Table of contents
1) Our constitutional position/ our essential nature
2) Our chosen path
3) Developing a taste for raganuga-bhakti
4) How is our attraction for a certain kind of love determined?
5) From primary attraction to eternal love
Introduction:
anarpita-carim cirat karunayavatirnah kalau
samarpayitum unnatojjvala-rasam sva-bhakti-sriyam
harih purata-sundara-dyuti-kadamba-sandipitah
sada hrdaya-kandare sphuratu vah saci-nandanah
“May the Supreme Lord who is known as the son of Srimati Saci-devi be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most sublime and radiant mellow of devotional service, the mellow of conjugal love.”
(Caitanya-caritamrta Adi-lila 1.4)
Srila AC Bhaktivedanta Swami writes:
” There are different types of devotees—those in śānta-rasa, dāsya-rasa, sakhya-rasa, vātsalya-rasa and mādhurya-rasa. Although all the rasas are on the transcendental platform, mādhurya-rasa is the supreme transcendental mellow. Consequently, it is concluded that the worship of devotees engaged in the Lord’s service in mādhurya-rasa is the supreme spiritual activity.”
Srila Ananta das Babaji explains further:
“The vine of devotion, which Śrīman Mahāprabhu gave to the people of the world, yields the fruit of brilliant rasa, the amorous love of Vraja, particularly the rasa of the most confidential personal service of Śrīmatī Rādhārānī, named mañjarī-bhāva-sādhanā.
This great gift was not given before by any other descension of God; even the wise men who were experts in devotion to God did not know this secret fruit of the vine of devotion. They used to practice vaidhi-bhakti, regulated devotion to God, out of fear and respect for the Supreme Lord, and even if there were any rāga-bhaktas in the Vraja-bhāva before Mahāprabhu’s descension, they all would be serving Krishna in the mood of a servant or a friend. Nobody knew the secret of the sweet devotional love of the gopīs for Krishna, what to speak of the topmost mādana-mahā-bhāva of Śrī Rādhā, the crown jewel of all the gopīs!
In the pre-Caitanya era there was a cult of sakhī-bhāva (love for Krishna as a participating amorous consort) preached by great devotees like the poet Jayadeva, Caṇḍīdāsa, Vidyāpati, Bilvamangala and others, but the mañjarī-bhāva-sādhanā, the personal and exclusive service of Śrī Rādhā, was a new gift, introduced by Śrī Gaurasundara and the ācāryas who took shelter of His lotus feet.
…
This is the premojjvala-rasa- phalām mentioned in the verse starting with anarpita-ciram…”
So, we can see that Śrīman Mahāprabhu came to give us the highest gift, entrance into Rādhā-dasya.
Śrīman Mahāprabhu´s lila is called AUDARYA, magnanimous. He distributed this “unnatojjvala-rasa-sva-bhakti-sriyam FREELY.
Srila Ananta das Babaji:
“One may ask now: ‘Why did Śrīman Mahāprabhu reveal this confidential bhakti-kalpalatā, which is not perceived even by the great sages or the Vedas, to the degraded and sinful people of the present age of Kali (quarrel)?’ The plain reason is that Śrīman Mahāprabhu is the fully independent and most merciful descension of God, therefore it is said here: kṛpālus tāṁ gauḍe prabhur ati kṛpābhiḥ prakaṭayan – The completely independent and capable Śrīman Mahāprabhu has most mercifully revealed this in Bengal.
The mercy of the Lord completely erases the candidate’s unworthiness. The kṛpā-sakti (power of compassion) is the crown jewel of all the Lord’s innate potencies and makes Him truly worthy of the title Bhagavān, the Qualified One. This mercy-potency finds its culmination in the Lord´s giving something that precious to an undeserving soul.
In Śrīman Mahāprabhu this kṛpā-śakti is again manifest to its fullest extent, not tolerating any distinction.”
He made no distinction, eradicating all the disqualification of the sadhaka.
The seed of this vine of devotion is given by a Gaudīya Vaishnava saint or guru and it is sprinkled by the water of hearing, chanting and remembering, so that the vine will ultimately bear the ripened, delicious fruits of rādhā-dāsya-bhāva.
“Every individual soul is qualified to become Rādhikā’s maidservant; this is the great, rare gift of Śrīman Mahāprabhu.
…
The mahājanas say that each and every soul is eligible for the service of Śrī Rādhā, and by the power of associating with these mahājanas pure God-consciousness spontaneously manifests itself in the pure spirit soul.
sei gopī bhāvāmṛta yāra lobha hoy (C.C.) –
[Anyone who becomes greedy for that nectarean mood of the gopīs…]
These people are the fortunate souls who have obtained the grace of like-minded great rasika devotees.
