Chapter 18 - Prayojana-tattva

The Definition of Bhāva

18.1

śuddha-sattva-viśeṣātmā prema sūryāṃśu-sāmyabhāk
rucibhiś-cittatmā sṛṇyakṛd-asau bhāva ucyate

As bhakti develops beyond the stage of ruci, and the heart, mind, and intellect are softened by divine love, one comes to the stage known as bhāva-bhakti. This transcendental stage is beyond the modes of material nature, and is saturated with the qualities of śuddha-sattva: transcendental goodness. At that time one's heart becomes illuminated like the sun, for bhāva-bhakti is like a ray of prema-bhakti. (Bhakti-rasāmṛta-sindhu 1.3.1)

Mahāprabhu's Verse on Bhāva

18.2

nayanaṃ galad‑aśru‑dhārayā vadanaṃ gadgada‑ruddhayā girā
pulakair nicitaṃ vapuḥ kadā tava nāma‑grahaṇe bhaviṣyati

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 in ecstasy (bhāva), and when will the hairs of My body stand on end while chanting Your holy name? (Śikṣāṣṭakam 6)

The Causes of Bhāva, Transcendental Emotion

18.3

yan martya-līlaupayikaṃ sva-yoga-
māyā-balaṃ darśayatā gṛhītam
vismāpanaṃ svasya ca saubhagarddheḥ
paraṃ padaṃ bhūṣaṇa-bhūṣaṇāṅgam

The Lord appeared in the mortal world by His internal potency, yoga-māyā. 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. (Bhāg. 3.2.12)

The Lord's Sweet Nature as the Opulent Lord of Threes

18.4

svayaṃ tv asāmyātiśayas tryadhīśaḥ
svārājya-lakṣmy-āpta-samasta-kāmaḥ
baliṃ haradbhiś cira-loka-pālaiḥ
kirīṭa-koṭy-eḍita-pāda-pīṭhaḥ

Lord Śrī Kṛṣṇa is the Lord of all kinds of threes and is independently supreme 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. (Bhāg. 3.2.21)

The Symptoms of Bhāva Appear in Those Who

Cultivate the Holy Name in the Association of Devotees

18.5-6

parasparānukathanaṃ pāvanaṃ bhagavad-yaśaḥ
mitho ratir mithas tuṣṭir nivṛttir mitha ātmanaḥ
smarantaḥ smārayantaś ca mitho 'ghaugha-haraṃ harim
bhaktyā sañjātayā bhaktyā bibhraty utpulakāṃ tanum

One should learn how to associate with the devotees of the Lord by gathering 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 bhakti-yoga, the devotees please the Lord, who takes away from them everything 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 exhibit symptoms of transcendental ecstasy, such as standing of the bodily hairs on end. (Bhāg. 11.3.30-31)

The Practical Symptoms of Bhāva

18.7-8

kṣāntiravyartha kālatvaṃ viraktirmāna śūnyatā
āśābandhaḥ samut-kanṭhā nāmagāne sadā ruciḥ
aśaktis-tad guṇākhyāne prītis-tad-vasati-sthale
ityādayo 'nubhāvāḥ syurjāta-bhāvāokure jane

In those within whom bhāva-bhakti has awakened, the following symptoms 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, eagerness to glorify the Lord and discuss his pastimes, and a longing to live in a holy place where the Lord has performed his pastimes. (Bhakti-rasāmṛta-sindhu, Purva Vibhāga 1.3.25)

Two Kinds of Rāga-marga the Practitioner

and the Perfected Soul

18.9

sevā sādhaka-rūpeṇa siddha-rūpeṇa cātra hi
tad-bhāva-lipsunā kāryā braja-lokānusārataḥ

A person desiring to attain the mood of Kṛṣṇa's devotee should render service both with his material body as well as spiritual body following in the footsteps of the residents of Vraja. (Bhakti-rasāmṛta-sindhu, Purva Vibhāga 1.2.295)

18.10

bāhya, antara, ihāra dui ta' sādhana
'bāhye' sādhaka-dehe kare śravaṇa-kīrtana
'mane' nija-siddha-deha kariyā bhāvana
rātri-dine kare vraje kṛṣṇera sevana
nijābhīṣṭa kṛṣṇa-preṣṭha pācheta' lāgiyā
nirantara sevā kare antarmanā hañā

There are two processes by which one may execute this rāgṃnugṃ bhakti external and internal. When self-realized, the advanced devotee externally remains like a neophyte and executes all the śāstric injunctions, especially hearing and chanting. However, within his mind, in his transcendental spiritual body, he serves Kṛṣṇa in Vṛndāvana in his particular way. He serves Kṛṣṇa twenty-four hours, both day and night. (Cc. Madhya 22.156-157,159)

The Development of Prema into Sneha, Rāga,

Anurāga, Bhāva, and Mahābhāva

18.11-12

syād-dṛḍheyaṃ ratiḥ premā prodyan snehaḥ kramādayam
syān-mānaḥ praṇayo rāgo 'nurāgo bhāva ity api
bījam ikṣuḥ sa ca rasaḥ sa guḍaḥ khaṇḍa eva saḥ
sa śarkarā sitā sā ca sā yathā syāt sitopalā

When rati, or constant affectionate attachment to Kṛṣṇa, is very fixed, steady, and determined, then it is known as prema, or pure love of God. The development 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, praṛaya, rāga, and anurāga and bhāva. (Ujjvala-nilamaṇi, Sthayibhāva Pra 53-54)

