Chapter 3 - The Highest Worship of Sri Krishna

The method of the worship of Krishna at Braja is the highest of all forms of worship. The worships that are practiced at Mathura and Dwaraka, respectively, owe their value in augmenting the exquisiteness of the Pastimes of Braja. It is our purpose, therefore, to consider the worship of Braja in some detail at this place. The discussion of the worship of Braja should not be withheld from the cognizance of the conditioned souls, as by means of this alone they can be really benefited. It is only when the conditioned soul is in the position to realise the nature of the mode of worship at Braja that he is freed from the fear of death, by obtaining the life eternal.

The subject of the worship of Braja may be conveniently considered by the related methods of synthetic or positive and analytic or negative treatment. Synthetically regarded the worship resolves itself into a system of relationships divisible in their turn into five distinct grades. These grades are called respectively the tranquilized state, condition of a servant, that of a friend, that of parents, and finally that of consorts, in the order of increasing excellence from the point of view of the detached observer.

In Braja certain denizens always regard themselves as the servants of the Prince of Braja. Others consider themselves as His fortunate friends. Sridama, Subala, etc., possess the pure friendly disposition. Yasoda, Rohini, Nanda are actuated by undiluted parental affection. The consorts, with Sri Radhika, at their head, regard themselves exclusively as the promoters of Krishna’s amorous love in the dancing circle. Nowhere else except in Brindabana can there exist these dispositions of pure exclusive relationships with Krishna. It is for this reason that pure souls feel an instinctive attraction for the charming Brindabana In Brindabana the Scriptures agree in declaring the amorous disposition to be the highest of all. By the principle that Godhead happens to be the sole Enjoyer of every entity, the individual soul is proved to be eternally ministrant to the pleasure of Sri Krishna. In Braja, however, there exist no dividing limitations as between Krishna and the serving individual souls like those that separate the master from the servant in this world. On the contrary, there always prevails indivisible supreme bliss in the visible form of these allloving relationships. The consideration of loving separation also finds a place there for the sole purpose of augmenting still further the happiness of loving union. This blissful disposition, which belongs only to Braja, is realised in its gradual development by the careful preliminary service of relationships that obtain outside Braja in Mathura and Dwaraka.

The conditioned soul is eligible for service of Godhead only under the strictest regulations. At a subsequent stage, on the appearance of attachment for Krishna, the disposition of Braja gradually manifests itself. At this latter stage Krishna is served internally with loving devotion, but outward regard is displayed towards the regulative social institutions. This duplicity of disposition and practice is known as Parakiya (relationship as to a paramour); because the condition of the devotee resembles that of the wedded wife who may have unfortunately contracted a passion, which is not to be indulged, for a person other than her lawful husband. In these circumstances, the really loyal wife is under the painful necessity, from an innate sense of duty, of showing all outward regard that is due to her husband and of observing scrupulously the domestic and social regulations, although she can no longer feel for them any real internal attachment.

The apparently unintelligible and insincere attachment to society of the highest class of devotees cannot avoid being misunderstood by those comparatively advanced pupils who are in a position to appreciate the beneficient nature of the Scriptural regulations for the promotion of the spiritual well-being of society. But the highest class of devotees do not modify their method out of deference to adverse criticisms even of such bona fide objectors. Those novices who are not well advanced on the spiritual path are still less able to understand the ways of loving devotion which actuate the best devotees.

There is a regular gradation in the growing manifestation of the pure spontaneous attachment for Krishna.

The growth of such attachment is capable of being divided into three distinct stages in order of increasing excellence, viz.,

1. the love of conditioned souls adulterated by endeavour to follow the Scriptural regulations,
2. love for Krishna on the Absolute plane but wanting in the quality of intimacy, and finally
3. perfect love for Krishna free from all extraneous dross.

The limit of pure love for Krishna in Sri Radhika, the Counter-Whole of Sri Krishna Himself, is termed mahabhava (the loving condition major). Different fro. n the specific nature of mahabhava, but closely approximating the same, there is found the eightfold assemblage of the bhavas inhering in the pure individual souls. They are the eight Sakhis (the Cherami) of Sri Radhika. The bhavas of worshippers adjoining those of the sakhis, are the manjaris (spray). The worshipper should in the first instance seek the protection of the manjari whose bhava corresponds to the worshiper's own nature. He is, thereafter, to offer his submission to the sakhi who is served by the manjari. If he obtains the mercy of the sakhi he will be enabled thereby to attain to the refuge of the feet of Sri Radhika. In the circle of the great Rasadance the worshippers, manjari, sakhi and Srimati Radhika, occupy positions that are very much analogous to those of the satellite, planet, the sun and the polar star respectively in the mundane stellar system. In the process of augmentation of bhava, the promotion of the enjoyment of Krishna becomes available for jeevas who have attained to the qualitv of mahabhava.

