BRS (Vraja Kishor Das)

7/30/2019 BRS (Vraja Kishor Das)

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The Ambrosial

Ocean of DevotionA Translation And Commentary on

[q[q >ai-rSaaMa*TaiSaNDaur-r bhakti-rasmta-sindhu

of

r Rpa Goswamiby

Victor D DiCara(Vraja Kishor das)


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bhakti-rasmta-sindhu

Eastern Division, First Wave:

Bhakti in General

smnya-bhakti


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Mal/acr


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The central word in this loka is vidhu. A practical and literal translation of this word is unique.As such, the term is most often applied to two unique entities: the moon, who is unique amongstall the luminaries of the night sky, and the Supreme Being, who is unique among all beings. Inthis loka Rupa Goswami synthesizes both meanings to create an eloquent and instructivedouble meaning.

Rdh-Preyn-VidhuThe Moon/God, Enamoured of Rdh

Rupa Goswami says that the moon is enamored by the star called Rdh. I am not conversantwith Vedic cosmology and its modern correlations, but the moon is said to pass most closely to astar called Rdh. Since it seems to make its entire journey across the dark sky just to comecloser to this star, the moon is said to be in love with the Rdh-star.

Rupa Goswami describes the Supreme Being as in love with a girl named Rdh. This has twoeffects, (1) it makes explicit that Rupa Goswami is talking directly about Krishna, who is famousas Rdhs lover, and (2) it makes it clear that Rdh is not an ordinary entity for she is mostdearly and intimately loved by the Supreme Being.

Like the moon striving to reach his beloved star, Krishnas every effort and movement focuses ononly one thing: to come closer to his dear r Rdh.

Akhila-Rasmta-MrtiThe Complete Embodiment of Eternal Pleasures

In Vedic cosmology, the moon is considered the embodiment of all flavor (rasa) and vitality(amta). The moonlight is said to bestow all taste and nutrition to the earths vegetation. Like themoon, Krishna is the embodiment of all pleasure (rasa) and vitality (amta). The potencies thatradiate from his Being bestow all enjoyment and vigor to the living entities.

If we take the words rasa and amta as one unit (rasmta) we discover that Krishna is thesource not only of all temporary, phenomenal pleasures (rasa-mta), but of all eternal,transcendent pleasures (rasa-amta) as well. The highest pleasure is to love and be loved. RupaGoswami calls this pleasure bhakti-rasa. Later in this book, he will organize bhakti-rasa intotwelve basic categories, all of which, in both their phenomenal and transcendental forms,emanate like cooling rays of moonlight from the effulgent r Krishna.

Prasmara-Ruci-Ruddha-Trak-PliWhos Radiant Brilliance Dominates Trak and Pli

The splendor of the moon radiates in all directions, and dominates the galaxy of stars in the night

sky. Likewise, Krishnas splendors beauty radiates in all directions and dominates the hearts ofthe gopi named Trak (She who is like a star) and the gopi named Pli (She who is like thegalaxy).

Kalita ym-LalitWho takes hold of ym and Lalit


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The moon owns the romantic grace (lalit) of the dark night (ym) because without the moonthe dark night would be more fearful than romantic, and more troublesome than graceful.Similarly, Krishna owns the hearts of the gopi named ym (She who is dark and beautiful likeKrishna) and the gopi named Lalit (She who is graceful in all the arts of romance). WithoutKrishna, the hearts of these girls would neither beat nor continue to sustain their lives.

Rdh

The gopi named Rdh (She who is devotion personified) is supreme. Though Krishnadominates some gopis and owns the hearts of others, Krishna himself, the source of all bliss,is dominated and enthralled by the blissful beauty and charms of r Rdh.

The other gopis gain their ability to similarly affect Krishna depending on how closely they areassociated with r Rdh. Most removed is Trak, who belongs to a group of girls that arecompetitive towards Rdh. Next is Pli, who belongs to a group who are neutral to Rdh. Nextis ym, who belongs to a group who are friendly to Rdh. Next is Lalit, who belongs toRdhs own group of intimate friends. The more removed one is from Rdh, the less affect oneis able to have on Krishna.

JayatiLet There Be Victory

Rupa Goswami uses this word is in the present tense to remind us that Krishnas lovingrelationship with Rdh and her counterparts is supernatural, for Krishna is vidhu the SupremeBeing who is beyond all constraints like time and space, and who is therefore fully present andtangible today, in the present.

We who are currently writing and reading these words can also join in the loving relationshipbetween Rdh and Krishna and thus directly experience the embodiment of all pleasure andvitality. The activities of this loving relationship between the soul and the supreme are the subjectmatter of Bhakti Rasmta Sindhu.

id YaSYa Pa[er


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From within my heart, He inspires me to write this book even though I amthe unqualified and lowly Rpa. I make prayers to the lotus feet of that LordHari, who is ri Caitanya-deva.