The fullest manifestation of devotion is gopī-bhāva, for the gopīs are exclusively dedicated to the pleasure of Śrī Krishna. This gopī-bhāva is the treasure of the practice of the pure swan-like devotees, and the culmination of this sakhī-bhāva is mañjarī-bhāva. By following in the footsteps of the eternally perfect devotees, that belong to the Lord’s internal potency, one can attain the confidential nikuñja-sevā of Śrī Rādhā and Mādhava.”
(Radhakunda Mahanta Sri Srimat Ananta das Babaji, tika Vilapa Kusumanjali)
Recently in a discussion, the following statement was brought forward:
“The jiva has its own svarupa. Inherent is its name, shape and everything else are eternal. Among the various individual jivas, each has its own svarupa. The jiva`s constitutional name, form, bodily limbs and nature – are present in an unmanifest form within him.”
This might be the theory of certain Vaishnava scholars, but nowhere in the writings of the Goswamis can we find a statement which mentions that inherent in the svarupa of the jiva are the name, shape, nature, rasa, etc…
In fact, Srila Jiva Goswami writes about the nature of the jiva in his Paramatma Sandarbha from Anuccheda 19 – 47. We can find NOTHING about the inherent svarupa with everything belonging to it.
This was elaborately discussed in the essay “Jiva-tattva 3.0”.
According to the “everything-is-inherent-and-prefixed” – vada (theory), only a few then would be able to receive this highest gift of unnatojjva-rasam-sva-bhakti-sriyam, namely those who would have a “seed” or a “prefixed constitution” of madhurya-rasa already in their jiva-svarupa.
So, from millions of jivas only those few can then receive this most wonderful gift?
Now, where is the MERCY in that?????
Was Sriman Mahaprabhu an elitist?
No. Like mentioned above, He distributed this unnatojjva-rasam-sva-bhakti-sriyam FREELY to those who are willing to receive it.
How to receive this most wonderful gift?
“These people are the fortunate souls who have obtained the grace of like-minded great rasika devotees.”
By the mercy of the Vaishnavas who act as the gateway of Sriman Mahaprabhu´s mercy.
“The mahājanas say that each and every soul is eligible for the service of Śrī Rādhā, and by the power of associating with these mahājanas pure God-consciousness spontaneously manifests itself in the pure spirit soul.”
Why would Sriman Mahaprabhu advise us all with this following wonderful vani, if He knew that only a few “prefixed-rasa-svarupa-inherent” souls could follow it?
ataeva gopī-bhāva kari aṅgīkāra
rātri-dina cinte rādhā-kṛṣṇera vihāra
“Therefore one should accept the mood of the gopīs in their service. In such a transcendental mood, one should always think of the pastimes of Śrī Rādhā and Kṛṣṇa.”
Clearly we can see that by the mercy of Sriman Mahaprabhu, every jiva is eligible to receive this most wonderful gift, not only a few chosen, “prefixed” ones…every jiva has now the possibility by this mercy to become a maidservant of Srimati Radhika.
If you can or want to accept this gift or not belongs to a different subject matter.
There are different types of devotees—those in śānta-rasa, dāsya-rasa, sakhya-rasa, vātsalya-rasa and mādhurya-rasa. Although all the rasas are on the transcendental platform, mādhurya-rasa is the supreme transcendental mellow.
sevā sādhaka-rūpeṇa siddha-rūpeṇa cātra hi |
tad-bhāva-lipsunā kāryā vraja-lokānusārataḥ ||Bhakti Rasamrita Sindhu 295||
“Following after the inhabitants of Vraja, one should perform service in one’s physical body and in one’s siddha body, with a desire for a particular bhāva.”
So, if you develop a desire for serving in madhurya rasa, by Sriman Mahaprabhu’s mercy, you can receive this gift by taking shelter of Sri Gurudeva in such rasa.
Srila Rupa Goswami didn´t write:
“Following after the inhabitants of Vraja, one should perform service in one’s physical body and in one’s inherent siddha body, with a bhava already being fixed in the jiva´s svarupa.”
In fact, where in the whole BRS did he write:
“Jiva, just uncover your spritual form. Just awake your already inherent rasa. Everything is there.”
In fact, if everything is THERE, why did he WRITE the full Bhakti Rasamrita Sindhu AND the Ujjvala Nilamani?
He could have just written one verse:
“Just chant the Holy Name. Everything is already there in your jiva-svarupa. It will all come out. Don´t worry.”
He didn´t.
Let us go deep into why every sadhaka is eligible to receive this most wonderful gift.
