Bhakti Rasamrta Sindhu Bindu

r r Guru-Gaurgau Jayata
r Bhakti-rasmta-sindhu-bindu
A Drop of the Nectarine Ocean of Bhakti-rasa
Composed by
The crest-jewel of spiritual preceptors and guardian of the r Gauya sampradya
rla Vivantha Cakravart hkura
Translation and commentary by
r rmad Bhaktivednta Nryaa Mahrja

GVP
Gauya Vednta Publications Mathur, Uttar Pradesh, India
Other titles by rla Nryaa Mahrja:
The Nectar of Govinda-ll Going Beyond Vaikuha Bhakti-rasyana r ikaka Veu-gta r Prabandhval r Mana-ik
Available from:
r Keavaj Gauya Maha Mathur (U.P.) 281001 INDIA or Gauya Vednta Publications 254 Moorside Road Downham, Bromley, Kent BR1 5EZ ENGLAND
Copyright1996 by r Gauya Vednta Samiti
ISBN 81-86737-01-4
Printed in India at Rekha Printers Pvt. Ltd., New Delhi-110 020
Preface
rla Vivantha Cakravart hkura, the crown prince of illustrious teachers among the Gauya Vaiava cryas, is the author of this book. In this book there is a description of the nature of uttam-bhakti, its divisions, sdhana-bhakti, the stages in the development of prema, the agas of bhajana, offences committed in the performance of devotional service (sevpardha), offences against the holy name (nmpardha), vaidh and rgnug-sdhana-bhakti, bhva-bhakti, prema-bhakti, and bhakti-rasa.
Life History of rla Vivantha Cakravart hkura

rla Vivantha Cakravart hkura appeared in a family of brhmaas from the community of Rhadea in the district of Nadia, West Bengal. He was celebrated by the name Hari Vallabha. He had two older brothers named Rmabhadra and Raghuntha. In childhood, he studied grammar in a village named Devagrma. After this he went to a village named aiyadbda in the district of Muridbda where he studied the bhakti-stras in the home of his guru. It was in aiyadbda that he wrote three books while still undergoing his studies. These three books are Bhakti-rasmta-sindhu-bindu, Ujjavala-nlamai-kiraa, and Bhgavatmta-ka. A short time later, he renounced his household life and went to Vndvana. There he wrote many books and commentaries. After the disappearance of rman Mahprabhu and His eternal associates who had taken up residence in Vraja, the current of uddha-bhakti was flowing by the influence of three great personalities: rnivsa crya, Narottama hkura, and ymnanda Prabhu. rla Vivantha Cakravart hkura was fourth in the line of disciplic succession coming from rla Narottama hkura.
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One disciple of rla Narottama hkura Mahaya was named r Gag-Nryaa Cakravart Mahaya. He lived in Blcara Gambhil within the district of Muridbda. He had no sons and only one daughter, whose name was Viupriy. rla Narottama hkura had another disciple named Rmaka Bhacrya from the brhmaa community of Vrendra, a rural community of West Bengal. The youngest son of Rmaka Bhacrya was named Ka-caraa. r GagNryana accepted Ka-caraa as an adopted son. The disciple of r Kna-caraa was Rdh-ramaa Cakravart, who was the spiritual master of Vivantha Cakravart hkura. In his commentary on rmad-Bhgavatam entitled Srrthadarin, at the beginning of the Rsa-pacdhyya, five chapters describing r Kas rsa-ll, Vivantha Cakravart hkura has written the following verse:
r rma-ka-gag-caran natv gurun urupremna rla narottama ntha r gaurga prabhu naumi
In this loka the name r Rma refers to the spiritual master of Vivantha Cakravart hkura, r Rdh-ramaa. The word Ka refers to his grand-spiritual master, parama-gurudeva, r Ka-caraa. The name Gag-caraa refers to his great grandspiritual master, partpara-gurudeva, r Gag-caraa. The name Narottama refers to his great-great grand-spiritual master, parama-partpara-gurudeva, rla Narottama hkura, and the word ntha refers to the spiritual master of rla Narottama hkura, r Lokantha Gosvm. In this way, he is offering obeisances unto his guru-parampar up to rman Mahprabhu. The daughter of rnivsa crya, Hemalat hkur, was extremely learned and a great Vaiav. She expelled an estranged disciple named Rpa Kavirja from the Gauya Vaiava community. Since then Rpa Kavirja was known as atib in the Gauya Vaiava community. He established his own concocted doctrine, opposed to the Gauya Vaiava conclusions, that only a person in the renounced order of life could act as crya. He claimed that it was not possible for a house-
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holder to become a spiritual master. Completely disregarding the path of devotional rules and regulations (viddhi-mrga), he propagated the path of spontaneous attraction (rga-mrga) in an unrestrained and undisciplined manner. His opinion was that rgnug-bhakti could be practiced by smaraa (remembrance) alone, abandoning the practices of ravaa and krtana (hearing and chanting). Fortunately, rla Cakravart hkura was present at that time. In his Srrtha-darin commentary on the third canto of rmad-Bhgavatam, he refuted these false conclusions. The householder disciples in the disciplic succession of Nitynanda Prabhus son, Vrabhadra, and those who are descendants of the rejected sons of Advaita crya award and accept the title of gosvm. Such action is completely improper according to the line of cryas. r Cakravart hkura refuted this idea of Rpa Kavirja. He proved that it was not incompatible for a qualified ghastha descendant of an crya to act as a spiritual master. But for unfit descendants of crya families who are greedy for disciples and wealth to adopt the name of gosvm is unlawful and contrary to the statements of stra. This he also proved. Therefore, although acting as an crya, he never used the title gosvm with his name. He did this just to instruct the foolish and unfit descendants of crya families of modern times. When rla Vivantha Cakravart hkura was very old, he spent most of the time in a semi-conscious state, deeply absorbed in bhajana. At that time in the state of Jaipur, a debate broke out between the Gauya Vaiavas and other Vaiavas who supported the doctrine of svakyvda (marital love). Jaya Sigh II was the king of Jaipur. The Vaiavas of the antagonistic camp led Jaya Sigh to believe that the worship of rmat Rdhik along with r Govinda Deva was not supported by stra. Their contention was that rmat Rdhiks name was not mentioned anywhere in rmad-Bhgavatam or the Viu Pura and that She was never legally married to Ka according to Vedic rituals. Another objection was that the Gauya Vaiavas did not belong to a recognized line of disciplic succession or sampradya. There are but four lines of
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Vaiava disciplic succession which have descended from time immemorial: the r sampradya, Brahma sampradya, Rudra sampradya, and Sanaka (Kumra) sampradya. In the age of Kali the principal cryas of these four sampradyas are respectively: r Rmnuja, r Madhva, r Viusvm, and r Nimbditya. The Gauya Vaiavas were thought to be outside of these four sampradyas and were not accepted as having a pure lineage. In particular the Gauya Vaiavas did not have their own commentary on the Brahmastra. Therefore, they could not be accepted as a bona fide line of Vaiava disciplic succession. At that time Mahrja Jaya Sigh, knowing the prominent Gauya Vaiava cryas of Vndvana to be followers of rla Rpa Gosvm, summoned them to Jaipur to take up the challenge with the Vaiavas from the line of r Rmnuja. Because he was very old and immersed in the transcendental bliss of bhajana, r Cakravart hkura sent his student, Gauya Vaiava vedntcrya mah-mahopdhyya (the great one among great teachers), paita-kula-mukua (the crown of the assembly of learned scholars), rpda Baladeva Vidybhaa to Jaipur along with his disciple r Kadeva, in order to address the assembly. The caste gosvms had completely forgotten their connection with the Madhva sampradya. In addition to this they were disrespectful to the Vaiava Vednta and created a great disturbance for the Gauya Vaiavas. rla Baladeva Vidybhaa, by his irrefutable logic and powerful stric evidence, proved that the Gauya sampradya was a pure Vaiava sampradya coming in the line of Madhva. The name of this sampradya is the r Brahma-Madhva Gauya Vaiava sampradya. Our previous cryas like rla Jva Gosvm, Kavi Karapra, and others accepted this fact. The r Gauya Vaiavas accept rmadBhgavatam as the natural commentary on the Vednta-stra. For this reason no separate commentary of Vednta-stra was written in the Gauya Vaiava sampradya. In various Puras the name of rmat Rdhik is mentioned. She is the personification of the hldin (pleasure-giving) poten-
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cy and the eternal beloved of r Ka. In several places of the rmad-Bhgavatam and specifically in the tenth canto in connection with the description of vraja-ll, rmat Rdhik is mentioned in a very concealed manner. Only rasika and bhvuka bhaktas who are conversant with the conclusions of stra can understand this confidential mystery. In the learned assembly in Jaipur, Baladeva Vidybhaa refuted all the arguments and doubts of the opposing party. He solidly established that the Gauya Vaiavas were following in the line of disciplic succession descending from Madhva, as well as the authenticity of the worship of Rdh-Govinda. The opposition was silenced by his presentation. Nonetheless, because the Gauya Vaiava sampradya did not have a commentary on Vednta-stra, the contesting party did not accept them as being a pure line of Vaiava disciplic succession. r Baladeva Vidybhaa then wrote the famous Gauya commentary on the Brahma-Stra named r Govinda-bhya. Once again the worship of r Rdh-Govinda began in the temple of r Govinda Deva, and the validity of the r BrahmaMadhva Gauya sampradya was accepted. It was only on the authority of r Cakravart hkura that r Baladeva Vidybhaa Prabhu was able to write the r Govinda Bhya and prove the connection of the Gauya Vaiavas with the Madhva sampradya. There should be no doubt in this regard. This accomplishment of r Vivantha Cakravart hkura done on behalf of the sampradya will be recorded in golden letters in the history of Gauya Vaiavism. rla Vivantha Cakravart hkura describes a very striking event in his own book entitled Mantrrtha-dpik. Once while reading r Caitanya-caritmta, he came upon the verse quoted below (Madhya-ll 21.125), which describes the meaning of the kma-gyatr-mantra.
kma-gyatr-mantra rpa, haya kera svarpa, srdha-cabbia akara tra haya se akara candra haya ke kari udaya trijagat kaila kmamaya
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The kma-gyatr-mantra is identical with r Ka. In this king of mantras there are twenty-four and a half syllables and each syllable is a full moon. This aggregate of moons has caused the moon of r Ka to rise and fill the three worlds with prema. It is proved by the evidence of this verse that the kma-gyatr-mantra is composed of twenty-four and a half syllables. But in spite of considerable thought, r Vivantha Cakravart could not ascertain which syllable in the kma-gyatr was considered a half-syllable. Although he carefully scrutinized grammar books, the Puras, the Tantra, the stras dealing with drama (nya) and rhetoric (alakra), and other scriptures, he found no mention anywhere of a half-syllable. In all these stras he found mention only of the vowels and consonants which make up the fifty letters of the alphabet. He found no evidence anywhere of a half-syllable. In the r Harinmmta-vykaraa, the grammar system composed by r Jva Gosvm, he found mention of only fifty letters in the section dealing with the names of the various groups of vowels and consonants (sajpda). By study of the arrangement of letters (mtk) in the tknysa and other books, he found no mention anywhere of a half-syllable. In the Rdhik-sahasra-nma-stotra found in the Bhan-Nradya Pura, one of the names of Vndvanevar rmat Rdhik is given as Pacsa-vara-rpi (one whose form is composed of fifty syllables). Seeing this, his doubt only increased. He began to consider whether Kavirja Gosvm might have made a mistake while writing. But there was no possibility of him committing any mistake. He was omniscient and thus completely devoid of the material defects of mistakes, illusion, and so on. If the fragmented letter t (the final letter of the kma-gyatr-mantra) is taken as a half-syllable, then Kadsa Kavirja Gosvm would be guilty of the fault of disorder, for he has given the following description in Caitanya-caritmta (Madhya-ll 21.126-128):
sakhi he! ka-mukha-dvija-rja-rja ka-vapu sihsane, vasi rjya-sane
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kare sage candrera samja dui gaa sucikkaa, jini mai-sudarpaa, sei dui prna-candra jni lale aam-indu, thte candana-bindu, sei eka pra-candra mni kara nakha cndera ha va upara kare na tra gta muralra tna pada nakha candra-gaa tale kare sunarttana npurera dhvani yra gna
In these lines, r Kadsa Kavirja Gosvm has described the face of r Kna as the first full moon. His two cheeks are both considered as full moons. The dot of sandalwood on the upper portion of His forehead is considered as the fourth full moon, and the region of the forehead below the dot of sandalwood is the moon of aam or, in other words, a half moon. According to this description, the fifth syllable is a half-syllable. If the fragmented t, which is the final letter of the mantra, is taken as a half-syllable, then the fifth syllable could not be a halfsyllable. rla Vivantha Cakravart hkura fell into a dilemma because he could not decipher the half-syllable. He considered that if the syllables of the mantra would not reveal themselves, then neither would it be possible for the worshipful deity of the mantra to manifest to him. He decided that since he could not obtain audience of the worshipful deity of the mantra, it would be better to die. Thinking thus, he went to the bank of RdhKua at night with the intent of giving up his body. After the second period (prahara) of the night had passed, he began to doze off when suddenly, r Vabhnu-nandin, rmat Rdhik, appeared to him. She very affectionately said, O Vivantha! O Hari Vallabha! Do not lament! Whatever r Kadsa Kavirja has written is the absolute truth. By My grace, he knows all the inner sentiments of My heart. Do not maintain any doubt about his statements. The kma-gyatr is a mantra to worship Me and My dear beloved (pra-vallabha). We are revealed to the devotee by the syllables of this mantra.
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No one is capable of knowing Us without My grace. The half-syllable is described in the book known as Var Gamabhsvat. After consulting this book, r Kadsa Kavirja determined the actual identity of the kma-gyatr. You should examine this book and then broadcast its meaning for the benefit of faithful persons. After hearing this instruction from Vabhnu-nandin rmat Rdhik Herself, Vivantha Cakravart hkura suddenly arose. Calling out, O Rdhe! O Rdhe! he began to cry in great lamentation. Thereafter, upon regaining his composure, he set himself to carrying out Her order. According to the indication of rmat Rdhik regarding the determination of the half-syllable, the letter vi which is preceded by the letter ya in the mantra is considered as a half-syllable. Apart from this, all other syllables are full syllables or full moons. By the mercy of rmat Rdhik, rla Vivantha Cakravart hkura became acquainted with the meaning of the mantra. He obtained the direct audience of his worshipful deity, and by means of his internal perfected spiritual body (siddha-deha), he was able to participate in the Lords nitya-ll as an eternal associate. After this, he established the deity of r Gokulnanda on the bank of Rdh-Kua. While residing there, he experienced the sweetness of the eternal pastimes of r Vndvana. It was at this time that he wrote his Sukhavarttin commentary on nanda-vndvana-camp, a book written by rla Kavi Karapra.
rdhparastra-kura-varttina prptavya-vndvana cakravarttina nanda camp vivti pravarttina snto-gattir me sumah-nivarttina

In old age, Vivantha Cakravart hkura spent most of his time in a semi-conscious state, deeply absorbed in bhajana. His principal student, Baladeva Vidybhana, took over the responsibility of teaching the stras.
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Re-establishment of the Doctrine of Parakyvda

Because of a slight decline in influence of the Six Gosvms in r Vndvana-dhma, a controversy arose regarding the doctrines of svakyvda, marital love, and parakyvda, paramour love. To dispel the misconceptions regarding svakyvda, rla Vivantha Cakravart hkura wrote two books named Rgavartma-candrik and Gop-premmta which are wonderfully filled with all the conclusions of stra. Thereafter, in his nandacandrik commentary on the laghutvam atra* verse of Ujjvalanlamai (1.21), he soundly refuted the theory of svakyvda by stric evidence and irrefutable arguments and established the conception of paraky. In his Srrtha-darin commentary on rmad-Bhgavatam, he gave strong support to the paraky bhva. It is said that at the time of rla Vivantha Cakravart hkura there were some paitas who opposed him in regard to the worship in the mood of paraky. But by his deep scholarship and irrefutable logic he defeated them. On account of this, the paitas resolved to kill him. rla Vivantha Cakravart hkura used to go out in the early morning before dawn to perform parikram of r Vndvana-dhma. They formulated a plan to kill him at that time in some dense, dark grove. While performing parikram, Vivantha Cakravart hkura came upon the grove where the adversaries desired to kill him. But suddenly they looked and saw that he was no longer there. In his place, they saw a beautiful young Vrajavs girl picking flowers along with two or three of her friends. The paitas
*The full verse from Ujjavala-nlamai is as follows:
laghutvam atra yat prokta tat tu prkta nyake na ke rasa nirysa svdrtham avatrii
Whatever fault or impropriety has been pointed out (in other rasa-stras) in regard to the love of paramours applies to ordinary worldly lovers and not to r Ka, for He is the taster of the liquid essence of rasa and the source of all incarnations. (In other words, the Lords incarnations are the controllers of religion and irreligion and never subjected to their control. How then can r Ka be subjected to such codes when He is the source of all incarnations?)
inquired from the girl, Dear Child! Just a moment ago a great devotee was approaching here. Where did he go? Did you happen to see him? The girl replied, I saw him, but I dont know where he went. Seeing the astonishing beauty of the girl, her sidelong glancing, her graceful feminine manner, and gentle smiling, the paitas became captivated. All the impurity in their minds was vanquished and their hearts became soft. On being requested by the paitas to introduce herself the girl said, I am a maidservant of Svmin rmat Rdhik. She is presently at Her mother-in-laws home at Yvaa. She sent me to pick flowers. Saying this, she disappeared, and in her place, they saw rla Vivantha Cakravart hkura once again. The paitas fell at his feet and prayed for forgiveness. He forgave them all. Many such astonishing events are heard in the life of r Cakravart hkura. In this way he refuted the theory of svakyvda and established the truth of pure paraky. This work of his is of great importance for the Gauya Vaiavas. rla Vivantha Cakravart hkura not only protected the integrity of the r Gauya Vaiava dharma, but he also reestablished its influence in r Vndvana. Anyone who evaluates this accomplishment of his is sure to be struck with wonder by his uncommon genius. The Gauya Vaiava cryas have composed the following verse in praise of his extraordinary work:
vivasya ntharpo sau bhakti vartma pradarant bhakta-cakre varttitatvt cakravartty khyay bhavat
Because he indicates the path of bhakti, he is known by the name Vivantha, the Lord of the universe, and because he always remains in the assembly (cakra) of pure devotees, he is known by the name Cakravart (he around whom a circle or assembly turns). In the year 1676 akbda, on the fifth day of the light phase of the moon of the month of Mgha (January-February), at approximately one hundred years of age, while absorbed in an internal condition in r Rdh-Kua, he entered into aprakaa
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(unmanifest) Vndvana. Even today his samdhi can be found just next to the temple of r Gokulnanda in r Dhma Vndvana. Following in the footsteps of rla Rpa Gosvm, he composed abundant transcendental literatures about bhakti and thus established the inner hearts longing of rman Mahprabhu in this world. He also refuted various faulty conclusions, opposed to the genuine following of r Rpa Gosvm (rpnuga). He is thus revered in Gauya Vaiava society as an illustrious crya and as an authoritative mahjana. He is renowned as a great transcendental philosopher, poet, and rasika-bhakta. A Vaiava composer of verse named Ka dsa has written the following lines at the conclusion of his translation of rla Cakravart hkuras book Mdhurya-kdambin:
mdhurya kdambin grantha jagata kaila dhanya cakravart mukhe vakt pani r ka caitanya keha kahena cakravart r rpera avatra kahina ye tattva sarala karite pracra ohe gua-nidhi ri vivantha cakravart ki jniba tomra gua mui mha mati
rla Vivantha Cakravart hkura has benedicted the whole world by writing the book Mdhurya-kdambin. In reality, r Ka Caitanya Mahprabhu is the speaker of this book. He has spoken it through the mouth of r Cakravart. Some people say that r Cakravart hkura is an incarnation of rla Rpa Gosvm. He is very expert in the art of describing extremely complex truths in an easily understandable manner. O ocean of mercy, r Vivantha Cakravart hkura! I am a great fool. Kindly reveal the mystery of your transcendental qualities in my heart. This is my prayer at your lotus feet. Among Gauya Vaiava cryas, there are very few who wrote as many books as rla Cakravart hkura. Even today the following proverb is quite famous amongst the Vaiavas regarding his three books:
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kiraa-bindu-ka, ei tna niye vaiava pa