Here Rupa Goswami identifies Sri Caitanya as Lord Hari who dwells within the heart of all livingentities. Despite feeling himself unqualified for the task, Rupa Goswami got the inspiration to write

Bhakti-Rasamrita-Sindu from Sri Caitanya. In addition to this internal inspiration, Sri Caitanyapersonally explained the subjects that would become Bhakti-Rasamrita-Sindhu to Rupa Goswamion the Dvadasvamedha Ghat in Prayag, India. This traces the origin of Bhakti-Rasamrita-Sindhuto the Personality of Godhead, as is mandatory for religious texts (dharman tu sakshat bhagavanpranitam)

iv[aMaMaiNdrTYaa TaSYa SaNaaTaai-rSaaMa*TaiSaNDau>aRvTaaE SadaYaMPa[aeMaaedaYa ))3))virma-mandira-tay tasya santana-tanor mad asya |bhakti-rasmta-sindhur bhavatu sadya pramodya || 3 ||

virma resting, repose, calm, tranquility; mandira dwelling, house, palace, temple; tay going into; tasya by which; santana-tano the body of Santana (referring either toSanatana Goswami, or to God the Eternal; mat my; asya Lord; bhakti-rasmta-sindhuthis Bhakti Rasmta Sindhu; bhavatu let it be; sadyam eternally, always; pramodya asource of pleasure.

3

Let this Bhakti-Rasmta-Sindhu be a restful temple of constant pleasure to

my Lord Santana.By poetic use of the phrase sanatana-tanor mad-isha Rupa Goswami endows this sloka withdouble meaning: (1) Let this Bhakti-Rasamrita-Sindhu be a restful temple of constant pleasure tomy master, Sri Sanatana Goswami. And (2) Let this Bhakti-Rasamrita-Sindhu be a restfultemple of constant pleasure to my Lord, the Eternal (sanatan the Supreme Godhead).

>ai-rSaaMa*TaiSaNDaaE crTa" Pair>aUTak-al/Jaal/i>aYa" )>a-Mak-raNaXaqil/Ta Maui-NaNdqk-aMaSaaiMa ))4))

bhakti-rasmta-sindhau carata paribhta-kla-jlabhiya |bhakta-makarn alita-mukti-nandkn namasymi || 4 ||

bhakti-rasmta-sindhau in the ocean of ambrosial devotion; carata those who move, swim;paribhta the surrounding, enclosing, encapturing; kla time;jlabhiya nets; bhakta-makarn the devotee-sharks; alita being ill-behaved, or showing bad manners towards;mukti-nandkn the rivers of liberation; namasymi I do respect.


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4

I respect the devotee-sharks swimming in the ambrosial ocean of devotion,deep beneath the fishing-nets of time, abandoning and deriding the shallowrivers of liberation.

Rupa Goswami compares the bhakta (devotee of Radha, Krishna and Lord Caitanya) to a Sharkfor three reasons: (1) A shark enjoys the waters as the King of the Ocean; so does a bhakta swimin the Ocean of Devotion, enjoying its ambrosial waters. (2) A shark never leaves the ocean forthe land or rivers; Similarly, a bhakta never leaves the ocean of devotion for land-locked materialpleasures, nor even for the shallow rivers of spiritual opulence. (3) A shark cannot be caught byfishing-nets because it swims deeply in the ocean; Neither can a bhakta swimming deeply in theambrosial ocean of devotion be caught by the nets of time, which bring about material existence.

MaqMaa&Sak-b@vaGane" k-i#=NaaMaiPa ku-ai-rSaaMa*TaaM>aaeiDa" ))5))mmsaka-baavgne kahinm-api kuhayann asau jihvm |sphuratu santana sucira tava bhakti-rasmtmbhodhi || 5 ||

mmsaka a follower of the Mmsaka philosophical system, who pride themselves as beinghighly investigative and examining; baau-gne the flame-like words; kahinm harsh,inflexible, cruel; api although kuhayann causing anxiety; asau that;jihvm tongues;sphuratu quaking, shaking; santana O Sanatan Goswami, and/or O Eternal Lord; sucirahaving a long, good, safe life; tava your; bhakti-rasmta-ambhodhi ambrosial ocean ofdevotion.

5 O Sanatana let the resplendent waters of this Bhakti-Rasamrita-Sindhuextinguish the flames that issue from the tongues of Mimamsakas.

Having invoked Radha and Krishna (sloka 1), Sri Caitanya (sloka 2), his guru, Sanatan Goswami(sloka 3) and the community of bhaktas (sloka 4), Rupa Goswami now prays for the benedictionthat his book never be damaged by interpretations from those who believe the ultimate aim ofreligion to be ritual (karma mimamsaka) or philosophy (jnana mimamsaka).