1) Our constitutional position/ our essential nature
jivera ‘svarupa’ haya –
krishnera ‘nitya-dasa’ krishnera ‘tatastha sakti’ ‘bhedabheda-prakasa’
(Caitanya Caritamrita Madhya-lila, 20.108)
“The jiva’s constitutional nature is to be an eternal servant of Sri Krishna. The jiva is the marginal potency of Krishna and a manifestation simultaneously one with and different from the Lord.”
It is our constitutional nature to be an eternal servant of Sri Krishna. Now, several persons claim that actually here we have a “hidden” meaning and they say that this is the evidence for the ETERNAL SVARUPA (the siddha deha) to be present within the jiva.
This is not supported by neither Srila Jiva Goswami nor any other acarya. Here, JIVERA-SVARUPA does not mean the “eternal form (siddha deha) of the jiva”.
Svarupa does not necessarily mean FORM.
Srila Jiva Goswami writes in his Paramatma Sandarbha:
jñānāśrayo jñāna-guṇaś cetanaḥ prakṛteḥ paraḥ |
na jāto nirvikāraś ca eka-rupaḥ svarupa-bhāk ||
“The jiva is the conscious substratum and is endowed with the attribute of knowledge. It is conscious and beyond prakrti. It has no birth and no change. It is of one form (uniform) and situated in its own essential identity”
aṇur nityo vyāpti-śīlaś cid-ānandātmakas tathā |
aham-artho’vyayaḥ kṣetrī bhinna-rupaḥ sanātanaḥ ||
“The jiva is small, eternal and pervades the body. It is of the nature of consciousness and bliss, and the sense of “I”. It does not decrease, is the knower of the body, and is different from other jivas eternally.”
The word svarupa in Sanskrit can mean one’s own form (sva-rupa), or nature.
The first meaning is not applicable here because atma is anu.
Besides, it cannot mean form here, because it is ridiculous to say that the form of jiva is to be an eternal servant. It is not that some particular form can be servant and others not. Rather, it is the nature of the jiva to be a servant because one’s nature can be of a servant or of no servant.
From Anuccheda 19 until the end of anuccheda 47, Srila Jiva Gosvamipada describes the svarupa of the jiva, provides sastra pramana for the qualities of the jiva’s svarupa and refutes Advaita (mayavada) concepts of the jiva.
This would be the perfect opportunity to advise us that different types of jivas have different inclinations, likes and dislikes as part of their svarupa (or due to some sakti always acting on the jiva).
Baladeva Vidyabhusana in his Prameya Ratnavali also confirms the constitutional position/essential nature of the jiva.
In the fifth prameya (pañcama-prameyam) of his “Prameya Ratnavali”, he wishes to establish that all living beings are servants of Hari.
pādme ca jīva-lakṣaṇe—
dāsa-bhuto harer eva nānyasyaiva kadācana ||
“And in the definition of the jiva in the Padma Purana: “The servant of Hari alone, not ever of any other.”
iti prameya-ratnāvalyāṁ jīvānāṁ bhagavad-dāsatva-prakaraṇaṁ nāma
pañcama-prameyam
“Thus ends the Fifth Truth entitled: The Living Beings Are Servants of Hari”.
Now, which kind of servant do we want to become?
2) Our chosen path
vaidhi raganuga ceti sa dvidha sadhanabhidha ||
(Bhakti Rasamrita Sindhu 1.2.5)
“Practice is of two kinds, namely vaidhi and raganuga.”
“As one desires to approach the Lord, so the Lord will approach the aspirant.”
(Bhagavad-gita 4.11)
vaidhi-raganuga-marga-bhedena parikirtitah |
dvividhah khalu bhavo’tra sadhanabhinivesajah ||
(BRS 1.3.7)
“The paths of vaidhi and raganuga are known to be separate from each other. Engagement in these two forms of practice certainly awakens two distinct varieties of bhava.”
The goals of these two paths of devotion in practice are understood as follows:
vidhi-bhaktye parshada-dehe vaikunthete yaya ||
(Caitanya Caritamrita 2.24.87)
“Through vidhi-bhakti, one will attain the form of an associate in´Vaikuntha.”
raga-bhaktye vraje svayam-bhagavane paya ||
( CC 2.24.85)
“Through raga-bhakti, one will attain the Lord Himself in Vraja.”
raganuga-marge tanre bhaje yei jana |
sei-jana paya vraje vrajendra-nandana ||
( CC 2.8.221)
“He who worships on the path of raganuga will attain Vrajendranandana (Sri Krishna) in Vraja.”
Now, why not just follow the advice of Sriman Mahaprabhu?
sakala jagate more kare vidhi-bhakti |
vidhi-bhaktye vraja-bhava paite nahi sakti ||
aisvarya-jnanete saba jagat misrita |
aisvarya-sithila-preme nahi mora prita ||
( CC1.3.15-16)
“Everyone in this world worships Me through vidhi-bhakti.