These three books, Ujjvala-nlamai-kiraa, Bhakti-rasmtasindhu-bindu, and Bhgavatmta-ka, are taken by the Vaiavas as their wealth. A list is given below of his books, commentaries, and prayers which form a storehouse of incomparable wealth of Gauya Vaiava bhakti literature. (1) Vraja-rti-cintmai, (2) Camatkra-candrik, (3) Premasampuam (Khaa-kvyama poetic work which displays only partial characteristics or ornamentation of poetry), (4) Gtval, (5) Subodhin (commentary on Alakra-kaustubha), (6) nanda-candrik (commentary on Ujjvala-nlamai), (7) commentary on r Gopla-tpan, (8) Stavmta-lahar (Waves of Nectarine Prayers, included in which are the following) (a) r Guru-tattvakam, (b) Mantra-dt-guror-aakam, (c) Paramaguror-aakam, (d) Partpara-guror-aakam, (e) Parama-partpara-guror-aakam, (f) r Lokanthakam, (g) r acnandanakam, (h) r Svarpa-caritmtam, (i) r Svapna-vilsmtam, (j) r Gopla-devakam, (k) r Madana-mohanakam, (l) r Govindakam, (m) r Gopinthakam, (n) r Gokulnandakam, (o) Svaya-bhagavad-aakam, (p) r Rdh-kuakam, (q) Jagan-mohanakam, (r) Anurgavall, (s) r Vnd-devyakam, (t) r Rdhik-dhynmtam, (u) r Rpa-cintmai, (v) r Nandvarakam, (w) r Vndvanakam, (x) r Govardhanakam, (y) r Sakalpakalpa-druma (z) r Nikuja-virudval (Virut-kvyalaudatory poetry), (aa) Surata-kathmtam, (bb) r yma-kuakam, (9) r Ka-bhvanmtam, (10) r Bhgavatmtaka, (11) r Ujjvala-nlama-kiraa, (12) r Bhaktirasmta-sindhu-bindu, (13) Rga-vartma-candrik, (14) Aivarya-kdambin (unavailable), (15) r Mdhurya-kdambin, (16) commentary on r Bhakti-rasmta-sindhu, (17) commentary on Dna-keli-kaumud, (18) commentary on r Lalita-mdhava-naka, (19) commentary on r Caitanya-caritmta (incomplete), (20) commentary on Brahma-sahit, (21)
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Srrtha-vari commentary on rmad Bhagavad-gt, and (22) Srrtha-darin commentary on rmad-Bhgavatam. My most revered r Gurudeva, aottara-ata r rmad Bhakti Prajna Keava Gosvm Mahrja, was a guardian of the r Gauya sampradya and founder-crya of the r Gauya Vednta Samiti as well as the Gauya mahas established under its auspices. Aside from publishing his own books, he republished the books of rla Bhaktivinoda hkura and other previous cryas in the Bengali language. Today, by his heartfelt desire, enthusiastic blessings, and causeless mercy, Jaivadharma, r Caitanya-ikmta, r Caitanya Mahprabhura ik, r ikaka, and other books have been printed in Hindi, the national language of India. Gradually other books are being published. The present day head and crya of the r Gauya Vednta Samiti, my most revered godbrother, parivrjakcrya r rmad Bhaktivednta Vmana Mahrja, is deeply immersed in transcendental knowledge and is a very dear, intimate servant of the lotus feet of our r Guru. I humbly pray at his lotus feet that he may bless me by presenting this precious book, r Bhaktirasmta-sindhu-bindu, into the lotus hands of our rla Gurudeva and thus fulfill his inner hearts longing. My special thanks and blessings are extended to Navadvpa dsa dhikr for his fine work in producing the manuscript and to Prema-vilsa dsa dhikr for his excellent layout work and design of the charts. I pray to Mahbhvamay rmat Rdhik and Rasarja r Ka that They bestow Their mercy upon them for their advancement in vraja-bhakti. I have complete faith that those who are possessed of yearning for bhakti and especially the sdhakas of rgnug-bhakti who are captivated by vraja-rasa will receive this book with great reverence. Faithful persons who study this book will obtain qualification to enter into the wealth of prema of r Caitanya Mahprabhu. Finally, I pray at the lotus feet of my most revered rla Gurudeva, the condensed personification of the Lords compas-
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sion, that he may pour down a shower of abundant mercy upon me, by which I may obtain more and more eligibility to engage in the service of his inner hearts longing. This is our humble prayer at his lotus feet which bestow ka-prema.
Akaya Tty (Third day of the bright half of Vaikha) 510 years after the appearance of Lord Gaurga (Gaurbda) (1918 by the Indian calendar) 20th. April, 1996
An aspirant for a particle of mercy of r Hari, Guru, and Vaiavas, humble and insignificant, Tridai Bhiku r Bhaktivednta Nryaa
r rmad Bhakti Prajna Keava Goswm Mahrja
r rmad Bhaktivednta Nryaa Mahrja
Introduction
This book has been made possible only by the guidance, inspiration, and causeless mercy of my beloved ik guru, o viupda paramahasa parivrjakcrya atottara-atta r rmad Bhaktivednta Nryaa Mahrja. Although I am thoroughly unfit for the grave task of translating the books of our Gauya Vaiava cryas into English, I have taken it up by his will. He has a strong desire to distribute the invigorating fruit of vrajabhakti which has been preserved for all Gaudya Vaiavas in the books of rla Rpa Gosvm, r Raghuntha Dsa Gosvm, rla Vivantha Cakravart hkura, rla Bhaktivinoda hkura and other rpnuga cryas. It is only by his direction that we have now presented in English books like r ikaka, Veu-gta, r Mana-ik, and this book r Bhakti-rasmtasindhu-bindu. I pray at his lotus feet that he may be pleased with this humble offering. r Bhakti-rasmta-sindhu-bindu, a drop from the nectarine ocean of bhakti-rasa, is a brief summary of the essential topics from r Bhakti-rasmta-sindhu. It consists of twenty-seven lokas, some of which were taken from Bhakti-rasmta-sindhu and some which were written by rla Vivantha Cakravart hkura in Sanskrit. rla Gurudeva has given an illuminating translation of these lokas into Hindi. His translation and commentary is named r Bindu-vikin-vtti or the commentary which reveals the meaning of r Bhakti-rasmta-sindhu-bindu. In this commentary he has expanded the subject matter by including rla Cakravartpdas purports to the verses taken from Bhakti-rasmta-sindhu. He has drawn additional material from Bhakti-rasmta-sindhu and relevant verses from rmadBhgavatam, r Caitanya-caritmta, r Hari-bhakti-vilsa, r Bhakti-sandarbha, and other stras. He has also made very significant comments to facilitate comprehension of the subject matter. These comments are distinct from his Vikin-vtti and are identified in this book simply as Comment.
xvi
This book is a translation of rla Gurudevas Hindi edition. The subject matter has been enlarged still further by adding many portions from Bhakti-rasmta-sindhu. The entire book has been arranged to fit the pattern of Bhakti-rasmta-sindhu, enabling the reader to see how the twenty-seven verses of rla Cakravartpdas book relate to its source book. Thus the genius of rla Vivantha Cakravart hkura is revealed. He very succinctly summarized every wave of the four divisions of the original book. The twenty-seven lokas are easily identified in this book both from the table of contents and from the title pages which appear at the beginning of each of the four divisions of the book. The expansion and design of this book was done very carefully under the supervision of rla Gurudeva. He gave his time freely to explain many subtle intricacies of the book and always encouraged me to penetrate deeply into the subject. I am eternally indebted to him for this, and I pray that this book reflects the mood that he himself embodies. I am confident that the fruit of this work will be appreciated by devotees who are eager to taste a drop from the ocean of bhakti-rasa. I owe an incalculable debt to my dear friend and spiritual guide rmn Satya-nryaa dsa for all the help that he has given me in understanding Bhakti-rasmta-sindhu. Four years of preparation by thoroughly studying three different editions of Bhakti-rasmta-sindhu have gone into the presentation of this book. During that time, I met with him almost on a weekly basis to raise questions I had on many points of the book. Whatever understanding I now have is largely due to his mercy. I offer my daavat prama at his feet and pray that he will continue to be kind to me. I am grateful to r Trthapada dsa dhikr for his exceptional editing work. He offered many valuable suggestions and raised penetrating questions that enabled me to go more deeply into the topics and explain things with greater clarity. I am grateful to r Prema-vilsa dsa dhikr for his constant encouragement, for providing the layout and design, and for overseeing all other aspects of the book. I would also like to thank rpda B.V. Tripurri Svm for his generous contribution toward the print-
Introduction
xvii
ing cost of this book. I pray that the mercy of r r Guru Gaurga and Gndharvik-Giridhr be upon them all. Lastly I offer repeated daavat prma at the feet of rmn Premnanda dsa Brahmacr and rmn Navna-ka dsa Brahmacr. They are two dear friends who are confidential servants of rla Gurudeva. I always keep them close at heart, and it is by their mercy that I am able to offer any service to his lotus feet. I pray that they be merciful upon me and offer this book into the lotus hands of r rla Gurudeva. An aspirant for the service of the lotus feet of r Guru and Vaiavas, Navadvpa dsa
xviii
Waves of Bhakti-rasmta-sindhu The ocean of the nectar of Bhakti-rasa

Prva-vibhga (Eastern division) Bhagavad-bhakti-bheda-nirpaka (Divisions of Bhagavad-bhakti)
First waveSmnya-bhakti (General characteristics of Bhakti) Second waveSdhana-bhakti (Bhakti in the stage of cultivation) Third waveBhva-bhakti (Bhakti in the budding stage of Ecstatic love) Fourth wavePrema-bhakti (Bhakti in the mature stage of Ecstatic love)
Dakia-vibhga (Southern division) Smnya-bhagavad-bhakti-rasa-nirpaka (General characteristics of bhagavad-bhakti-rasa)

First waveVibhva (The causes of tasting Bhakti-rasa) Second waveAnubhva (External symptoms of ecstacy) Third waveSttvika-bhva (Symptoms of ecstacy arising from Sattva) Fourth waveVyabhicr-bhva (Internal transitory emotions) Fifth waveSthybhva (Permanent or dominant emotions)
Pacima-vibhga (Western division) Mukhya-bhakti-rasa-nirpaka (Primary divisions of Bhakti-rasa)

First waventa-bhakti-rasa (Tranquility) Second wavePrta-bhakti-rasa (Servitude) Third wavePreyo-bhakti-rasa (Friendship) Fourth waveVtsalya-bhakti-rasa (Parental affection) Fifth waveMadhura-bhakti-rasa (Conjugal love)
Uttara-vibhga (Northern division) Gaua-bhakti-rasa-nirpaka (Secondary divisions of Bhakti-rasa)

First waveHsya-bhakti-rasa (Laughter) Second waveAdbhuta-bhakti-rasa (Astonishment) Third waveVra-bhakti-rasa (Heroism) Fourth waveKarua-bhakti-rasa (Compassion) Fifth waveRaudra-bhakti-rasa (Anger) Sixth waveBhaynaka-bhakti-rasa (Fear) Seventh waveVbhatsa-bhakti-rasa (Disgust) Eighth waveRasn-maitr-vaira-sthiti (Compatible and incompatible Rasas) Ninth waveRasbhsa (Semblance of Rasa)
Contents
Preface Introduction Waves of Bhakti-rasmta-sindhu i xv xviii
Prva-vibhga (Eastern Division)

Bhagavad-bhakti-bheda-nirpaka Divisions of Bhagavad-bhakti First WaveSmnya-bhakti General Characteristics of Bhakti
Magalcaraam (1) Uttam-bhakti Symptoms of Uttam-bhakti (1) Svarpa-lakaa
Anulanam Ka nuklyena (2) Taastha-lakaa Anybhilit-nyam Jna-karmdi-anvtam Three Types of Jna: Tat-padrtha-jna Tva-padrtha-jna Jva-brahma-aikya-jna Three Types of Bhakti: ropa-siddh-bhakti Saga-siddh-bhakti Svarpa-siddh-bhakti Karma di Anvta 2 3 6 6 11 11 13 14 15 15 15 16 17 17 18 18 19 19 19
xx
Second WaveSdhana-bhakti Bhakti in the Stage of Cultivation

(2) Sdhana-bhakti Types of Uttam-bhakti Sdhana-bhakti
Bhva-bhakti as Nitya-siddha 21 24 24 26 29 37 37 37 42 43 46 46 47 48 53 54 56 56 57 59 59 63 69 69 70 70 71 72 72 73 73 73 74
(3) Stages Leading to the Appearance of Prema

Three types of Siddha-mahpuruas (1) Bhagavat-prada-deha-prpt (2) Nirdhta-kaya (3) Mrcchita-kaya
(4) The Sixty-four Agas of Bhajana

(1) r Guru-padraya Three Types of Gurus: ravaa-guru ik-guru Dk-guru (2) r Ka-dk-ikdi (3) Prtiprvaka-guru-sev (4) Sdhu-mrgnusra (5) Bhajana-rti-nti-prana (6) Krthe-akhila-bhoga-tyga (7) Trtha-vsa (8) Svabhakti-nirvhnurpa-bhojandi-svkram (9) r Ekda-vrata (10) Avattha, Tulas, Dhtr, Go, Brhmaa, Vaiava-sammnam (11) Asdhu-saga-tyga (12) Bahu-iya-karaa-tyga (13) Bahu-rambha-tyga (14) Bahu-stra-vykhy-vivddi-tyga (15) Vyavahre-krpaya-tyga (16) oka-krodhdi-tyga (17) Devatntara-nind-tyga (18) Prmtre-udvega-tyga (19) Sevpardha-nmpardha-tyga (20) Guru Ka Bhakta-nind-sahana-tyga (21) Vaiava-cihna-dhraam
xxi (22) Harinmkara-dhraam (23) Nirmlya-dhraam (24) Ntyam (25) Daavat-pramam (26) Abhyutthnam (27) Anuvrajy (28) r-mrti-sthne-gamanam (29) Parikram (30) Pj (31) Paricary (32) Gtam (33) Sakrtanam (34) Japa (35) Stava-pha (36) Mahprasda-sev (37) Vijapti (38) Caramta-pnam (39) Dhpa-mlydi-saurabha-grahaam (40) r Mrti-daranam (41) r Mrti-sparanam (42) rtrika-daranam (43) ravaam (44) Tat-kppekaam (45) Smaraam (46) Dhynam (47) Dsyam (48) Sakhyam (49) tma-nivedanam (50) Nija-priya-vastu-samarpaam (51) Krthe-samasta-karma-karaam (52) Sarvath-arapatti (53) Tulas-sev (54) Vaiava-stra-sev (55) Mathur-maale-vsa (56) Vaiava-sev (57) Yath-akti Doldi-mahotsava-karaam (58) Krttika-vratam (59) Sarvad Harinma-grahaa, Janmam-ytrdi-kaca (60) raddh-purvaka r Mrti-sev (61) Rasikai-saha r Bhgavatrthsvda (62) Sajtya-snigdha-mahattara-sdhu-saga (63) Nma-sakrtanam (64) r Vndvana-vsa 76 76 77 77 78 78 79 79 80 80 81 81 82 83 83 83 85 85 86 86 86 86 87 87 88 89 89 90 91 91 91 92 92 93 94 94 95 96 97 98 98 100 109
xxii
(5) Sevpardha (6) The severity of Nmpardha (7) Nmpardha (8) Vaidh-bhakti (9) Rgnug-bhakti (10) Further Discussion on Rgnug-bhakti (11) Five Types of Rgnug-sdhana
(1) Bhvamaya (2) Bhva-sambandh (3) Bhva anukla (4) Bhva-aviruddha-sdhana (5) Bhva-pratikla
111 115 116 118 121 130 133 134 134 135 135 135
Third WaveBhva-bhakti Bhakti in the Budding Stage of Ecstatic Love

(12) Bhva-bhakti
Nine Symptoms of Bhva Two Types of Ratybhsa: (1) Pratibimba-ratybhsa (2) Chy-ratybhsa 136 139 142 144
Fourth WavePrema-bhakti Bhakti in the Mature Stage of Ecstatic Love

(13) Prema-bhakti
145
xxiii
Dakia-vibhga (Southern Division)

Smnya-bhagavad-bhakti-rasa-nirpaka General Characteristics of Bhagavad-bhakti-rasa
(14) Overview of Bhakti-rasa
Components of Bhakti-rasa Vibhva Anubhva Sttvika-bhva Sttvikbhsa Ratybhsa Sattvbhsa Nisattva Pratpa 150 151 154 155 155 156 156 157 157 157
First WaveVibhva The Causes of Tasting Bhakti-rasa

Viaylambana-vibhva
Kas Sixty-four Qualities as Viaylambana Four Kinds of Nyakas or Heroes (1) Dhrodtta (2) Dhra-lalita (3) Dhra-nta (4) Dhroddhata The Causes of Tasting Rati 158 162 162 162 162 162 163 164 165 166 167
Uddpana-vibhva
Qualities Dress and Ornaments Flutes
Second WaveAnubhva External Symptoms of Ecstacy

Anubhva 168
xxiv
Third WaveSttvika-bhva Symptoms of Ecstacy Arising from Sattva

General Description Eight External Symptoms of Ecstacy How the Sttvika-bhvas Manifest 169 170 171
Fourth WaveVyabhicr-bhva Internal Transitory Emotions

(15) Description of Vyabhicr-bhvas
Types of Vyabhicr-bhvas Vyabhicr-bhvbhsa Various Conditions of Vyabhicr-bhvas 172 179 180 181 182 186 187 188
(16) Gradation in the Manifestation of Bhvas

Various Conditions of the Heart Corresponding Emotions Meltability of the Heart
Fifth WaveSthybhva Permanent or Dominant Emotions

(17) General Description of Sthybhva
Smnya Svaccha Five types of Sthybhva Mukhya-rati Gaua-rati Divisions of the Sthybhva Presiding Deities and Colors of Bhakti-rasa Bhakti-rasa Tasted in Five Ways 189 191 191 191 192 194 196 197 198
xxv
Pacima-vibhga (Western Division)

Mukhya-bhakti-rasa-nirpaka Primary Divisions of Bhakti-rasa First Waventa-bhakti-rasa Tranquility
(18) nta-rasa Vibhva
Viaylambana raylambana (1) tmrma (2) Tapasv-gaa Uddpana Asdhraa-uddpana Sdhraa-uddpana 200 201 201 201 201 202 202
Anubhva
Asdhraa-anubhva Sdhraa-anubhva 202 203 203 203 203 204
Sttvika-bhva Vyabhicr-bhva Sthybhva Rasa
Second WavePrta-bhakti-rasa Servitude

(19) Dsya-rasa Sambhrama-prta-rasa Vibhva
Viaylambana raylambana: (1) Adhikta 206 207 208 208 209
xxvi (2) rita (3) Priada (4) Anuga (1) Dhurya (2) Dhra (3) Vra 209 210 210 210 211 212
Uddpana
Asdhraa-uddpana Sdhraa-uddpana 213 213
Anubhva
Asdhraa-uddpana Sdhraa-uddpana 213 214 214 214 214 215 215 215 216 216 216 217
Sttvika-bhva Vyabhicr-bhva Sthybhva

Prema Sneha Rga Prema, Sneha, and Rga Manifest in Different Devotees
Ayoga
(1) Utkahitva (2) Viyoga Ten Conditions of Viyoga
Yoga
(1) Siddhi (2) Tuhi (3) Sthiti 217 217 217 217 218 218 218 219 219
Gaurava-prta-rasa Vibhva
Viaylambana raylambana Uddpana
Anubhva Sttvika-bhva
xxvii
Vyabhicr-bhva Sthybhva
219 219
Third WavePreyo-bhakti-rasa Friendship

(20) Sakhya-rasa Vibhva
Viaylambana raylambana (1) Pura-sambandhi (2) Vraja-sambandhi (1) Suhda (2) Sakh (3) Priya-sakh (4) Priyanarma-sakh Uddpana (1) Vayasa 222 223 223 223 224 224 224 225 225 225 226 226 227 227 227 227 227 228 221
Anubhva
Sdhraa-anubhva Asdhraa-anubhvas of the Suht-sakhs Asdhraa-anubhvas of the Sakhs Asdhraa-anubhvas of the Priya-sakhs Asdhraa-anubhvas of the Priyanarma-sakhs
Sttvika-bhva Vyabhicr-bhva Sthybhva

Praaya
Fourth WaveVtsalya-bhakti-rasa Parental Affection

(21) Vtsalya-rasa Vibhva
Viaylambana 229 229
xxviii raylambana Uddpana 230 230 230 231 231 231 232
Anubhva Sttvika-bhva Vyabhicr-bhva Sthybhva (22) Mixture of Bhvas
Fifth WaveMadhura-bhakti-rasa Conjugal love

(23) Madhura or gra-rasa Vibhva
Viaylambana raylambana Uddpana 233 234 234 234 234 234 234 233
Anubhva Sttvika-bhva Vyabhicr-bhva Sthybhva Meeting and Separation

Vipralambha (1) Prva-rga (2) Mna (3) Pravsa Sambhoga
235 235 235 235
xxix
Uttara-vibhga (Northern Division)

Gaua-bhakti-rasa-nirpaka Secondary Divisions of Bhakti-rasa
(24) Overview of Gaua-rasa
240
First WaveHsya-bhakti-rasa Laughter

Vibhva
lambana Uddpana 242 242 243 243 243 243 243 243 243 244 244 244
nubhva Sttvika-bhva Vybhicr-bhva Sthybhva

(1) Smita (2) Hasita (3) Vihasita (4) Avahasita (5) Apahasita (6) Atihasita
Second WaveAdbhuta-bhakti-rasa Astonishment

Vibhva
Viaylambana raylambana Uddpana 245 245 245 245 245 245 245
Anubhva Sttvika-bhva Vyabhicr-bhva Sthybhva
xxx
Third WaveVra-bhakti-rasa Heroism

Yuddha-VraHeroism in Fighting Vibhva
lambana Uddpana 247 247 247 248 248 248 248 248 248

(1) Svaakty hrya (2) Svaakty sahaja (3) Sahyenhrya (4) Sahyena sahaja
Dna-VraHeroism in Giving Charity (I) BahupradaGiver of Great Wealth Vibhva

lambana Uddpana 249 249 249 249 249 250 250
Anubhva Vyabhicr-bhva Sthybhva

(1) bhyudayika (2) Tat-sampradnaka
xxxi
(II) Upasthita-durprtha-tyg A Renouncer of Rare Wealth Vibhva

lambana Uddpana 250 250 251 251 251
Anubhva Vyabhicr-bhva Sthybhva Day-VraHeroism in Compassion Vibhva

lambana Uddpana
251 251 251 252 252
Anubhva Vyabhicr-bhva Sthybhva Dharma-VraHeroism in Religious Activities Vibhva

lambana Uddpana
Anubhva Vyabhicr-bhva Sthybhva
252 252 252 253 253
Fourth WaveKarua-bhakti-rasa Compassion

Vibhva
Viaylambana (1) r Ka 254 254
xxxii (2) Priya (3) Sva-priya raylambana Uddpana 254 254 254 255 255 255 255 255
Fifth WaveRaudra-bhakti-rasa Anger

Vibhva
Viaylambana (1) r Ka (2) Hita (a well-wisher) Anavahita (inattentive) Shas (rash) ryu (jealous) (3) Ahita (one who is hostile) Svasyhita (hostile to oneself) Harer ahita (hostile to Ka) raylambana Uddpana 256 256 256 256 256 256 256 256 257 257 257 257 257 257 258 258 258 258

(1) Kopa (fury) (2) Manyu (indignation) (3) Roa (pique)
xxxiii
Sixth WaveBhaynaka-bhakti-rasa Fear

Vibhva
Viaylambana (1) r Ka (2) Druathe wicked raylambana (1) Anukampya (fit to be favored) (2) Bandhu (a relative or friend) Darana (by seeing) ravaa (by hearing) Smaraa (by remembrance) Uddpana 259 259 259 259 259 259 259 259 259 260 260 260 261 261 261 261

(1) kti(dreadful form) (2) Prakti(dreadful nature) (3) Prabhva(awesome power)
Seventh WaveVbhatsa-bhakti-rasa Disgust

Vibhva
lambana 262 262 262 262 262 263 263

(1) Vivekaj (arising from discrimination) (2) Pryik (general)
xxxiv
Eighth WaveRasn-maitr-vaira-sthiti Compatible and Incompatible Rasas

(25) Compatible and Incompatible Rasas
Mukhya-rasa Gaua-rasa 264 264 265 268
(26) Inclusion of Gaua-rasas within Mukhya-rasas
Ninth WaveRasbhsa Semblance of Rasa

(27) Rasbhsa
Uparasa Anurasa Aparasa References Verse Index 269 272 273 273 275 279
Prva-vibhga (Eastern Division)

Bhagavad-bhakti-bheda-nirpaka Divisions of Bhagavad-bhakti
First WaveSmnya-bhakti General Characteristics of Bhakti

loka 1
Second WaveSdhana-bhakti Bhakti in the Stage of Cultivation

lokas 2-11
Third WaveBhva-bhakti Bhakti in the Budding Stage of Ecstatic Love

loka 12
Fourth WavePrema-bhakti Bhakti in the Mature Stage of Ecstatic Love

loka 13
r r Guru-Gaurgau Jayata
First WaveSmnya-bhakti General Characteristics of Bhakti