>ai-rSYa Pa[STauiTari%l/JaGaNMal/Pa[SaSYa )AjeNaaiPa MaYaaSYa i-YaTae SaudaMPa[MaaedaYa ))6))bhakti-rasya prastutirakhila-jagan-magala-prasagasya |ajenpi maysya kriyate suhdm pramodya ||6||

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Though I am unqualified, I will write this book about bhakti-rasa thesource of universal auspiciousness - to please my dear friends.

Table of Contents

WTaSYa >aGavi-rSaaMa*TaPaYaaeiNaDae" )cTvar" %lu/ v+YaNTae >aaGaa" PaUvaRdYa" -MaaTa())7))Ta}a PaUveR iv>aaGae_iSMaNa(>ai->aedaiNaPake- )ANau-Maeaavai[Taa Ta*TaqYaa c TauYaaR Pa[eMaiNaiPak-a ))9))etasya bhagavad-bhakti-rasmta-payonidhe |catvra khalu vakyante bhg prvdaya kramt ||7||

tatra prve vibhge 'smin bhakti-bhednirpake |anukramea vaktavya lahar catuayam ||8||

dy smnya-bhakthy dvity sdhannvit |bhvrit tty ca tury prema-nirpik ||9||

7, 8, 9

This ocean of Bhakti-Rasamrita I will divide into four sections: East, South,West, and North. First, the Eastern Ocean, having four waves in it,describes the various stages of bhakti.

The first wave concerns bhakti in general (samanya-bhakti). The secondwave concerns bhakti in practice (sadhana-bhakti). The third waveconcerns bhakti as it becomes perfect (bhava-bhakti). The fourth waveconcerns the perfection of bhakti (prema-bhakti).

Definition of Bhakti

Ta}aadaE Sauu vEiXayMaSYaa" k-QaiYaTau& Sfu-$=Ma()


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l/+aae-taMaaYaa" SaTaa& MaTaMa())10))tatrdau suhu vaiiyam asy kathayitu sphuam |lakaa kriyate bhakter uttamy sat matam ||10||

10

Before explaining the above-mentioned topics, I must first define puredevotional service in accordance with the opinion of great saints.

ANYaai>al/aizTaaXaUNYa& jaNak-MaaRNaav*TaMa( )AaNaukU-LYaeNa k*-Zai-taMaa ))11))anybhilit-nya jna-karmdy-anvtam |nuklyena knu-lana bhaktir-uttam ||11||

11

Uttama Bhakti is activity intended to please Krishna, done as the mainpursuit of one without ulterior motive.

Bhakti-rasa is the subject of Bhakti Rasmta Sindhu. But before describing the relishable flavorof Bhakti, we must first understand what Bhakti is. Rupa Goswami therefore defines Bhakti in thefirst division of his book, beginning with this essential loka.

Uttama Bhakti

Uttama means highest. This can indicate being above all material qualities and thus beinguncontaminated or pure (one could analyze the word uttama to mean uttara-tamasa higherthan darkness). As such, one could translate the phrase uttama-bhaktias Pure Devotion.

Kra-anu-lana

This phrase indicates that Uttama Bhakti consists of endeavor (lana) that pleases Krishna.First, we should understand the verb endeavor.

Everything one does is a result of how one feels inside, because action and emotion areintrinsically connected. In Sanskrit, and implicitly in all laguages, verbs therefore imply both actionand emotion. Further, a verb implies two types of action: action that invokesan emotion, andaction that expressesan emotion. Emotion exists in the context of two things: ones basicrelationship with the object of action, and the side effects of the emotional-action.

For example, the verb to laugh most often implies the action of laughter and the emotion ofhappiness. Further, one might laugh to invoke happiness, or to express it. The happiness invoked


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or expressed by laughter exists in context of a relationship, most often a friendly one, and amidstside effects quite often fatigue, or disregard for others. In summary:

To Laugh

Action = Laughter

either -

Laughter that invokes happiness

Laughter that expresses happiness

Emotion = Happiness,in context of -

A friendly relationship

Emotional side effects like fatigue or disregard for others.