Vidhi-bhakti has no power for attaining the feelings of Vraja. The devotion of the world is mixed with knowledge of My divine prowess. I do not delight in love diluted with prowess.”
How can we start with raganuga-bhakti?
krsna-tad-bhakta-karunya-matra-labhaika-hetuka
pusti-margataya kaiscid iyam raganugocyate
(BRS 1.2.309)
“The mercy of Krsna and His devotees is the only cause of attaining raganuga-bhakti. Some call this type of devotion pusti-marga.”
Commenting on this verse, Sri Jiva Gosvami states:
krishneti – matra padasya vidhi marge kutracit karmadi samarpanam api dvaram bhavatiti tad vicchedarthah prayoga iti bhava ||
“The word matra is used in the above because sometimes the offering of fruitive activities can lead to entry into vaidhi-bhakti, whereas raganuga-bhakti is only (matra) attained through grace.”
3) Developing a taste for raganuga-bhakti
tat tad bhavadi madhurye srute dhir yad apekshate |
natra sastram na yuktim ca tal lobhotpatti lakshanam ||
(BRS. 1.2.292)
“When one hears about the sweetness of their feelings and so forth, and a desire for attaining the same awakens in the consciousness without dependence on scripture and logic, this is a symptom of the awakening of greed (lobha).”
rāgamayī bhaktira hoy rāgātmikā nāma;
tāhā śuni lubdha hoy kon bhagyavan
lobhe vrajavāsi-bhāve kore anugati;
śāstra-yukti nāhi māne – rāgānugāra prakṛti
(C.C.)
“Devotion full of sacred passion is called rāgātmikā. If a fortunate soul becomes greedy for that devotion after hearing about it he will eagerly follow the feelings of the people of Vraja without bothering about scriptural injunctions and logical arguments. Such is the nature of rāgānugā bhakti.”
“After the rāgānugīya practitioner has taken shelter of the lotus feet of Śrī Guru the stream of his bhajana starts flowing as he engages in hearing and chanting the glories of the Lord in the company of the devotees. Thus his heart is gradually cleansed from vices like lust and becomes completely immaculate. The purer his heart gets through this cleansing-process, the stronger the sacred greed will get in his heart.
(Srila Ananta das Babaji)
“Now it will be described how the rāgānugīya bhakta gradually advances through the stages of anartha nivṛtti (cessation of bad habits), niṣṭhā (fixation), ruci (taste), and āsakti (attachment to the beloved deity) up to the stage of prema (love of God) and the direct attainment of his beloved deity.”
(Srila Vishvanatha Cakravartipada, RVC)
ajata-tadrisa-rucina tu sad-viseshadara-matradrita raganugapi vaidhi-samvalitaivanushtheya |
tatha loka-samgrahartham pratishthitena jata-tadrisa-rucina ca |
atra misratve ca yatha-yogyam raganugayaiki krityaiva vaidhi kartavya ||
(Bhakti-sandarbha 312)
“Those in whom such taste (ruci) has not yet fully awakened, but who have a special interest for it, should engage in a mixture of raganuga and vaidhi. For the sake of establishing an example for the people of the world, the one in whom such ruci has awakened will do the same. Therefore, as appropriate, raganuga should be performed together with vaidhi.”
4) How is our attraction for a certain kind of love determined?
In raganuga-bhakti, we can develop four kinds of loving relationships:
Dasya-rasa, sakhya-rasa, vatsalya-rasa and madhurya-rasa.
seva sadhaka rupena siddha rupena catra hi |
tad bhava lipsuna karya vrajalokanusaratah ||
(BRS 1.2.295)
“One should serve both in his present sadhaka-body and in his siddha-form, following in the wake of the residents of Vraja, desiring to have feelings similar to theirs.”
DESIRING TO HAVE FEELINGS (BHAVA) similar to the Vrajavasis.
As Rupanuga Gaudiya Vaishnavas, externally, we follow Srila Rupa Goswami and internally we follow Sri Rupa Manjari. And if we desire the unprecedented gift Sriman Mahaprabhu is ready to distribute, we take shelter at a Sri Gurudeva who is a worthy recipient of that marvelous gift.
guru-padasrayas tasmat krishna-dikshadi-sikshanam |
visrambhena guroh seva sadhu-vartmanuvartanam ||
(BRS 1.2.74)
“(1) Taking shelter of the feet of a guru,
(2) Accepting initiation in Krishna-mantra and subsequent instructions,
(3) Serving the guru with confidence, and
(4) Following the path traversed by the saints.”
Thus, Sri Gurudeva will bless us with instructions on how to become ourselves worthy recipients of this “unnatojjvala-rasa-sva-bhakti-sriyam (Radha dasya)”.