Magalcaraam
akhila-rasmta-mrti prasmararucir-uddha-trak-pli kalita-ym-lalito rdh-preyn vidhur jayati
The supreme benefactor of all devotees, r r Rpa Gosvm, composed the above loka as the magalcaraa or invocation verse to his unprecedented book named r Bhaktirasmta-sindhu, which manifested from the treasury of the divine lotus of his heart. This sacred book named Bhaktirasmta-sindhu-bindu, written by r rla Vivantha Cakravart hkura, is also begun with the same magalcaraa loka composed by rla Rpa Gosvm. The meaning of this verse is as follows: Let there be all glory to the omnipotent Lord r Ka Candra who is endowed with all excellence and who is the personification of transcendental bliss characterised by the twelve forms of rasafive primary (mukhya rasanta, dsya, sakhya, vtsalya, and madhura) and seven secondary (gaua rasalaughter, wonder, compassion, anger, fear, heroism, and disgust). By the radiance of His limbs which is spreading in all directions, He has brought under His control the ythevars or leaders of the various groups of gops, named Trak (vipakrepresenting a rival group to that of r Rdh) and Pli (taasth pakrepresenting a neutral group). He has made ymal (suhta pakrepresenting a friendly group) and Lalit (svapakbelonging to Rdhiks own group) His very own, and He is the most beloved of rmat Rdhik (Rdh-preyn). That is, being under the
Uttam-bhakti
control of the prema of rmat Rdhik, who is the embodiment of the mahbhva of all the ythevars, He is always intently absorbed in inspiring Her love.
(1) Uttam-bhakti
anybhilit nya jna-karmdy anvtam nuklyena knulan bhaktir uttam asyrthaanybhila jna-karmdi-rahit r kam uddiynuklyena kya-v-manobhir yvat kriy s bhakti
The cultivation of activities which are meant exclusively for the pleasure of r Ka, or in other words the uninterrupted flow of service to r Ka, performed through all endeavors of the body, mind, and speech, and through the expression of various spiritual sentiments (bhvas), which is not covered by jna (knowledge aimed at impersonal liberation) and karma (rewardseeking activity), and which is devoid of all desires other than the aspiration to bring happiness to r Ka, is called uttambhakti, pure devotional service. (Brs 1.1.11)
r Cakravartpdas Sanskrit Commentary

atha tasy lakaa vadanneva grantham rabhate,anyeti. yath kriy-abdena dhtv artha mtram ucyate, tathtrnulana-abdenpi dhtv artha mtram ucyate. dhtva artha ca dvividhapravtti-nivtty tmaka. tatra pravtty tmaka dhtv arthas tu kya-v-mnasya tat tac ce rpa. nivtty tmaka-dhtva artha ca pravtti bhinna, prti-vidtmako mnasa tat tad bhva rpa ca, sa ca vakyama rati premdi sthyi bhva rpa ca, sev-nmpardhnm udbhavbhva kritety di vacana-vyajita-sev-nmpardhdy abhva rpa ca. tad eva sati ka-sambandhi krtha v nulanam iti tat sambandha mtrasya tad arthasya v vivakitatvd guru-
pdraydau, bhva rpasypi kroktatvd ratydi-sthyini vyabhicribhveu ca nvypti. etac ca ka-tad-bhakta kpayaiva labhya r bhagavata svarpa-akti-vtti rpam api kydi-vtti tdtmyenvir-bhtam iti jeyam. agre tu spat kariyate. ka-abda ctra svaya bhagavata kasya tad rp cnyem avatr grhaka. tratamyam agre vivecanym. tatra bhakti svarpat siddhy artha vieaam ha nuklyeneti, prtiklye bhaktitvprasiddhe. nuklya-coddeyya r kya rocamn pravttir ity ukte lakae tivyptir avypti ca. tad yathasura-kartka-prahra rpnulana yuddha-rasa utsha-rati r kya rocate. yathokta prathama skandhe (S.B. 1.13.40)manasvinm iva san saprahra iti. tath r ka vihya dugdha rakrtha gaty yaodys tdnulana r kya na rocate. yathokta r daame (S.B. 10.9.6)sajtakopa sphurit-rudharam iti. tath ca tatra tatrtivypty avypte ca vrayanuklyn pratiklya nyatvam eva vivakayam. eva satyasureu dvea rpa prtiklya sattvn ntivypti. eva yaody prtiklybhvn nvyptir iti bodhyam. etena vieaasynuklyasyaiva bhaktitvam astu. bhakti smnyasyaiva kya rocamnatvd vieyasynulanapadasya vaiyarthyam ity api ak nirast. tda prtikly-bhva mtrasya ghae pi sattvt. uttamtva siddhy-artha vieaa dvayam haanybhilit-nyam itydi. katham bhtam anulanam? anyasmin bhakty tirikte phalatvenbhila nyabhakty sajtay bhakty (S.B. 11.3.31) ity ekdaokter bhakty uddeaka bhakti karaam ucitam evetyato nyasmin khalu bhakty atirikta iti. yathtrnybhila-nyatva vihynybhilit nyam iti svabhvrthaka-tcchlya pratyayena kasyacid bhaktasya kadcid akasmt maraa sakae prptehe bhagavan bhakta mm etad vipatte sakd raketi kdcitkbhila sattve pi na kati. yatas tasya vaivaya hetuka-svabhva-viparyayeaiva td-bhilo na tu svbhvika iti bodhyam. puna kda? jna karmdy anvtamjnamatra nirbheda brahmnusandhna na tu bhajanya-tattvnusandhnam
Uttam-bhakti
api tasyvaypekayatvt. karmasmrtta nitya-naimittikdi na tu bhajanya-paricarydi tasya tad anulana rpatvt. di abdena phalgu vairgya yoga skhybhysdayastair anvta na tu nyam ity artha. tena ca bhakty varakm eva jna karmdn niedho bhipreta. bhakty varakatva nma vidhi sann nitya karmkarae pratyavydi bhaycchraddhay kriyamatva tath bhaktydi rpea sdhanatvc-chraddhay kriyamatva ca. tena loka sagrahrthama raddhay pitrdi rddhga krvat mahnubhvn uddha bhaktau nvypti. atra r knulana ka bhaktir iti vaktavye bhagavac-chstreu kevalasya bhakti abdasya tatraiva virntir ity abhipryt tathoktam.
r Bindu-vikin-vtti Illumination of the meaning of r Bhakti-rasmta-sindhu-bindu

nama o viupdya gaura-prehya bhtale r rmad bhakti prajna keava iti nmine atimartya caritrya svritnca pline jva-dukhe sadrttya r nma-prema dyine vivasya ntha-rpo sau bhakti-vartma-pradarant bhakta-cakre varttitatvt cakravarty-khyay bhavat ri caitanya mano bha sthpita yena bhtale svaya rpa kad mahya dadti sva-padntikam vch kalpatarubhya ca kp sindhubhya eva ca patitn pvanebhyo vaiavebhyo namo nama namo mah-vadnyya ka-prema pradya te kya ka-caitanya-nmne gaura tvie nama
Let me first of all offer repeated obeisances at the lotus feet of my spiritual master, nitya-ll-pravia o viupda aottaraata r rmad Bhakti Prajna Keava Gosvm, r Rpa Gosvm, who is the eternal associate of Lord Gaurga, all the spiritual masters who are following in the line of r Rpa Gosvm, and r r Gaurga Gndharvik Giridhr, r r Rdh-Vinoda-bihr. Praying for their causeless mercy and blessings, this insignificant and lowly person is beginning the translation and commentary named r Bindu-vikin-vtti of this sacred book r Bhakti-rasmta-sindhu-bindu written by the supreme teacher among the followers of r Rpa Gosvm (rpnugas), r Vivantha Cakravart hkura.
Symptoms of Uttam-bhakti
We are beginning hereafter by enumerating the symptoms of uttam-bhakti. The symptoms of uttam-bhakti, as described in the above verse, are of two kinds: (1) svarpa-lakaa (intrinsic characteristics), and (2) taastha-lakaa (extrinsic characteristics). The svarpa-lakaa is described in the second line of the versenuklyena knulana bhaktir uttam: uttambhakti involves the cultivation of activities favorable to r Ka. This is said to be the svarpa-lakaa of uttam-bhakti because it acquaints us with the inherent nature or svarpa of bhakti. The taastha-lakaa is described in the first line of the verseanybhilit-nya jna-karmdy anvtam: uttambhakti is devoid of all desires other than to please r Ka, and it is not covered by jna and karma. This is called the taasthalakaa because it defines those characteristics which are not part of the nature of bhakti.
Svarpa-lakaaIntrinsic Characteristics
AnulanamConstant cultivation Here the svarpa-lakaa of uttam-bhakti will be described beginning with knulanam. Just as all the various meanings
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of the verbal roots (dhtus), or in other words the constituent parts of words, can be understood by the ideas they express when applied as verbs (kriy), all the meanings of this verbal root lana, constant study or practice, may be known by the word anulana, that is constant practice or cultivation. There are two meanings of any verbal root or dhtu: cerpa (in every verbal root some activity is implied) and bhvarpa (inherent in every action, or accompanying every action, there is some particular sentiment). The meaning of ce-rpa is also of two kinds: (1) sdhana-rpaendeavors in the stage of sdhana leading to the manifestation of bhva (comprising both vaidh and rgnug-sdhana), and (2) krya-rpaendeavors which manifest as effects upon attainment of the stage of bhva, or in other words the anubhvas of bhva-bhakti. Included within this category are the eight sttvika-bhvas, such as crying and standing of the hairs on end, and the anubhvas such as singing and dancing. All these effects (anubhvas) are expressions arising from the mind which is constituted of viuddha-sattva. Sdhana-rpa is further divided into two parts: pravtti-mlaka or that which is based on performance of positive action, and nivtti-mlaka or that which is based on avoidance of negative action. The aspect of the verbal root which deals with the performance of positive action refers to favourable endeavors undertaken with the body (kyika), mind (mnasika), and speech (vcika). The aspect of the verbal root which involves the avoidance of negative action is different in meaning from that which arises from engagement in positive activity. In other words, nivtty-tmaka-ce-rpa involves the avoidance of all activities, also performed with body, mind and speech, which give rise to offenses in service (sevpardha), offenses to the holy name (nmpardha), and offenses to the holy places (dhmpardha). The meaning of bhva-rpa is also of two kinds: prti or love and vida, despondency. Prti refers to the manifestation of the sthybhva, and vida refers to the sacr-bhvas. rla Vivantha Cakravart hkura has explained this same thing in his commentary to Bhakti-rasmta-sindhu (1.3.1). There he says
that bhva-rpa may be divided into two aspects: (1) sthybhva-rpathe permanent sentiment in one of the five primary relationships of nta, dsya, sakhya, vtsalya or madhura, and (2) sacr-bhva rpathe internal transitory emotions which arise like waves from the ocean of the sthybhva, enhance it and then submerge once again into the sthybhva. There are thirty-three sacr-bhvas, such as nirveda (self-disparagement), vida (despondency), and dainya (depression). Sthybhva-rpa is again divided into two forms: (1) premkura-rpathe sprout of prema, that is, rati or bhva, and (2) prema-rpaprema which is developed through the stages of sneha, mna, praaya, rga, anurga, bhva, and mahbhva. All these states (bhva and so on) are completely beyond mundane worldly sentiments. They are transcendental and fully situated in unalloyed goodness, viuddha-sattva. These will be described later. Comment Of the sixty-four agas of bhakti which are described in Bhakti-rasmta-sindhu, the first ten beginning from r gurupadraya, taking shelter of the lotus feet of a spiritual master, involve the cultivation of bhakti through endeavors (ce-rpa) arising from positive activity, pravtti-mlaka. These ten agas are the beginning forms of bhajana. After this, the next ten agas describe activities which are to be given up. These include renunciation of the association of non-devotees, avaiavasaga-tyga, avoidance of sev and nmpardha, and so on. To refrain from such activities is what is meant by the cultivation of bhakti through endeavors (ce-rpa) arising from avoidance of negative activity (nivtti-mlaka). One should act in such a way as to exclude these negative items. The meaning of the word anulana has thus been defined in terms of endeavors or ce-rpa of two kinds, pravttytmaka and nivttytmaka, and in terms of sentiments which arise in connection with such endeavors, bhva-rpa. When such cultivation or anulana is in relationship with r Ka or when it is performed for His pleasure, it is called bhakti.
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The word knulana implies two kinds of endeavors or ceall varieties of anulana which are related to r Ka and all varieties of anulana which are performed directly for r Ka. This refers to the agas of bhakti such as r gurupadraya, accepting dk (initiation) and ik (spiritual instructions) from r Gurudeva, virambha-bhva-guru-sev (serving the guru with a feeling of great intimacy), and so on. In all these agas of bhakti there is no possibility that the fault of avypti or under-extension of a definition could occur. In other words there is no possibility that these agas of bhakti could fail to be included within the definition of knulana. Similarly, the sthybhva, including rati, prema, sneha, and so on, and the vyabhicr-bhvas, which both come under the heading of bhva-rpa, are included within the word knulana. Consequently, there is no possibility of the fault of avypti occurring in their case either. Thus anulana which is undertaken for Ka both as cerpa, endeavors, and as bhva-rpa (both sthybhva and vyabhicr-bhva-rpa) is possible only by the mercy of r Ka and the devotees of Ka. r Gurudeva is a parama-bhagavad-bhakta. Therefore, the agas of bhakti known as r gurupadraya and so on are also within knulana. The sthybhva and other sentiments associated with it, or in other words anubhva, sttvika-bhva, and vyabhicr-bhva are related to r Ka as well. Therefore, they are also within knuilana. Knulana or bhakti is a special function (vtti) of the svarpa-akti or internal energy of r Ka. The body, mind, and senses of the baddha-jvas or conditioned souls are all unconscious. The function of svarpa-akti cannot manifest in the unconscious or inanimate body, mind, and speech of the baddha-jvas. But due to the causeless mercy of the ocean of mercy, r Ka, or the parama-bhagavad-bhaktas, the function of svarpa-akti obtains identification with (tdtma) and manifests in the body, mind, and words of the devotees (even though they are material) who have taken shelter of the lotus feet of r Gurudeva. This subject will be described more clearly ahead. The meaning of the word tdtma can be understood from the
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following example. When fire permeates an iron rod, it burns other objects. The iron rod does not burn other objects. In this example, the fire is said to have obtained oneness with the iron rod (tdtma). Similarly, by the mercy of the Lord, the bhaktivtti of svarpa-akti obtains tdtma with the body, mind, and words of the devotees and then acts through them.
Ka-anulanam (Cultivation of activities for r Ka)

Cea-rpa (endeavors) Bhva-rpa (spiritual sentiments)
Krya-rpa Sdhana-rpa (endeavors in the (endeavors which manifest as effects stage of sdhana leading to bhva) upon attainment of bhva [anubhvas, sttvika-bhvas and the agas of bhakti performed in the stage of bhva])
Sthybhva-rpa Sacr-bhva-rpa (the permanent (the thirty-three sentiment in one sacr-bhvas or of the five primary internal transitory relationships of emotions) nta, dsya, sakhya, vtsalya, or mdhurya)
Pravtti (performance of positive action)
Nivtti (avoidance of negative action)
Premkusa-rpa Prema-rpa (the sprout of prema, (prema which is i.e. rati or bhva) developed through the stages of sneha, mna, praaya, rga, anurga, bhva, and mahbhva)
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Ka In the verse under discussion, the word Ka has been used to indicate Svayam-Bhagavn Vrajendra-nandana r Ka and all other avatras of r Ka. However, there is a gradation in the cultivation of bhakti in accordance with its objecteither svayam-avatr Ka, the original source of all incarnations, or other avatras. This gradation in the anulana of bhakti will be described later. nuklyena The svarpa-lakaa of bhakti has been defined as the cultivation of activities in relationship to r Ka (knulana). Now in order to further qualify this definition, the word nuklyena will be explained. In order to establish the svarpa or inherent nature of bhakti, the qualifying adjective nuklyena (favorably disposed) has been used, because bhakti is not accomplished by unfavorable behavior. Certain liberal-minded philosophers have defined the meaning of the word nuklya as behavior or engagement which is pleasing. In other words, they say that bhakti or the cultivation of activities in relationship to r Ka should be pleasing to Him. Such engagement which is pleasing to r Ka is termed as nuklya-viia-bhakti, or devotion which is favorable to the pleasure of Ka. But by accepting this kind of meaning, the faults of ativypti, over-extension of a rule, and avypti, underextension of a rule, may become present in the definition of bhakti. Ativypti means that when a definition is too wide it encompasses things which are not to be included within the description. Avypti means that when a definition is too narrow it excludes things which should be included within the description. Just as when the asuras Cra, Mika, and others struck the limbs of r Ka in the wrestling match, it gave great happiness to Him. He began to taste the vra-rasa (heroism) with great enthusiasm in the company of Cra, Mika, and others. In this example, the asuras activity of striking the Lord appears to be pleasing to Ka. A doubt arises here as to how the
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activity of the asuras can be pleasing to Ka. In response to this doubt, a portion of the verse from rmad-Bhgavatam (1.13.30) is cited heremanasvinm iva san samprahra: although in the vision of ordinary persons, a fierce battle with an enemy is the cause of great distress, for great heroes it is very pleasing. If the activity of the asuras of violently striking the Lord in the wrestling match, due to its being pleasing to Ka, is accepted as bhakti, then the fault of ativypti or over-extension enters into the definition of bhakti. In other words, the activity of the asuras of maliciously striking the Lord is completely opposed to bhakti, but because it is pleasing to Ka, it appears to be included within the description of bhakti. Another example is when Yaod-maiy seated r Ka in her lap, and began to breast-feed Him. At that time, the milk on the stove boiled over and was falling into the fire. Yaod-maiy left Ka unsatisfied and went to rescue the milk. This was not pleasing to Ka. His tiny lips began to tremble with anger sajta kopa sphuritr dharam iti (rmad-Bhgavatam 10.9.6). In this example, because the activity of Mother Yaod was displeasing to r Ka, it would seem to be excluded from the definition of bhakti. Therefore, here the fault of avypti or under-extension appears to be present in the definition of bhakti. The faults of ativypti and avypti, respectively, seem to appear in the cited examples of the activities of the asuras and those of Yaod-maiy. The word nuklya has been used here with the intention of prohibiting these kinds of faults. The real meaning of nuklya is to be completely free of any attitude that is unfavorable or hostile to the Lord. Without the complete absence of any attitude that is unfavorable to the Lord, bhakti is not established. According to this definition of bhakti, the fault of ativypti cannot be applied to the asuras (in other words the definition of bhakti does not extend to them), because they are always possessed of a malicious attitude toward the Lord. Consequently, because they are not devoid of a hostile attitude, their activities are not counted as bhakti. Here the meaning of anuklya is to be devoid of any attitude unfavorable to the Lord.
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On the other hand, the activity of Yaod-maiy, from the external point of view, appeared to be unfavorable because it was seen to be displeasing to Ka. But Yaod-maiy has no trace of any attitude that is displeasing to Ka. She is always permeated with an attitude that is completely agreeable toward Ka, being constantly attentive to rearing Him and looking after His welfare. Therefore, the definition of bhakti has no contact with the fault of avypti in regard to Yaod (in other words, the definition of bhakti does not exclude her example). The devotees naturally display even greater love toward those things which are favorable toward the service of Ka than toward Ka directly. Ka was to be nourished with the milk that was boiling on the stove. It was only with the idea of Kas future benefit that Yaod-maiy left Him aside to tend to the milk; therefore, this action is also bhakti. Someone may raise the contention that if a favorable attitude (nuklya), or in other words, the absence of any inimical attitude (prtiklya) is defined as bhakti, and if bhakti involves some kind of activity that is favorable or pleasing to Ka, then what need is there to further qualify bhakti by use of the word anuilana (attentive study or practice)? Why has this word been used if it is without meaning? It is with the purpose of responding to just such a doubt that the word anulana has been employed. The true nature of bhakti is not established by the mere absence of an inimical attitude, for even within a clay pot there is an absence of animosity. Can the pot then be said to possess bhakti? It never can. It is true that there is no animosity in the pot; however, because there is no activity of the kind implied by the word anulana, the existence of bhakti cannot be admitted. Therefore, the use of the word anulana is not without meaning.
Taastha-lakaaExtrinsic Characteristics
Having thus described the svarpa-lakaa of bhakti, the taastha-lakaa or extrinsic characteristics are described in order to establish the exclusivity of uttam-bhakti. The taastha-
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lakaa is pointed out in the beginning of this verse by use of two qualifying terms: (1) anybhilit-nyam, and (2) jna-karmdyanvtam.
Anybhilit-nyam How should the cultivation of activities favorable to Ka be undertaken? One should act only in such a way that bhakti may be augmented, giving up laukika-abhil (worldly desires), pralaukika-abhil (other worldly pursuits such as elevation to the heavenly planets and acquisition of mystic perfections in yoga), and any other kind of aspiration. This same idea has been expressed in rmad-Bhgavatam: bhakty sajtay bhakty (S.B. 11.3.31)bhakti is produced only by bhakti. According to this statement, bhakti (ravaa, krtana, and other forms of sdhana) is to be done only for the sake of bhakti. The meaning of this is that sdhana and bhva-bhakti should be done only with the objective of attaining prema-bhakti. Therefore, to be devoid of all desires other than bhakti is uttam-bhakti. It is especially noteworthy here to consider why it is that the term anybhilit-nyam has been used rather than anybhila-nyam. A very deep and confidential idea of rla Rpa Gosvmpda has been concealed in this statement. rla Rpa Gosvm has used the term anybhilit-nya after giving a great deal of consideration to this matter. The term anybhila means a desire for other objects. To this word the suffix in has first been added. This suffix indicates the natural or acquired way of living or acting. When used in conjunction with the word anybhila, it means the innate tendency to act under extraneous desires. To this the suffix t is added which indicates the quality or state of being of anything. This means that in his natural condition, a sdhaka should have no desires other than for bhakti. But if on the appearance of some unexpected calamity (in an unnatural condition), a sdhaka prays, O Bhagavn! I am Your devotee. Please protect me from this calamity, then in spite of this desire, no damage is done to his bhakti. It is only due to some calamity that there is a reversal of his natural condition. Therefore he becomes compelled by circumstances to pray in an
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unnatural way. It should be understood that this desire is not his innate condition. Jna-karmdy-anvtam The second extrinsic characteristic or taastha-lakaa is now being explained. The term jna-karmdy-anvtam means that the cultivation of bhakti should be free from the covering of jna, karma, and so forth. There are three divisions of jna: (1) tat-padrtha-jna, (2) tva-padrtha-jna, and (3) jvabrahma-aikya-jna. Tat-padrtha-jna Knowledge of the Constitutional Identity of Bhagavn r Ka is the absolute truth, parama-tattva. He is the nondual Parabrahma. He is the origin of all, yet He is without origin. He is the cause of all causes. He is the supreme repository of all the qualities of aivarya (majesty) and mdhurya (sweetness). He is completely bereft of inferior material qualities (prkta-gua). He is replete with all transcendental qualities (aprkta-gua). He is sac-cid-nandamaya-vigraha, the embodiment of existence, cognizance, and bliss. He is acintya-sarva-aktimna, the inconceivable possessor of all potencies. He is the very identity of both rasa and rasika. In other words, He is the abode of all rasa, and He Himself is fully adept in enjoying such rasa in the company of His devotees. He is Svayam-Bhagavn, the ultimate object to be ascertained by all the Vedas and all stras. He alone is the person to be designated by the term Svayam-Bhagavn. This kind of knowledge is called tat-padrtha-jna. Tva-padrtha-jna Knowledge of the Constitutional Identity of the Jva and his Relationship with Bhagavn The jvas, as atomic particles of living spirit (cit-paramusvarpa), are but infinitesimal rays of the supreme existential spirit, r Ka. Although nondifferent from Lord Hari, they are eternally distinct from Him. The jvas are infinitesimal consciousness, au-caitanya, whereas the Lord is the all-pervading
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consciousness, vibhu-caitanya. The jvas are subjugated by my, while the Lord is the controller of my. Even in the liberated condition, the jva, in accordance with his nature as the marginal potency, taasth-akti, is capable of falling under the sway of material nature (my-prakti). The jva is represented both as knowledge (jna-svarpa) and as the knower (jt-svarpa). Although the potentiality for action or kartttva is present in him, he nonetheless remains atomic spirit, aucit. He has minute independence; therefore, he is by nature the eternal servant of the supreme absolute truth, r Ka. He also possesses eternal separate existence. In other words, he is both independent and dependent. On account of being a product of the taasth-akti of r Ka, the jvas relationship with r Ka is one of inconceivable, simultaneous oneness and difference, acintya-bheda-abheda. Apart from this, because he is a portion of the Lord and because the tendency to serve the Lord is inherent in his nature, the jvas relationship with r Ka is that of the eternal servant and the served. This type of knowledge is called tva-padrtha-jna. Jva-brahma-aikya-jna Knowledge of the Oneness of the Jva and Brahma There is no difference between the jva and Brahma. When ignorance is dissipated, the jva becomes identical with the svarpa of Brahma. At that time, the jva has no separate existence. This kind of knowledge is called jva-brahma-aikya-jna. The word jna, which is used in the verse under discussion, refers only to this knowledge of the oneness of the jvas and Brahma. This knowledge is called nirviea-jna, knowledge of non-distinction or impersonalism. Nirviea-jna is opposed to bhakti. But the other two forms of knowledge mentioned beforetat-padrtha-jna and tva-padrtha-jnaare not opposed to bhakti. When one adopts the path of bhakti, these two types of knowledge are essential. But upon entering the path of bhakti, devotion mixed with empiric speculative knowledge (jna-mir-bhakti) is labelled as external (bhya). This type of knowledge must also be given up.
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There is no possibility that the jvas natural relationship with the Supreme Lord as servant and served could ever arise in jvabrahma-aikya-jna. This attitude of servant and served, sevyasevaka-bhva, is the very life of bhakti. Therefore, to remain fully purified of any taint of nirviea-brahma-jna is the gaualakaa or secondary characteristic of uttam-bhakti. Three Types of Bhakti One should also remember that bhakti is of three types: svarpa-siddh (those endeavors which are purely constituted of uttam-bhakti), saga-siddh (those endeavors which are associated with or favorable to the development of bhakti but not of themselves purely composed of bhakti), and ropa-siddh (those activities which, although not consisting of pure bhakti, are designated as bhakti due to their being offered to the Supreme Lord). ropa-siddh-bhakti Endeavors Indirectly Attributed with the Quality of Bhakti Endeavors which by nature are not purely constituted of bhaktithat is, nuklya-knulanaand in which the performer, in order to fulfill his own purpose, offers his activities and their results to the Lord so that He may be pleased, is called ropa-siddh-bhakti. In other words, because his activities are assigned (ropa) to the Supreme Lord, bhakti is attributed (ropita) to them. Comment That bhakti in which there is a mixture of karma or desires for material enjoyment is called sakma-bhakti or sagua-bhakti. Without the assistance of bhakti, karma cannot yield any fruit. Knowing this, many persons offer their prescribed duties for the satisfaction of the Lord, in order that He might fulfill their extraneous desires. The activities of such persons are not svarpa-siddh-bhakti. Nonetheless, because they offer the fruit of their activity to the Lord, it is considered as a type of bhakti. Although their activities are offered for the satisfaction of the
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Lord, their motivation is that by pleasing Him, He may fulfill their extraneous desires. In this case their activities are attributed with the sense of bhakti. Therefore, such endeavors are known as ropa-siddh-bhakti. Saga-siddh-bhakti Endeavors Associated with or Favorable to the Cultivation of Bhakti There are other endeavors which, although not purely constituted of bhakti, anuklya-knulana, acquire a likeness to bhakti due to their being established as assistants to bhakti. Such endeavors are known as saga-siddh-bhakti. An example of this is found in rmad-Bhgavatam (11.3.23-25) in the statement of r Prabuddha Muni to Mahrja Nimi. One should cultivate compassion toward others, friendliness, offering respect to others, cleanliness, austerity, tolerance, silence, study of the Vedas, simplicity, celibacy, non-violence, and so on. One should consider heat and cold, happiness and distress to be the same. One should perceive the presence of the Lord everywhere. One should live in a secluded place, renounce family attachments and remain satisfied with gain which comes of its own accord. Even though the behavior or practices of bhgavata-dharma described in this verse are not by nature purely constituted of bhakti, they are assistants to bhakti. Thus they are considered to be like associates or parikaras of bhakti. If bhagavad-bhakti is removed from the twenty-six qualities mentioned, then Bhagavn has no direct relationship with the remaining qualities such as compassion, friendliness, tolerance, austerity, and so on. Only when these items exist as assistants to or associates of bhakti is their likeness to bhakti effected. Therefore they are known as saga-siddh-bhakti. Svarpa-siddh-bhakti Endeavors Purely Constituted of Uttam-bhakti All favorable endeavors or ce such as ravaa, krtana, smaraa, and so on, as well as the manifestation of the spiritual
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sentiments which occur beginning from the stage of bhva, which are completely devoid of all desires separate from r Ka and which are freed from the coverings of jna and karma are known as svarpa-siddh-bhakti. In other words all endeavors of the body, words and mind which are related to r Ka and which are performed exclusively and directly for His pleasure without any intervention are known as svarpa-siddhbhakti. Therefore in Rya Rmnanda samvda, the conversation between r Caitanya Mahprabhu and Rya Rmnanda, found in r Caitanya-caritmta, both ropa-siddh and saga-siddhbhakti have been described as external. Karma By the word karma used in this verse, all smrta-karma or in other words all nitya-naimittika-karma (daily and occasional duties) mentioned in the Smti stras as well as all types of karma-mir and jna-mir-bhakti have been forbidden. Karma or activities which are undertaken as sev-paricary (service and attendance upon the Lord) and are helpful to the performance of bhajana are not forbidden. Because all activities of sev-paricary related to bhajana fall within the jurisdiction of knulana, they can never be prohibited. di In the phrase jna-karmdi, the word d (and so on) refers to phalgu-vairgya (renunciation which is not helpful to bhakti), aaga-yoga (the eight-fold yoga system), the practice of abhysa-yoga (the practice of frequent and repeated meditation on abstract spirit) as cited in skhya stra, laziness and other practices. All these are also prohibited. Anvta One other topic is worthy of consideration here. Why is it that the word anvta (uncovered) has been used in relationship to jna, karma, and so on instead of the word nya (completely devoid of)? This has been done to signify that only that jna
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and karma which cover bhakti have been prohibited and not jna or karma which give nourishment to bhakti. By a complete absence of karma and jna, a sdhaka would not even be able to maintain his life. The coverings of bhakti are of two kinds: (1) the fear that by not performing the nitya-karma (daily obligatory rituals) in conformity to the injunctions of the stras, one will incur sin; and (2) the conviction that by carrying out the nitya-naimittikakarma (daily and occasional duties) set down in the Smti stra, one will obtain the desired fruit in the form of bhakti. If one is impelled by such a conviction and faithfully performs all the nitya-naimittika-karma thinking that bhakti cannot be attained without them, then such karma will obscure bhakti. If, however, an advanced devotee sometimes performs Vedic rituals like the rddha offering to the forefathers, with no regard for them and merely for the instruction and restraint of people in general, there will be no harm done to his bhakti. Because he performs such activities without faiththat bhakti is dependent on such performancesthere is no hindrance or covering of uddha-bhakti. Here the phrase knulana refers simply to ka-bhakti. This phrase has been used in the verse to point out very clearly that bhakti is to be directed exclusively toward r Ka. Wherever the word bhakti is mentioned in rmad-Bhgavatam, Nrada-Pacartra, and all other bhakti-stras, it refers only to bhagavad-bhakti. The purport of this is that the word bhakti should be used only for the Lords incarnations in the category of viutattva.
Sdhana-bhakti
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Second WaveSdhana-bhakti Bhakti in the Stage of Cultivation (2) Sdhana-bhakti