There are eighteen obstacles in the way of this exquisite consummation of bhava which belongs to Braja. These are apt to pollute pure love and give rise to offense. It is imperatively necessary to consider the nature of these obstacles by way of the negative treatment of Braja-bhava, which should supplement and help to prevent any grave misconception of the positive exposition.

(1) The first obstacle:

The first obstacle is one's encounter with the pseudo-Guru. The bad Guru is no other than the demoness Putana who offers the suck of her poisoned breast for killing new-born Krishna in the purified cognition of the soul. Worshippers who have already obtained admission to the path of loving devotion should ponder on the appearance of Putana in Braja and be thereby enabled to remove the initial obstacle, viz., the bad spiritual guide. The Guru is either the inner or outwardly manifested spiritual Guide. The soul in the state of perfect concentration in the absolute samadhi, is the Guru of the soul. In other words a person who places himself under the guidance of the reasoning faculty and learns from it the method of worship, thereby gives the direction of himself to the pseudo-Guru.

The dallyings of the empiric assertive rational faculty with the eternal religion by the offer of her support for its furtherance, are comparable to the artifices of Putana. Worshippers on the path of loving spiritual devotion owe it to themselves to discard all assertive help of reasoning in the attempt to realise the nature of the summum bonum, and seek instead the exclusive guidance of spiritual concentration. The human being from whom one learns about the substantive nature of worship of Godhead is the outwardly manifested Guru. The bona fide Guru is the person who after realising the true nature of the endeavour of loving devotion, instructs the submissive disciple (sishya) regarding the summum bonum, taking into due consideration the specific requirement of the latter. One who presumes to instruct others without himself realising the nature of the course of loving devotion, or who, although himself cognizant of the nature of the path of devotion, instructs the disciple regarding the same without due consideration of the aptitude of the latter, is the pseudoGuru. It is necessary by all means to renounce the guidance of such a Guru.

(2) The second obstacle:

The second obstacle on the path of loving devotion, in the order of appearance, is wrong speculative controversy. In Braja, i.e., on the path of spontaneous love, it is difficult for the proper spiritual state to appear until the demon Trinavarta, embodiment of disloyal controversy, has been killed outright. All philosophical speculation, all skeptical arguments of the pseudo Buddhists and empiric rationalists, are obstructive of the growth of the disposition of Braja, in the manner of the demon Trinavarta.

(3) The third obstacle:

The third obstacle is represented by the laden cart. The injunctions of the Scriptures are apt to be followed in their literal sense without due regard to their meaning. This carrying of the lumber of Scriptural learning tends to smother the infant Krishna and requires to be smashed with His help at the very outset, if the object of the novice be to realise the state of natural love for Krishna. The mechanical pedant has no access to Braja. The victims of the pseudo-Guru are liable to fall into this plight by being prematurely initiated into the process of the state of a female confidante engaged in service as of the manjari. Such victims do not realise their misfortune by reason of their mechanical aptitude which is exploited by, the pseudo-Guru to their utter ruin. Those who follow the advice of such a Guru in their worship, quickly fall away from the path of devotion. The amorous mood in such cases can never attain to the depth of the truly spiritual process. But this is never realisable by the parties themselves.

(4) The fourth obstacle:

The fourth obstacle “on the path” is termed juvenile offense. Persons who are indifferent to the spiritual guide are thereby rendered subject to the inconsistencies and frailties that beset naughty children. This enemy of the infant Krishna is known as Batsasura. The novice must beware of the guiles of this malicious demon and try to get rid of him at an early stage.

(5) The fifth obstacle:

The fifth obstacle makes its appearance on the path of the theists (Vaishnavas) in the form of the demon Baka. He is an exceedingly cunning fellow embodying the principle of religious hypocrisy. It is this obstacle which is meant by the offense against the Holy Name. Those who, falling into the clutches of the pseudo-Guru by neglect of the proper exercise of their judgment, deceive themselves by consenting to adopt the higher grade of worship to which they are not entitled, fall under the category of the third class of offenders described above. But those who, even after becoming aware of their unfitness, persist in practicing the higher method of worship, hoping thereby to gain honour and wealth for themselves, commit the offense of religious hypocrisy. Until this defect is discarded, there can be no appearance of the principle of spontaneous liking for Krishna. These hypocrites only deceive the world by the display of the external insignia of sectarianism and pseudorenunciation. Those persons who choose to show their regard for these arrogant persons in consideration of the external marks exhibited by them, failing to attain the favour of Krishna, only prove to be thorns in the sides of the people of this world. But It should also be borne in mind in this connection that one should be careful not to allow his caution in regard to the abuse of external signs to betray him into maligning a person wearing the respective external marks of the theistic communities, whose conduct may also embody the inner significance of those symbols. It is, therefore, the constant duty of the Vaishnavas, by being neutral as regards external marks, to seek for indications of inner love for Godhead and to associate with and serve the sadhus whom they may be fortunate enough to recognize by this test.