So, what then determines our desire to engage in a certain relationship with Krishna and Radha?
Let us again see what Srila Rupa Goswami writes in his Bhakti Rasamrita Sindhu (BRS 2.5.13):
“When a devotee’s rati, like a clear crystal, becomes similar in form to that of the devotee to whom he is attached, it is called svaccha-rati.”
Jiva Gosvami’s Commentary:
This verse shows how devotee association acts as the seed of rati. Through association with various types of devotees, various types of sadhana which are like watering the seed will be performed.
bhavāpavargo bhramato yadā bhavej
janasya tarhy acyuta sat-samāgamaḥ
sat-saṅgamo yarhi tadaiva sad-gatau
parāvareśe tvayi jāyate matiḥ
(SB 10.51.53)
“When the material life of a wandering soul has ceased, O Acyuta, he may attain the association of Your devotees. And when he associates with them, then devotion unto You will start, You Who are the goal of the devotees and the Lord of all causes and their effects”.
So, the seed of RATI is sown by sadhu-sanga.
vaiśiṣṭyaṁ pātra-vaiśiṣṭyād ratir eṣopagacchati |
yathārkaḥ pratibimbātmā sphaṭikādiṣu vastuṣu ||7||
BRS 2.5.7
“Specific rati appears according to the specific impressions from previous experiences in the individual [jiva], just as the sun reflects itself on things like crystal.”
Srila Vishvanatha Cakravartipad explains that just as the sun is one color so love is one, but just as the color of the light of the sun is determined by the color of the jewel through which it shines, so the particular flavor that love takes is determined by the particular experiences of the individual, gained in sadhu-sanga.
Here we find the connection to BRS 2.5.13:
Sri Jiva Goswami: “Devotee association acts as the seed of rati. Through association with various types of devotees, various types of sadhana which are like watering the seed will be performed.”
The main word is vaiśiṣṭya, which has many meanings.
These are the recent entries into the dictionary:
वैशिष्ट्य vaiziSTya n. peculiarity
वैशिष्ट्य vaiziSTya n. distinction
वैशिष्ट्य vaiziSTya n. superiority
वैशिष्ट्य vaiziSTya n. difference
वैशिष्ट्य vaiziSTya n. pre-eminence
वैशिष्ट्य vaiziSTya n. excellence
वैशिष्ट्य vaiziSTya n. endowment with some distinguishing property or attribute
“vaiśiṣṭyaṁ pātra” here means that the jiva is endowed with a specific RATI according to previous experiences. (See BRS 2.5.38, discussed later)
“Endowed” means something that is “acquired”, something which is “received”.
It is not something “inherent” which is “eternally THERE”.
Sometimes BRS 2 .5.7 is translated as follows:
“The rati takes on a specific type (one of the five) according to the individual nature of the devotee. Just as the sun takes on various forms when reflected through crystals and other items, the rati takes on various forms when manifesting in different individuals.”
Actually, the word patra is usually used to mean a worthy recipient, like adhikari, or a student who is worthy of receiving the gifts of the guru.
We can´t find here the words “individual nature of the devotee” as the meaning of PATRA.
This would lead to the conclusion that the “individual nature of a devotee” would determine the specific rati.
We can only understand the verse – “Specific rati appears according to the specific impressions from previous experiences in the individual [jiva], just as the sun reflects itself on things like crystal” – when we check with B.R.S 2.5.38:
yathottaram asau svāda-viśeṣollāsamayy api |
ratir vāsanayā svādvī bhāsate kāpi kasyacit ||
“Even though Primary Love (rati) always consists of the joy of a particular taste, it is differentiated in a hierarchical manner as the five forms of love. The particular form that love takes for a given individual is determined by unconscious impressions from previous experiences (vasanas).”
This verse has nothing to do with “intrinsic inclinations” in the jiva.
It is about 2 things:
- the sadhaka´s greed for a specific love/rati is determined by previous experiences
- only the one who is FIXED in one rati can discern the “ranking” of the 5 primary rasas
This fixation happens by the mercy of Sri Gurudeva. Then we can realize, taste and understand the hierarchy of the rasas Srila Rupa Goswami is talking about in verse 2.5.38:
Part of Sri Jiva´s commentary:
nanv atra vivekta katamah syat—nirvasanah, eka-vasanah, bahu-vasano va ? tatradyayor anyatara-svadad abhavad vivektritvam na ghatata eva | antyasya ca rasabhasita-paryavasanan nastiti | satyam, tathapy eka-vasanasya etad ghatate | rasantarasyapratyakshatve’pi sadrisa-rasasyopamanena pramanena visadrisa-rasasya tu samagri-pariposhapariposha-darsanad anumanena ceti ||38||
“Each of the ratis starting with shanta [in the usual order] is always more tasty than the one that precedes it. Even so each devotee adopts the specific mood that he has a taste for. One may ask who could possibly ascertain which of these five ratis is superior or inferior.
