Bhakti-rasäyana
The Path of Love
The soul’s nature is to seek real freedom, to hanker for
lasting
pleasure. We seek satisfaction and happiness in the world
around
us, but our experiences over time expose the futility of
such
ephemeral pleasure. Enlightened souls, who are full of
compassion,
describe the reality of a permanent bliss based on a
lasting spiritual
existence. Their writings provide us with an intimate
insight into
reality, which is replete with variety, form, qualities and
exquisite,
lustrous personalities. Their writings also invite us to
participate
in the sweetness of ever-increasing transcendental love, or
prema.
They thus direct us to that ultimate destination, which is
achieved
by attaining the spiritual perfection that they themselves
possess.
What they describe is called the path of love, distinct
among the
philosophies of India as bhakti-yoga, or
devotion to God.
The Great Master
Bhakti-yoga is the
essence of the Vedas (India’s
vast body of ancient
Sanskrit scriptures; veda means “knowledge”). It is
the path that
all paths ultimately lead to, since it reveals the topmost
condition
of the heart. Although bhakti-yoga has been
practised since time
immemorial, the bhakti-yoga movement underwent a
renaissance
five hundred years ago in Bengal, coinciding with Europe’s own
Renaissance period.
The leading figure and reformer of this bhakti movement
was
Çré Kåñëa Caitanya, also known as Mahäprabhu, ‘the Great
Master’.
The general populace of India regard Çré Caitanya
Mahäprabhu
as a most extraordinary saint, but actually, He is an avatära,
an
incarnation of the Lord who comes to this world with a
specific
mission.
ii
ii Bhakti-rasäyana
He chose to incarnate as compassion personified in order to
benefit the world in the troubled Age of Kali (our current
epoch, the
age of quarrel and hypocrisy).
According to Çré Caitanya Mahäprabhu, worldly social
distinctions are utterly irrelevant to one’s eternal
spiritual identity,
which can easily be realized by chanting the names of God
in the
mahä-mantra – Hare
Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare,
Hare Räma, Hare Räma, Räma Räma, Hare Hare.
The Mahä-mantra
The Hare Kåñëa mahä-mantra is Çré Rädhä and Çré
Kåñëa personified
as sacred sound. The vibration of the mantra is not
a material sound
as it comes directly from the spiritual platform and is
beyond the
realm of the mind. One can chant it all day and night and
never feel
tired. The more one chants, the more our spiritual
consciousness
is revived. The mahä-mantra consists of three words:
Hare, Kåñëa,
and Räma. Each word is in the vocative, a calling out to
Rädhä and
Kåñëa.
Kåñëa is the source of all spiritual potency and Çré Rädhä
is the
complete embodiment of that potency. She is known as Hara
(one
who steals away) because She can captivate Kåñëa’s mind. In
the
vocative case, “Hara” becomes “Hare”. Because He bestows
bliss
upon the residents of Våndävana, He is referred to as
Kåñëa, the allattractive
one. The extraordinary beauty of His transcendental form
always surcharges the minds and senses of the cowherd
damsels
and the other residents of Vraja with ever increasing
spiritual bliss.
For this reason He is glorified as Räma.
The Supreme Form of Godhead
Çré Kåñëa (God) has many forms. All of them are perfect,
but the
Vedic scriptures state that Çré Kåñëa’s original form in
Våndävana
is the ‘most perfect’. That holy abode is fully resplendent
with His
sweetness, which even predominates over His divine
opulence.
The residents of that holy place are imbued with such
elevated
feelings for the Supreme Lord that their worship of Him is
devoid
Publisher’s Note iii
of the reverence normally offered to God. Those with a
parental
relationship with Him chastise Him, His friends defeat Him
in games
and order Him about, and His beloved gopés sometimes
become
angry with Him and refuse to speak with Him. Such familiar
and
charming exchanges please Him unlimitedly more than
exalted,
reverential prayers offered by persons who do not have the
same
purity of love for Him.
In his preface to Kåñëa, The Supreme Personality of
Godhead,
Çréla Bhaktivedänta Svämé Mahäräja states, “Kåñëa is
all-attractive,
one should know that all his desires should be focused on
Kåñëa.
In the Bhagavad-gétä it is said that the individual
person is the
proprietor or master of his own body but that Kåñëa, who is
the
Supersoul present in everyone’s heart, is the supreme
proprietor
and supreme master of each and every individual body. As
such,
if we concentrate our loving propensities upon Kåñëa only,
then immediately universal love, unity and tranquillity
will be
automatically realized. When one waters the root of a tree,
he
automatically waters the branches, twigs, leaves and
flowers; when
one supplies food to the stomach through the mouth, he
satisfies
all the various parts of the body.”