(6) The sixth obstacle:

The sixth obstacle has the forms of cruelty and violence. This is the demon Aghasura. It is possible for love to suffer gradual decay by the absence of kindness for all animate beings. This must be so inasmuch as kindness can never be a different principle from love for Krishna. There is no substantive difference between love for Krishna and kindness to individual souls.

(7) The seventh obstacle:

The seventh obstacle assumes the form of infatuation in the shape of an apparently zealous study of the Vedas (scholasticism). Excessive and exclusive attention to the propositions of the diverse polemical schools and their conclusions and modes of argument, tend to lessen the poignancy and clearness of the vision of the truths obtained in the exclusive mood. Even Brahma himself doubted the truth of the real Nature of Krishna by reason of such infatuation.

(8) The eighth obstacle:

The eighth obstacle is offered by the demon Dhenukasura in the form of the ass, who tries to prevent the palm fruits, which he is himself unable to taste, from being enjoyed by others. The principles of Vaishnavism require for their due appreciation the most penetrating judgment. Persons possessed of a blunted understanding are exposed to this grave plight. The Vaishnava religion is indivisible. There is no scope in it for sectarian narrowness. It is the bluntheaded fool who is liable to misconceive the true nature of the Vaishnava community by supposing it to be a sect distinct from other sects of this world. As a matter of fact thick-headed persons are themselves unable to understand the teaching of the spiritual works that have been penned by the former Acharyas of the community and they are also apt to actively prevent others from having access to those works. This is specially the case with those devotees possessed of a stunted judgment who, being mechanically addicted to the regulations have no inclination to strive for the attainment of the real status. But the Vaishnava religion holds within itself the prospect of infinite progressive advance. Those muddy-headed persons, who choose to remain confined within the literal meaning of the narrow limits of the Scriptural regulations, being thereby led to neglect the unconventional path of spontaneous love for Godhead, soon become indistinguishable from persons who are wedded to the cult of fruitive mundane activities. It is’ therefore’ never possible to make any progress in the Vaishnava religion till Dhenukasura in the form of the ass has been killed.

(9) The ninth obstacle:

The ninth obstacle is offered by the conduct of those weak-minded persons who take to the unconventional method of service for the purpose of gratifying their senses which it is not possible to do under the method of regulated service. This is the conduct of the demon Brishabhasura. These persons will be killed by the burning quality of Krishna’s personality. The example of such offensive conduct is by no means rare among those hypocrites who make a parade of their religiosity.

(10) The tenth obstacle:

The tenth obstacle is offered by the cunning serpent Kaliya, representing implacable brutality and treachery, who is apt to pour his deadly poison into the melted souls of the Vaishnavas represented by the liquid current of the Yamuna. The danger threatened by this fatal poison can be got rid of by the Grace of Krishna.

(11) The eleventh obstacle:

The eleventh obstacle has the form of intra-communal discord. It is comparable to the wild forest-fire. The disposition bred by narrow sectarianism rendering its victim unable to recognize as Vaishnava one who does not assume the external marks of the theistic community, multiplies the obstacles on the path of attainment of the bona fide Guru and the actual companionship of the true devotees. It is, therefore, obligatory on all persons to destroy the forest-fire by all means.

(12) The twelfth obstacle:

The twelfth obstacle on the path of loving devotion is offered by the demon Pralambasura who is prone to commit theft against one’s own self. The danger is represented specifically by the theory of the Brahman of the Mayavadins who advocate merging in the Brahman as the summum bonum and declare the self realised condition to be one. that is absolutely devoid of any distinguishable feature. The system is characterized by the defect of utter absence of the principle of bliss either for the individual soul or for the Brahman who is imagined to be perfectly unconcerned about anything. Persistent reflection on those lines gives rise to doubt regarding the very existence of the Brahman and produces conviction in the non-existence of the individual soul and the elaborate concoction of a new science to account for the glaring discrepancies of the Acharyas and proving the utter futility of all human thought and activity. This mode of thinking sometimes finds its way among the Vaishnavas and creates a good deal of trouble in the form of an advocacy of self-destruction.