After all, those who have no desire for devotion (nirvāsana) or those who are bound to a single desire (eka-vāsana) cannot judge, since they have no experience of any of the other rasas.
On the other hand, one who has a taste for more than one mood (bahu-vāsana) will be hampered by his inability to fully know or relish any one of them (rasābhāsa). Who then will be able to judge properly?”
Jiva answers his own question:
“These objections are true, but ultimately, it is only the one immersed in a single rasa who can discern the merits and limitations of the different moods of love.
Though he does not have direct experience of the other ratis, he can recognize their similarities and see how they do or do not nourish the various ingredients that lead to the experience of rasa.”
There is nothing here that indicates that RATI or RASA is inherent.
Since Srila Vishvanatha Cakravartipad mentions previous lives or this life, it is ALL a matter of mercy from a devotee.
prāktany ādhunikī cāsti yasya sad-bhakti-vāsanā |
eṣa bhakti-rasāsvādas tasyaiva hṛdi jāyate || BRS 2.1.6
“The taste for bhakti-rasa arises in the heart of a person who has had experiences of pure bhakti in previous and present lives.”
Jiva Gosvami’s durgama-sangamani commentary
yadyapi rater astitvenādhunikī vāsanāsty eva | tathāpi rasatāpattau prāktanī cāvaśyaṁ mṛgyata ity āha—prāktanīti | prāg-janma-jātā prāktanī | ādhunikī janmany asminn udbhutā ceti madhye tirodhānāpekṣayaiva bhedo vivakṣitaḥ | idam api prāyikam | tātparyaṁ tu raty-atiśaya eva jñeyam ||6||
“Even though there are impressions in this life for giving rise to rasa from the presence of rati in this life, it is necessary to seek out impressions from a previous life as well to explain the occurrence of rasa. This distinction between past life experiences of rati and present life experiences of rati applies to those person’s subject to disappearance (and not the nitya-siddhas). This is the rule for most cases discussed in the book. The import is that rati has to be intense for bhakti-rasa to appear.”
Visvanatha Cakravarti Thakura’s Bhakti-sara-pradarsini commentary
yadyapi rater astitvenādhunikī vāsanāsty eva tathāpi spaṣṭatārtham uktam | prāktanī vāsanā tu raty-āsvāde’vaśyam apekṣitā | ata eva ekasminn eva janmani daivān niraparādhair guru-pādāśrayaṇādibhir bhajanais tasminn eva janmani ratau jātāyām api tasyāḥ āsvādaḥ kintu janmāntara iti bodhyam ||6||
“Though there are recent impressions for giving rise to rati, past life impressions also are needed to give a taste of rati. Though in this life itself rati appears in persons who have surrendered to guru, performed bhakti, and destroyed all offences, the taste for rati arises from experiences and actions in previous lives.”
This is the most important line (written by Srila Jiva Goswami).
“This verse shows how devotee association acts as the seed of rati.”
So, the seed of RATI (attraction) is sown by sadhu-sanga.
Srila Sanatana Goswami in his Brihad Bhagavatamritam confirms this.
vicitra-līlā-vibhavasya tasya samudra-koṭī-gahanāśayasya vicitra-tat-tad-ruci-dāna-līlā- vibhutim uttarkayituṃ prabhuḥ kaḥ ( BB 2.4.190)
“Who is capable of conjecturing His opulence of the pastime of giving various tastes? He has the majesty of performing varied lilas and His heart is deep like millions of oceans”.
Commentary by Srila Sanatana Goswami:
“A doubt is raised: Hṛṣikeśa is the prompter of the potencies of cognition and action of every one. Then why does He not give the best process of worship equally to everyone? In response to this doubt Nārada Speaks the present verse (2.4.190). [The commentator explains the compound word vicitra-tattad-ruci-dāna-līlā-vibhutim.] [He] distributes (dānam) to them [the various people who take to different types of worship] the various types of (vicitrāṇām) specific bhāvas (rucinām) or relish. If the reading is tāna, instead of dāna in the compound word, then the meaning is that He expands [instead of He distributes]. This indeed is His Play (līlā). Who (kaḥ) is capable(prabhuḥ) of conjecturing or ascertaining properly (uttarkayitum) the grandeur (vibhutim) of His līlā. Indeed, there is no one. The reason behind this incapability is given in the adjective samudra-koṭī-gahanāśayasya – one Whose intention (āśaya) is deeper or more mysterious (gahana) than millions (koṭi) of oceans (samudra). The reason behind expanding [or distributing] various types of relish is given in the adjective vicitra-līlā-vibhavasya – one Who has various types of majesties (vibhava) of His myriad (vicitra) līlās. Otherwise He will not accomplish the sweetness of the majesty of His various līlās – This is the sense.”