s bhakti sdhana bhaktir bhva-bhakti prem bhaktir iti trividh sdhana-bhakti punar-vaidh rgnug-bhedena dvividh
The above-mentioned uttam-bhakti is of three types: sdhana-bhakti, bhva-bhakti, and prema-bhakti. Sdhana-bhakti is further divided into twonamely, vaidh and rgnug.

s bhaktir iti. athtra sdhana-sdhyarpo dvividho bheda evstu bhvasypi sdhya bhakty antarbhvo stu ki bhedatraya karaeneti cenna. yato gre vakyamasya utpannarataya samya nairvighnyam anupgat. ka skt ktau yogy sdhak parikrtit. iti sdhaka bhakta lakaasya madhye raty apara paryyasya bhvasyvirbhve pi samya nairvighnyam anupgat iti vieaena prabalatarasya kasyacid apardhasya kacana bhgo vaio sti iti labhyate. eva sati klea-janakasypardhasya lee pi sdhya bhakter virbhvo na sabhavati. ataeva tatraivoktasya sdhya bhakti viia siddha bhakta lakaasya madhye avijtkhila kle sad kritkriy siddh syur ity anena tathaiva pratipdita. tasmd bhvasya sdhya bhakter antarbhvo na sabhavati. tathaiva sdhana bhakter antarbhvastu sutarm eva nsti. yato traiva prakarae sdhana bhakti lakae bhva sdhanatvarpa vieaena bhvasya sdhana bhaktitva parsta. bhvasya bhva-sdhanatvbhvt. tasmt sdhkta bhaktes trividhatvam iti vivecanya.
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r Bindu-vikin-vtti
Types of Uttam-bhakti
If someone were to assert here that uttam-bhakti should be classified into two types: sdhana-bhakti as the means, and prema-bhakti as sdhya, the objective, then bhva-bhakti would be included within the category of sdhya-bhakti or prema-bhakti. Then what would be the necessity of accepting three divisions? No! This contention is completely unfounded. Uttambhakti should be accepted to be of three types. There are solid grounds to support this. In r Bhakti-rasmta-sindhu (2.1.276), the characteristics of a sdhaka of bhakti are described as follows:
utpanna-rataya samya nairvighnyam anupgat ka skt ktau yogy sdhak parikrttit

One in whose heart rati (bhva) toward r Ka has already manifested, who has become qualified to perceive the direct manifestation of the Lord, but who has not yet obtained complete freedom from all obstacles, is called a sdhaka-bhakta. By this description of a sdhaka-bhakta it is clear that in spite of the appearance of bhva-bhakti or rati in the heart of the sdhaka, he has not obtained complete freedom from all impediments. At that time there remains in the sdhaka some trace of a great offense committed against a devotee. As long as a trace of such an offence remains in the heart of the sdhaka-bhakta, there is a possibility that klea, distress, and vighna, impediments, may still arise. As such, the manifestation of sdhyabhakti or prema-bhakti is not possible in the above-mentioned sdhaka. Therefore, in r Bhakti-rasmta-sindhu (2.1.280) the characteristics of a siddha-bhakta (one who has attained to the stage of sdhya-bhakti or prema-bhakti) have been described as follows:
Sdhana-bhakti
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avijtkhila kle sad krita kriy siddh syu santata prema saukhysvda parya
One who is always fully immersed in activities related to r Ka, who is completely unacquainted with impediments (vighna) or material distress (klea)*, and who incessantly tastes the bliss of prema is called a siddha-bhakta. In the sdhaka of bhva-bhakti, klea is still present. He also experiences these types of distress and various kinds of impediments (vighna). But in the siddha-bhakta there is no presence or experience of any kind of klea. Therefore, bhva-bhakti can never be included within sdhya or prema-bhakti. It could be argued, alternatively, that bhva-bhakti may be included within sdhana-bhakti. In response to this it is said that bhva-bhakti can never be accepted to fall within sdhanabhakti. In this connection the characteristics of sdhana-bhakti have been described in r Bhakti-rasmta-sindhu (1.2.2):
kti sdhy bhavet sdhyabhv s sdhanbhidh nityasiddhasya bhvasya prkaya hdi sdhyat
In this verse, sdhana-bhakti is referred to as sdhya-bhva. In other words, the sdhana or practice of bhakti by which bhva-bhakti is attained is called sdhya-bhva. Since bhvabhakti is the fruit of sdhana-bhakti, how can it be included within sdhana-bhakti? The sdhana or means of attainment of bhva-bhakti can never be called bhva-bhakti. Therefore, the previously mentioned three divisions of uttam-bhaktinamely, sdhana-bhakti, bhva-bhakti and prema-bhaktiare thoroughly appropriate and pleasing in every respect.
*The klea referred to here is of five types: avidyignorance, asmit false ego, rgaattachment, dveahatred, and abhiniveaperseverance in bodily enjoyment.
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Sdhana-bhakti
After having defined uttam-bhakti to be of three types, sdhana-bhakti is now being described. The following is rla Cakravartpdas commentary on Bhakti-rasmta-sindhu (1.2.2) quoted below.
ktti. s smnyato lakitottam bhakti. indriya vyprea sdhy cet sdhanbhidh bhavati. atra indriya vyprasya bhakty antarbhva, yga kriyy (prva kriyy) yath ygntarbhvas tathaiva jeya. tena bhakti bhinnasya na bhakti janakatvam it siddhntye pi sagacchate. atra bhva bhakter anubhva rpasya ravaa krtande sdhanatva vyavahrbhvt tad vrayha sdhyeti. sdhyo bhvo yay s bhva janakety artha tena dharma-arthdi pururthntara sdhaka bhakti ca pariht uttamy upakrntatvt. bhvdn sdhyatve ktrimatvt parama pururthatvbhva syd ity akyha nity eti. bhvasypy upalakaamata ravaa krtandayo pi grhy. tem api kara jihvdau prkayamtra. yath r ko vasudeva ghe avatatra. bhaktn bhagavac chakti vieat-vengre sdhayiyamatvd iti bhva.
r Bindu-vikin-vtti
Sdhana-bhakti is of two kindsvaidh and rgnug. The characteristics of uttam-bhakti have been described in a general way in the verse anybhilit-unyam. When uttam-bhakti is accomplished through the medium of the senses of the baddhajva, it is called sdhana-bhakti. This is stated in r Bhaktirasmta-sindhu (1.2.2): kti sdhy bhavet sdhyabhv s sdhanbhidh nityasiddhasya bhvasya prkaya hdi sdhyat
Sdhana-bhakti
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That bhakti which is accomplished through the function of the senses and by which bhva-bhakti is obtained is called sdhana-bhakti. The manifesting of the nitya-siddha bhva within the heart of the purified jva is called sdhyat. Bhakti is the nitya-siddha bhva of the jva. To bring about its manifestation within the purified heart is called sdhyat or the attainment of the desired pursuit. The purport of this statement is that in the jva who is an infinitesimal particle of spirit, cit-kaa, there exists inherently a particle of bliss (nanda-kaa) of r Ka who is compared to the unlimited spiritual sun. When the jva is bound by my, this nanda-kaa remains practically lost. To cause this eternal nature (nitya-svabhva) to manifest within the heart is the one and only duty of the jvas. Only in this condition is the state of attainment of the eternally accomplished reality (nitya-siddha vastu) effected. As long as this bhakti which brings about the manifestation of bhva is effected through the sense organs of the baddha-jva, it is called sdhana-bhakti. Only by the mercy of Ka or His devotees does bhakti in the form of ravaa, krtana, and so on, manifest itself upon the purified senses of the jva. Prior to this, when the faithful jva through his own effort performs bhagavan-nma-krtana with the tongue or hears bhagavad-kath with the ears, such an endeavor is called indriya-vypra (engagement of the senses) or indriya-prera (that which is induced by the senses). But this also is accepted as sdhana-bhakti. Just as for the performance of a yaja, it is necessary to first collect ghee, firewood, kua grass, flowers, a sitting place and other paraphernalia. The gathering of these items and other preliminary activities are understood to be included within the yaja. Similarly for the performance of sdhana-bhakti consisting of ravaa, krtana, and so on, the preliminary activities of forcibly engaging the senses (indriya-vypra) are also accepted as part of bhakti. Karma, jna, yoga, tapasya, vows, or any other means separate from bhakti cannot bring about its manifestation. Bhakti is the only cause of the appearance of bhakti. This conclusion is thoroughly appropriate.
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Comment In reality, ravaa, krtana and the other agas of bhakti are not functions of the material senses. They cannot be undertaken by the material senses. Because bhakti is a specialised function of r Ka, it is an eternal spiritual phenomena (nitya-cinmayapadrtha). By the mercy of r Ka or His devotees, bhakti, manifesting itself upon the senses of the sdhaka, spiritualises them and causes them to attain oneness (tdtm) with its nature. The various sdhana-agas of uttam-bhakti may then be undertaken through the medium of the purified senses. But it should be remembered that the various types of sdhanas directed toward the attainment of dharma, artha, kma and moka are not counted as sdhana-bhakti. Only those agas of bhakti which give rise to bhva-bhakti are accepted as sdhana-bhakti.
Bhva-bhakti as Nitya-siddha The agas of bhakti such as ravaa, krtana, and so on which are performed in the stage of bhva-bhakti or in other words, which are undertaken as by-products or anubhvas of bhvabhakti are also known as bhva-bhakti. To refer to them as sdhana-bhakti would be a mistake. Therefore, in order to prevent this, the qualifying term sdhya-bhva has been used in the verse under discussion (Brs 1.2.2). That by which bhva is to be accomplished (sdhya) is called sdhya-bhva. Sdhana-bhakti brings about the manifestation of bhva-bhakti. Therefore, the practices of bhakti by which dharma, artha, kma, moka and other pururthas or human goals are accomplished are quite apart from sdhana-bhakti which gives rise to bhva-bhakti. They cannot be classified as sdhana-bhakti. The reason for this is that sdhana-bhakti is carried out only in connection with that uttam-bhakti in which there is no trace of desires other than for bhakti. A doubt may be raised here that if bhva-bhakti is brought about by sdhana-bhakti, then bhva-bhakti must not have existed previously. It arose by the performance of sdhana-bhakti. In
Sdhana-bhakti
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that case bhva-bhakti would be anitya (non-eternal) or ktrim (that which is not natural or spontaneously manifest). Therefore, how could this anitya-bhva-bhakti be accepted as nityasiddha (eternally accomplished) or in other words as the supreme object of attainment, parama-pururtha-vastu? The word nitya-siddha has been used in the original text in order to dispel this doubt. Bhva is an eternally accomplished phenomena (nitya-siddha). It always exists in the nitya-parikaras or eternal associates of Bhagavn. This nitya-siddha-bhva manifests itself from the Lords eternal associates into the heart of the purified jva. This is verified in r Caitanya-caritmta (Madhyall, 22.107):
nitya-siddha ka-prema sdhya kabhu naya ravadi uddha-citte karaye udaya Ka-prema is an eternally established reality; it is not brought about by sdhana. It automatically manifests itself in the heart purified by the performance of the various agas of bhakti such as ravaa, krtana, and so on. Bhva is the indistinct, beginning stage of prema, which is also known as prema-akura or the sprout of prema. The mature or highly intensified condition of bhva is called prema. Therefore, the bhva being referred to is also an eternally established reality (nitya-siddha-vtti). The word bhva has been used in the sense of upalakaa. Upalakaa means the act of implying something that has not been directly expressed. Upa is a prefix which literally means towards, near to, by the side of, together with, and so on. When in describing some particular characteristic (lakaa) a second characteristic is simultaneously and indirectly implied, it is called upalakaa. Therefore the word bhva also implies the agas of bhakti, such as ravaa and krtana, undertaken as anubhvas or resultant actions of bhva-bhakti. Although r Ka appeared in the home of Vasudeva, one should not think that Vasudeva gave birth to Ka. This is incorrect. Similarly one should not think that sdhana gives
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birth to bhva. Rather bhva automatically manifests itself upon the ears, tongue and other senses which have been purified by sdhana. At such a time, the performances of sdhana such as ravaa and krtana, being fully constituted of bhva, become one with its nature. They are then nitya-siddha being anubhvas of the nitya-siddha-bhva-bhakti. Therefore, the agas of ravaa, krtana, and so on, manifest themselves automatically on the tongue, ears and other senses of persons engaged in the nitya-siddha-agas of bhakti. This is due to the fact that bhakti is a specialised function of the svarpa-akti of Bhagavn. This will be described further ahead in connection with bhva-bhakti.
Stages Leading to the Appearance of Prema
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(3) Stages Leading to the Appearance of Prema

dau raddh tata sdhu-sago tha bhajana-kriy tato nartha-nivtti syt tato nih rucis tata athsaktis tato bhvas tata prembhyudacati sdhaknm aya premna prdurbhve bhavet krama

atra bahuvapi krameu satsu pyikam eka kramam ha dvitidvayena. dau prathama-sdhu-sage stra-ravaa dvr raddh tadartha-vivsa. tata raddhnantara dvitya sdhu-sago bhajana rti ikrtha. nih bhajane avikepea statya kintu buddhi prvikeya. saktis tu svrasik. etena nihsaktyor bhedo jeya.
r Bindu-vikin-vtti
There are many stages leading to the manifestation of prema. Among them, those that are most famous in the scriptures will be described here. The bhagavad-vimukha-jva or one whose face is averted from Bhagavn has from a time without beginning (andi-kla) fallen into the unlimited flow of the insurmountable ocean of material existence and is thus wandering here and there. When by the special mercy of Bhagavn, the jvas material existence begins to wane, he obtains the association of the bhagavad-bhaktas. At that time, in the company of sdhus, he obtains the extraordinary fortune of hearing from the mouth of elevated devotees the scriptures which are filled with the glories concerning the three topics of bhaktas, bhakti, and Bhagavn. (1) By hearing the stras, pramrthika or transcendental uddha-raddh appears. The word raddh here implies firm belief in the meaning of the bhakti-stras such as rmad Bhagavad-Gt, rmad-Bhgavatam, r Bhakti-rasmta-sindhu, and so forth. (2) Upon the appearance of such raddh, one again obtains sdhu-saga and, in their company, begins to receive
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instructions regarding the methods for executing bhajana. (3) Thereafter, one takes up the practices of bhajana (bhajana-kriy) beginning with r-guru-padraya, and so on. (4) By constant engagement in bhajana, anarthas gradually disappear (anarthanivtti). (5) This elimination of anarthas takes place in successive stages. As one becomes progressively freed from anarthas, he attains nih and freedom from all distractions (vikepa). At that stage ekgrat (one-pointedness) and nairantaryamayi (incessant striving) arise in the pursuit of bhajana. (6) Thereafter, ruci (taste) or, in other words, an intense hankering (llas) for bhajana develops. (7) When ruci becomes very deep it is called sakti. The difference between nih and sakti is that nih involves application of the intelligence, whereas sakti is spontaneous. In the stage of nih, even if the mind is not attracted, by ones intelligence one remains devoted to the performance of bhajana. However, when one comes to the stage of sakti, the sdhaka has no more dependence on any kind of reasoning by the faculty of the intelligence. At that stage he is deeply immersed in the performance of bhajana in a spontaneous manner. (8) After the stage of sakti, bhva or rati makes its appearance. (9) At the final stage prema manifests. This is the order of the stages leading to the appearance of prema within the heart of the sdhaka. Comment
Anarthas are of four kinds: (1) svarpa-bhrama (illusion about spiritual identity), (2) asat-t (thirst for that which is unreal that is, material enjoyment), (3) apardha (offenses), and (4) hdaya-daurbalya (weakness of heart). Svarpa-bhrama is also of four kinds: (1) sva-tattva or jva svarpa bhrama (illusion about ones own spiritual identity), (2) paratattva-bhrama (illusion about the spiritual identity of the supreme absolute truth), (3) sdhya-sdhana tattva-bhrama (illusion about sdhana-bhakti or the means of spiritual perfection and sdhya, the object to be obtained by such sdhana, or in
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other words prema-bhakti), and (4) my-tattva-bhrama (illusion about the Lords external energymy). Asat-tthirst for material enjoymentis of four types: (1) varieties of desires for material enjoyment in this world, (2) desires for enjoyment in the higher planetary systems of svargaloka, (3) desires for the attainment of the eight mystic siddhis and the nine divine jewels of Kuvera (padma, mahpadma, akha, makara, kacchapa, mukunda, kunda, nla, and kharva), and (4) the desire for mukti. Apardhas are of four kinds: (1) offenses toward Ka, (2) offenses toward ka-nma, (3) offenses toward kna-svarpa (the r Vigraha form of the Lord), and (4) offenses toward the tadya-citta-kaa-jvas (living entities who are infinitesimal particles of spirit belonging to the Lord). Hdaya-daurbalyaweakness of heartis of four kinds: (1) tuccha-sakti (attachment for useless things), (2) k-n (deceitful behaviorthe word k-n may be broken down into the constituent parts k, bad or evil, and na or n, that which is forbidden. In that case it would mean doing wicked deeds or doing that which is forbidden), (3) mtsarya (envy), and (4) sva-pratih llas (desire for ones own fame and prestige). Aside from the above description, there are four additional varieties of anarthas: (1) dukti-uttha (arising from past sins), (2) sukti-uttha (arising from previous pious activities), (3) apardha-uttha (arising from offenses), and (4) bhakti-uttha (arising in relationship to bhakti). (1) Dukti-utthaanarthas arising from past sinful activities refer to five types of klea or distress: (i) avidyignorance or forgetfulness of Ka, (ii) asmitthe false egoism arising from the conceptions of I and mine in relationship with the material body, (iii) rgaattachment for the objects of sense gratification, (iv) dveahatred or aversion to unpleasant, disagreeable or adverse situations, and (v) dur-abhiniveaattachment for or absorption in sinful activities. (2) Sukti-utthavarious kinds of material enjoyment arising from the pious activities of ones previous birth.
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(3) Apardha-utthasuffering arising from nmpardha and other types of offenses. (4) Bhakti-utthadesires for lbha or material gain, pj or worship, and pratih or prestige arising from the performance of sakma-bhakti or sopdhika-bhakticonditional devotional service. One should endeavor to uproot all these anarthas, otherwise nih will not develop. One further point should be clarified in regard to the appearance of prema. In the verse under consideration (dau raddh), the word dau refers to the initial contact with devotees (sdhusaga). This sdhu-saga is not obtained coincidentally. It is the result of sukti or pious activities accumulated over many, many lifetimes.
bhaktistu bhagavad bhakta sagena parijyate sat-saga-prpyate pumbhi suktai prva sacitai (Bhan Nradya Pura 4.33; Hbv 10.279) Bhakti becomes manifest by the association of the Lords devotees. The association of devotees is obtained by previous accumulated piety. In the stras, ubha-karma, or pious activity, is called sukti. ubha-karma is of two kindsthat which promotes bhakti and that which instigates some secondary result other than bhakti. Sukti which begets ordinary fruits arises from such activities as service to ones parents or husband, material welfare work, charity, execution of nitya-naimittika-karma (ones daily and occasional duties), cultivation of skhya and other types of jna, and so on. Sukti which gives rise to pramrthika or transcendental results, or in other words bhakti, arises from contact with places, such as a temple or holy place, times or holy days, or objects related to bhakti or sdhu-saga. When heaps and heaps of sukti which yields bhakti accumulate over countless lifetimes, bhakti makes its appearance through the via-medium of sdhu-saga.
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Laukika or material sukti, after producing its desired fruits, is exhausted. The fruit of laukika-sukti extends no further than the limit of material enjoyment. Sukti which is rooted in brahmajna produces its fruit in the form of mukti and is then dissipated. These two types of sukti are thoroughly incompetent to produce the fruit of bhakti. Sukti giving rise to bhakti arises from association with vaiava-sdhu bhaktas, observance of Ekda, Janmam, Gaura-prma and other occasions which produce a saintly attitude; seeing or touching tulas, the r mandira, r Vndvana and other holy places connected to the Lord or holy rivers like the Gag or Yamun; honoring mah-prasda, and other such activities. When these activities are performed unknowingly, it is called sukti. When, however, these activities are performed in the association of devotees and in full knowledge of their greatness, they become agas of bhakti. In the r Caitanya-caritmta (Madhya, 22.62) it is said: raddh-abdevivsa kahe sudha nicaya ke bhakti kaile sarva-karma kta haya
Simply by performing bhakti unto r Ka all obligations of this human form of life will be fulfilled. Such firm, decisive faith is called raddh.
raddh-tv-anyopya-varja bhakty-unmukh citta-vtti viea (mnya-stra 57)