In this loka the verb is ka-anu-lanaendeavor that pleases Krishna. This verb impliesboth activity for Krishna, and affection for him. Further, activity for Krishna might be intended toinvoke affection for him, or to express it. Affection for Krishna exists in context of a specific type ofrelationship with Krishna, and amidst side effects. In summary:

Ka-anu-lana Endeavor That Pleases Krishna

Action = Activity for Krishnaeither -

To invoke affection for him

To express affection for him

Emotion = Affection for Krishnain context of -

Ones personal relationship with Krishna

Emotional side effects associated with an action in that relationship

As the book progresses Rupa Goswami will explain the names and definitions of all thesecategories of ka-anu-lana. In brief, Uttama-Bhakti includes all these endeavors:


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Ka-anu-lana Endeavor That Pleases Krishna

Cea-rpa= Activity for Krishna

either

- To invoke affection for him (sdhana-bhakti)- To express affection for him (anubhva)

Bhva-rpa = Affection for Krishnain context of -

Ones personal relationship with Krishna

- Just beginning (bhava-bhakti)

- Fully developed (prema-bhakti)

Emotional side effects associated with an action in that relationship(vyabhicr-bhva)

Activity for Krishna involves the body, mind, and/or voice. Such activities may be either in pursuitof pleasing Krishna, or in avoidance of displeasing him. For example, in pursuit of pleasingKrishna one might use ones body to clean Krishnas residence. In avoidance of displeasing him,

one might avoid causing injury or pain to others. One might use ones mind to meditate on orremember Krishna, or one might avoid using ones mind to dream up inflated images of onesego. One might use ones voice to sing for Krishna, or might avoid using it to insult Krishnasdevotees. Uttama Bhakti includes all these.

Krishna

Krishna is the object of action and emotion in Uttama Bhakti. However, since Krishna is theSupreme Being he includes everyone and everything. Therefore everyone and everything couldbe a subsidiary object of action and emotion in Uttama Bhakti.

Krishna includes Krishna himself as well as his expansions: other forms of God, all living beings,and the energies that compose the spiritual and material worlds. When one of these threeexpansions of Krishna is the immediateobject of action and emotion, and Krishna remains theultimateobject, one is still within the purview of Uttama Bhakti.


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Anuklyena

Thus far, Rupa Goswami has defined Bhakti as endeavor that pleases Krishna. This definition isstill incomplete because it includes activities that accidentally or unwillingly please Krishna.Krishnas famous evil Uncle Kamsa, for example, vigilantly tried to kill Krishna, but unwittinglybrought him pleasure with each attempt by giving him opportunity to protect his friends and familyand enjoy moral combat. Since his attitude towards Krishna was not affectionate, it should beexplicitly clear that his actions are notBhakti, even though they wound up pleasing Krishna.

Rupa Goswami therefore includes the word anuklyena in his definition of Bhakti. This indicatesthat Bhakti is always impelled by a favorable attitude towards Krishna. Thus, bhakti is not simplyan endeavor that pleases Krishna; it is an endeavor intendedto please Krishna.

The intention to please Krishna is more important than the actual result. For example, Krishnasmother often had to chastise or discipline Krishna in various ways that apparently displeased him.Even though the end result was apparently displeasing to Krishna, her action is within the purviewof Bhakti, because her intention was loving. On the other hand, the end result of Kamsas actionswas apparently pleasing to Krishna, but his action is not within the purview of Bhakti, because hisintention was hateful.

Thus the intentionto please Krishna is the inseperable essence of endeavor in Uttama Bhakti.

Devotion and Pure Devotion

Thus far Rupa Goswami has defined bhakti (devotion) as, nuklyena knu-lanaendeavor intended to please Krishna. Now, he refines this to become a definition of UttamaBhakti (pure devotion)by excluding impurities from it as follows:

Anybhilit-nya

This phrase indicates that Uttama Bhakti is free from ulterior motive. Bhakti is an endeavorintended to please Krishna, but what if one undertakes such an endeavor with an ulterior motive?What if one offers something to Krishna with the intention of pleasing him, but with the motive toobtain a reward from Krishna as a result of pleasing him is this Bhakti?

Yes, it isBhakti, but it is notUttama Bhakti it is a kind of love and devotion, but not pureloveand devotion. In pure devotion, one pleases ones beloved simply for the sake of pleasing him orher, and not to obtain anything in return.

The word anybhilit is made up of anya(other), abhilin(one with desires), and the suffix-t.It is joined to the word nya(void). The whole phrase indicates that Uttama Bhaktibelongs to persons who are devoid of other desires, devoid of ulterior motives. However, thesuffix -t,comprable to the English suffix -ness, adds a sense of liberality. Here, it indicatesthat in Uttama Bhakti a person must have basic desireless-ness. In other words, if ones basicmotivation is to please Krishna one can be within the purview of Uttama Bhakti even if extraneousor ulterior desires, especially in trying circumstances, sometimes arise and subside againbeneath ones prime motivation to please Krishna.


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Jna-karmdy-anvtam

This phrase indicates that in Uttama Bhakti, ones endeavor to please Krishna is ones mainpursuit; it is not obstructed or overshadowed by any other endeavors.

What are other endeavors? Rupa Goswami mentions cultivation of Knowledge (jna), secularand religious endeavor for personal prosperity (karma) and similar other pursuits (adi).