This book, which reveals wonderful truths about the Supreme
Person, will satisfy any sincere seeker of the Truth.
• •
About the Author
On the auspicious day of Mauné Amävasyä, 1921, Çré Çrémad
Bhaktivedänta Näräyaëa Gosvämé Mahäräja took his divine
birth in
a devout Vaiñëava family in Tivärépura, in the state of Bihar, India.
In February, 1946, he met his gurudeva, Çré Çrémad
Bhakti
Prajïäna Keçava Gosvämé Mahäräja, and his life of complete
and
exemplary dedication to Gauòéya Vaiñëavism, or the path of kåñëabhakti
in the line of Çré Caitanya Mahäprabhu, began.
He accompanied his gurudeva on his extensive
preaching
tours throughout India, actively
assisting him in propagating the
teachings of Çré Caitanya Mahäprabhu for the eternal
benefit of
the living entities in this world. This included regularly
hosting
the thousands of pilgrims attending the yearly
circumambulation
of Çré Navadvépa-dhäma, the appearance place of Çré
Caitanya
Mahäprabhu and Çré Våndävana-dhäma, the appearance place of
Çré Kåñëa.
His gurudeva had instructed him to translate the
writings of
prominent Gauòéya Vaiñëavas into Hindi, a task he
assiduously
assumed throughout his entire life and which resulted in
the
publication of nearly fifty Hindi sacred texts. These
invaluable
masterpieces are currently being translated into English
and other
major languages of the world.
For many years, he travelled throughout India to spread
the
message of Gauòéya Vaiñëavism, and it was for this end,
also, that
in 1996, he journeyed abroad. During the next fourteen
years, he
circled the globe more than thirty times. Whether he was in
India
or abroad, his preaching always bore the distinctive
characteristic
of boldly unmasking any misconception obscuring the
specific
purposes of Çré Caitanya Mahäprabhu’s advent, in strict
adherence
to the desire of Çréla Bhaktisiddhänta Sarasvaté Öhäkura
Prabhupäda
and in perfect congruence with the conceptions of Çréla
Rüpa
Gosvämé, Çré Caitanya Mahäprabhu’s foremost follower. Thus,
in
present times, in upholding the glorious tenets of the
Gauòéya
sampradäya, he
performed the function of a true äcärya.
•••••
At the age of ninety years, on December 29, 2010, at
Cakratértha
in Çré Jagannätha Puré-dhäma, he concluded his pastimes
in this world. The following day, in Çré Navadvépa-dhäma,
Çré
Gaurasundara’s fully empowered emissary, the very
embodiment
of His unique compassion, was given samädhi. He will
never cease
to reside in his divine instructions and in the hearts of
those who
are devoted to him.
Introduction
At the beginning of the second part of Çrîla Sanåtana
Gosvåmî’s
Çrî B®had-bhågavatåm®ta, Jaimini ‰ßi explains to Janamejaya
how, after having heard the description of Nårada’s quest
that
comprises the first part of this exalted scripture,
Parîkßit
Mahåråja’s mother Uttarå said to her son, “My heart cannot
be
satisfied if those devotees who, being indifferent to any
other
spiritual practice and spiritual attainment, desire only
the eternal
service of Çrîmatî Rådhikå, and who perpetually sing Her
glories
and are immersed in love for Her, attain residence in
merely the
same Vaikuàha as so many other devotees do. This is a
matter of
great sorrow! And I cannot tolerate that this may be the
final destination
for devotees like Çrî Nandaråya and Çrî Yaçodå. There
must certainly be a suitable abode for them that is
superior to
Vaikuàha. If there is such a place, then please describe
it and
deliver me from this doubt.” (B®had-bhågavatåm®ta (2.1.21–2,
24))
Parîkßit Mahåråja replied, “Although I could satisfy you by
answering your question with the words of the Çruti and
Sm®ti,
instead, by the mercy of my spiritual master, Çrî Çukadeva,
I will
first relate a historical narration that will dispel all of
your
doubts. Then I will speak those essential verses of the
scriptures.”
(B®had-bhågavatåm®ta (2.1.34–5))
Then, after hearing the incomparable story of Gopa-kumåra
that comprises the second part of the B®had-bhågavatåm®ta,
Janamejaya said to Jaimini ‰ßi, “Fearing that these
descriptions
will now come to an end, my heart is feeling great sorrow.