(13) The thirteenth obstacle:

The thirteenth obstacle takes the form of the worship of Indra and other lesser devatas in the hope of gaining worldly advantages. This prevents the growth of love for Godhead and requires to be avoided with great care.

(14) The fourteenth obstacle:

The offenses of theft of another’s property and telling of Lies are the fourteenth obstacle. These are represented by the demon Byowrasura. They stand in the way of one’s attaining to perfect love for Krishna and give a good deal of trouble to the novice.

(15) The fifteenth obstacle:

The fifteenth obstacle arises from addiction to intoxicants. In Braja the bliss, that is experienced by the individual soul on his being freed from the troubles of mind and body, is termed Nanda. There are found persons who betake to the use of intoxicants supposing such habit to be promotive of the above form of bliss. This quickly causes the serious drawback of selfforgetfulness. This predicament is represented by Nanda's sojourn to the abode of Varuna. This grave offense must be avoided by all means. Those persons who have attained the mode of loving devotion of Braja must, on no account, use any form of intoxicant.

(16) The sixteenth obstacle:

The sixteenth obstacle has the form of a proneness to acquisition of fame and honour, and desire for sensuous enjoyment, under the plea of devotion. This is the demon Shanhachuda. Those persons who covet fame as the goal of their activities, commit thereby the offense of arrogance. It is necessary for Vaishnavas to be very careful about this matter.

(17) The seventeenth obstacle:

The next obstacle is offered by the growing sense of blissfulness that tends to increase by the cultivation of the habit of worship till it assumes the form of self suppression approximating the state of merging with the Object of worship. This mood for merging with the Divinity is a species of serpent that swallows up Nanda. The novice should endeavour to be a bona fide servant of Godhead by carefully avoiding this fatal temptation.

(18) The eighteenth obstacle:

The eighteenth obstacle is the demon Keshi who has the form of the horse. As the quality of devotion of the novice undergoes swift development, the sense of one’s own superiority makes its appearance. If the novice gives a free scope to the speculation regarding his own excellence, it is apt to lead him into the dire offense of disrespect for the Divinity, causing his fall. It is, therefore, necessary that such wicked sentiment may never arise in the heart of the Vaishnava. Even after devotion has been fully developed the quality of sincere humility should never be absent from the conduct of the Vaishnava. As the contrary of this tends to happen, it becomes necessary for Krishna to kill the demon Keshi.

Those who are in the intellectual condition are required to free themselves from those offenses which are to be found in the sphere of Mathura. Those who have a taste for fruitive activity must be on their guard against the offenses that are noticeable at Dwaraka. The devotees should dive completely into love for Sri Krishna by avoiding all those obstacles as they are apt to breed trouble in Braja.

The eternal Truth has been made manifest to this world by, Sri Vyasadeva in his narrative of the Pastimes of Braja. But the real nature of the Truth cannot be realised by means of knowledge born of the senses. The knowledge is spontaneously experienced by the pure essence of the individual soul in his exclusive state (samadhi). There are, however, pseudo-exclusive states which must not be confounded with the spiritual condition proper in which there is no presence of any mundane element. In this state the Truth becomes self-manifest by the operation of the spiritual Potency of Divinity. This phenomenal world is the distorted unwholesome reflection of the transcendental Realm. It is for this reason that there is a correspondence between the phenomena of this world and the events of the spiritual plane. The substantive reality, in the forms of the Name, Form, Quality, Pastimes and the distinctive personality of His Paraphernalia make their appearance to the soul in his exclusive state (samadhi).

It is necessary to keep all doubting speculations at their proper distance, if the clear vision is to be maintained in tact. The least intrusion of such disturbing element blurs and obliterates the spiritual perception. On the gradual subsidence of mundane predilections, the transcendental Truth makes His Appearance by corresponding stages, finally attaining His full concrete manifestation in the Pastimes of Sri Krishna in Sri Brindabana. If the elimination of sensuous speculation is not attended to with scrupulous care, the progress is towards abstraction and absence of distinctive features in such realisation.

If it be our good fortune to attain to the sight of Brindabana, which is full of every object of beauty, we would be in a position, with. the fullest assurance of the truth of our realisation, to describe, by means of the admittedly imperfect instrument of mundane vocabulary that we happen to possess for the purpose, the most wonderful and blissful Form of Sri Krishna in Sri Brindabana. Such description should not be supposed to be derived from our experience of this world. It is the outcome of direct perception of the Substantial Reality of Whom the rational phenomena of this world are the distorted unwholesome shadow. No realisation of the substance can be reached by the logical manipulation of confused speculation regarding His shadow whose only function is to mislead to perfection.