What kind of knowledge can obstruct or overshadow ones endeavor to please Krishna? Clearlynotknowledge about how the pure soul loves God (prayojana-jna), about how to please God(abhideya-jna), or about ones relationship with God and his creation (sambandha-jna);these do not obscure Bhakti, they nourish it. Other types of knowedlge canobstruct orovershadow Bhakti, even knowledge about the soul and knowledge that produces detachmentfrom the temporary word, when not understood in terms of their eternal relationship with God.

What does it mean to obstruct or overshadow Bhakti?

If one thinks one cannot please Krishna without first performing certain religious or secularactivities, or without first aquiring extraneous varieities of knowledge, etc. then these things haveobstructed or overshadowed (anvta) ones Bhakti. One with such opinions will give moreimportance to his or her mundane religious, secular or educational endeavors and his endeavorto directly please Krishna by hearing about him, glorifying him, remembering him, etc. willdiminish and weaken in the shadow of ones other pursuits.

Knowledge and activities that do not directly endeavor to please Krishna are, to some extent, anunavoidable counterpart of survival in this ever-changing world. One must undertake thereligious, secular, and educational endeavors appropriate for ones survival and basic prosperity.To do so does notovershadow or obstruct Bhakti, as long as one does not consider such pursuitsto be more significant than the pursuit of pleasing Krishna.

Conclusion

Devotion or Bhakti is an endeavor intended to please Krishna. When this endeavor is free fromthe impurities of ulterior motive and not overshadowed by other endeavors, it is Uttama Bhaktior Pure Devotion. The remainder of Bhakti Rasmta Sindhu describes Uttama Bhakti and itsambrosial flavor.

YaQaa [qNaardPara}aeSavaeRPaaiDaiviNaMauR&- TaTParTveNa iNaMaRl/Ma( )

zqke-ai-CYaTae ))12))yath r-nrada-pacartre

sarvopdhi-vinirmukta tat-paratvena nirmalam |hkea hkea-sevana bhaktir ucyate ||12||


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12

Nrada Pacartra: Bhakti is said to be service done with the senses forthe Master of the Senses, purified of all material motivation.

In Sloka 10 Rupa Goswami said he would define Uttama Bhakti according to the opinions of the

great saints (satam matam). In Sloka 11, he defined, Uttama Bhakti. Now, in Slokas 12-15, hequotes the teachings of great saints to show how his definition is in accordance with their opinion.Here he quotes Narada Muni.

Hrishikena Sevanam= service done with the senses; parallel to anusilanamfrom Sloka 11.Hrishikesha = Krishna; the service is done for Krishna. The motivation ( tat paratvena)for suchservice is pure (nirmalam) because it is free from material designation (sarvopadhi vinirmuktam).This is parallel to anyabhilasita sunyam from Sloka 11.

[q >aaGavTaSYa Ta*TaqYaS%NDae cl/+aai-YaaeGaSYa iNaGauRai-" PauzaetaMae ))13))r bhgavatasya ttyaskhandhe ca

lakaa bhakti-yogasya nirguasya hy udhtam |ahaituky avyavahit y bhakti puruottame ||13||

13

Third Canto of r Bhgavatam

1

: The definition of transcendental Bhakti-yoga: It is devotion for the Supreme Person that arises without cause andcannot be obstructed.

Nirguna-bhaktiis synonymous with uttama-bhakti. Ahaituki(causeless) is synonymous withanyabhilasita sunyam. Avyavahita (without intervention, without obstruction, without beinghidden, covered, or screen, without termination, ceasation, or lapse) is synonymous withjnana-karmady anavrittam.

Saal/aeKYaSaaiRSaaMaqPYaSaaPYaEk-TvMaPYauTa )

dqYaMaaNa& Na Ga*iNTa ivNaa MaTSaevNa& JaNaa" ))14))slokya-sri-smpya-srpyaikatvam apy uta |dyamna na ghanti vin mat-sevana jan ||14||

1 This and the following two Slokas are spoken by Kapila-deva in the Bhagavatam.


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14

To live on my planet, to posses equal opulence as I, to have a place in myentourage, to posses the same form as I, or to achieve oneness with me Ifsuch things are devoid of my service, devotees will not accept them.

This sloka indicates the depth of a devotees freedom from ulterior motive (anyabhilasita sunyam).They do not even desire liberations as a fruit of their devotion. Diyamanamindicates that they willnot even accept such fruits if Krishna personally offers them.

Sa Wv >ai-YaaeGaa:Ya AaTYaiNTak- odaTa" )YaeNaaiTav]JYa i}aGaua-aeTk-zRiNaPaae-ivRXauTaaVYa-ya l/+aada Maae+al/gauTaak*-TSaudul/R>aa )


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SaNd]aNaNdivXaezaTMaa [qk*-Z


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Papam(wrong action or sin) refers to both the act of sin, and the results of sin, which aretwofold: manifest (prarabdha papam) results directly felt by the performer of sin, and unmanifest(aprarabdha papam) results not yet directly felt by the performer.