That particular disposition of the heart (citta-vtti) which remains always inclined toward r Ka alone, leaving aside all other methods of sdhana such as jna, karma, and yoga, is called raddh. By the association of saintly devotees, raddh, which is the seed of the creeper of devotion (bhakti-lat-bja), arises in the heart of the sdhaka. This is stated in various places in the r Caitanya-caritmta:
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ka-bhakti-janma-mla haya sdhu-saga ka-prema janme, teho puna mukhya aga Sdhu-saga is the root cause of ka-bhakti. This sdhusaga waters the creeper of ka-bhakti (sdhana-bhakti) through the medium of ravaa and krtana and thus transforms it into ka-prema. When ka-prema is awakened, sdhusaga becomes the most essential aga once again. (C.c., Madhya 22.83) brahma bhramite kona bhgyavn jva guru-kna-prasde pya bhakti-lat-bja
While continuously wandering throughout the innumerable material universes, some extremely fortunate jvas obtain the bhakti-lat-bja of raddh by the causeless mercy of r r Guru and Ka. (C.c., Madhya 19.151)
kona bhgye kro sasra kayonmukha haya sdhu-sage tabe, ke rati upajaya
When the material entanglement of the living entity who is wandering throughout this worldly existence begins to diminish, then he obtains sdhu-saga by the causeless mercy of the Lord. By that sdhu-saga, he obtains ka-bhakti successively in the stages of raddh, nih, ruci, sakti, and rati. (C.c., Madhya 22.45)
ka yadi kp kare kona bhgyavne guru-antarymi-rpe ikhya pane

When r Ka, who is an ocean of mercy, becomes causelessly merciful toward some fortunate jva wandering throughout material existence, then inspiring him from within as the caityaguru and from without as the elevated ik and dik gurus, He personally gives him instructions about how to perform bhajana. (C.c., Madhya 22.47)
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raddhvn jana haya bhakti-adhikr uttama, madhyama, kaniharaddh-anusr

Devotees are categorized in accordance with the degree of their raddh. Those whose faith is the least are known as kaniha-bhaktas; those whose faith is intermediate are known as madhyama-bhaktas, and those who faith is highly developed are known as uttama-mahbhgavatas. (C.c., Madhya 22.64)
sdhu-sage ka-bhaktye raddh yadi haya bhakti phala prema haya, sasra yya kaya
When a sdhaka-bhakta obtains faith in the association of soft-hearted and affectionate (snigdha) rasika Vaiavas who are more advanced than himself, who are thoroughly versed in all the conclusions of the revealed scriptures, and who are of the same disposition (svajtya), he very quickly obtains premabhakti and his material entanglement is easily dissipated. (C.c., Madhya 22.49)
mahat-kp bin kona karme bhakti naya ka-bhakti dre rahu, sasre nahe kaya
Without the mercy of elevated devotees, bhakti cannot be obtained by any method. To say nothing of ka-bhakti, one cannot even obtain freedom from repeated birth and death and material attachment. (C.c., Madhya 22.51) Sdhu-saga is the root of bhagavad-bhaktika-bhakti janma-mla haya sdhu-saga (C.c., Madhya 22.83). In the rmad-Bhgavatam (11.20.8) the Supreme Lord has said: yadcchay mad-kathdau jta-raddhas-tu ya pumn By virtue of the good fortune of their previous births, those in whom raddh is awakened toward My ll-kath are eligible to take up bhakti. rla Jva Gosvm, in defining the meaning of the word yadcchay (voluntarily, spontaneously, or by their own will) used in this loka, has said: kenpi parama svatantra bhagavad-
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bhakta-saga tat-kpjta parama-magalodayenaBy the association of the Lords supremely independent devotees and as a consequence of the mercy obtained from them, one obtains great fortunesaubhgya. That saubhgya itself becomes the eligibility for bhakti. The meaning of saubhgya is that by the contact of sdhus from ones previous life and by the mercy obtained from them, a very deep impression or saskra is formed upon the mind or heart. When it is nourished again in the present life, it arises in the form of raddh. This raddh is the cause of the awakening of bhakti. In this connection, it is said in rmad-Bhgavatam (3.25.25): sat prasagn-mama vrya-savido bhavanti ht-kara-rasyan kath taj-joad-v-apavarga-vartmani raddh ratir bhaktir anukramiyati
In the association of pure devotees, there are descriptions of My heroic deeds which are very pleasing to the ear and the heart. Such descriptions bestow real knowledge of My excellence. By regular hearing and contemplation of such topics, one is liberated from ignorance as a result of which one successively attains raddh, rati (bhva-bhakti), and prema-bhakti toward Me. According to the siddhnta previously mentioned, sdhusaga is the passageway which brings one face to face with the Lord. By the influence of sdhu-saga, the living entity who is averted from the Lord becomes turned toward the Lord. Furthermore, by that association, raddh, rati, and prema arise one after another. By the association of sdhus whose attention is not incessantly and exclusively drawn upon the Lord, and in whom raddh, rati and prema has not arisen, the bahir-mukha-jva cannot be turned toward the Lord, nor can raddh, rati, or prema develop in him. By the association of sdhus who are attached only to the rituals of proper conduct which are in accordance with the rules and regulations of the Vedas, bhagavad-unmukhat (attentive-
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ness toward the Lord) and raddh, rati, and prema cannot arise. Sdhu-saga is of two types: the association of siddhamahpuruas, or perfected souls, who pursue the path of knowledge (jna-mrga) and the association of siddha-mahpuruas who pursue the path of bhakti (bhakti-mrga). By the association of jns, raddh, rati, and prema cannot awaken. Although material attachments may be dissipated by the association of such persons, raddh, rati and prema toward the personal form of the Lord does not arise in the jva. Therefore, their association is irrelevant. Siddha-mahpuruas who pursue the path of bhakti are of three types: (1) bhagavat-prada-deha-prpt (those who have obtained perfected spiritual bodies as eternal associates of the Lord, (2) nirdhta-kaya (those who have thrown off all material impurities), and (3) mrcchita kaya (those in whom a trace of material contamination still lies dormant). (1) Bhagavat-prada-deha-prpt After giving up the gross material body, those who have perfected themselves through the practice of bhakti obtain sac-citnanda spiritual forms which are just suitable for the service of the Lord as associates (pradas). Such persons are the best of all uttama-bhgavatas. (2) Nirdhta-kaya Those who, although still residing within the gross material body made of five elements, have no trace of material desire (vsan) nor any material impressions (saskras) within their hearts are called nirdhta-kaya (who have thrown off all material impurities). They belong to the intermediate class of uttamabhgavatas. (3) Mrcchita-kaya Those siddha-mahpuruas pursuing the path of bhakti in whose hearts there remains a trace of desire (vsan) and impressions (saskras) based on the material mode of goodness are known as mrcchita-kaya. Due to influence of their bhakti-
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yoga, these vsans and saskras remain in a dormant or unconscious state. As soon as there is a favorable opportunity, their worshipful object, r Bhagavn, somehow causes their desire to be consumed and attracts them to His lotus feet. Such elevated souls belong to the preliminary stage (kaniha) of uttama-bhgavatas. Devari Nrada is an example of the topmost uttama-bhgavata. ukadeva Gosvm belongs to the intermediate stage of uttama-bhgavatas (nirdhta-kaay). r Nrada in his previous birth as the son of a maidservant is an example of the preliminary stage of uttama-bhgavatas (mrcchita-kaya). The association and mercy of these three kinds of mah-bhgavatas is the cause of the production of raddh. By discussing the gradations of bhakti of different categories of devotees, one can automatically understand the gradations of the effect of their association. Some people think that there is no need to take shelter at the lotus feet of a spiritual master (guru-padraya). Is their any harm in reading books by oneself and thus performing bhajana? Some persons accept dk from their mother, father or other relatives, considering that there is no need to take shelter at the lotus feet of a sad-guru. Such persons think as follows, Some elevated personalities appeared in our dynasty and we are their descendants. Therefore, we are already gosvms or mahpuruas. Why should we accept dk from any other person? But rman Mahprabhu has said in the r Caitanya-caritmta (Madhya, 8.128): kib vipra, kib nys, dra kene naya yei ka-tattva-vett, sei guru haya
Whether one is a brhmaa, a sannys, or a dra, if he is learned in all the truths regarding r Ka, then he is to be accepted as a guru. It is also stated in the rmad-Bhgavatam (11.3.21):
tasmd guru prapadyeta jijsu reya uttamam bde pare ca nita brahmay-upasamrayam
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How can a person who is desirous of knowing what is duty and what is not duty obtain the topmost benefit? In order to understand this, one must approach the lotus feet of a sad-guru. One who is expert in understanding all the conclusions of the revealed scriptures such as the Vedas, who has direct experience and realization of Bhagavn, and who is not influenced by any kind of material agitation is known as a sad-guru. The purport of this statement is that only a person who is situated in uddha-bhakti, who is learned in all the conclusions of the stra, whose actions are pure, who is simple and honest, who is free from greed, who is free from deviant conclusions such as myvda, who is expert in all functions related to the service of the Lord, who is free from lethargy, and who is intently devoted to the holy name of the Lord is fit to become a guru. It doesnt matter what family, race, social classification (vara), or stage of life (rama) he may be in. Another consideration is that only a person who is free from lethargy, who is faithful, whose activities are pure, and who is desirous of bhagavad-bhakti is eligible to become a disciple. When the guru considers the disciple fit and when the disciple ascertains the guru to be a pure devotee of Ka and thus reposes his faith in him, the spiritual master will then impart instructions unto the disciple. There are two kinds of gurus: the dk-guru and the ik-guru (the ravaa-guru and the ik-guru are here considered as one). One should accept initiation from the dk-guru and take instructions regarding the process of worship (arcana). There is only one dk-guru, but there can be many ik-gurus. The ik-guru gives instructions on how to perform bhajana. According to the r Caitanya-caritmta and other scriptures, one should not discriminate between the dk and ik-gurus there is no difference between these two. The dk and ik-gurus have been described respectively as bhagavad-rpa or praka (the external form or feature of the Lord) and bhagavad-svarpa (the internal identity or form of the Lord). This is clearly mentioned in the Caitanya-caritmta. The dk-guru has been described in the following words (di 1.45):
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guru ka-rpa hana strera prame guru-rpe ka kp karena bhakta-gae

According to the evidence of the revealed scriptures, the (dk) guru is directly the outward form of the Supreme Lord r Ka (ka-rpa). Ka in the form of the spiritual master bestows mercy upon the devotees. The ik-guru is described as follows (di 1.47):
ik-guruke ta jni kera svarpa

One should know the ik-guru to be the internal form or identity of r Ka (ka-svarpa). Jagad-Guru rla Bhaktisiddhnta Sarasvat hkura has given an elaborate explanation of these verses in his commentary to r Caitanya-caritmta. Comment There is very little difference between the words rpa and svarpa. The word rpa conveys the sense of form, figure, or appearance, whereas the word svarpa conveys the sense of form, nature, or condition. For example, r Ka is tribhaga-lalita. He looks very charming as He holds the flute to His lips. This is ka-rpa. The various moods He expresses as dhroddhata, dhra-lalita, dhra-nta, dhrodtta and so many other moods are all ka-svarpa. In Ka there is no difference between rpa and svarpa. There is no difference between His external form and His internal moods. Similarly, there is no difference between the dk and ik-gurus. The dk-guru reveals Kas rpa and the ik-guru reveals Kas svarpa. Without thoughtful consideration, some people take shelter at the feet of a myvd sannys or a prkta-sahajiy* who is a Vaiava in name only, or a family guru (kula-guru) who is igno*A prkta-sahajiy is one who abandons the fundamental procedures of sdhana and imitates the symptoms of advanced devotees by a material display.
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rant in the matter of bhajana. Having taken shelter of such persons, they think that they have obtained a genuine spiritual master or sad-guru. They think that there is no need for sdhanabhajana or for sdhu-saga, but this kind of consideration is blind faith. Such a spiritual master simply hinders ones attainment of prema. After taking shelter of the lotus feet of a sad-guru and performing bhajana in a regular way, the disciple should discern whether or not his anarthas are going away. One can consult the book named Mdhurya-kdambin written by the same author, rla Vivantha Cakravart hkura, for a detailed description of anarthas and the method to obtain freedom from them. Those who perform bhajana but make no endeavor to become free from anarthas cannot make any advancement in bhajana. Therefore, only by performing bhajana in accordance with the appropriate methods can the sdhaka make steady progress beginning from raddh and culminating in ones desired goal of prema.
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(4) The Sixty-four Agas of Bhajana

atha bhajanasya catu-air-agni r-guru-pdraya, r ka-dk-ikdi, r-guru-sev, sdhu-mrgnusra, bhajana-rti-prana, r ka-prtaye bhogdi-tyga, trtha-vsa, trtha-mhtmya-ravaa ca, sva-bhakti-nirvhnurpa-bhojandi-svkra, ekda-vratam, avattha-tulas-dhtr-go-brhmaa-vaiava-sammna prva-daa-grahaam. para-daa-tygaasdhu-saga-tyga, bahu-iya-karaatyga, bahvrambha tyga, bahu-stra-vykhy-vivddi tyga, vyavahre krpaya-tyga, oka-krodhdi-tyga, devatntara-nind-tyga, primtre udvega-tyga, sevpardha-nmpardha-tyga, guru-ka-bhakta-nind sahana tyga. vaiava-cihna-dhraa, harinmkara-dhraa, nirmlya-dhraa, ntya, daavat-prama, abhyutthnam, anuvrajy, r-mrti-sthne gamana, parikram, pj, paricaryy, gta, sakrtana, japa stavapha, mah-prasdasev, vijapti, caramta-pna, dhpa-mlydi-saurabhagrahaa, r-mrti-darana, r-mrti-sparana, rtrikadarana, ravaa, tat-kppekaa, smaraa, dhyna, dsya, sakhya, tma-nivedana, nija-priya-vastusamarpaa, krthe samasta-karma-karaa. sarvath arapatti, tulas-sev, vaiava-stra-sev, mathur-maale vsa, vaiava-sev, yath-akti doldimahotsava-karaa, krttika-vrata, sarvad harinmagrahaa, janmam-ytrdi-kaca, eva naai bhaktyagni; atha tatra paca agni sarvata rehni yathrmrti-sev-kauala, rasikai saha r-bhgavatrthsvda, sajtya-snigdha-mahattara-sdhu-saga, nma-sakrtana, r-vndvana-vsa eva militv catu-ay-agni.

ka-dkdtidk-prvaka ikaam ity artha. r ketir ka prpteryo hetu ka-prasdas tadartham ity
The Sixty-four Agas of Bhajana
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artha. di grahalloka-vitta-putrdayo ghyante. sev-nmpardhetisev-nmpardhnm udbhava sdhakasya pryobhavaty eva, kintu pact yatnena tem abhvakrit.
r Bindu-vikin-vtti
(1) r Guru-padraya Taking shelter at the lotus feet of r Guru
In all the scriptures which promote bhakti, the unlimited glories of r Guru have been described. Without taking shelter at the lotus feet of a sad-guru, it is impossible to enter into the realm of bhagavad-bhajana. Therefore, out of all the agas of bhakti, sad-guru-padraya has been cited first. It is the duty of all faithful persons who have a desire for bhagavad-bhakti to take shelter at the lotus feet of a spiritual master who is a genuine preceptor of the stras expounding the glories of Bhagavn and who is expert in understanding and explaining the mantras describing Bhagavn. All anarthas are easily removed only by the mercy of such a genuine spiritual master and thus one also obtains the supreme favor of Bhagavn. By the mercy of r Guru, all anarthas are easily destroyed. rla Jva Gosvm has demonstrated this in his Bhakti-sandarbha (Anuccheda 237) by citing the evidence of various stras. He has explained this by the statement of Brahmj as well:
yo mantra sa guru skt yo guru sa hari svaya gurur-yasya bhavet tuas-tasya tuo hari svayam
The mantra (which is given by the guru) is itself the guru, and the guru is directly the Supreme Lord Hari. He upon whom the spiritual master is pleased also obtains the pleasure of r Hari Himself.
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Comment The gurus internal, spiritual mood of service to r Rdhik and Ka is conveyed to the disciple through the medium of a mantra. Everything is given in seed form within the mantra. At first the disciple will not be able to understand, but by performing sdhana and bhajana under the guidance of r Gurudeva and by meditating on the mantra given by him, gradually everything will be revealed. Therefore it is said here that the mantra is the direct representation of r Gurudeva. In the Hari-bhakti-vilsa (4.360) it is stated:
harau rue gurus-trt, gurau rue na kacana tasmt sarva-prayatnena gurum-eva prasdayet
Even if a person incurs the displeasure of the Lord, the spiritual master may still give him protection, but if the spiritual master is displeased, there is no one to give him protection. Therefore, one should please r Gurudeva by all endeavors of ones body, mind, and words. The author rla Vivantha Cakravart hkura has also said: yasya prasdd-bhagavat-prasdo yasyprasdn-na gati kuto piFor one who pleases the spiritual master the Supreme Lord is automatically pleased, but for one who displeases the spiritual master there is no means of obtaining success. I therefore meditate upon r Gurudeva, offer prayers to him, and bow down before him three times a day. What is required to be a guru? This has been stated in the eleventh canto of rmad-Bhgavatam (11.3.21):
tasmd guru prapadyeta jijsu reya uttamam bde pare ca nita brahmay-upasamrayam
In the Bhakti-sandarbha, Anuccheda 202, rla Jva Gosvm has defined the meaning of the words bde pare ca nitam in the following statement: bde brahmai vede ttparya vicrea
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nita tathaiva nih prptam, pare brahmai-bhagavaddi-rpvirbhvestu aparoknubhavena One who is expert in explaining the purport of the Vedas which are abda-brahma, who has direct experience of Parabrahma (the Supreme Brahman, r Ka), and who is devoid of all material expectations and requirements should be accepted as a genuine spiritual master. One should take shelter of such a guru through the process of hearing in order to know the truth regarding sdhana, the means, and sdhya, the goal. Similarly, it has been stated in the rutis (Muaka Upaniad 1.2.12): tad-vijnrtha sa gurum-evbhigacchet samit-pi rotriya brahma-nihamIn order to obtain direct realization of the supreme absolute reality, bhagavat-tattva-vastu-vijna, or knowledge concerning prema-bhakti, a person who is desirous of his own welfare should approach a sad-guru who knows the purport of the Vedas and who is learned in the truths regarding r Ka. Taking an offering in ones hands, one should submit oneself to such a sad-guru with body, mind and words. rla Jva Gosvm has here described that the instructors who disseminate knowledge of bhagavat-tattva are of two kinds sarga, with attachments, and nirga, without attachments. Instructors who are greedy for wealth and who maintain desires for sensual enjoyment are known as speakers with material attachments or sarga-vakts. The influence of such instructors is not enduring. An instructor who is a topmost devotee of the Lord (parama-bhagavad-bhakta), who is adept in relishing bhakti-rasa and evoking spiritual emotions in others (sarasa), and who is capable of extracting the essence of anything (sragrh) is known as a speaker without attachments or nirga-vakt. The verse cited above refers exclusively to the instructor who is devoid of attachments (nirga-vakt). In Bhakti-sandarbha, rla Jva Gosvm, in examining gurutattva, has cited three types of gurus: ravaa-guru, ik-guru, and dk-guru.
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ravaa-guru The person from whom one hears knowledge of the bhaktas, bhakti, and bhagavat-tattva is known as the ravaa-guru. In the conversation between Mahrja Nimi and the Nava-Yogendras in the eleventh canto of rmad-Bhgavatam (11.3.22) it is said:
tatra bhgavatn dharmn iked gurvtma-daivata amyaynuvtty yais tuyed tmtma-do hari
A sdhaka should adopt the practice of bhakti free from all hypocrisy. He should approach a guru who knows all the truths related to Supreme Lord and who is very dear to the Lord. The sdhaka should receive instructions on bhgavat-dharma from such a spiritual master. By carrying out those instructions, Bhagavn r Hari personally gives Himself to the devotee. Such a person who gives instructions on how to execute bhajana is called a ravaa-guru. There may be many ravaa-gurus; nonetheless, the sdhaka should take shelter of one mahatpurua among them who is suitable to his nature and receive instructions from him regarding how to perform bhajana. ik-guru Out of many such competent ravaa-gurus, one who gives instructions in bhajana which are just suitable to the bhva of the sdhaka is called a ik-guru. There may be many ik-gurus also; however, it is advantageous to have one ik-guru in particular who is conducive to ones mood. The ravaa-guru and the ik-guru are usually one and the same person as stated in the Bhakti-sandarbha, Anuccheda 206atha ravaa-guru bhajana ik-gurvo pryakam-ekatvam-iti tathaivha: The ravaa-guru and the bhajana-ik-guru are usually the same person. The verses already cited tasmd guru prapadyeta, tatra bhagavatn dharmn siked , tad-vijnrtha, and so on should be understood in relationship to both the ravaa-guru and the ik-guru.
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Dk-guru One who gives a mantra for worship according to the rules and regulations of scripture is called a dk-guru or mantra-guru. The dk-guru should possess all the symptoms already described of a mahat-purua (described in loka four in reference to sdhusaga) and those described in connection with the sad-guru. The dk-guru should be well conversant in the conclusions of the Vedas, he should be adept in expounding those conclusions, he should have direct experience and realization of Bhagavn, and he should be completely detached from material sense objects. If he is lacking in these characteristics, then the faith of the disciples will waiver. There is only one dk-guru. The ik-guru should be in conformity with the dk-guru; otherwise, impediments may arise in the practice of sdhana. Ordinarily the dk-guru carries out the function of ik-guru. In his absence, one should accept an advanced devotee possessing the characteristics already described as ones ik-guru. There is no direction that permits one to renounce a sad-guru; however, a guru who has become inimical to Vaiavas, the stras, and bhakti, who is engrossed in sense enjoyment, who is lacking discrimination as to what is duty and what is not duty, who is foolish, or who is following a path other than uddhabhakti should be given up. It is directed in various places in the stra that one should then take dks again from a Vaiava guru in accordance with the rules and regulations. This is the purport of the verses quoted below from Bhakti-sandarbha, Anuccheda 238: guror apy avaliptasya krykryam-ajnata utpatha-pratipannasya paritygo vidhyate (Mahbhrata, Udyoga-parva, 178.48)
avaiavopadiena mantrea niraya vrajet puna-ca vidhin sabhyag grhayed-vaiavd-guro (Hari-bhakti-vilsa, 4.366)
In other words, one who accepts a mantra from a nonVaiava guru goes to hell. Therefore, one should again receive
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dk-mantra from a Vaiava guru in accordance with the rules and regulations.
(2) r Ka-dk-ikdi (Receiving initiation and spiritual instructions)