Now, how does Sri Krishna distributes/gives/bestows (DANA) the various tastes to the various people who take to different types of worship?
He does this via the gateway of the mercy of His devotees.
Again, Srila Jiva Goswami:
“This verse (BRS 2.5.13) shows how devotee association acts as the seed of rati. Through association with various types of devotees, various types of sadhana which are like watering the seed will be performed.”
Nowhere does Srila Jiva OR Srila Rupa Goswami write that sadhu sanga brings out the INHERENTor PREFIXED rati of the jiva. Nowhere.
It is all happening by mercy and mercy alone.
5) From primary attraction to eternal love
tatra sādhana-bhaktiḥ—
kṛti-sādhyā bhavet sādhya-bhāvā sā sādhanābhidhā |
nitya-siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyatā ||
(Sri Bhakti Rasamrita Sindhu 1.2.2)
“Action of the senses, which produces the stage of bhava, is called sadhana-bhakti.
This attained state of bhava-bhakti (sadhyata) is an eternal sthayi-bhava which is not created, but simply manifests within the soul by the spiritual energy of the Lord.”
Jiva Goswami´s tika:
Uttama-bhakti has been described in a general way. When bhakti is cultivated (sadhya) by actions (krti) of the senses, it is called sadhana-bhakti.
Actions of the senses are included within the term bhakti in the same manner that preliminary purifying actions for performing sacrifice are included within the term “sacrifice,” though technically they are not part of the sacrifice.
In order to distinguish this sadhana-bhakti from forms of bhakti that involve direct realization of the Lord, the word sadhya-bhava is used: sadhana ends with the attainment of bhava. Sadhana is that by which bhava and prema are achieved. Bhava is not included in sadhana. However, the sadhya-rupa or perfected form is also bhakti, being a part of it. The word sadhya-bhava (one meaning is “whose goal is bhava-bhakti” but another meaning is “achieving its goal”) in any case excludes other goals of human endeavor (artha, dharma, kama and moksa).
This was already mentioned in the definition of uttama-bhakti (anyabhilasita-sunyam) which includes within it this present definition. A doubt may arise that since this state is achieved (sadhya), implying that it is artificially produced, it is not the ultimate goal.
The second line responds to this doubt by saying that it is eternal, and simply appears within the heart. That is because its appearance (but not its creation) will be accomplished in the future by the special actions of the most excellent transformations (samvit and hladini) of Lord’s svarupa-sakti (which are perfect and eternal).
Visvanatha Cakravarti Thakura’s tika:
When bhakti is accomplished by actions of the senses, it is called sadhana-bhakti. The action of the senses is included in bhakti (though the senses are material). This is similar to including the purva-karmas of the sacrifice as part of the sacrifice. The intention of including sadhana (executed using the senses) in bhakti is to show that bhakti is produced only by bhakti and not by anything else. Such a purpose is fitting. The phrase sadhya-bhava is used in order to distinguish sadhana from bhava-bhakti, which has actions such as hearing and chanting (called anubhavas), which appear to be the same as the actions of sadhana bhakti, but which are actually different.
Sadhya-bhava means “that by which bhava-bhakti is generated.”
Thus, by mentioning that the result is bhava, other results such artha, dharma, kama and moksa are automatically rejected. The word sadhya means, “Produced or achieved.”
Hence, the phrase “sadhya-bhava” can mean, “that by which bhava is produced”. This may give rise to the fear that, though bhava-bhakti has been mentioned as supreme (uttamabhakti), it may not actually be the supreme goal of human endeavor, because it is produced artificially or achieved (i.e. it is not eternal).
The answer is given in the second line.
This bhava is eternal, and merely appears within the heart of the devotee. Bhava also includes hearing, chanting, and other actions (it is not just emotions). These actions of bhava (angas of bhakti) also appear on the tongue or in the ear, but are not created, just as Krsna appears in the house of Vasudeva (but is not produced out of matter).
The emotions and actions of bhava are all eternal and spiritual and not material because their appearance in the future will be accomplished by the extraordinary actions of the most excellent transformations (samvit and hladini) of the Lord’s svarupa-sakti.
____
“This bhava is eternal, and merely appears within the heart of the devotee.”
“That is because its appearance (but not its creation) will be accomplished in the future by the special actions of the most excellent transformations (samvit and hladini => BHAKTI) of the Lord’s svarupa-sakti (which are perfect and eternal).”