This and the previous sloka together identify that suffering comes from sin, which is offour distinct stages: (1) vijam desire, (2) avidya ignorance, (3) prarabdha papam manifest

sin, and (4) aprarabdha papam unmanifest sin.

Ta}a APa[arBDahrTvMa(tatra aprrabdha-haratvam

Removing Unmanifest Sin

YaQaa Wk-@Xae

YaQaaiGan" SauSaMa*aicR" k-raeTYaeDaa&iSa >aSMaSaaTa()TaQaa MaizYaa >ai-vENaa&iSa k*-TXa" ))20))yath ekaae

yathgni susamddhrci karoty edhsi bhasmast |tath mad-viay bhaktir uddhavainsi ktsnaa ||20||

20

Eleventh Canto [11.14.16]:A blazing fire consumes wood to ashes, so does

devotion to Me consume sins, Uddhava.The unmanifest potential for fire is in wood. The sins compared to here to wood are unmanifestsins (aprarabdha papam). Bhakti consumes this stage of suffering.

Pa[arBDahrTvMa(prrabdha-haratvam

Removing Manifest Sin

YaQaa Ta*TaqYaeYaaMaDaeYa[v


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yan-nmadheya-ravanukrtandyat-prahvaad yat-smarad api kvacit |

vdopi sadya savanya kalpatekuta punaste bhagavan nu darant ||21||

21

Third Canto [3.33.6]:Hearing or saying your name, offering you obeisance,or even once remembering you turns even a dog-eater into a priest ofritual. Then what of those who receive your direct audience?

Rupa Goswami explains this sloka in the next.

duJaaRiTarev SavNaaYaaeGYaTve k-arak&- PaaPa& YaTSYaaTPa[arBDaMaev TaTa( ))22))durjtir eva savan-yogyatve kraam matam |durjty-rambhaka ppa yat syt prrabdham eva tat ||22||

22

Poor birth is considered the cause of being ineligible to perform priestlyritual. Poor birth is the manifestation of previous sin, known asprrabdham.

The previous sloka said that even a slight connection with Uttama Bhakti turns a personconsidered by Vedic standards to be of the poorest birth (a dog eater) into a person considered tobe of purest birth (a priest). The condition of ones birth is supposed to be the result of hisprevious actions, and is therefore a manifest reaction (prarabdha karma). Saying that UttamaBhakti nullifies the effects of a poor birth is thus equivalent to saying that it removes the sufferingfelt from manifest sinful reactions (prarabdha papam).

Pa PauraNae cAPa[arBDaf-l&/ PaaPa& kU-$&= bqJa& f-l/aeNMau%Ma()-Mae


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Padma Purna:All stages of sin unmanifest, internal, seed, or manifest are destroyed in turn by Vishnu-Bhakti.

The Padma Purana here identifies four stages of sin, (1) aprrabdha phalam sin whose fruit hasnot yet manifest, (2) ka sin which is silent within the heart, (3) bja sin voiced as desire,and (4) phalonmukham sin whose fruit manifests as suffering.

These four stages are identical with the four stages identified by Rupa Goswami in slokas 18 and19. (1) Padma Puranas aprrabdha phalamis identical with Rupa Goswamis aprrabdhapapam, (2) Padma Puranas kais synonymous with Rupa Goswamis avidya as they bothdefine latent conditions of the heart which give rise to unnatural desire, (3) Padma Puranas bjais identical with Rupa Goswamis bja, and (4) Padma Puranas phalonmukhamis synonymouswith Rupa Goswamis prrabdha papamas they both define the state of sin that produces thefruit of suffering.

By characterizing unmanifest sin (aprrabdha papam) as ka-unmukhamthis sloka indicatesthat unmanifest sinnourishes ignorance(ka/avidya). This reveals sin to be a self-perpetuating cycle that begins with a grain of willful ignorance (avidya or ka). This ignorance,

which is essentially an unnatural conception of self, produces unnatural desires, which in turnimpel unnatural actions (sin). These actions generate manifest (prrabdha) as well asunmanifest (aprrabdha)reactions. These unmanifest reactions produce ignorance (ka

/avidya) and thus restart the cycle of sin with increased velocity.

This sloka contends that the cycle can be broken by Vishnu-Bhakti, which eradicates all stages ofsin in the following order: first aprrabdha, then avidya/ka, then bja, and finally prrabdha.

bqJahrTvMa(

bja-haratvam

Removing Desire for Sin

YaQaa zeTaESTaaNYagaaiNa PaUYaNTae TaPaaedaNav]Taaidi>a" )NaaDaMaRJa& Ta*dYa& TadPaqXaai]SaevYaa ))24))yath ahe

tais tny aghni pyante tapo-dna-vratdibhi |ndharmaja tad dhdaya tad apghri-sevay ||24||

24

In the Sixth Canto [6.2.17]:Sins can be purified by austerity, charity, vows,and other religious observances, but only Service to the feet of the Lordcan purify the heart and the birth place of irreligiousity.