It is essential to accept dk and ik from a guru in order to gain entrance into bhagavad-bhajana. In the Hari-bhakti-vilsa the following is said regarding dk:
divya jna yato dadyt kuryt ppasya sakayam tasmd-dketi s prokt deikais-tattva-kovidai (Hari-bhakti-vilsa, 2.9; cited from the Viu-ymala)
That religious undertaking which bestows divya-jna or transcendental knowledge and destroys ppa (sin), ppa-bja (the seed of sin), and avidy (ignorance) to the root is called dk by learned authorities in the absolute truth. Therefore, a faithful sdhaka will dedicate his entire self to the lotus feet of r Gurudeva, offer prama unto him, and take dk from him by receiving a Vaiava mantra in accordance with the rules and regulations of the stra. The meaning of divya-jna referred to above is that the jva is not a material phenomena; the jva is an atomic particle of spiritual consciousness belonging to the sac-cid-nanda-svarpa of r Ka. By virtue of this, the jva is nothing other than the nitya-dsa of Bhagavn. This is also stated in the r Caitanya-caritmta, Madhya 20.108: jivera svarpa hayakera nitya dsa: the svarpa or identity of the jva is to be an eternal servant of r Ka. Although the jva is by nature an eternal servant of Bhagavn, because his face has been averted from the Lord (bhagavadvimukhat) from a time without beginning (andi-kla), he has been wandering in various species of life. He is thus being scorched by the threefold miseries of material existence. By the causeless mercy of the ocean of mercy r Bhagavn or His devotees, the jva attains sdhu-saga. By the potency of that
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sdhu-saga, the jva offers himself at the lotus feet of r Gurudeva. By bestowing the ka-mantra, r Gurudeva dispels the jvas aversion toward the Lord (bhagavad-vimukhat) and directs his attention toward the performance of bhagavad-bhajana. He gives sambandha-jna concerning bhagavad-tattva, jva-tattva, and my-tattva and awakens the dormant inclination of the jva to serve the Lord (bhagavad-unmukhat). As a consequence of this, ppa, ppa-bja, and avidy of the sdhaka are all destroyed to the root. This procedure of dk is not completed in one day; rather, it is begun from the day of dk. In the Bhakti-sandarbha, Anuccheda 283, rla Jva Gosvm has explained the meaning of divya-jna in the following words: divya jna hy atra mantre bhagavat-svarpa jnam, tena bhagavat sambandha-viea jnacaDivya-jna is transcendental knowledge contained within a mantra which reveals the form and identity of the Supreme Lord (bhagavatsvarpa) as well as the knowledge of the sdhaka-jvas particular relationship with the Lord. The relationship between Bhagavn and the jva is that of servant and served. Bhagavn is the served (sevya) and the jva is the servant (sevaka)this is only a general relationship. In the advanced stage, this same relationship manifests in one particular form out of the various moods of dsya, sakhya, vtsalya, or madhura. r Gurudeva, knowing the svarpagata-bhva, or in other words the natural, inherent disposition of the sdhaka, gives nourishment to that particular mood within his heart in order to bring it clearly into view. In the Hari-bhakti-vilsa (2.12), quoting a statement from the Tattva-sgara, it is said: yath kcanat yti ksya rasa-vidhnata tath dk-vidhnena dvijatva jyate nm
Just as bell metal is turned to gold by a particular alchemical process, a man can obtain to the state of being a dvija by the process of Vaiava dk. By the word nm used in this verse, rla Santana Gosvm has indicated a person who has received initiation. In other
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words, a person who receives dk becomes a dvija* or twiceborn. By the word dvijatvam he has indicated that one attains to the state of a brhmaa or one who knows the absolute truth Brahman. The word dvijatva used here does not mean the state of being a dvija by initiation into the sacred thread like that of the katriyas and vaiyas. By the procedure of dk the disciple is born again. This is called birth by dk (daika janma). There are three kinds of birth: (1) aukra-janmaseminal birth or birth by mother and father, (2) svitra-janmaa ceremony in which a boy is initiated into one of the three twice-born classes by being invested with the sacred thread, and (3) daikajanmabirth by the process of dk or spiritual initiation. Even a dra or an untouchable person (antyaja) who is born in the lowest family obtains the saskras for being a dvija upon being initiated in accordance with the regulations of the Pcartra. This is the purport of the following statement from the Mahbhrata, Anusana-parva, 143.46:
etai karma-phalair-devi nyna jti kulodbhava dro py gama-sampanno dvijo bhavati saskta
As a result of these activities, O goddess, even a dra born in a low caste family becomes twice-born and endowed with the gama (the scripture). In a conversation between Rukmgada (a king) and Mohin quoted from the Skanda Pura it is said (Hari-bhakti-vilsa 2.6): adkitasya vmoru kta sarva nirarthakam pau-yonim-avpnoti dk virahit jana
*The word dvija in common usage can refer to a man of any one of the first three classesbrhmaa, katriya, or vaiyawho has been reborn by being invested with the sacred thread. Here, however, the word dvija is being used specifically to refer to the state of a brhmaa or one who knows Brahman.
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O Vmoru (O woman with beautiful thighs)! All the auspicious activities of men are worthless without accepting dk. A person who is bereft of dk obtains birth in the animal species of life. In the Bhakti-sandarbha, rla Jva Gosvm has said that without undergoing the upanayana-saskra* even children appearing in twice-born families are unfit to study the stras and to perform yajas. Similarly, without dk one is unfit to worship the mantra-devat, or presiding deity of the mantra. It is seen in the stras in connection with the glories of bhagavn-nma that there is so much potency in the Lords name that even without undergoing dk, purificatory ceremonies (sat-kriy), or preparatory rites (puracary), harinma is competent to produce results as soon as it comes in contact with the tongue. This is expressed in the following statement of r Lakmdhara cited from Padyval (29):
ki kta-cetas sumahatm uccana chasm calam amka-loka sulabho vaya ca moka riya no dk na ca daki na ca puracary mangkate mantro ya rasanspgeva phalati r ka-nmtmaka
This mahmantra, composed of the names of r Ka, is so astonishingly powerful and accessible that it yields fruit as soon as it touches the tongue. Because it attracts even liberated souls who are purified at heart and whose desires are fully satiated, this mantra is supreme in its power of subjugation. It eradicates great sins which could not be destroyed by yaja, yoga, tapa, dna, and other means. Because it can be chanted anywhere at any time, it is so easily available that even clas or anyone who is not mute can chant it. By its causeless mercy, it submits itself to a person who merely desires to chant. The rare wealth of moka runs behind to serve it. Unlike other mantras, the chanting of this mahmantra is not dependent on receiving dk from a guru, moral conduct, or preparatory rites.
*Upanayana is a ceremony in which a guru initiates a boy into one of the three twice-born classes by which the boy is invested with the sacred thread and thus becomes qualified to study the Vedas.
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rla Jva Gosvm, in discussing this topic in the Bhakti-sandarbha (283), has said that in spite of the statements in the stras as to the autonomous potency of the holy name, the previous mahjanas such as r Nrada and so on first accepted dk from their gurus and then performed their sdhana and bhajana in worship of their iadeva (the beloved deity of their heart). Similarly, those who desire to follow in the footsteps of those mahpuruas must also accept dk into bhagavad-mantra from r Gurudeva, because without accepting dk, ones relationship with Bhagavn as dsya, sakhya, and so on cannot be awakened. That relationship is established only by the lotus feet of r Guru. The custom of dk was honored by r Caitanya Mahprabhu and His followers, the gosvms. It is prevalent even today in their followers. rla Vivantha Cakravart hkura has clearly said that those persons who have abandoned the pursuits of karma-yoga, jna-yoga, japa, tapa, and other processes of sdhana, who have accepted Bhagavn as their iadeva and who are engaged in ravana, krtana, and smaraa of bhagavan-nma, but who have not accepted dk from a Vaiava guru according to the Vaiava regulations, cannot attain the Supreme Lord. They will merely be prevented from entering hell, or in their next birth, by the influence of the bhajana performed from the previous life, they will obtain sdhu-saga. By then taking shelter at the lotus feet of a guru, receiving dk from him and making advancement through the different stages of bhakti, they can attain the Supreme Lord. In the Hari-bhakti-vilsa (5.450-451) quoting from the Skanda-Pura, rla Santana Gosvm has said:
eva r bhagavn sarvai lagrma-iltmaka dvijai strbhi-ca drai-ca pjyo bhagavata parai brhmaa-katriya-vi sac-chdrm-athpi v lagrme dhikro sti na cnye kadcana
In the commentary on the above verse it is stated that upon receiving dk in accordance with the regulations of stra,
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everyone, whether they be a brhmaa, vaiya, katriya, a woman or a dra, becomes qualified to worship Bhagavn in the form of lagrma il. The word sat-dra from the verse means a dra who has received dk. After receiving dk, a dra no longer remains a dra. In the stras, statements are sometimes seen forbidding women and dras from the worship of lagrma il. These statements, however, do not apply to persons who have taken dkthey are intended for those who have not received dk: yath-vidhi dk ghtv bhagavat-pjparai sadbhir ityartha. In the r Bhakti-rasmta-sindhu (1.2.98), the following verse is quoted from rmad-Bhgavatam (11.3.22):
tatra bhgavatn dharmn iked gurvtma daivata amyaynuvtty yaistuyed-tmtma-do hari

One should know r Gurudeva to be ones supreme benefactor, friend, and most worshipable deitythe direct personification of Hari. One should always follow him without duplicity and take instructions from him about bhgavata-dharma. By this practice, the Supreme Lord Hari becomes pleased and gives Himself to the disciple.
(3) Prtiprvaka-guru-sev (Serving r Guru with love)

In the rmad-Bhgavatam, r Ka Himself has declared to Uddhava: Know the crya to be My own very self and never disrespect him. Never find fault with him considering him to be an ordinary man, for all the devats reside within r Gurudeva. All those anarthas which cannot be removed even by very rigid practice of sdhana are easily destroyed by serving r Gurudeva without duplicity. Yasya prasdd-bhagavat-prasdo, yasyprasdn-na gati kuto pi the mercy of r Guru is itself the mercy of Bhagavn. If one has the mercy of r Guru, then even
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if Bhagavn is displeased, the spiritual master will take responsibility to please Him. But if the spiritual master is displeased then r Bhagavn will never forgive such an offender. Therefore, considering the spiritual master to be ones supreme friend, one should serve him with great love. Some persons who are not conversant with the conclusions of the stras serve only the spiritual master, thinking him to be Bhagavn. They think that there is no need to perform service or bhajana of the Lord separately. Such persons go as far as offering tulas and other articles at the feet of r Gurudeva. This thinking is opposed to the stras. According to the stras, just as one possesses par-bhakti toward r Bhagavn, one should similarly possess bhakti toward the lotus feet of r Gurudeva; otherwise, all ones efforts in sdhana and bhajana will bear no result.
yasya deve par-bhaktir yath deve tath gurau tasyaite kathit hyarth prakante mahtmana (vetvatara Upaniada 6.23)
For one who has par-bhakti toward the Supreme Lord and toward r Gurudeva, all the conclusions mentioned in the stras regarding the supreme, ultimate reality, r Bhagavn, become manifest in his heart. For those who have no bhakti toward the lotus feet of the spiritual master, the conclusions of the stra are not revealed.
(4) Sdhu-mrgnusra (Following the path of sdhus)

The method by which the mind may be fixed at the lotus feet of Ka can be called sdhana-bhakti. But one should pursue the very same path by which the previous mahjanas attained the Lord. The reason for this is that the path which has already been chalked out by the mahjanas is free from all distress and hardship, and it is the cause of all auspiciousness.
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sa mgya reyas hetu panth sastpa-varjjita anavptarama prve yena santa pratasthire (Bhakti-rasmta-sindhu 1.2.100, from Skanda-Pura)
No path can be properly ascertained by any one individual. All the previous mahjanas following in consecutive succession one after another have made the path of bhakti-yoga neat and clean and free from obstruction. They have eliminated all the petty obstacles and disturbances along the path and made it very easy and free from fear. Therefore, we must take support from the specific path which they have laid. Even though one may be engaged in aikntik-bhakti (exclusive devotion) toward Lord Hari, yet if one transgresses the regulations of the stras like the ruti, Smti, Puras or the Pacartra, his bhakti can never produce a beneficial effect. Rather, it will simply be the cause of calamity.
ruti-smti-purdi-pacartra-vidhi vin aikntik harer-bhaktir-utptyaiva kalpate (Bhakti-rasmta-sindhu 1.2.101, from Brahma-ymala)

A question may be raised here as to how aikntik-bhakti toward Lord Hari could ever be the cause of calamity? In response to this it is said that the exclusive or one-pointed mood (aikntika-bhva) of uddha-bhakti is obtained only by taking support of the path of the previous mahjanas. By abandoning the path of the previous mahjanas and erecting some other path, the mood of one-pointed devotion is not obtained. Therefore, Datttreya, Buddha and other recent teachers, not being able to comprehend uddha-bhakti, accepted in its place a mere reflection of uddha-bhakti and thus propagated paths which were mixed with myvda and atheism (nstikat). Some aspect of aikntik-hari-bhakti is attributed to these paths, but in reality the paths introduced by those persons are not hari-bhaktithey are a disturbance (utpta). In the bhajana of those who pursue the rga-mrga, there is no dependence upon the regulations of the ruti, Smti, Puras
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and Pacartra. It is dependent simply upon following of the Lords eternal associates of Vraja. But for those sdhakas who have adhikri for the vidhi-mrga it is essential to take support only of the path of bhakti specified by Dhruva, Prahlda, Nrada, Vysa, uka and other mahjanas. In particular, it is even more beneficial to follow the path shown by r Rpa, Santana, Raghuntha dsa Gosvm and other associates of r acnandana Gaura Hari who is the savior of the fallen conditioned souls of the age of Kali and who is decorated with the sentiment and complexion of r Rdh. One should also follow subsequent mahjanas following in their line. Therefore, for vaidha-bhaktas there is no method other than following the path of sdhus.
(5) Bhajana-rti-nti-prana (Questions about the procedures of bhajana)

Sad-dharma means true religion or in other words the religion of true sdhus. In the association of saintly persons, sdhakas should inquire about those procedures which the sdhus have adopted to attain the Lord. To inquire with great persistence in order to understand those procedures is called inquiry about saddharma. This has been stated in the Nrada Pacartra: acirdeva sarvrtha sidhyaty-em-abhpsita sad-dharmasyvabodhya ye nirvandhin mati (Bhakti-rasmta-sindhu 1.2.103)
Those whose minds are exceedingly anxious to know all about sad-dharma, or the procedures of bhakti, very quickly attain all their cherished goals.
(6) Krthe-akhila-bhoga-tyga (Renunciation of all enjoyment for the sake of Ka)

To enjoy material pleasure through activities such as eating, drinking, sleeping, and mating is called bhoga (material enjoyment). This bhoga is principally opposed to bhajana. Bhajana
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becomes easily accessible by giving up such material enjoyments for the sake of ka-bhajana. A person attached to sense enjoyment is like a person addicted to intoxication. He becomes so engrossed in the enjoyment of material pleasure that he can not perform pure bhajana. Therefore, he should only accept bhagavat-prasda in the mood of service. He should protect and maintain the body only to keep it fit for the service of the Lord. He should give up all types of material enjoyment, particularly on holy days such as Ekda, Janmam, Rma-navam, PhlgunGaura-prm, Nsiha-caturda, and so on.
(7) Trtha-vsa Trtha-mhtmya-ravaa ca (To live in a sacred place and to hear the greatness of such places)
By living in close proximity to holy rivers like the Gag or Yamun connected to the Lords pastimes or by living in sacred places where the Lord appeared and enacted various pastimes, nih is awakened. In the Bhakti-rasmta-sindhu (1.2.105107) the following has been said about residing at a holy place:
savatsara v anmsn msa msrddham-eva v dvrak-vsina sarve nar nrya-caturbhuj (Skanda Pura)
By living in Dvrka for one year, six months, one month or even for fifteen days, a man or woman becomes a four-armed denizen (of Vaikuha).
aho ketrasya mhtmya samantd-daa-yojanam divih yatra payanti sarvn-eva caturbhujn (Brahma Pura)
The glories of Puruottama-dhma (Jaganntha Pur) are extraordinary. The devats from the celestial planets look upon all living beings spread within a radius of ten yojanas (approxi-
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mately eighty miles) of this sacred place as four-handed denizens of Vaikuha.
y vai lasac chr-tulas-vimira kghri rev-abhyadhikmbu-netr punti sen-ubhayatra lokn kast na seveta mariyama
The stras have extensively proclaimed the glories of residing on the bank of sacred rivers like the Gag, Yamun, Godvar, and others. The above verse is taken from rmad-Bhgavatam (1.19.6). The Bhagavat (Gag), which carries the most sacred water mixed with the dust of the lotus feet of r Ka and the beautiful, alluring tulas, purifies everyone in this world as well as the world beyond (paraloka) including iva. Therefore, who is there on the verge of death who will not take up her service? (In other words all should engage in the service of the Gag.) In Jaiva-dharma rla Bhaktivinoda hkura has said that residence anywhere within the thirty-two mile radius of r Navadvpa, and in particular within Mypura, is identical to residence within r Vndvana. Of the seven holy places which yield liberationnamely, Ayodhy, Mathur, My, K, Kc, Avantik, and DvrakMypura is the chief. The reason for this is that in Mypura rman Mahprabhu has manifested His eternal abode of vetadvpa. Four centuries after the appearance of rman Mahprabhu, this vetadvpa has become the most important of all the holy trthas on the planet earth. By living at this place, all kinds of offences are destroyed and one obtains uddha-bhakti. rla Prabodhnanda Sarasvat has described this dhma to be non-different from r Vndvana and in some places he has given even greater importance to r Mypura. Those who are incapable of living at the above-mentioned holy places can hear the glories of those places, and by doing so, a strong desire will arise to live there. When the time is ripe, they may then obtain the good fortune to reside at a holy place.
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(8) Svabhakti-nirvhnurpa bhojandi-svkram (Accepting only what is required for the sustenance of bhakti)
In the Nradya Pura it is said:
yvat syt svanirvha svkuryt-tvad-arthavit dhikye nynatyca cyavate paramrthata (Bhakti-rasmta-sindhu 1.2.108)
A wise person (arthavit) or one who actually knows the value of wealth should accept only as much wealth and other things as is required in order to be steadfast in carrying out ones obligations in the matter of bhakti. For, if one accepts more or less than ones actual requirement, he falls down from spiritual life and thus his real wealth (paramrtha) becomes spoilt. Sdhakas who are fit for vaidh-bhakti may earn wealth by honest means prescribed in accordance with varrama-dharma in order that they may sustain their existence. It is beneficial for them to accumulate wealth only in proportion to their needs. If one is anxious to seize more than what he requires, attachment will arise which will systematically destroy his bhajana. If one accepts less than what he needs, it will also be detrimental, because by doing so, one will be in scarcity and his bhajana will dwindle. Therefore, until one has earned the qualification to become completely desireless (nirapeka), he should practice uddha-bhakti and accept wealth only in a proportion appropriate for the maintenance of his existence.
(9) r Ekda-vrata (Observing the vow of Ekda)

The name of uddh Ekda is Harivsara or the day of Lord Hari. uddh Ekda means pure Ekda. This refers to a circumstance in which there is no overlapping or mixture of tithis
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or lunar days. When the Ekda tithi begins one aruodaya period or exactly ninety-six minutes before sunrise on a particular day and continues until sunrise of the following day with no overlapping of tithis, this is known as uddh Ekda or pr Ekda. If, however, the Daam tithi extends even one second within the aruodaya period before sunrise, the tithis are said to overlap and this is called prva-viddh Ekda. The term prva-viddh Ekda means that the overlapping takes place at the beginning of Ekda or in other words with the Daam-tithi. One should not observe the Ekda-vrata on prva-viddh Ekda. In such a case the Dvda tithi which follows will be known as Mahdvda. The Ekda vrata should then be observed on Mahdvda instead of on the Ekda tithi. When, however, the overlapping occurs any time before sunrise of the following day or in other words with the Dvda tithi, this is known as par-viddh Ekda. The term par-viddh Ekda means that the overlapping occurs at the conclusion of Ekda. This does not present any problem and the Ekda vrata should still be observed on the Ekda tithi. To honor the day of Lord Hari properly one should observe celibacy the day before. Then on the day of Harivsara one should fast even from water and remain awake throughout the night, performing continuous bhajana. On the next day, one should maintain celibacy and break the fast at the appropriate time. Fasting from water, nirambu-upavsa, means that one must also refrain from taking any mah-prasda. Without doing so, one cannot be said to be observing nirambu-upavsa. For those who are incapable of observing complete fasting throughout the day, an alternative arrangement has been given in Hari-bhakti-vilsa (12.97) quoting from the Vyu Pura. There the statement naktam haviynnam is found. The word naktam means by night, and the word haviynnam means sacrificial food which is suitable to be taken on certain religious festivals. By this statement, it is understood that those who are incapable of observing complete fasting may accept suitable eatables such as fruits in the evening.
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A similar statement has been given in Hari-bhakti-vilsa (12.82), also quoted from the Vyu Pura, regarding the method of observing fasting by appointing a representative. This is stated in the following words:
upavse tv-aaktasya hitgner athpi v putrn v krayed anyn brhman vpi krayet
If a brhmaa who is maintaining a sacrificial fire is incapable of observing fasting, he may appoint a son or another brhmaa to observe the fast in his place. The complete statement of Hari-bhakti-vilsa (12.97) regarding the method of fasting by accepting suitable eatables (haviynna), as cited from the Vyu Pura, is as follows:
nakta haviynnam anodana v phalam til kram athmbu cjya yat paca gavya yadi vpi vyu praastam atrottaram uttaraca
In other words, one may accept suitable foods (haviynna) at night. All types of grains are unacceptable. Foods that are considered suitable include fruits, sesame, milk, water, clarified butter, the five articles derived from the cow (namely, milk, curd, ghee, cow urine, and cow dung) or simply air. Each of these is considered progressively better than the one preceding it. According to the Mahbhrata (Udyoga Parva), there are eight items by which ones vow is not spoiled: water, roots, fruits, milk, ghee, the desires of a brhmaa, the order of the spiritual master, and medicine. The verse, cited in Hari-bhakti-vilsa (12.100), is as follows:
aaitnya-vrata ghnni po mla phala paya havir brhmaa kmy ca guror vacanam auadham
The word Harivsara implies not only that one should observe Ekda but other Vaiava holy days such as Janmam, Rma-
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navam, Nsiha-caturda, and Gaura-prim. The prescription to follow Ekda which is given in Hari-bhakti-vilsa is meant for all men and women of all four varas and ramas. All women, whether they be widows or having husbands, are meant to follow Ekda. Eating grains on Ekda is equated with the sin of eating cow flesh. One should observe methodically the two Ekdas that occur every month (one during the dark phase and one during the light phase of the moon). In the Hari-bhaktivilsa (12.47), quoting from the Viu-dharmottara, it is said:
saputra ca sabhrya ca svajanair bhakti samyuta ekdaym upavaset pakayor ubhayor api
One should observe fasting on both Ekdas of the month along with ones wife, sons, and other family members in a mood of great devotion. In the above verse, the word svabhrya means ones own wife. This indicates that one should follow the vow with ones wife. By this statement it has been prescribed that women who have husbands should also observe the vow of Ekda. The Ekda vrata is invariable. To neglect the vow of Ekda is a great transgression. There are fasts originating from other desires which are forbidden for married women but not the Ekda vrata. In the Hari-bhakti-vilsa (12.3) it is stated:
atra vratastha nityatvd avaya tat samcaret sarvapppaha sarvrthada r ka toaam

Because the Ekda or Dvda vrata is invariable, it must certainly be followed. By doing so all sins are eradicated, all purposes are fulfilled, and r Ka is pleased.
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(10) Avattha, Tulas, Dhtr, Go, Brhmaa, Vaiava-sammnam Offering respects to the Avattha tree, Tulas, the malak tree, the cows, brhmaas, and Vaiavas
The sins of men are destroyed by worshiping, meditating upon and offering obeisances to the Avattha or Ppala tree, tulas, the Myrobalan tree, cows, the brhmaas, and the Vaiavas. This is confirmed in Bhakti-rasmta-sindhu (1.2.110), quoting from the Skanda Pura:
avattha tulas-dhtr-go-bhmi-sura vaiava pjit praat dhyt kapayanti nm agham