Therefore now please give me such potent nectar that, upon
hearing which, my heart will be fully purified for all
time.”
(B®had-bhågavatåm®ta (2.7.89))
Jaimini replied, “O my child Janamejaya, your father, Çrî
Parîkßit, feeling transcendental pleasure upon describing
the glories
of Goloka, next sang with a wonderful and sweet devotional
mood numerous verses from two great epics that are the very
essence of the Çrutis and Sm®tis. With great happiness I
wander
in this world singing these verses, thereby mitigating the
pangs of
separation from your father that I feel.” (B®had-bhågavatåm®ta
(2.7.90–1))
Then Jaimini ‰ßi went on to quote four verses from Brahmasaμhitå
and fifty-nine verses from Çrîmad-Bhågavatam that collectively
have come to be known as bhakti-rasåyana, nectar-tonic
that stimulates devotion unto the Supreme Lord Çrî K®ß√a.
This
book is a translation of lectures spoken originally in
Hindi by
our esteemed Çrîla Gurudeva, oμ viß√upåda a߆ottara-çata Çrî
Çrîmad Bhaktivedånta Nåråya√a Mahåråja. Spoken in 1991 at
Çrî Keçavajî Gau∂îya Ma†ha in Mathurå, this material
comprises
his commentary on twenty-eight of these verses that are the
very
essence of the Tenth Canto of Çrîmad-Bhågavatam. In
gradation
these verses glorify the devotion of the different classes
of devotees
in Vraja, culminating in the topmost bhakti of the vrajagopîs.
In his ongoing publication of Vaiß√ava literature in the
English language, Çrîla Gurudeva mentions repeatedly that
he is
simply following in the footsteps of his dear friend and
instructing
spiritual master, nitya-lîlå-pravi߆a oμ viß√upåda Çrî
Çrîmad
A.C. Bhaktivedånta Swami Prabhupåda. Çrîla Prabhupåda
singlehandedly
and in a relatively short period of time spread the
teachings of K®ß√a consciousness around the entire world.
His
Bhakti-rasåyana
translations and writings set the standard for the literary
presentation
of Vaiß√ava philosophy, and we sincerely pray that our
current efforts are pleasing to him.
Grateful acknowledgement is extended to Lava∫ga-latå dåsî
for
copy-editing this new third edition, to Çånti dåsî for
proofreading
the final manuscript, to Atula-k®ß√a dåsa for checking the
Sanskrit, to K®ß√a-prema dåsa for designing the new cover
and to
Subala-sakhå dåsa for providing the new photograph of Çrîla
Gurudeva. It is the earnest prayer of all of us serving in
Gau∂îya
Vedånta Publications that Çrîla Gurudeva, who is the very
embodiment of a rasika Vaiß√ava, be pleased with our
efforts.
We offer obeisances to him time and again for giving us
such
wonderful explanations of the nectar-tonic that Parîkßit
Mahåråja
gave to Uttarå, Jaimini ‰ßi gave to Janamejaya, and
Sanåtana
Gosvåmî gave to the inhabitants of this world.
An aspiring servant of the Vaiß√avas,
Ma∫galåcara√a
oμ ajñåna-timiråndhasya
jñånåñjana-çalåkayå
cakßur unmîlitaμ yena
tasmai çri-gurave nama˙
I offer my most humble prostrated obeisances unto the
spiritual
master, who has opened my eyes, which were blinded by the
darkness of ignorance, with the torchlight of knowledge.
våñchå-kalpa-tarubhyaç ca
k®på-sindhubhya eva ca
patitånåμ påvenebhyo
vaiß√avebhyo namo nama˙
I offer obeisances to the Vaiß√avas, who just like desire
trees can
fulfil the desires of everyone and who are full of
compassion for
conditioned souls.
namo mahå-vadånyåya
k®ß√a-prema-pradåya te
k®ß√åya k®ß√a-caitanyanåmne
gaura-tviße nama˙
I offer obeisances to Çrî Caitanya Mahåprabhu, who is K®ß√a
Himself. He has assumed the golden hue of Çrîmatî Rådhikå and
is munificently distributing k®ß√a-prema.
he k®ß√a karu√å-sindho
dîna-bandho jagat-pate
gopeça gopikå-kånta
rådhå-kånta namo ’stu te
I offer obeisances to Çrî K®ß√a, who is an ocean of mercy,
the
friend of the distressed and the source of all creation. He
is the
master of the gopas and the lover of the gopîs headed by
Çrîmatî
Rådhikå.
