features of Ecstatic Love for Krsna Error:
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Chapter 31 - Additional Symptoms Error:
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Fifth Wave: Sthayi-Bhava — Constitutional Ecstasy
Chapter 32 - Symptoms of Continuous Ecstasy Error:
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Chapter 33 - Indirect Expressions of Ecstatic Love Error:
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Chapter 34 - The Nectar of Devotion Error:
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Western Ocean: Direct Bhakti-Rasa

First Wave: Santa-Rasa — Neutral Affection
Chapter 35 - Neutral Love of God Error:
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 Second Wave: Priti-Rasa — Servitude
Chapter 36 - Transcendental Affection (Servitude) Error:
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Chapter 37 - Impetuses for Krsna's Service Error:
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Chapter 38 - Indifference and Separation Error:
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Chapter 39 - Ways of Meeting Krsna Error:
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Chapter 40 - Reverential Devotion of Sons & Subordinates Error:
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Third Wave: Preyo-Rasa — Friendship
Chapter 41 - Fraternal Devotion Error:
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Chapter 42 - Fraternal Loving Affairs Error:
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Fourth Wave: Vatsala-Rasa — Parenthood
Chapter 43 - Parenthood Error:
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Fifth Wave: Madhura-Rasa — Consorthood
Chapter 44 - Devotional Service in Conjugal Love Error:
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Northern Ocean: Indirect Bhakti-Rasa

First Wave: Hasya-Rasa — Laughter
Chapter 45 - Laughing Ecstasy Error:
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Second & Third Waves: Adbhuta-Rasa & Vira-Rasa — Astonishment
& Chivalry
Chapter 46 - Astonishment & Chivalry Error:
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Fourth & Fifth Waves: Karuna-Rasa & Raudra-Rasa —
Compassion & Anger
Chapter 47 - Compassion & Anger Error:
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Sixth & Seventh Waves: Bhayananka & Vibhatsa-Rasa Dread &
Ghastliness
Chapter 48 - Dread & Ghastliness Error:
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 Eighth Wave: Maitri-Vaira-Sthiti — Compatible & Incompatible
Mixture of Mellows
Chapter 49 - Mixing of Rasas Error:
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Chapter 50 - Further Analysis of Mixed Rasas Error:
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Ninth Wave: Rasabhasa — Imperfect Expression of Mellows
Chapter 51 - Perverted Expression of Mellows Error:
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Appendixes
Glossary Error:
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 Preface
The preface deals mainly with two subjects: (1) a brief history of Bhakti-rasamrta-sindhu including
a biography of its author, and (2) bhakti-rasa, a primary subject of Bhakti-rasamrta-sindhu.

BRIEF HISTORY
Sri Krsna Caitanya Mahaprabhu is the original speaker of Bhakti-rasamrta-sindhu. Srila Rupa
Gosvami heard Him for ten days on the bank of the Gaìga — at Dasasvamedha-ghata in Prayaga.
The Gosvami assimilated the Lord's instructions and systematically presented them in writing. In
1970, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada summarized Bhakti-rasamrta-
sindhu and gave it to the world as The Nectar of Devotion. 8

“BHAKTI-RASAMRTA-SINDHU”
Bhakti-rasa is the primary subject of Bhakti-rasamrta-sindhu. Srila Prabhupada introduces this
subject by briefly commenting on the book's title.

Bhakti
Srila Prabhupada 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.
“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 is the supreme beloved (pg xv).”
Srila Prabhupada says that love can become all-embracing only when we understand that
Krsna 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 Krsna (pg xv).”
The loving propensity expands like a beam of light. By instructing us to love Krsna, “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).”

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)
 Rasa
Rasa is difficult to translate. Srila Bhaktisiddhanta Maharaja translated it as "mellow." Srila
Prabhupada followed in his footsteps.
“The word rasa, used in the Bhakti-rasamrta-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-flavored from ripeness, as fruit." Thus "mellow" refers to
10

the relishably sweet taste of a fruit — a taste contained in it's 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. Srila Prabhupada 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
Krsna, 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. Srila Rupa Gosvami describes, “If
brahmananda, 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. Srila Prabhupada,
however, gives us a glimpse of bhakti-rasa by comparing it to something we are quite familiar with:
mundane-rasa.

Mundane-"Rasa"
Srila Prabhupada describes mundane-rasa by noting it's two qualities: (1) bhoga-tyaga —
oscillation between enjoyment and renunciation, and (2) capala-sukha — flickering duration of
happiness.

Bhoga-Tyaga
Neither enjoyment (bhoga) nor renunciation (tyaga) 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.

10 Random House Webster's.

 Bhakti-Rasa
Srila Prabhupada illustrates the superiority of bhakti-rasa over mundane-rasa by contrasting the
two. (See pg xiii.)
Mundane-rasa is bhoga-tyaga. 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.

Amrta
Since the pleasure of bhakti-rasa does not fade, it is amrta — 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 amrta, that which does not die but exists eternally
(pg xiv).”
Srila Prabhupada explains that the activities of devotional service are never vanquished,
even by death.
Amrta 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-Rasamrta-Sindhu
The nectarean pleasure derived from devotional service to Krsna 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.)