The Beauty of Sri Krishna, described by those who have been fortunate enough to realise the vision, is narrated below for the information of the reader; but the meaning of the description cannot be grasped except in the perfect exclusive state which, is wholly free from any speculative activity born of the mind.

The Figure of Godhead, fulfilling all requirements of the spiritual principle, is like that of man. His Beauty seems to be represented by the reflected correspondence of the inexpressibly cooling, soft, yellowish, blue that is noticeable in the gem known as "Indranilamani" of this world, or is like unto the impression of the first appearance of the rain-bearing clouds at the close of the season of protracted draught. A certain combination of the triple potency representing respectively the principles of existence, consciousness and bliss, appears to be disposed in an indivisibly oblique manner about the Beauty of Divinity. His Twin Eyes, focusing all the supremely jubilant brightness of the realm of perfect living consciousness, set forth the Beauty of His incomparable Figure. In the material world those Eyes may be found reflected in the beauty of the fresh-blown lotus. On the Head of Godhead’s Own Divine Form, there is observed a certain distinctive feature similar to which there is to be found nothing at all in all our previous experience. All that can be said is that the tail of the peacock is probably the reflection in this world of this inexpressible peculiarity. A certain garland of flowers that have the easy perfection of the soul, sets forth the beauty of the incomparable Neck of Sri Krishna. The beauty of the natural flowers of the forest seems to be a reflection of this particular feature. The Waist of Sri Krishna is encompassed by knowledge that is manifested by the spiritual cognitive principle representing the energy of the soul. It seems that the flash of lightning, skirting the fringe of a massive assemblage of fresh, rain-bearing clouds reflects the beauty of the girdle round the Waist of Sri Krishna. The kaustubha and other precious gems and ornaments appertaining to the soul disseminate the beauty of the Person of Sri Krishna. The spiritual agency by whose means the ravishing call, that has power to draw the soul, manifests itself, is observed in the figure of a flute. The flutes and other instruments of this world that serve to carry the musical notes of every variety may be the reflection of the Divine Flute. The inconceivable Figure of Sri Krishna is observed to be placed under the Kadamba tree, embodying spiritual horripilation, on the grassy woodlands sloping to the water’s edge of the Yamuna of the liquid spiritual essence. It is by means of these spiritual symbols that the beloved Son of Nanda, Sri Krishna, Lord of the spiritual Realm, makes His Appearance to the view of the Vaishnavas in their exclusive state (samadhi)

But persons who are unfortunately blinded by empiric knowledge are unable to find the Form and distinctive concrete aspects of the spiritual existence even when the realm of the Absolute is actually brought before their eyes in the exclusive state.

Sri Krishnachandra, in this manner, is realised, in the exclusive state, as maddening the realm of pure souls by the strains of His Flute and attracting the minds of the milkmaids (gopees). How may those who are infatuated by the vanities of high lineage, etc., attain to Krishna? Persons who are free from all worldly vanities are alone eligible for being attracted by Krishna. Those who understand the nature of spiritual existence, know that sadhus fall into two clearly defined groups, viz., (1) those who have attained to the state of the gopees, and (2) those who follow in the footsteps of such self-realised souls. The former are called siddhas and the latter sadhakas.

The graduated process of spiritual endeavour of those persons who have realised the state of gopees, is as follows. In the course of their sojourn in this world, the music of Krishna’s Flute enters the ear of a few exceptionally fortunate persons. The sweetness of the music exercising its attraction on such persons makes them fit for the highest spiritual status. This quickly dissipates their male disposition which prompts people of this world to seek for their own sensuous enjoyment. On the complete disappearance of the male disposition there is aroused another temperament characterized by a spontaneous preference for following the guidance of those who are possessed of the mellow quality of spiritual consorthood. In this position the femininity of the soul in the form of capacity for ministering to the enjoyment of Godhead, manifests itself. The expectation of consorthood becomes so strong that the soul under its influence develops all the external symptoms of the state of madness.