18.13

sādhana-bhakti haite haya 'rati'ra udaya
rati gāḍha haile tāra 'prema' nāma kaya
prema vṛddhi-krame nāma sneha, māna, praṇaya
rāga, anurāga, bhāva, mahābhāva haya

By regularly practicing devotional service (sṃdhana-bhakti), one gradually becomes attached to Kṛṣṇa. This is called rati. Then rati becomes intensified, it becomes, prema. The basic aspects of prema, when gradually increasing to different stages are sneha, māna, praṛaya, rāga, anurāga, bhāva, and mahābhāva. (Cc. Madhya 19.177-178)

One With Eyes of Prema Can See the Supreme Person

18.14

premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṃ śyāmasundaram acintya-guṇa-svarūpaṃ
govindam ādi-puruṣaṃ tam ahaṃ bhajāmi

I worship Govinda, the Primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself 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. (Brahmā-saṃhitā 5.38)

The Shelter of Madhurya-rasa-bhakti

18.15

ānanda-cinamaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhuto
govindam ādi-purusaṃ tam ahaṃ bhajāmi

I worship Govinda, the Primeval Lord, residing in His own realm, Goloka, with Rādhā, resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of the sixty-four artistic activities, in the company of Her confidantes (sakhīs), embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa.

(Brahma-saṃhitā 5.27)

The Direct and Indirect Tasting of Rasa

18.16

etāvad eva jijñāsyaṃ tattva-jijñāsunātmanaḥ
anvaya-vyatirekābhyāṃ yat syāt sarvatra sarvadā

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. (Bhāg. 2.9.36)

The Definition of Rasa

18.17

vyavatītya bhāvanā-vartma yaś camatkṛtibhārabhūḥ
hṛdi sattvojjvale bāḍhaṃ svadate sa raso mataḥ

When one transcends the status of ecstatic love and is situated on the highest 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. (Bhakti-rasāmṛta-sindhu 2.5.132)

The Qualification for Mādhurya-rasa

18.18

yadi hari-smaraṇe sarasaṃ manaḥ yadi vilāsa-kalāsu kutahalam
madhura-komala-kānta-padāvalīm śṛṇu tadā jayadeva-sarasvatīm

If you at all wish to fill your consciousness with the remembrance of Śrī Śrī Rādhā and Kṛṣṇa and enter into a serving position within their sublime pleasure pastimes on the banks of Rādhā-kuṇḍa, 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 Rādhā-Mādhava, rendering Them service, and realizing the highest ecstasy in that position, is attainable by those rasika devotees who are free from all anārthas. They are qualified to read this book and thus reach the highest goal (prayojana). (Gīta-govinda 1.3)

The Prohibition for Those Who are Unqualified

18.19

naitat samācarej jātu manasāpi hy anīśvaraḥ
vinaśyaty ācaran mauḍhyād yathārudro 'bdhi-jaṃ viṣam

One should never imitate the behavior of great persons. If out of foolishness an ordinary person imitates such behavior [as Kṛṣṇa's dancing with the gopīs], even mentally he is doomed, just as one who imitates Rudra by swallowing a ocean of poison. (Bhāg. 10.33.30)

The Separation Experienced in Mādhurya-rasa

18.20

yugāyitaṃ nimeṣeṇa cakṣuṣā prāvṛṣāyitam
śūnyāyitam jagat sarvaṃ govinda‑viraheṇa 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. (Śikṣāṣṭakam 7)

18.21

amuny adhanyāni dināntarāṇi hare tvad-ālokanam antareṇa
anātha-bandho karuṇaika-sindho hā hanta kathaṃ nayāmi

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. (Kṛṣṇa-karṇāmṛta 41)

18.22

āśliṣya vā pāda‑ratāṃ pinaṣṭu mām adarśanān marma‑hatāṃ karotu vā
yathā tathā vā vidadhātu lampaṭo mat‑prāṇa‑nāthas tu sa eva nāparaḥ

I know no none but Kṛṣṇa as My Lord, and He shall remain so even if He handles Me roughly in His embrace or makes Me broken-hearted 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. (Śikṣāṣṭaka 8)

Extreme Separation

18.23

ayi dīna-dayārdra-nātha he mathurānātha kadāvalokyase
hṛdayaṃ tvadaloka-kātaraṃ dayita bhrāmyati kiṃ karomy aham

O my Lord! O most merciful Master of Mathurā! 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? (Padyāvalī, Mādhavendra Purī)

The Determined Prayer of One Who

Aspires to Worship Kṛṣṇa in Mādhurya-rasa

18.24

na dharmaṃ nādharmaṃ śruti-gaṇa-niruktaṃ kila kuru
braje rādhā-kṛṣṇa-pracura-paricaryām iha tanu
śacīsūnuṃ nandīśvara-pati-sutatve guruvaraṃ
mukunda-preṣṭhatve smara paramajasraṃ nanu manaḥ

O mind! Disregard the piety and impiety mentioned in the Vedas. Render eternal, confidential, loving service to the lotus feet of Śrī Śrī Rādhā and Kṛṣṇa in Vraja. Always meditate on the lotus feet of the son of Śaci, Śrī Caitanya Mahāprabhu, who is nondifferent form the son of Nanda. And always meditate on gurudeva, who [as the representative of Śrīmatī Rādhārāṇī] is the most beloved of Mukunda [Śrī Kṛṣṇa]. (Manāh-Śikṣṃ 2)

Thus ends the Eighteenth Jewel of Gauḍīya-Kaṇṭhahāra, entitled Prayojana-tattva.