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The Definition of Bhava
18.1
suddhasattvavisesatma prema suryamsusamyabhak
rucibhiscittatma srnyakrdasau bhava ucyate
As bhakti develops beyond the stage of ruci, and the heart, mind, and in
tellect are softened by divine love, one comes to the stage known as bhava
bhakti. This transcendental stage is beyond the modes of material nature, and
is saturated with the qualities of suddhasattva: transcendental goodness. At
that time one's heart becomes illuminated like the sun, for bhavabhakti is like a
ray of premabhakti. (Bhaktirasamrtasindhu 1.3.1)
Mahaprabhu's Verse on Bhava
18.2
nayanam galadasrudharaya vadanam gadgadaruddhaya gira
pulakair nicitam vapuh kada tava namagrahane bhavisyati
O My Lord, when will My eyes be decorated with tears of love flowing
constantly when I chant Your holy name? When will My voice choke up
ecstasy (bhava), and when will the hairs of My body stand on end while chant
ing Your holy name? (Siksastakam 6)
The Causes of Bhava, Transcendental Emotion
18.3
yan martyalilaupayikam svayoga
mayabalam darsayata grhitam
vismapanam svasya ca saubhagarddheh
param padam bhusanabhusanangam
The Lord appeared in the mortal world by His internal potency, yoga
maya. He came in His eternal form, which is just suitable for His pastimes.
These pastimes were wonderful for everyone, even for those proud of their
opulence, including the Lord Himself in His form as the Lord of Vaikuntha.
Thus His transcendental body is the ornament of all ornaments. (Bhag. 3.2.12)
The Lord's Sweet Nature as the Opulent Lord of Threes
18.4
svayam tv asamyatisayas tryadhisah
svarajyalaksmyaptasamastakamah
balim haradbhis ciralokapalaih
kiritakotyeditapadapithah
Lord Sri Krsna is the Lord of all kinds of threes and is independently sup
reme by achievement of all kinds of fortune and opulence. He is worshiped by
the eternal maintainers of the creation, who offer Him the paraphernalia of
worship by touching their millions of helmets to his feet. (Bhag. 3.2.21)
The Symptoms of Bhava Appear in Those Who
Cultivate the Holy Name in the Association of Devotees
18.56
parasparanukathanam pavanam bhagavadyasah
mitho ratir mithas tustir nivrttir mitha atmanah
smarantah smarayantas ca mitho 'ghaughaharam harim
bhaktya sanjataya bhaktya bibhraty utpulakam tanum
One should learn how to associate with the devotees of the Lord by gath
ering with them to chant the glories of the Lord. This process is most purifying.
As devotees thus develop their loving friendship with one another, their rati, or
transcendental happiness, and their satisfaction gradually increases. And by
thus encouraging one another they are able to give up sense gratification, which
is the cause of all suffering.
The devotees of the Lord constantly discuss the glories of Lord among
themselves. Thus they constantly remember Him and remind one another of
His qualities and pastimes. In this way, by their devotion to the principles of
bhaktiyoga, the devotees please the Lord, who takes away from them every
thing inauspicious.