The first experience arises in the form of hearing about the specific Figure (Rupa) of Krishna. This process falls into two parts. The first of these is of the nature of spontaneous realisation of Krishna’s attraction in the sphere of one’s ordinary cognitive activity. This event is called the hearing of the music of Krishna’s Flute. This is followed by the hankering for listening to the narrative regarding Krishna from those who have had an actual sight. This form of listening to the Scriptural narratives of Krishna from the lips of sadhus, also comes under this head. The realisation of Krishna that is attainable by such hearing and study, forms the division of spiritual endeavour which is called "listening to the Quality of Krishna”: The next is seeing the delineation of Krishna as in a picture. This is effected by the realisation of the Purpose and Supreme Skill of Krishna in the design of this material world. He who has been enabled to realise that the material world is the distorted perverted reflection of the realm of the Absolute, is said to have had a sight of Krishna as in a picture. In other words, the preliminary stages of the state of devotion to Vishnu, or Vaishnavata, accrues in the three different ways of spontaneous realisation of its desirability, realisation of the nature of Divine worship by the study of the Scriptures, and actual personal experience of the Nature of Godhead from a consideration of the wonderful organization of the material Universe

Unadulterated faith in Krishna as the source of the loving devotion of Braja is the preliminary stage in the gradual appearance of the process of spiritual love. The appearance of this form of unalloyed faith is followed by attainment of close association with the sadhus, who are denizens of spiritual Braja. Such association is the cause of the attainment of Krishna. Those persons who have the rare fortune of gaining the companionship of sadhus in course of their further progress on the path of spiritual endeavour, which is comparable to the stealthy approach of the sweetheart to the secret place of meeting with her lover, may perchance realise, at some rare moment, their auspicious meeting with the Supreme Object of their love on the water’s edge of the Yamuna, the stream of the liquid essence of the pure soul.

By meeting with Krishna, the transcendental bliss of Divine communion (parananda) ensues which at once causes all worldly felicity previously experienced to appear as infinitesimally trivial in comparison. The supreme bliss grows apace in the heart, as the days pass, towards the most dearly loved ever-new Form of the Soul of all souls. The root of spiritual love is that attachment of the individual soul who is constituted of the principles of pure cognition and bliss, towards the concentrated Divine Form of All-existence, Allcognition and All-bliss, which is perfect in itself and natural for the soul.

This attachment (rati) under the favouring impulse of the principle of mellowness (rasa) undergoes development by taking on the form of rasa.

Rasa is of twelve kinds. The following five rasas of are the five primary varieties:

1. santa (equanimity),
2. dasya (service),
3. sakhya (friendship),
4. batsalya (parental affection) and
5. madhura (consorthood),

These five are of the nature of substantive relationship.

The following are the seven secondary rasas:

6. bira [vira] (heroic),
7. karuna (tender),
8. raudra (keen),
9. hasya (laughter),
10. bhayanaka (terrible),
11. bibhatsa (abnormal) and
12. adbhuta (wonderful).

These arise spontaneously from the establishment of relationship. Prior to the establishment of actual relationship there is no possibility of external manifestation of attachment. These specific visible manifestations are all secondary rasas.

Even after attachment (rati) has assumed the form of rasa (liquid mellowness), it does not attain to its full resplendence except in combination with the four samagris (ingredients), viz.,

1. bibhaba (particular state),
2. anubhaba (perception),
3. sattvika (natural indication of emotion), and
4. byabhichari (transitory feeling).

(a) Bibhaba is of two kinds, viz.,

1. alambana (cause); and
2. uddipana (aggravating agent).

Alambana is again of two kinds, viz., (1) Krishna, and (2) devotee of Krishna.

The good qualities and distinctive natures of Krishna and His devotees constitute the division of uddipana (i.e., excitant of attachment or rati).

(b) Anubhaba is of three kinds, viz.,

1. alankara,
2. udbhasvara, and
3. vachika..

Alankara, such as hava, bhava, etc., in all twenty in number, has been classified into the three divisions of (1) angaja (of the body), (2) ayatnaja (spontaneous), and (3) swabhabaja (of the individual nature of a person). Sighing, dancing, rolling on the ground and such other activities are called udbhasvara.. Alapa, bilapa, etc., are the twelve vachika anubhavas.

(c) sattvika (natural indication of emotion):

Stupefaction, sweating, etc., are the eight sattvika bikaras.

(d) byabhichari (transitory feeling):

Nirveda, etc., are the thirty-three byabhichari bhavas.

The rasa and all its ingredients (samagri) have a constant bearing on the development of rati till it reaches the stage of mahabhava.. The attachment (rati) for Krislma is sthayibhava (the permanent state) or the rasa (mellow liquid principle) of bhakti (devotion). In conditioned souls the principle manifests itself as bhakti or service. In the free state it appears as the principle of love in the realm of the Absolute (Vaikuntha). Attachment for Krishna develops up to the stage of mahabhava. The process of development by the methods of identification with primary and secondary rasas and by the help of ingredients enriching the variety of its manifestations, constitutes the eternal treasure of the soul in her state of perfect spiritual freedom. It is this which is also the object of endeavour of the conditioned souls. If it be urged that there is no necessity for any attempt to attain that which is eternally inherent in the soul, the answer is that the resuscitation of the eternal principle in the conditioned state is the process of the spiritual endeavours of the conditioned neophyte.