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This sloka admits that there are other means to remove suffering, but establishes that besidesUttama Bhakti no means can permanently remove suffering. The birth place of irreligious action(adharma-ja) is irreligious desire (bja).

AivahrTvMa(avidy-haratvam

Removing Ignorance

YaQaa cTauQaeRYaTPaadPaJaPal/aXaivl/aSa>a-ya k-MaaRXaYa& Ga]iQaTaMau]QaYaiNTa SaNTa" )TaNa( Na ir-MaTaYaae YaTaYaae_iPa aeTaaeGa


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Padma Purana:Knowledge follows naturally from the practice ofdevotional service to Hari, and destroys ignorance like a forest firedestroys snakes.

Rupa Goswamis discussion of the first quality of Uttama Bhakti, the Removal of Suffering,concludes with this sloka. He contends herein that Uttama Bhakti is the best means of obtaining

relief from distress, for it removes all stages of suffering, and is the only means to eradicate theroot cause, ignorance.

Xau>adTvMa(ubhadatvam

Bestowing Auspiciousness

Xau>aaiNa Pa[q


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Padma Purana:One who worships Hari satisfies the entire universe. Thuseveryone, even the immobile entities, hold him dear.

The auspicious person holds everyone dear, and everyone holds him dear. He therefore acts forthe benefit of everyone, and everyone wishes to benefit him.

Sauai->aRGavTYaik-Naa SavGauR


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YaQaa TaN}aeiSaYa" ParMaaYaaR >aui-Maui- XaaTaq )iNaTYa& c ParMaaNaNdae >aveaeivNd>ai-Ta" ))31))yath tantre

siddhaya paramcary bhukti-mukti ca vat |nitya ca paramnando bhaved govinda-bhaktita ||31||

31

Tantra: Wondrous mystic perfections, everlasting sensory pleasure andliberation, and eternal, supreme bliss manifest from devotion to Govinda.

Mystic perfections (siddhi) and sensory pleaure (bhukti) are both in the category of Happiness

from Objects (vaisaya sukha see sloka 30). Liberation (mukti) is in the category of Happinessfrom the Soul (brahmana sukha). Supreme eternal bliss (paramananda) is in the category ofHappiness from God (aisvara sukha).

YaQaa hir>ai-SauDaaedYae c>aUYaae_iPa Yaace deveXa TviYa >ai-d*R!aSTau Mae )Yaa Maae+aaNTacTauvRGaRf-l/da Sau%da l/Taa ))32))yath hari-bhakti-sudhodaye ca

bhyo 'pi yce devea tvayi bhaktir dhstu me |y moknta-caturvarga-phalad sukhad lat ||32||

32

Hari-Bhakti-Sudhodaya:Repeatedly I ask, O Master of the gods; Grant mesteadfast devotion to you, for that devotion is a vine whose fruits are thefour human goals,2 up to final liberation, and all the happiness thereof.

Thus sloka confirms that Uttama-Bhakti bestows all categories of happiness. Rupa Goswami hasdemonstrated that Uttama Bhakti bestows auspiciousness for it makes the Bhakta universally

endeared and beneficial (sloka 28), develops his or her saintly character (sloka 29), and bestowsall categories of happiness (slokas 30 -32).

2 The fruits of the four human goals are: 1. pleasure (kama), 2. economic prosperity (artha), 3.righteousness (dharma), and 4. liberation (moksa).


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Maae+al/gauTaak*-Ta(moka-laghut-kt

Making Even Liberation Seem Trivial

MaNaaGaev Pa[!aYaa& dYae >aGavad]TaaE )PauzaQaaRSTau cTvaraSTa*aasudurlabh


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Very Rare

SaaDaNaaogaErNaaSaNGaErl/>Ya SauicradiPa )hiraa ))35))

sdhanughair ansangair alabhy sucirdapi |hari cv adeyeti dvidh s syt sudurlabh ||35||

35

There are two reasons Uttama Bhakti is very rare: (1) One cannot obtain itby diligently and prolongedly performing sadhana without attachment, and(2) Hari is reluctant to bestow it.

Explaining this sloka requires referencing two other slokas yet to come in Bhakti RasamritaSindhu. First, in sloka 1.1.46, Rupa Goswami explains that Uttama Bhaktis hallmark of beingvery rarely achieved (sudurlabha) refers to the achievement of Uttama Bhakti at the stage of

Bhava.3

Second, in sloka 1.3.6, Rupa Goswami explains that Bhava-Bhakti is attainable by two means,through practice or by Krishnas blessing.