Being purified of all impediments, the devotees awaken to pure love of
Godhead, which can only be obtained from those who have it for bhakti alone
can cause bhakti. Thus, even within this world, their spiritualized bodies ex
hibit symptoms of transcendental ecstasy, such as standing of the bodily hairs
on end. (Bhag. 11.3.3031)
The Practical Symptoms of Bhava
18.78
ksantiravyartha kalatvam viraktirmana sunyata
asabandhah samutkantha namagane sada rucih
asaktistad gunakhyane pritistadvasatisthale
ityadayo 'nubhavah syurjatabhavankure jane
In those within whom bhavabhakti has awakened, the following symp
toms will be found: tolerance, eagerness to utilize one's time in the devotional
service of the Lord, detachment from material things, humility or pridelessness,
ardent hopes of receiving the Lord's mercy, eager and anxious longing for the
Lord and his service, a constant taste for chanting the Lord's holy name, eager
ness to glorify the Lord and discuss his pastimes, and a longing to live in a holy
place where the Lord has performed his pastimes. (Bhaktirasamrtasindhu,
Purva Vibhaga 1.3.25)
Two Kinds of Ragamarga the Practitioner
and the Perfected Soul
18.9
seva sadhakarupena siddharupena catra hi
tadbhavalipsuna karya brajalokanusaratah
A person desiring to attain the mood of Krsna's devotee should render
service both with his material body as well as spiritual body following in the
footsteps of the residents of Vraja. (Bhaktirasamrtasindhu, Purva Vibhaga 1.2.295)
18.10
bahya, antara, ihara dui ta' sadhana
'bahye' sadhakadehe kare sravanakirtana
'mane' nijasiddhadeha kariya bhavana
ratridine kare vraje krsnera sevana
nijabhista krsnaprestha pacheta' lagiya
nirantara seva kare antarmana hana
There are two processes by which one may execute this raganuga bhakti
external and internal. When selfrealized, the advanced devotee externally re
mains like a neophyte and executes all the sastric injunctions, especially hearing
and chanting. However, within his mind, in his transcendental spiritual body,
he serves Krsna in Vrndavana in his particular way. He serves Krsna twenty
four hours, both day and night. (Cc. Madhya 22.156157,159)
The Development of Prema into Sneha, Raga,
Anuraga, Bhava, and Mahabhava
18.1112
syaddrdheyam ratih prema prodyan snehah kramadayam
syanmanah pranayo rago 'nurago bhava ity api
bijam iksuh sa ca rasah sa gudah khanda eva sah
sa sarkara sita sa ca sa yatha syat sitopala
When rati, or constant affectionate attachment to Krsna, is very fixed, steady,
and determined, then it is known as prema, or pure love of God. The develop
ment of such divine love may be compared to the refinement of sugar. Just as in
the development of sugar first there is the seed, then the juice, then molasses,
then crude sugar, refined sugar, sugar candy, and rock candy, so in the same
way, rati matures into prema, and then sneha, mana, praraya, raga, and anuraga
and bhava. (Ujjvalanilamani, Sthayibhava Pra 5354)
18.13
sadhanabhakti haite haya 'rati'ra udaya
rati gadha haile tara 'prema' nama kaya
prema vrddhikrame nama sneha, mana, pranaya
raga, anuraga, bhava, mahabhava haya
By regularly practicing devotional service (sadhanabhakti), one gradually
becomes attached to Krsna. This is called rati. Then rati becomes intensified, it
becomes, prema. The basic aspects of prema, when gradually increasing to
different stages are sneha, mana, praraya, raga, anuraga, bhava, and mahabhava.
(Cc. Madhya 19.177178)
One With Eyes of Prema Can See the Supreme Person
18.14
premanjanacchuritabhaktivilocanena
santah sadaiva hrdayesu vilokayanti
yam syamasundaram acintyagunasvarupam
govindam adipurusam tam aham bhajami
I worship Govinda, the Primeval Lord, who is Syamasundara, Krsna Him
self with inconceivable innumerable attributes, whom the pure devotees see in
their heart of hearts with the eye of devotion tinged with the salve of love.
(Brahmasamhita 5.38)
The Shelter of Madhuryarasabhakti
18.15
anandacinamayarasapratibhavitabhis
tabhir ya eva nijarupataya kalabhih
goloka eva nivasaty akhilatmabhuto
govindam adipurusam tam aham bhajami
I worship Govinda, the Primeval Lord, residing in His own realm, Goloka,
with Radha, resembling His own spiritual figure, the embodiment of the ecstatic
potency possessed of the sixtyfour artistic activities, in the company of
Her confidantes (sakhis), embodiments of the extensions of Her bodily form,
permeated and vitalized by His everblissful spiritual rasa.
(Brahmasamhita 5.27)
The Direct and Indirect Tasting of Rasa
18.16
etavad eva jijnasyam tattvajijnasunatmanah
anvayavyatirekabhyam yat syat sarvatra sarvada
A person searching after the Supreme Absolute Truth, the Personality of
Godhead, must certainly search for this in all circumstances, in all space and
time, both directly and indirectly. (Bhag. 2.9.36)
The Definition of Rasa
18.17
vyavatitya bhavanavartma yas camatkrtibharabhuh
hrdi sattvojjvale badham svadate sa raso matah
When one transcends the status of ecstatic love and is situated on the high
est platform of pure goodness, one is understood to have cleansed the heart of
all material contamination. In that pure stage of life, one can taste this nectar,
and this tasting capacity is technically called rasa, or transcendental mellow.