It has been realised in their natural exclusive state by great souls such as Sri Vyasadeva, etc., and also by our Gurus that attachment (rati) for Krishna is the most wholesome principle of the realised essence of the jeeva-soul. The nature of the substantive reality is in a slight measure manifested in its reflected image. It is for this reason that the principle of attraction between male and female in this world has proved to be the most charming of all mundane entities. But the attachment between male and female of this world is utterly insignificant and condemnable in comparison with the principle of the transcendental reality. This is indicated by the passage in the narrative of the circular dance in the Bhagavatam, ";He who listens to or recites to others, with due reverence and faith, these Pastimes of Vishnu with the damsels of Braja, attains to the state of transcendental devotion for Godhead resulting in the simultaneous and speedy disappearance from his heart of the malady of mundane lust". It is, as if, the mirage of the desert is replaced by the shining water of the magnificent lake offering the sorely-needed cooling drink to the thirsty traveler led astray by the deceptive image of the life-giving liquid. I have described the limit of the love and activity of the eternally self-realised souls towards the eternally realised Personality of Sri Krishna. The limit of attachment is mahabhava, the limit of activity is maha-rasa. This is also the limit of vocabulary sprung from the material principle. That which lies beyond should be seen by means of the exclusive state (samadhi).

It is the only thing needful to be imbued with serving love for Sri Krishna, of the perfectly pure kind. It is the nature of genuine serving spiritual love to be absolutely free from all worldly dross. A person, in whom this pure impulse manifests itself, is thereby rendered perfectly pure in every detail of his conduct. Such a person is naturally disinclined to ungodly conduct, all his affinities having undergone a complete change of objective from the mundane to the Absolute. But it is necessary to bear in mind that before concluding any conduct to be blamable, the status of the person displaying such conduct should be considered. This is the most material point. No conduct is universally good or bad. If the attempt be made to arrive at a uniform body of rules of conduct which are to be binding on all, such a procedure is sure to end in futile speculations and to frustrate all real endeavour for ethical improvement. This is the great disservice that has been done to man by speculative ethics. It has only served to blunt the edge of natural goodness of judgment by entangling it in the meshes of specious theories that are bound to be wholly wide of the mark. It is, therefore, the first and foremost duty of every individual who is sincerely anxious of not being deceived by the shadow, to avoid all barren speculative discussions, on principle.

There is also another pitfall which is avoided by a person who is really inspired by love for the substantive Truth and the desire for serving Him for the sake of promoting His pleasure. Such a person never engages in sectarian hairsplitting. He is found to maintain a discreet attitude towards sectarian disputes and in respect of external symbols which differ in different communities. These issues, as a matter of fact, derive all their value from the purpose which they are instituted to serve. Their external face need, therefore, be neither undervalued nor overestimated. The conduct of the devotee who is actuated by natural love for the service of the Absolute, in these matters, should not, therefore, be misunderstood. Such a person is neither opposed to, nor is he a supporter of these external features as such.

Those who are servants of Hari know very well that no work is worth doing which does not please Hari; neither is knowledge, by which attachment to Hari is not engendered, of any value. Persons who are possessed of this truly rational insight always engage themselves in activities that are promotive of spiritual progress and desist from every form of activity which has anything else than Hari as its objective. This consideration regulates the minutest detail of the activities of the servants of Hari. They are not deflected from this course by the breadth of an hair in life or in death, so constant is the loyalty of their judgment and so utterly incapable of being overclouded by any extraneous consideration. They are always possessed of unerring judgment, are full of the natural humility of the pure soul and are constantly engaged in doing good to all entities that exist.

They know truly that the soul is the only pure essence, that mind is a product of the principle of inertia and that the gross physical body is a thing of the earth. They are also well aware that the jiva (the individual soul) is the eternal servant of Godhead whose spiritual function is of the nature of spontaneous liking for the service of Krishna; that he is endowed with the aptitude for his natural function of loving service even while he may be resident in this material world. Possessing the true knowledge of all this, persons, who are endowed with the spiritual disposition that is found on the plane of Braja, realising in their souls absolute freedom from all stultifying influences of this phenomenal world, are constantly engaged in the service of Krishna, the concentrated Personal Embodiment of All-existence, All-cognition and Allbliss. This worship is performed spontaneously in the exclusive state proper by the soul disengaged from all mundane affinities.