Those who are eligible for the practice of vaidh-bhakti, while residing in this material world, are obliged to various living entities for the maintenance of their livelihood. They are obliged to trees which provide shade like the Ppala tree, to trees which provide fruits like the malak (Myrobalan tree), to trees which are worthy of worship like tulas, to beneficial animals like the cow, to the brhmaas who give instructions on religious principles and preserve the integrity of society, and to the Vaiavas who are devotees of the Lord. They should worship, meditate upon and offer respect to all of these. By such activities they can protect their existence. Avattha trees (the Ppala tree) In the Bhagavad-Gt (10.26), r Bhagavn has declared the Ppala tree to be a manifestation of His splendor or opulence (vibhuti): avattha sarva vkmOf trees, I am the Ppala tree. Tulas r Bhagavn does not accept grains, water or any other food items if they are not offered with tulas leaves. Simply by offering
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a tulas leaf and a palmful of water, the Lord becomes so pleased that He sells Himself unto the hands of the devotee. This is stated in the Hari-bhakti-vilsa (11.261) quoting from the Gautamya Tantra:
tulas dala mtrea jalasya culukena v vikrte svamtmna bhaktebhyo bhakta vatsala
In the Bhakti-rasmta-sindhu (1.2.204) there is the following quote from the Skanda Pura regarding the service of r tulas:
d sp tath dhyt krtit namit rut ropit sevit nitya pjit tulas ubh
One should serve tulas in nine waysby seeing, touching, meditating on, offering obeisances to, performing krtana to, hearing the glories of, planting, watering, and offering worship to. In Hari-bhakti-vilsa (9.104) it is stated:
y d nikhilgha sagha aman, sp vapu pvan rogm abhivandit nirasan siktntaka trsin pratysatti vidhyin bhagavata kasya samropit nyast tac-carae vimukti phalad tasyai r tulasyai nama
O Tulas, I offer my respectful obeisances unto you. Simply by seeing you, all sins are destroyed. Simply by touching you, ones body is purified. By offering obeisances unto you all diseases are driven away. By offering water unto you, the fear of death is dispelled. By planting you, one obtains proximity to the Lord. By offering you unto the lotus feet of r Ka, one obtains a special type of mukti or the rare fruit of prema-bhakti. In the stras various mantras have been given to bathe tulas, to pick her leaves, to circumambulate her and to offer obeisances unto her.
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r tulas snna-mantra (mantra for bathing tulas)
govinda vallabh dev bhakti caitanya krim snpaymi jagad dhtr viu bhakti pradyinm
O Devi, beloved of Govinda, you awaken the consciousness toward the service of the Lord and bestow ka-bhakti. I bathe you, O Tulas, who are the mother of the universe. (This mantra should be uttered while offering water to r tulas.) r Tulas cayana-mantra (mantra for picking tulas leaves)
tulasyamta janmsi sad tvam keava priy keavrthe vicinvmi varad bhava obhane
O Tulas of effulgent beauty! You have been produced from amta or nectar during the churning of the milk ocean. You are always dear to Lord Keava. I pick your leaves only for the worship of r Ka. May you bestow upon me the benediction that my worship of Ka will obtain success. (Hari-bhakti-vilsa 7.347, quoted from the Skanda Pura). This mantra should be uttered while picking the leaves of r tulas. r Tulas pradaki-mantra (mantra for circumambulating tulas)
yni kni ca ppni brahma hatydikni ca tat sarvam vilayam yti tulasi! tvat pradakit
O Tulas Devi! By circumambulating you, all types of sins are driven away including the killing of a brhmaa. (Hari-bhaktivilsa 12.19) One should recite this mantra while circumambulating tulas four times.
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r Tulas prama-mantra (mantra for offering obeisances unto tulas)
vndyai tulas devyai priyyai keavasya ca ka bhakti prade devi! satyavatyai namo nama
O Vnda Devi, O Tulas Devi! You are very dear to Lord Keava. O Devi Satyavati! You bestow ka-bhakti. I offer repeated obeisances unto you. malak trees (the Myrobalan tree) In the Hari-bhakti-vilsa (9.229), quoting from the Skanda Pura the glories of the Myrobalan tree are described in the following statement of r Brahm to r Nrada:
dhtrcchy samritya yo rcayec cakrapinam pupe pupe vamedhasya phala prpnoti mnava
One who worships r Bhagavn, who bears the discus in His hand, beneath the shade of a Myrobalan tree obtains the results of performing the avamedha-yaja with each flower offered to the Lord. Go (cows) In the Gautamya Tantra the following is said regarding the glories of the cow:
gav kauyana kuryt gogrsa gau pradakiam gou nitya prasannsu goplo pi prasdati
The worship of the cow is accomplished by gently scratching her limbs, by offering her a mouthful of green grass, and by circumambulating her. By pleasing the cow, r Gopla also becomes pleased.
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The pleasure of r Gopla is the one and only aim of the devotee. Therefore, to raise cows, to offer obeisances to them, and to always honour them, are considered as an aga of bhakti. Millions and millions of devats reside in the limbs of a cow. Even r Ka and His friends always render service to the cows. By Kas pastimes of herding the cows, it is proved how much the cow is worshipable for the devotees. The cows provide nourishment and sustenance to all by offering their milk, ghee and other products. Because of this great service that they render, the cows are considered to be the mother of human society. Brhmaas Brhmaas are very dear to r Bhagavn. Those who know the truth regarding r Ka, who is the form of the supreme absolute (Parabrahma svarpa), and who always wander in the realm of that absolute (by contemplating r Kas nma, rpa, gua, and ll) are called brhmaas. Those who are unacquainted with this brahma-tattva, although taking birth in a brhmaa family, are not brhmaas. Only Vaiavas are brhmaas in the true sense of the word. r Bhagavn appears specifically for the protection and upliftment of such brhmaas and cows. Such brhmaas are also known as bhsura or gods of this earth planet. Therefore, it is the duty of the sdhakas to offer respect to the brhmaas who are possessed of such qualities. Vaiavas The glories of the Vaiavas or the bhaktas are profusely described in all the stras. Without the association of bhagavadbhaktas, bhakti cannot be obtained, and without bhakti, Bhagavn cannot be obtained. In spite of the presence of bhakti, if one does not hear and chant in the association of devotees, then bhakti cannot mature and blossom into the state of bhva or prema. rla Kadsa Kavirja Gosvm has described three things which are possessed of great potency for the sdhakas: the dust from the lotus feet of the devotees, the water which washes their feet, and the remnants of their prasda or the words flowing from their mouths. By honoring these three, bhakti very easily makes its appearance in the heart of the sdhaka.
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bhakta pada dhli ra bhakta pada jala bhakta bhukta avaea-tina mahbala (Caitanya-caritmta, Antya, 16.60)
In r Prrthan in the prayer known as Svanih, rla Narottama hkura has expressed deep faith in the association of Vaiavas in the following words:
vaiavera pada dhli the mora snna keli tarpaa mora vaiavera nma vaiavera ucchia the mora manoniha vaiavera nmete ullsa
To consecrate my body with the dust of the lotus feet of Vaiavas is a bath of ecstatic delight. By chanting their names my offering of oblations to the forefathers is automatically accomplished. The remnants of their prasda is my all-in-all, and by hearing and chanting their names indescribable bliss radiates within my heart. In the Hari-bhakti-vilsa (10.312), quoting from the Skanda Pura it is said:
hanti nindati vai dvei vaiavn nbhinandati krudhyate yti no hara darane patanni a
To kill a Vaiava, to slander him, to bear malice against him, to fail to welcome him or please him, to display anger towards him and to not feel pleasure upon seeing himthese six are the causes of falldown. Thus far ten agas of bhakti have been described beginning from r guru-padraya or taking shelter of the lotus feet of a spiritual master up to the present point. All these ten agas are to be followed. The next ten agas described are to be avoided by the sdhakas. Only by refraining from these can bhakti obtain nourishment. These next ten agas of bhakti are in the form of prohibitions.
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(11) Asdhu-saga-tyga (Giving up the association of non-devotees)

On the manifestation of bhva, bhakti becomes concentrated. Until bhva makes its appearance, it is essential to renounce association which is opposed to bhakti. The word saga or association implies attachment. Therefore, proximity to others or conversation with them is not called saga. Saga occurs when attachment arises in others proximity or in conversation with them. The association of persons who are diverted from the service of the Lord is strictly forbidden. When bhva arises there is no longer any inclination toward the association of persons whose attention is drawn toward the illusory material world. Those who are eligible for the practice of vaidh-bhakti should always avoid such association. As trees and plants perish due to excessive heat and contaminated air, the bhakti-lat also dries up due to the association of persons averse to Ka. There are four kinds of persons who are diverted from the service of Ka: (1) sensualistic persons who are devoid of kabhakti and attached to material enjoyment, (2) str-sag, those who are attached to the association of women, (3) those whose hearts are infected with the faults of atheism and myvda, and (4) those who are entrenched in karma. One should keep a safe distance from the association of these four kinds of persons.
(12) Bahu-iya-karaa-tyga (Renouncing the desire to recruit many disciples)

To make many disciples in order to accumulate wealth and increase ones pride and prestige is one of the principle obstacles on the path of bhakti. In his commentary on Bhakti-rasmtasindhu (1.2.113), rla Jva Gosvm has written that one should not accept many unqualified persons as disciples, even for the purpose of expanding the sampradya: sva sva sampradya vddyartham anadhikrio pi na saghyt. To make many disciples, one will have to accept many unqualified persons
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whose hearts are devoid of raddh. To make disciples of faithless persons is an offense which presents obstacles in the practice of ones bhajana, and ultimately one will have to fall down into hell.
(13) Bahu-rambha-tyga (Giving up too many undertakings)

Pompous and showy enterprises or enormous festivals are called excessive undertakings (bahu-rambha). They should be avoided under all circumstances. The purport of this is that while accepting whatever little is necessary to maintain ones existence, one should engage in bhagavad-bhajana. By taking up grandiose enterprises one becomes so attached to them that one cannot fix the mind in bhajana. Therefore, the prescription has been given to renounce excessive undertakings.
(14) Bahu-stra-vykhy-vivddi-tyga (Renouncing the study of many scriptures in order to make novel explanations and arguments)
The stras are like an ocean. In taking instructions on some particular subject, it is best to study the stras related to that subject from beginning to end and by thorough examination. By reading only a little of many different stras, one does not obtain full knowledge of any subject. Especially in regard to the bhakti-stras, if one does not apply the mind and study with careful consideration, then ones intelligence will not become impregnated with sambandha-tattva-jna. Bear in mind that only the direct meaning of the stras should be taken. By presenting many varied explanations of the scriptures contrary conclusions ensue. By too much argument and disputation, the mind becomes perplexed and the mind cannot become fixed in bhajana. In the r Caitanya-caritmta, Madhya 22.118, r Caitanya Mahprabhu has given the following direction to Santana Gosvm:
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bahu-grantha-kalbhysa-vykhyna varjiba
One should not partially study many scriptures just to present new explanations. In the rmad-Bhgavatam also it is said, na vykhym upayujtain other words, one should not make a profession of explaining the scriptures or reciting the Bhgavatam in order to maintain ones existence. By doing so, the rmad-Bhgavatam and other scriptures simply become a medium for business exchange which is thoroughly opposed to bhakti-sdhana. In the rmad-Bhgavatam (7.13.8) all these practices have been clearly prohibited:
na iyn anubadhnta granthn naivbhyased bahn na vykhym upayujta nrambhn rabhet kvacit Bhakti sdhakas should not make many disciples. In other words, they should not be moved by greed to make disciples of unqualified persons who are lacking in faith. They should not study many scriptures. They should not make a business of explaining the stras in order to accumulate wealth, nor should they undertake ostentatious enterprises.
(15) Vyavahre-krpaya-tyga (Giving up miserly behavior)

For the maintenance of ones existence in this material world, it is necessary to acquire suitable items for ones food and clothing. If one does not obtain such items, difficulty will arise. Even if such items are obtained, one experiences difficulty when they are destroyed. Thus, even in the presence of miseries, devotees should not become disturbed, rather they should always remember Bhagavn within their minds. If endowed with sufficient competence and capability, one should not be miserly in regards to the service of the Lord, the service of the Vaiavas, festivals commemorating the appearance day of the Lord, and other such activities. One should be satisfied with whatever one obtains and carry on with ones activities of service to the Lord.
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(16) oka-krodhdi-tyga (Giving up lamentation, anger, etc.)

r Ka does not appear in the heart which is filled with lamentation, fear, anger, greed, and envy. Lamentation and illusion may arise due to separation from friends and relatives, and due to obstacles arising in the fulfilment of ones desires. However, one should not fall under the sway of such lamentation and illusion. One certainly feels lamentation on being separated from ones children, but one should dispel such lamentation by remembering Lord Hari. Therefore, one should practice fixing the mind on the lotus feet of Bhagavn.
(17) Devatntara-nind-tyga (Giving up blasphemy and disrespect of other devats)

It is essential to have anany-bhakti or exclusive and undivided devotion toward r Ka. r Kna is the mla-devat or original God of all gods. No one should consider the devats as independent from r Ka and thus offer separate worship to them. But one should not disrespect the devats upon seeing other persons worshiping them. One should know all the devats as servants of r Kna and thus offer respect to them. However, one should incessantly meditate upon and remember only r Ka. As long as the heart of the jva is not free from the influence of the three modes of nature (nirgua), anany-bhakti will not arise there. Those whose hearts are covered by the three modessattva, rajas and tamasengage in the worship of the devats who are controlling deities of those modes. In accordance with the modes which are prominent within their hearts, they worship the corresponding devats in charge of such modes. Their faith is exactly in accordance with their eligibility. Therefore, one should not display any attitude of animosity or disrespect toward the worshipful devats of such persons. By the mercy of the devats, such worshipers can make gradual progress and their hearts may at some time become free from the influence of the modes.
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(18) Prmtre-udvega-tyga (Giving up the harassment of other living entities)

r Ka becomes very quickly satisfied with those who maintain an attitude of compassion toward other living entities and do not create any kind of anxiety for them either by body, mind or words. Mercy is the fundamental dharma of the Vaiavas.
(19) Sevpardha-nmpardha-tyga (Giving up of all offences in regard to sev and nma)

One should be very attentive to avoid committing sevapardhas in arcana or in relationship to the worship of the deity and nma-apardhas in relationship to bhakti in general. There are thirty-two kinds of sev-apardha such as entering the temple of the Lord on a palanquin or wearing shoes. There are ten kinds of nma-apardha such as blasphemy of devotees or disrespect of the spiritual master. Offenses of both these kinds should certainly be avoided. As these offences are elaborately described further ahead, they are only briefly mentioned here.
(20) Guru Ka Bhakta-nind-sahana-tyga (One should not tolerate blasphemy of r Guru, r Ka, or the devotees)
To blaspheme r Gurudeva, r Bhagavn, and the devotees is an offense. Similarly, to hear blasphemy of them is also a great offense. If one is capable, he should give suitable punishment to such offenders. If one is unable, he should cover his ears, leave that place and take bath with his clothes on. By hearing blasphemy, bhakti-vtti or the active principle of bhakti becomes withered. Those who blaspheme Ka and the Vaiavas are offenders who are averse to r Ka. In the rmad-Bhgavatam (10.74.40) it is said:
nind bhagavata ravams-tat-parasya janasya v tato npaiti ya so pi ytyadha suktcyuta
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Those who hear blasphemy of Bhagavn or His devotees and do not leave that place are deprived of their auspicious activities and fall down to a degraded position. r Gurudeva is here included within the classification of the devotees. Therefore, one should never tolerate blasphemy of r Gurudeva, r Ka, and the devotees. The forty-four agas of bhakti which follow after this are included within the twenty agas already mentioned. They have been described as separate agas in order to understand the subject matter elaborately. The thirty agas from the twenty-first item, adopting the outward signs of a Vaiava, to the fiftieth item, offering of ones dear objects to Ka, are included within the arcana-mrga, the path of regulated worship.
(21) Vaiava-cihna-dhraam (Adopting the outward signs of a Vaiava)

To wear three strings of tulas beads around the neck, to adorn the body in twelve places with tilaka, and so on, is called vaiava-cihna-dhraa, to adopt the outward signs of a Vaiava. A sdhaka must certainly adopt these Vaiava markings. The injunction to wear three strands of tulas beads around the neck has been given in the r Hari-bhakti-vilsa. Without wearing a tulas-ml, all auspicious religious performances such as bhagavad-arcana* and bhagavad-upsan are rendered fruitless. The stras prescribe wearing necklaces made of lotus seeds, rudrka beads, beads made from the malak tree, tulas beads, and so on. For the Vaiavas, however, wearing of the tulasml is the best of all. Tulas is supremely pure and very dear to
*The term bhagavad-arcana refers specifically to the worship of the deity, whereas the term bhagavad-upsan is a broader designation which refers to worship of the Lord through any of the different agas of bhakti such as ravaam, krtanam, viu-smaraam, and arcanam also. The word upsan literally means upa-santo sit near by means of the heart. Thus bhagavad-upsan refers to all those activities by which one approaches the Lord through the heart in order to offer worship.
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Bhagavn. Therefore, by wearing a tulas-ml, the body, mind, words, and tm become pure, and the inclination toward bhakti begins to manifest spontaneously. The stras prescribe wearing two kinds of tilaka: rdhvapura, vertical markings worn on the forehead of Vaiavas, and tri-pura, three horizontal lines worn across the forehead by aivites and myvds. Vaiavas and faithful brhmaas should wear rdhva-pura tilaka. rdhva-pura tilaka is known as a temple of Lord Hari, for r Bhagavn resides in it. Only after first applying rdhva-pura tilaka in twelve places should one carry out his daily religious performances, worship, and other various services. According to the Padma Pura, one should not see the body of a human being which is devoid of rdhva-pura tilaka. The body of such a person is compared to a crematorium. The stras prescribe wearing rdhva-pura tilaka made from gop-candana, a type of white clay produced in Dvrka, the dust of r Vndvana, the dust of Rdh-Kua, the dust from places where tulas is grown and other such types. Nonetheless, in all the stras the greatest importance is given to wearing rdhvapura tilaka made from gop-candana produced in Dvrak. By wearing this tilaka, all of ones ubha-karma produce imperishable results. By this simple act, Bhagavn becomes pleased and one obtains bhagavad-bhakti. The following statement is found in the Hari-bhakti-vilsa (4.232-233), cited from the Garua Pura regarding the wearing of rdhva-pura tilaka:
yo mttik dvravat-samudbhav kare samdya lalapaake karoti nitya tvatha cordhva-pura kriy-phalam koi-gua sad-bhavet kriy-vihna yadi mantrahna raddh-vihna yadi kla-varjitam ktv lale yadi gop-candana prpnoti tat-karma-phala sadkayam
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Those who take gop-candana produced in Dvrak and apply it to their foreheads daily as rdhva-pura tilaka find the results of all their activities multiplied millions of times. Even if such actions are performed without the proper purificatory rites, without the chanting of mantras, without faith or at a prohibited time, they produce imperishable results simply by the wearing of gop-candana on the forehead.
(22) Hari-nmkara-dhraam (To wear the letters of the Lords holy name)
To stamp the principle limbs of the body with candana forming the letters of the Lords holy names such as the Hare Ka mantra, the Paca-tattva mantra, or other such names, is known as wearing the letters of the Lords holy name.
(23) Nirmlya-dhraam (To accept the remnants of articles used by the Deity)
To accept articles offered to the Deity of the Lord such as clothes, garlands, sandalpaste, scents, ornaments and other similar items is known as nirmlya-dhraa, wearing the remnants of the Deity. By doing so, one easily conquers over my and enters into bhagavad-bhakti. In the rmad-Bhgavatam (11.6.46), r Uddhava, addressing Lord r Kna, has said:
tvayopabhukta-srag-gandha-vso lakra-carcit ucchia-bhojino dss tava my jayema hi

O Bhagavn! We decorate ourselves with the garlands, sandalwood, clothes, and ornaments worn by You. We are Your servants who subsist on the remnants of food left by You. Therefore, we shall certainly conquer over Your illusory energy. From this statement it is clear that by wearing the remnants of articles offered to the Deity, the fear of my cannot remain. Therefore, it is the duty of the sdhakas to wear the remnants of articles offered to Bhagavn.
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(24) Ntyam (Dancing before the Lord)

Sdhakas should dance before the r Vigraha form of the Lord with a devotional attitude. In the r Bhakti-rasmta-sindhu (1.2.127), quoting from the Dvrak-Mhtmya, it is said: yo ntyati prahtm bhvai bahusu bhaktita sa nirdahati ppni manvantara atevapi
Those who dance before the Lord with exuberant hearts and overwhelming devotional feelings completely destroy all their sins performed in hundreds of manvantaras*.
(25) Daavat-pramam (Prostrated obeisances)

One should offer daavat-prama to the Deity of r Bhagavn, keeping ones left side to the Lord. One should offer daavat-prama to r Gurudeva directly facing him. One should offer sga-daavat-prama (obeisances with eight limbs) by extending both arms forward and falling on the ground like a stick or daa. Prama performed with eight limbstwo hands, two feet, two knees, the chest, and the forehead, as well as the vision, mind, and wordsis known as aga-prama. There is also an injunction to offer prama with five limbs, pacga-pramathe two knees, two arms, and the forehead, along with ones words and intelligence. In the r Nradya Pura the glories of bhagavad-prama have been described as follows (Bhakti-rasmta-sindhu, 1.2.129):
eko pi kya kta pramo davamedhvabhthairna tulya davamedh punar eti janma ka pram na punar bhavya
*One manvantara is equal to seventy-one cycles of the four yugasSatya, Tret, Dvpara and Kali. The four yugas are equivalent to 4,320,000 years.
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The effect of offering prama to r Ka once only is so great that even the performance of ten avamedha-yajas cannot be compared with it. This is so because the performer of ten avamedha-yajas has to take birth again, whereas one who once offers prama to Ka does not take birth again.
(26) Abhyutthnam (Rising from ones seat in honor of the Lord)

When one comes before r Bhagavn for darana at the time of the Lords touring the city in a ratha or palanquin, or when one sees r Gurudeva or the Vaiavas approaching, one should stand courteously and offer respectful salutation. This is called abhyutthna, rising from ones seat in honor of the Lord. By doing so, Bhagavn is pleased and bhakti flourishes. In the Brahma Pura it is said:
ynrha pura prekya samynta janrdanam abhyutthna nara kurvan ptayet sarva-kilvaam (Bhakti-rasmta-sindhu, 1.2.130)
Those who see Bhagavn r Janrdana mounted on His cart or palanquin and rise from their seats to offer Him respectful salutations have all their sins destroyed.
(27) Anuvrajy (To follow behind the Deity of the Lord)

To faithfully follow behind, beside, or in front of the rathaytr procession of r Bhagavn at the time of His touring the city is known as anuvrajy, to follow behind the Deity of the Lord. One should also follow r Gurudeva and the Vaiavas at the time of their arrival or departure. In the Bhaviya Pura there is the following statement about anuvrajy (Bhaktirasta-sindhu, 1.2.131):
rathena saha gacchanti prvata phato grata viunaiva sam sarve bhavanti svapadcaya
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If even a cala follows behind, at the side of, or in front of the ratha cart of r Bhagavn, he becomes as worshipable as Viu Himself.
(28) r Mrti-sthne-gamanam (To visit the place where the r Mrti is established)
One should visit the mandira and pastime places of r Bhagavn and offer respectful salutation by taking darana, offering prama and reciting prayers. In the Puras it is said:
samsra marukntra nistra karaa-kamau lghyau tveva caraau yau hares trtha gminau (Bhakti-rasmta-sindhu, 1.2.133)
The two feet which journey to the holy trthas of r Hari are praiseworthy because by doing so they enable one to cross over the desert of this material existence.
(29) Parikram (Circumambulation)

One should perform parikram of the mandira of r Bhagavn, the ll-sthals or places associated with His pastimes, tulas, r Girirja Govardhana and other such places, keeping ones right side to them. In general, one should circumambulate four times. In the r Hari-bhakti-sudhodaya it is said:
viu pradaki-kurvan yas-tatrvartate puna tad-evrtana tasya punar nvartate bhave (Bhakti-rasmta-sindhu, 1.2.135)
Those who perform parikram of r Viu again and again while keeping their right side to the Lord, pradaki, carry out their final rotation, for they will not have to rotate again in the cycle of repeated birth and death.
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(30) Pj or Arcana (Worship of the Deity)

To worship r Mrti with various kinds of articles, upacra, is called pjana or arcana. Worship of the Lord with five articles is called pacopacra-pjana. The five items employed in such worship are as follows: (1) sweet scents (gandha), (2) flowers (pupa), (3) incense (dhpa), (4) a lamp (dpa), and (5) offering of eatables (naivedya). Worship of r Bhagavn with sixteen articles is called oaopacra-pjana. The sixteen items are as follows: (1) a sitting place (sana), (2) welcoming or inviting the Deity (svgata), (3) sipping water for purification (camana), (4) water for washing the feet of the Deity (pdya), (5) water for washing of the Deitys mouth (arghya), (6) an oblation of honey, ghee, milk, curd and sugar all mixed together (madhu-parka), (7) sipping water for purification again (camanya), (8) bathing of the Deity (snna), (9) clothes (vasana), (10) ornaments (bharaa), (11) sweet scents (gandha), (12) flowers (pupa), (13) lamp (dpa), (14) incense (dhpa), (15) offering of eatables (naivedya) and (16) sandalwood (candana). In the Viu-rahasya it is stated:
r vior arcanam ye tu prakurvanti nar bhuvi te ynti vata vior nanda para padam (Bhakti-rasmta-sindhu, 1.2.139)
Those who worship Bhagavn r Viu attain to the supreme abode of Viu which is eternal and full of transcendental bliss.
(31) Paricary (Service or attendance upon the Lord)

In r Bhakti-rasmta-sindhu (1.2.140) it is stated:
paricary tu sevopakaradi parikriy tath prakraka-cchatra-vditrdyair upsan
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To serve Ka like a king is called paricary (attendance upon the Lord). This service is of two kinds: (1) cleansing and purifying the articles to be offered in the worship of the Lord, and (2) to render service to r Vigraha by waving the cmara, holding the umbrella over the Deity, playing musical instruments and other such services.
(32) Gtam (Singing)