(Bhaktirasamrtasindhu 2.5.132)
The Qualification for Madhuryarasa
18.18
yadi harismarane sarasam manah yadi vilasakalasu kutahalam
madhurakomalakantapadavalim srnu tada jayadevasarasvatim
If you at all wish to fill your consciousness with the remembrance of Sri Sri
Radha and Krsna and enter into a serving position within their sublime pleasure
pastimes on the banks of Radhakunda, then listen carefully to this sweet
and poignant song of Jayadeva, which is filled with the narration's of their divine
love. [Within this verse there is relationship (sambandha) and the means
of attaining perfection (abhidheya). The qualifications (adhikara) for entering
one's constitutional position in the confidential pastimes of RadhaMadhava,
rendering Them service, and realizing the highest ecstasy in that position, is
attainable by those rasika devotees who are free from all anarthas. They are
qualified to read this book and thus reach the highest goal (prayojana). (Gita
govinda 1.3)
The Prohibition for Those Who are Unqualified
18.19
naitat samacarej jatu manasapi hy anisvarah
vinasyaty acaran maudhyad yatharudro 'bdhijam visam
One should never imitate the behavior of great persons. If out of foolish
ness an ordinary person imitates such behavior [as Krsna's dancing with the
gopis], even mentally he is doomed, just as one who imitates Rudra by swallowing
a ocean of poison. (Bhag. 10.33.30)
The Separation Experienced in Madhuryarasa
18.20
yugayitam nimesena caksusa pravrsayitam
sunyayitam jagat sarvam govindavirahena me
O Govinda! Feeling Your separation, I am considering a moment to be
like twelve years or more. Tears are flowing from my eyes like torrents of rain,
and I am feeling all vacant in the world in Your absence. (Siksastakam 7)
18.21
amuny adhanyani dinantarani hare tvadalokanam antarena
anathabandho karunaikasindho ha hanta katham nayami
O Hari! O Friend of the helpless! You are the only ocean of mercy!
Because I have not met You, my inauspicious days and nights have become
unbearable. I do not know how I shall pass the time. (Krsnakarnamrta 41)
18.22
aslisya va padaratam pinastu mam adarsanan marmahatam karotu va
yatha tatha va vidadhatu lampato matprananathas tu sa eva naparah
I know no none but Krsna as My Lord, and He shall remain so even if He
handles Me roughly in His embrace or makes Me brokenhearted by ignoring
Me completely. He is completely free to do whatever He wants, for He is a
debauchee, yet He is still My worshipful Lord, unconditionally. (Siksastaka 8)
Extreme Separation
18.23
ayi dinadayardranatha he mathuranatha kadavalokyase
hrdayam tvadalokakataram dayita bhramyati kim karomy aham
O my Lord! O most merciful Master of Mathura! When shall I see You
again? Because of my not seeing You, my agitated heart has become unsteady.
O most beloved one, what shall I do now? (Padyavali, Madhavendra Puri)
The Determined Prayer of One Who
Aspires to Worship Krsna in Madhuryarasa
18.24
na dharmam nadharmam srutigananiruktam kila kuru
braje radhakrsnapracuraparicaryam iha tanu
sacisunum nandisvarapatisutatve guruvaram
mukundapresthatve smara paramajasram nanu manah
O mind! Disregard the piety and impiety mentioned in the Vedas. Render
eternal, confidential, loving service to the lotus feet of Sri Sri Radha and Krsna
in Vraja. Always meditate on the lotus feet of the son of Saci, Sri Caitanya
Mahaprabhu, who is nondifferent form the son of Nanda. And always meditate
on gurudeva, who [as the representative of Srimati Radharani] is the most
beloved of Mukunda [Sri Krsna]. (ManahSiksa 2)
Thus ends the Eighteenth Jewel of GaudiyaKanthahara, entitled Prayojanatattva.
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