It is when the impulse of love cannot be compassed by the pure spiritual essence of the soul on account of its triumphant growth that it overflows its natural bounds into the subtle mental body in which it manifests itself in a mixed form. This gives rise to the mental worship consisting of the processes of manana (resolution of service), smarana (recollection), dhyana (meditation), dharana (retention, assimilation)’ the thought of bhutasuddhi (purification of the material cases), etc. This mental worship need not be avoided on the ground that it is of a mixed nature. This is inevitable till the dissolution of the material cases themselves. But the process that extends to the mind and body from the soul should be distinguished from the apparently similar process reached by mundane sensuous speculation by its ascending effort. This latter is idolatry proper and is categorically different from the mixed spiritual process.

These mental activities, derived from the soul, on undergoing still further expansion, overflow into the gross physical body. Coming down to the tip of the tongue it expresses itself as utterance of the chant of the Name, Quality, etc., of Godhead. Attaining the proximity of the ear it brings about the hearing of the same. To the eye it imparts the impulse of the vision of the Beauty and Figure of Godhead. The pure spiritual moods of the soul overflow into the bodily expressions of horripilation, shedding of tears, shivering, dancing, prostrations by way of obeisance, rolling on the bare ground, acts of loving embrace, journey to the holy tirthas connected with the Doings of Godhead, etc. This overflowing of the spiritual principle into material activity, is inconceivable in its nature and is the manifestation of the causeless mercy of the Divinity intended to bring about the turning of the direction of mundane activity Godward. The institution of honouring of mahaprasadam has been ordained by the Scriptures to bring about the change of the activity of indulging in the pleasures of the table in the direction of the service of Godhead. This argument holds also in the case of other spiritual injunctions. This is the true significance of every ritual.

It is not to be supposed that persons who have realised the true nature of the spiritual function, neglect the due performance of worldly activities that are inspired by the mundane purpose. What the perfectly enlightened soul does is this: she maintains internally the attitude of unconditional feminine submissiveness towards Sri Krishna, while displaying the face of a heroic masculinity in her external conduct towards persons and duties of this world. Externally the pure devotee is found to be the most heroic among ambitious workers, a male prepared to exercise all the prerogatives of his superior sex among females, profoundly experienced in dealing with society, a good teacher of boys, the greatest of those who possess the knowledge of our material needs, but is withal skilled in turning them to the account of the summum bonum, the peace-maker in war and the purifier of the hearts of sinners. All this is found to co-exist with an opposite disposition, which is the outcome of excessive increase of the impulse of spiritual love, which leads the devotee to be averse to seeking popularity and to prefer the intimate service of his Beloved in the seclusion of retirement from this world.

The points that are emphatically brought out by the considerations penned above, are that it is not possible to serve Sri Krishna except under the direction, or, what is strictly identical with the same, by association in the service, of pure devotees who alone are in a position to distinguish the chaff from the grain. As soon as the least point of real contact with the pure devotees is established by the causeless grace of the latter, the fortunate recipient of such priceless favour is thereby endowed with the faculty that can distinguish the essential from the non-essential. The pure devotee is always accustomed to overlook all external defects and accept only the inner significance of every occurrence. This, of course, does not mean that one should continue to commit offenses in the expectation of such indulgence. The deliberate offender cannot obtain the real mercy of the pure devotee by reason of such offense. It is obligatory to follow the conduct of the perfectly blameless servants of Sri Krishna if one is to realise the nature of their unbounded mercy. If the hand of the observer is placed over his eye it is bound to prevent his receiving the light of the glorious luminary, who is never chary of pouring out, unasked and in unstinted profusion and without the least reservation, his light and warmth towards e verything.

Critics who are so unfortunate as to be disposed to stop their ear-holes against the expostulations of self-realised souls and persist in looking at the transcendental, perfectly purifying Pastimes of Sri Krishna through the spectacles of their own malicious sensuous dispositions, are no wiser than the person who does not spare to criticize the Sun and to blame that luminary for withholding his light from one who is determined to keep his hand tightly placed over his eyes. It is necessary to learn how to behave towards the Truth if one is to make His acquaintance at all. Malicious misrepresentations and willful misunderstandings cannot enable so-called critics to be enlightened about the nature of the Truth nor to enlighten others regarding Him. I desire no other boon than that of being sincerely disposed to make my complete submission to the pure devotees of Sri Krishna for the sole reward of their approval. I am confident of attaining to the sight of the Truth by following the method which precludes all other desires than that of the causeless and exclusive service of all the servants of the Absolute Truth. May the pure devotees pardon the innumerable lapses of my aspiring attempt to follow in their holy footsteps in all humility.