This being said, the current sloka means, Bhava Bhakti is very rarely attained because (1)although it can be attained by practice, even diligent and prolonged practice will not achievebhava-bhakti if that practice is without deep and sincere attachement to Krishna, and (2) althoughit can be attained by Krishnas blessing, he is reluctant to bestow such blessings.

Ta}a Aaatatra dy

About the first

YaQaa TaaN}aejaNaTa" Saul/>aa Maui->auRi-YaRjaidPauaa ))36))yath tntre

3 Rupa Goswami will define Bhava Bhakti in 1.3.2. Meanwhile, it is sufficient to know that BhavaBhakti is the stage in which ones practice of Uttama Bhakti becomes perfect and love of Godbegins to become an integral part of ones essential personality.


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the Supreme and places him subordinate, as illustrated in this sloka from the Fifth Canto ofBhagavat Purana. Krishna is very reserved about granting such a powerful blessing.

SaaNd]aNaNdivXaezaTMaasndrnanda-vietm

Composed of Condensed Bliss

b]aNaNdae >avedez ceTParaDaRGau


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tvat-kathmta-pthoghau viharanto mahmuda |kurvanti ktina kecit caturvarga topamam ||40||

40

Bhvrtha Dpik: Those who enjoy hearing of your ambrosial pastimesalone truly consider the four goals of life to be like straw.

[qk*-Zai-vRXaqk-raeTaqiTa [qk*-Z


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SaMae c NaarAae-aEYaUYa& Na*l/aeke- bTa >aUir>aaGaa l/aek&- PauNaaNaa MauNaYaae_i>aYaiNTa )Yaeza& Ga*haNaavSaTaqiTa Saa+aau!& Par& b] MaNauZYail/NGaMa( ))43))saptame ca nraoktau

yya nloke bata bhribhgloka punn munayobhiyanti |

ye ghnvasatti skdguha para brahma manuya-lingam ||43||

43

Seventh Canto, Nrada [7.10.48]:You are the most fortunate persons in thisworld. Even the saints who purify the world desire to live in your home, forthere the Supreme directly manifests in the most secret human form.

AGa]Taae v+YaMaaae-rNau-MaaTa( )iXa" zi" PadEreTaNa( MaahaTMYa& Pairk-IiTaRTaMa( ))44))agrato vakyamys tridh bhakter anukramt |dvia abhi padairetan mhtmya parikrtitam ||44||

44

In the beginning, I mentioned that Uttama Bhakti has three stages of

development. Each stage has two of these six glorious and famousqualities.

The first and second qualities, relief from distress and bestowal of auspiciousness, begin to befelt in the initial stage of Uttama Bhakti, called Sadhana. The third and fourth qualities, makingeven liberation seem trivial and being very rarely achieved, are characteristics of Uttama Bhaktissecond stage, bhava. The final two qualities, being composed of condensed bliss and attractingSri Krishna, are manifest in Uttama Bhaktis final stage, prema.

Each of the three stages of Uttama Bhakti contain the qualities of the stages before it. Thussadhana has qualities one and two, while bhava has these two, plus the third and fourth quality,and prema has all four previous qualities, plus the fifth and six.

Each quality manifests sequentially (anukramat). Thus each quality becomes fully mature only atthe stage of prema. It may be inferred that the qualities continue to expand through the varioussubstages of prema, up to and including the highest stage of prema, mahabhava.

ik&-c


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kica

Endnotes

SvLPaaiPa icrev SYaai- TaTvavbaeiDak-a )Yaui-STau ke-vl/a NaEv YadSYaa APa[iTaTaa ))45))svalppi rucir eva syd bhaktitattvvabodhik |yuktis tu keval naiva yadasy apratihat ||45||

45

Just a little attraction will make the truth of bhakti understandable, notintelligence alone, which is unstable.

Ta}a Pa[acqNaErPYau-Ma(YaTaeNaaPaaidTaae_PYaQaR" ku-XalE/rNauMaaTa*i>a" )Ai>aYau-TarErNYaErNYaQaEvaePaPaaTae ))46))tatra prcnair apy uktam

yatenpdito py artha kualair anumtbhi |abhiyuktatarair anyair anyathaivopapdyate ||46||

46

The elders say:The conclusion established by the intellectual is soonreplaced by the conclusion of one with subtler intellect.

wiTa [q [q >ai-rSaaMa*TaiSaNDaaEPaUvR>aaGae >ai-SaaMaaNYa l/hrq Pa[QaMaaiti r r bhakti-rasmta-sindhau

prva-bhge bhakti-smnya lahar pratham

This concludes the First Wave of the Eastern Oceanof r r Bhakti Rasmta Sindhu,on the topic of Bhakti in General.

BRS (Vraja Kishor Das)

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