Crystal clear. So there can´t be anything like a “pre-fixed” (inherent) rasa in the jiva as many say there is.
We can learn from Srila Rupa Goswami in his Bhakti Rasamrita Sindhu that at the stage of bhava-bhakti, the permanent emotion (sthayi-bhava) for which the sadhaka is yearning through sadhana-bhakti, appears fully in the heart.
BRS || 1.3.1 ||
śuddha-sattva-viśeṣātmā prema-sūryāṁśu-sāmya-bhāk |
rucibhiś citta-māsṛṇya-kṛd asau bhāva ucyate ||1||
That part of bhakti is called bhāva, whose essence is saṁvit and hlādinī śakti, which is one ray of the sun of prema which will soon rise in the heart, and which softens the heart with desires to meet, serve, and exchange love with the Lord.
Parts of Jīva Gosvāmī’s Commentary:
…
śuddha-sattva-viśeṣātmā –
Now, this verse describes bhāva, also called rati, which is the general form of the sthāyi-bhāva, and the bud of the sthāyi-bhāva which continues to exist in the higher stages such as praṇaya and mahā-bhāva. By using the phrase śuddha-sattva-viśeṣātmā, the author indicates that, in the future, this bhāva will transform into more elevated states, culminating in mahā-bhāva.
…
Following from this statement, it should be understood that this hlādinī is the greatest energy of the Lord, and should be understood to be the very essence of all the combined, concen-trated transformations of His svarūpa-śakti. Furthermore, the power of the combination of hlādinī and saṁvit causes the most intense state of desiring to please the Lord. This intense desire resides within the Lord’s eternal associates.
…
That general bhakti (asau), which was defined as favorable ser-vice to the Lord, is called bhāva when referring to one particular portion of it called bhāva-rūpa-bhakti. What is the essen-tial nature of that bhāva? Bhāva has, as its svarūpa or essence (ātmā), Kṛṣṇa’s svarūpa-śakti, in the form of hlādinī and saṁvit (śuddha-sattva-viśeṣa). This svarūpa is an eternal object, an eternal manifestation (nitya-siddha), situated within the eternal dear associates of the Lord. Uniting itself with its place of appearance (namely, the mind of the devotee), this bhāva becomes a variety of mental conditions (citta-vṛtti) characterized by a favorable attitude to the Lord.
…
By comparing prema to the sun, there is the suggestion that, just as the sun will appear soon after the light of dawn, prema will appear very soon after the appearance of bhāva. As well, it is like a ray of the sun (prema-sūryāṁśu-sāmya-bhāk); it is the first glow of the sun of prema. It will be explained later that prema is the condensed form of bhāva: bhāvaḥ sa eva sāndrātmā budhaiḥ premā nigadyate (BRS 1.4.1)
This bhāva, whose very form is the essence of the hlādinī function of the Lord, should also be understood to be non-material, since it makes the happiness of liberation insignificant, brings about the Lord’s appearance, and produces bliss. If one is particularly inquisitive about proofs, one should see the Prīti Sandarbha. Though this bhāva is seen in the eternal associates of the Lord, the mental conditions of the devotees within this world become similar, by the mercy of the Lord and His devotees. By this mercy alone it shall appear. There is no need to elaborate further.
“It is the first glow of the sun of prema” – which kind of PREMA?
Vraja-prema.
Which mood?
sei gopī bhāvāmṛta yāra lobha hoy (C.C.) –
[Anyone who becomes greedy for that nectarean mood of the gopīs…]
Radha-dasya – “unnatojjvala-rasa-sva-bhakti-sriyam”
anarpita-carim cirat karunayavatirnah kalau
samarpayitum unnatojjvala-rasam sva-bhakti-sriyam
harih purata-sundara-dyuti-kadamba-sandipitah
sada hrdaya-kandare sphuratu vah saci-nandanah
“May the Supreme Lord who is known as the son of Srimati Saci-devi be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most sublime and radiant mellow of devotional service, the mellow of conjugal love.”
(Caitanya-caritamrta Adi-lila 1.4)
brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja –
Caitanya caritamrta, Madhya 19.151
“Wandering throughout the universe, some (kona) fortunate (bhagyavan) jivas by the mercy of Guru and Krishna receive (pāya) the seed of the devotional plant/creeper (bhakti lata bija).”
The mahājanas say that each and every soul is eligible for the service of Śrī Rādhā, and by the power of associating with these mahājanas pure God-consciousness spontaneously manifests itself in the pure spirit soul. … These people are the fortunate souls who have obtained the grace of like-minded great rasika devotees.
We all can be amongst those fortunate people.
Jay Sri Radhe
Thank you:
Srila Gurudeva
Satyanarayana das Babaji
Advaita das
Radhacharan das
Amrita-Tarangini 