tapta-kåñcana-gaurå∫gi
rådhe v®ndåvaneçvari
v®ßabhånu-sute devi
pra√amåmi hari-priye
I offer obeisances to Çrîmatî Rådhikå, whose complexion is
like
molten gold and who is the queen of V®ndåvana. She is the
daughter of V®ßabhånu Mahåråja and is very dear to Çrî K®ß√a.
hå devi kåku-bhara-gadgadayådya våcå
yåce nipatya bhuvi da√∂avad udbha†årti˙
asya prasådam abudhasya janasya k®två
gåndharvike nija gane ga√anåμ vidhehi
O Devî Gåndharvikå, in utter desperation I throw myself on
the
ground like a stick and with a choked voice humbly implore
You
to please be merciful to this fool and count me as one of
Your
own.
a∫ga-çyåmalima-ccha†åbhir abhito mandîk®tendîvaraμ
jå∂yaμ jågu∂a-rocißåμ vidadhataμ pa††åmbarasya çriyå
v®ndåra√ya-nivåsinaμ h®di lasad-dåmåbhir åmodaraμ
rådhå-skandha-niveçitojjvala-bhujaμ dhyåyema dåmodaram
Bhakti-rasåyana
Whose dark bodily lustre is millions of times more
beautiful
than the blue lotus flower, whose refulgent yellow garments
rebuke the radiance of golden ku∫kuma, whose residence is
Çrî
V®ndåvana-dhåma, whose chest is beautified by a swinging
vaijayantî garland, and whose splendorous left hand rests
upon
the right shoulder of Çrîmatî Rådhikå – I meditate upon
that Çrî
Dåmodara.
bhaktyå vihînå aparådha-lakßyai˙
kßiptåç ca kåmådi-tara∫ga-madhye
k®på-mayi tvåμ çara√aμ prapannå
v®nde numaste cara√åravindam
Devoid of devotion and guilty of committing unlimited
offences,
I am being tossed about in the ocean of material existence
by the
turbulent waves of lust, anger, greed and so forth.
Therefore,
O merciful V®ndå-devî, I take shelter of you and offer
obeisances
unto your lotus feet.
gurave gauracandråya
rådhikåyai tad-ålaye
k®ß√åya k®ß√a-bhaktåya
tad-bhaktåya namo nama˙
I offer obeisances to the spiritual master, to Çrî
Gauracandra, to
Çrîmatî Rådhikå and Her associates, to Çrî K®ß√a and His
devotees,
and to all Vaiß√avas.
vairågya-yug-bhakti-rasaμ prayatnair
apåyayan måm anabhîpsum andham
k®påmbhudhir ya˙ para-du˙kha-du˙khî
sanåtanaμ taμ prabhum åçrayåmi
Ma∫galåcara√a
I was unwilling to drink the nectar of bhakti possessed of
renunciation,
but Çrî Sanåtana Gosvåmî, being an ocean of mercy who
cannot tolerate the sufferings of others, made me drink it.
Therefore I take shelter of him as my master.
çrî-caitanya-mano-’bhî߆aμ
sthåpitaμ yena bhütale
svayaμ rüpa˙ kadå mahyaμ
dadåti sva-padåntikam
When will Çrî Rüpa Gosvåmî, who has established the mission
in
this world that fulfils the internal desire of Çrî Caitanya
Mahåprabhu, give me shelter at his lotus feet?
yaμ pravrajantam anupetam apeta-k®tyaμ
dvaipåyano viraha-kåtara åjuhåva
putreti tan-mayatayå taravo ’bhinedus
taμ sarva-bhüta-h®dayaμ munim ånato ’smi
I offer obeisances to Çrî Çukadeva Gosvåmî, who can enter
the
hearts of all living entities. When he left home without
undergoing
the purificatory processes such as accepting the sacred
thread, his father Vyåsa cried out, “Oh my son!” As if they
were
absorbed in that same feeling of separation, only the trees
echoed
in response to his call.
tavaivåsmi tavaivåsmi
na jîvåmi tvayå vinå
iti vijñåya devi tvaμ
naya måμ cara√åntikam
I am Yours! I am Yours! I cannot live without You! O Devî
(Rådhå), please understand this and bring me to Your feet.
Bhakti-rasåyana
Om Tat Sat
(Continued...)
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