The bhakti-sdhakas should sing the songs of the mahjanas in front of the Deity of Bhagavn. Such songs are steeped in prayer expressing the moods of surrender to the Lord (aragati), yearning for the personal service of the Lord (llasmay), and other such sentiments.
(33) Sakrtanam (Congregational chanting of the Lords holy name)

When many faithful devotees following under the guidance of mahat-puruas assemble together and loudly chant the holy name of the Lord for the pleasure of r Bhagavn, it is called sakrtana. This has been expressed in the following words of r Jva Gosvm from the Krama-sandarbhasakrtana bahubhir militv tad-gna sukha r ka gnam. In ri Caitanyacaritmrta (Antya 4.70-71), nma-sakrtana has been declared to be the foremost among the sixty-four agas of bhakti or among the nine agas of bhakti:
bhajanera madhye reha nava-vidh bhakti ka-prema, ka dite dhare mah-akti tra madhye sarva-reha nma-sakrtana nirapardhe nma laile pya prema-dhana
Of the various processes of sdhana, nine types of bhakti (ravaa, krtana, smaraa, and so on) are the best, for they have such great potency to bestow ka-prema and r Ka. Out of
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these nine practices, bhagavan-nma-sakrtana is the most excellent. If one performs nma-sakrtana free from offenses, he will certainly attain the most valuable wealth of ka-prema. Especially in Kali-yuga, nma-sakrtana is the one and only superexcellent process of religion. rla Jva Gosvm has said that in Kali-yuga, even if one performs the other agas of bhakti, they must certainly be accompanied by r nma-sakrtana (ataeva yadyanypi bhakti kalau karttavy, tad tat samyoge naivet-yuktam).
(34) Japa (Utterance of the holy name and mantras)

To utter bhagavan-nma or mantras is called japa. This utterance or uccraa is of three kinds: (1) vcika (verbal), (2) upmu (in a whisper), and (3) mnasika (within the mind). To perform japa with clear, audible enunciation of the mantra is called vcika-japa. When japa is performed with very soft pronunciation, with only a slight movement of the lips, and which can be heard by ones own ears, it is called upmu-japa. To meditate on nma or a mantra within ones mind is called mnasikajapa. In his commentary on r Hari-bhakti-vilsa (11.247), r Santana Gosvmpda has said, vcikasya krtan-ntargatvt, mnasikasya smaratmatvt, Vcika-japa is included within the aga of krtana, and mnasika-japa is included with the aga of smaraa. In the Bhakti-sandarbha (276), r Jva Gosvm has said:
tatra nma-smaranaharer nma para japya dhyeya geya nirantaram. krtanyaca bahudh nirvtt bahudhecchat. iti jvli samhitdy anusrea jeyam. nma smaraan tu uddhntakaraatm apekate. tat sakrtanc-cvaram iti mle tu nodharaa spaat.
In the Jvli-sahit the process of nma-smaraa has been described in the following way. Those who are desirous of obtain-
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ing unlimited varieties of spiritual bliss should always perform japa, meditation (dhyna), singing (gna), and krtana of the topmost names of r Hari. But in the practice of nma-smaraa one cannot obtain spiritual bliss as long as the heart remains impure. Whereas the practice of nma-sakrtana does not depend on purification of the heart. Therefore nma-smaraa is less effective than nma-sakrtana, and nma-sakrtana has greater importance.
(35) Stava-pha (Recitation of songs or hymns in praise of the Lord)

In the rmad-Bhgavatam and other scriptures, and in the books composed by the Six Gosvms, there are many useful stavas and stotras, hymns of praise that are saturated with the mood of prayer offered to r Guru, r Caitanya Mahprabhu, r Nitynanda Prabhu, rmat Rdhik, r Vndvana-dhma, r Navadvpa-dhma, r Girirja-Govardhana, Yamun, Rdh-kua, yma-kua, and so on. The sdhaka should recite these with great love and devotion.
(36) Mah-prasda-sev (Honouring the remnants of food offered to the Deity)

Food items and beverages offered to the Lord are called mahprasda. It is the duty of the devotees to honor mah-prasda. By honoring mah-prasda, anarthas are easily destroyed and bhagavad-bhakti is augmented. Bhagavad-bhaktas accept only mah-prasda, therefore the remnants of their prasda is called mah-mah-prasda which is a greatly powerful medicine for effecting the growth of bhakti within the heart.
(37) Vijapti (Submissive prayer or entreaty)

To make known ones prayer at the lotus feet of r Bhagavn is what is meant by vijapti. To describe ones miserable condi-
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tion, deceitfulness, attachment to material existence, helplessness, and so on, and to pray in a despairing voice for deliverance as well as attainment of the service of the Lords lotus feet is called vijapti. Vijapti is of three kinds: (1) samprrthantmik, (2) dainyabodhik, and (3) llasmay. Examples of each of these are found in the following verses from r Bhaktirasmta-sindhu. Samprrthantmik (Prayer with wholehearted submission of mind, body, and everything to the Lord)
yuvatn yath yni ynca yuvatau yath mano bhiramate tad van mano bhiramatm tvayi (Bhakti-rasmta-sindhu, 1.2.153)
O my Lord! As the minds of young boys and girls remain attached to one another, please let my mind be attached to You. Dainyabodhik (Making known ones insignificance and worthlessness)
mat-tulyo nsti pptm npardh ca kacana parihre pi lajj me ki vruve puruottama (Bhakti-rasmta-sindhu, 1.2.154)
O Puruottama! In this world, there is no sinner and offender like me. Even though You are an ocean of causeless mercy, I am ashamed even to request You to forgive my offences. What more shall I say? Llasmay (Yearning for the personal service of the Lord)
kadha yamun-tre nmni tava krtayan udvpa puarkka! racayiymi tavam (Bhakti-rasmta-sindhu, 1.2.156)
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O Puarkka (lotus-eyed Lord)! When, upon the banks of the Yamun, with eyes brimming with tears of ecstasy and voice choked up with divine spiritual emotion, will I chant Your holy names and dance like a madman? Comment The above text (Brs 1.2.156) is an example of a prayer made by a jta-rati bhakta, that is, a devotee in whom bhva-bhakti has already been aroused. This is the characteristic of llasmayvijapti. Llasmay-vijapti is a prayer for some particular kind of direct service to the Lord made by a devotee in whom rati is already manifest. Samprrthantmik-vijapti, however, is a prayer by a devotee in whom rati is not yet awakened. It is a prayer for the awakening of rati. In such a prayer, llas or longing is also present but there is an absence of bhva. According to the commentary of r Jva Gosvm, the example of llasmayvijapti should actually come under the heading of rgnugbhakti.
(38) Caramta-pnam (Drinking the nectar used to wash the lotus feet of the Lord)
After the r Vigraha of the Lord has been bathed with various substances, the nectar is collected from the Lords feet and is thus called r caramta. Sdhakas should regularly and with great faith drink that caramta and reverentially bear it on their heads. By doing so, their bhakti is developed. As agas 39-42 are completely clear, no elaborate explanation has been given of them.
(39) Dhpa-mlydi-saurabha-grahaam
Smelling the fragrance of incense and flower garlands offered to the Lord is the thirty-ninth aga of vaidh-sdhana-bhakti.
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(40) r Mrti-daranam
Sdhakas should take darana daily of the r Vigraha of Bhagavn, either in the temple or in ones own home. By doing so, devotees directly taste the sweetness of the Lord.
(41) r Mrti-sparanam
Touching the r Vigraha of Bhagavn is also counted as an aga of bhakti.
(42) rtrika-daranam
The sdhaka should take darana of the rati offered to r Bhagavn at the three junctions of the daymorning, noon and night.
(43) ravaam (Hearing)

To hear the descriptions of the name, form, qualities and pastimes of the Lord is called ravaa. r Kas nma, rpa, gua and ll-kath are nondifferent from Him. All the potencies of r Ka Himself have been invested in them. r Bhagavn enters the heart of the listener through the medium of hearing ll-kath, destroys all the anarthas situated in the heart, and transmits prema-bhakti there.
vat svakath ka punya-ravaa-krtana hdayantastho hy abhadri vidhunoti suht-satm (rmad-Bhgavatam, 1.2.17)

By hearing the ll-kath of r Bhagavn, all misfortunes of the jvas are dispelled. Those who possess an ardent desire to obtain unalloyed prema-bhakti at the lotus feet of Bhagavn r Ka must certainly hear His ll-kath repeatedly and incessantly.
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(44) Tat kppekaam (Anticipating the mercy of the Lord)

Without the mercy of Bhagavn, one cannot obtain bhakti, nor is the performance of sdhana and bhajana possible. The sdhaka of bhakti is always dependent on the mercy of the Lord. He should perceive the mercy of Ka everywhere. This is expressed in the following verse from rmad-Bhgavatam (10.14.8):
tat te nukamp susamkamo bhujna evtma kta vipkam hr vg vapurbhir vidadhan namaste jveta yo muktipade sa dyabhk
Those who clearly perceive Your mercy at every moment with great enthusiasm are able to endure with unperturbed minds the happiness and distress which comes to them in accordance with their prrabdha karma, considering it to be the mercy of the Lord. With hearts filled with love, voices choked with emotion, and the hairs of their body standing on end, they offer themselves at Your lotus feet. Just as a son is eligible for the wealth of the father, they become eligible for the supreme spiritual status, param-pada, or in other words, bhagavat-prema.
(45) Smaraam (Remembering)

To contemplate r Kas nma, rpa, gua, and ll with the mind is called smaraa.
(46) Dhynam (Meditation)

Very thorough meditation upon the rpa, gua, ll, and sev of Bhagavn is called dhyna. The meaning of sev-dhyna is worship or service that is performed within the mind.
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Comment In Bhakti-rasmta-sindhu (1.2.175), smaraam has been defined in a very general way as follows:
yath kathacin manas sambandha smtir ucyate

Whatever method is effective in bringing the mind in contact with Ka is known as smti, remembrance. Dhynam has been defined as a more specific meditation upon the rpa, gua, ll, and sev of the Lord. It has thus been divided into four headings: rpa-dhynam, gua-dhynam, kr or ll-dhynam, and sev-dhynam. The reason for the division into two items is that smaraam means the attempt to remember Ka by some means or other. Because the mind is by nature flickering, that remembrance is not constant. Dhyna, however, involves a deeper absorption on the Lords rpa, gua, ll, and sev in which for some time the mind remains firmly fixed upon its object of meditation. In the Bhakti-sandarbha, Anuccheda 278, rla Jva Gosvm has classified these two in the following way. He defines smaraam as very close inspection with the mind of the Lords name, form, qualities, associates, services, and pastimes. There are five stages within the progressive development of smaraam, namely: smaraa, dhra, dhyna, dhruvnusmti, and samdhi. Thus, in the opinion of both Rpa Gosvm and Jva Gosvm, dhyna is seen to be a more developed and concentrated form of smaraam.
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(47) Dsyam (Servitude)

The pure constitutional disposition (uddha-svarpa) of the jva is to be a servant of Lord Ka. Because the jvas vision is diverted from r Ka, his pure constitutional nature becomes covered by my. By virtue of some great fortune, the jva may come to learn of his true identity by the association of saintly devotees. The sdhaka should then always think: I am a servant of Lord Ka. This attitude is called dsya. There are two kinds of dsya: (1) in its beginning form, dsya means to offer all ones activities to the Lord, and (2) to render all kinds of services to the Lord with the feeling that I am a servant of r Ka, and He is my master. This attitude is called kaikarya. r Caitanya Mahprabhu has said the following about the uddha-svarpa of the jva:
nha vipro na ca nara-patir npi vaiyo na dro nha var na ca gha-patir no vanastho yatir v kintu prodyan nikhila-paramnanda prnmtbdher gop-bhartu pada-kamalayor dsa-dsnudsa (Padyval, 74)
I am not a brhmaa, a katriya, a vaiya, or a dra. Nor am I a brahmacr, a ghasth, vnaprasth, or a sannys. I am a servant of the servant of the servants of the lotus feet of r Ka who is the pra-priyatama, the dearmost beloved of the gops, and an ocean of nectar laden with undivided spiritual bliss (nikhila-paramnanda). Sdhakas should always maintain this conception.
(48) Sakhyam (Friendship)

Sakhya is of two kinds: (1) that which is based on faith (vivsa), and (2) that which is based on an attitude of friendship (maitr). Draupad expressed her faith in r Ka in the
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following words: r Ka will certainly protect me. This is an example of sakhya-bhva which is based on faith. Draupad is an eternally liberated associate of r Ka. Therefore, her attitude of sakhya-bhva, predominated by a very deep sense of faith, is not a subject matter of sdhana-bhakti for ordinary sdhakas. Nonetheless, because of the prevalence of faith in the sakhyabhva demonstrated in the statement of Draupad, it is relevant to be used as an example of sdhana-bhakti. The example of Draupad has been given in order to incite a similar attitude of sakhya-bhva predominated by vivsa in faithful sdhakas. In order to see r Bhagavn in His human-like form (out of a sense of affection) and in order to behave with Him just like an intimate friend, certain sdhakas, engaged in all kinds of personal services, lie down in the temple. This disposition is called mitra-vtti. Sakhya of this type is not for sdhakas of the vidhimrga. It is suitable only for devotees situated in rgnug which is based on intense greed (lobha). Nevertheless, it is sometimes possible for sdhakas of the vidhi-mrga. Therefore, this aga has been described here in context of vaidh-sdhana-bhakti.
(49) tma-nivedanam (Dedication of the Self)

The word tma refers to ahant (egoism), or in other words, the sense of I pertaining to the body, as well as mamat (possessiveness), or the sense of mine that is related to the body. To offer both of these to Ka is called tma-nivedana. The living entity who is within the body is known as deh, one who possesses the body, and aham, the ego, egoism, or the self. When the living entity takes support of these two conceptions (i.e., the sense of possessing a body, deh, and the sense of ego or self, aham), it gives rise to the sense of I. The possessiveness or attachment which rests upon this sense of I is called deh-niha-mamat, or attachment grounded in the egoism of possessing a body. The sense of mine in relationship to body is called dehaniha-mamat, or possessiveness related to the body itself. One
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should offer both the sense of I and the sense of mine to Ka. One should give up the conceptions of I and mine and adopt the conception that, I am a servant of Ka, I accept only the remnants of Kas prasda, and this body is an instrument suitable for the service of Ka. To maintain the body exclusively with this mentality is called tma-nivedana.
(50) Nija-priya-vastu-samarpaam (Offering ones own dear objects)

The things in this world which one likes best should be accepted and offered to Ka, considering them to be related to Him. This is what is meant by offering of ones dear objects to Ka. One should offer to Ka those things which are dear to other persons and which are also dear to Ka. Those items which are dear to others, dear to Ka and dear to the sdhakas also are especially fit to be offered to Ka. Those objects give the most pleasure to Ka. Those items which are dear to people in general but are not dear to Ka or those things which are dear to Ka but are not dear to people in general should not be offered to Ka.
(51) Krthe-samasta-karma-karaam (Performing all activities for the sake of Ka)

To make all activities, whether they be worldly duties or those directly related to vaidh-sdhana-bhakti, favorable for the service of Lord Hari is to perform all activities for the sake of Kna.
(52) Sarvath-arapatti (Full self-surrender)

Self surrender (aragati or arapatti) is accomplished in six ways as stated in the Bhakti-sandarbha, Anuccheda 236, quoting a statement from the Vaiava-tantra:
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nuklyasya sakalpa prtiklya vivarjana rakiyatti vivso gopttve varaa tath tma-nikepa krpaye a-vidh aragati
There are six symptoms of self-surrender: (1) nuklyasya sakalpaFully surrendered sdhakas should accept only those things which are favorable for prema-bhakti. (2) Prtiklya vivarjanaThey should completely reject those things which are unfavorable to prema-bhakti. (3) Rakiyatti vivsaThey have firm faith that Ka is their only protector, that there is no protector other than Ka, and that one cannot obtain protection by any other activity. (4) Gopttve varaaSurrendered devotees have absolutely no doubt that Ka is their only guardian and maintainer. (5) tma-nikepaOffering the self to the Lord is expressed in this attitude, I am incapable of doing anything independently. Unless Ka desires, no one can do anything. Devotees who are without any other resort (tmanikepa) have this kind of faith (6) KrpayaHumility is expressed as follows, I am very fallen and insignificant. Unalloyed devotees are possessed of this very firm and simple faith. To possess all these attitudes is called arapatti.
(53) Tulas-sev (Serving Tulas)

The service of tulas has already been described within the tenth limb of bhaktioffering respect to Pipal trees, tulas, Myrobalan trees, cows, brhmaas and Vaiavas.
(54) Vaiava-stra-sev (Serving Vaiava scriptures)

Only those stras which cause bhagavad-bhakti to be obtained are vaiava-stras. One should faithfully and regularly study such scriptures, hear them from the mouths of pure devotees, and read and recite them with a worshipful attitude. One should know the object to be obtained by such scriptures,
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that is bhagavad-bhakti, and having full faith in that, one should mold ones life in accordance with its principles. The restoration of, careful keeping of, publishing and propagation of vaiavastras are all included within stra-sev (service to Vaiava scriptures). In the Bhakti-rasmta-sindhu (1.2.207-208), quoting from the Skanda Pura it is said:
vaiavni tu stri ye vanti pahanti ca dhanyste mnav loke te ka prasdati vaiavni tu stri ye rcayanti ghe nar sarva-ppa-vinirmukt bhavanti suravandit
The vaiava-stras like rmad-Bhgavatam, rmad Bhagavad-gt, and so on, propound ananya-bhakti or exclusive devotion unto r Ka. Those who keep such scriptures in their home and worship them with great respect are freed from all sins. Even the devats offer prayers to such persons. Those who hear the vaiava-stras from the mouths of pure devotees and who regularly study them on their own are truly blessed in this world. r Ka becomes pleased with them. Therefore, it is imperative for the sdhakas to serve the vaiava-stras. Of all the vaiava-stras, rmad-Bhgavatam is the most excellent because it is the essence of the entire Vednta. Those who taste the nectarine rasa of rmad-Bhgavatam have no taste for any other stra. This is the purport of the verse which follows from rmad-Bhgavatam (12.13.15):
sarva-vednta sra hi rmad-bhgavatam iyate tad-rasmta tptasya nnyatra syd rati kvacit
(55) Mathur-maala-vsa (Residing within the district of Mathur)

One should hear about, glorify, and remember the glories of Mathur. By desiring to go to Mathur, by seeing Mathur, by touching the land of Mathur, by living there and by serving Mathur, the aspiration for bhakti is fulfilled. The term mathur-
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vsa refers to r Vndvana, Gokula, Nandago (Nandagrma), Var, Rdh-kua, yma-kua and other places within Mathur-maala. It also refers to r Mypura.
(56) Vaiava-sevana (Service of Vaiavas)

Vaiavas are very dear to the Lord. By rendering service to the Vaiavas one obtains bhakti towards Bhagavn. In the stras it is said that the worship of Viu is superior to the worship of all the devats. But the worship of His servants, the Vaiavas, is even better than the worship of Viu. In the rmad-Bhgavatam (1.19.33) it is said:
ye sasmarat pus sadya uddhyanti vai gh kim punar darana-spara-pda-aucsandibhi

What wonder is there that men become purified by seeing, touching, washing the feet, offering a sitting place, and serving those Vaiavas, the mere remembrance of whom sanctifies ones household? In the di Pura, r Ka says to Arjuna:
ye me bhakta-jan prtha! na me bhakt ca te jan mad-bhaktn ca ye bhakt mama bhaktstu te nar (Bhakti-rasmta-sindhu, 1.2.218)
O Prtha! Those who claim to be My devotees are not My actual devotees. But those who are devotees of My devotees, are My true devotees.
(57) Yath-akti Hioldi-mahotsava-karaam (Celebration of festivals related to the Lord in accordance with ones ability)
To collect articles in accordance with ones ability and celebrate festivals in the temple of the Lord such as the Lords birth
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ceremony, ratha-ytra, and hiola (the swing festival), and to serve the pure Vaiavas after first offering service to the Lord is called a mahotsava. In this world there is no festival greater than this.
(58) Krttika-vratam (Observing the vow of Krttika)

Krttika-vrata is also called dmodara-vrata. The month of Krttika is also known by the name rj. The word rj literally means power, strength, energy or vigor. rmat Rdhik is the energy of Lord Ka and therefore rj refers to Her. To worship r Rdh-Dmodara by observing the agas of bhakti (ravaa, krtana, and so on) in a regulated manner in this month of Krttika is called rjdara, or in other words, giving respect (dara) to rj (rmat Rdhik). rj is also called akti. The goddess who presides over this month is known as rjevar. rjevari is another name of rmat Rdhik. In the Padma Pura it is said (cited in Bhakti-rasmta-sindhu, 1.2.221): yath dmodaro bhakta-vatsalo vidito janai tasyya tdo msa svalpam apy upakraka
As the Supreme Lord r Dmodara is famous in this world for being very affectionate to His devotees (bhakta-vatsala), this month of Dmodara, which is dear to Him, considers even very little spiritual practice to be very great and bestows tremendous result. In the commentary to this verse, rla Jva Gosvm has given a nice analogy. When a magnanimous person takes compassion upon one who has a heavy debt, he considers a small payment to be substantial and thus liberates the debtor from his liability. Similarly, the month of Dmodara considers a very small practice of bhajana performed with a respectful attitude to be very great and bestows the invaluable wealth of bhakti toward Bhagavn r Dmodara.
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To observe vows related to bhakti for the pleasure of the Lord in the month of Krttika is called niyama-sev. The unique glory of observing niyama-sev in the month of Krttika in Vrajamaala has been described in Bhakti-rasmta-sindhu (1.2.222223), quoting from the Padma Pura:
bhukti mukti harir-dadyt arcito nyatra sevinm bhaktis tu na dadtyeva yato vayakar hare s tv ajas harer-bhaktir labhyate krttike narai mathury sakd api r dmodara sevant
To persons who perform bhajana and sdhana, without strong attachment to Ka, in places outside of Vraja-maala, r Bhagavn certainly awards bhukti and mukti, but He does not award bhakti, for by bhakti the Lord becomes bound to His devotee. But if a person who is otherwise devoid of sdhana worships r Dmodara even once in Vraja-maala in the month of Krttika, he very easily obtains the most rare hari-bhakti.
(59) Sarvad Harinma-grahaam/ Janmam-ytrdikaca (To chant the holy name at all times/To celebrate Janmam and other festivals)
To always utter the holy name in all circumstances is known as r harinma-grahaa (to take harinma). One can chant r harinma in any condition, whether eating or drinking, sleeping or rising, moving about, pure or impure. This is stated in the Caitanya-caritmta, Antya, 20.18:
khite uite yath tath nma laya kla-dea-niyama nhi sarva-siddhi haya
Regardless of time or place, one who chants the holy name, even while eating or sleeping, attains all perfection. r Caitanya Mahprabhu has also said in the third loka of ikaka, krtanya sad hari: always chant the holy name of
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Hari. To chant the holy name is accepted as the topmost of all the agas of bhakti. The holy name may be chanted with or without keeping count, within the mind, softly or loudlyin all ways. Nonetheless, it is seen that rman Mahprabhu, His follower r Haridsa hkura, and r Gauya Vaiava cryas coming in parampar up to today have adopted the system of chanting harinma while keeping count of their rounds. After completing ones fixed number of rounds, one may continue to chant without counting. When one chants the holy name with great feeling and dances accompanied by mdaga and karatlas, one cannot keep track of the number of names chanted. To do so is not opposed to the stra. In recent times, it is observed that some persons do not pronounce (audibly) the Hare Ka mah-mantra or perform krtana loudly, and they forbid others to do so. However, this idea is completely opposed to the stra. This is clear from the life history of rman Mahprabhu, Haridsa hkura and others. Celebration of Kam, the appearance day of Lord Ka on the eighth day of the month of Bhdrapada (August-September), and Gaura-Prim, the full moon day of the month of Phlguna (February-March), is known as r janma-ytr (celebration of the birth festival of the Lord). Surrendered sdhakas should certainly observe these festivals. The five most excellent agas of bhakti will now be described.
(60) raddh-prvaka r Mrti-sev (Serving the r Mrti with faith)

In the service and worship of the Deity, it is essential to have enthusiasm saturated with love. Unto those who worship and serve the Deity with great enthusiasm, r Ka gives not only the insignificant fruit of mukti but the supreme fruit of bhakti.
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(61) Rasikai-saha r Bhgavatrthsvda (Tasting the meaning of rmad-Bhgavatam in the association of Rasika Vaiavas)
The delightfully sweet essence (rasa) of the wish-fulfilling tree of Vedic literature is rmad-Bhgavatam. In the association of persons who are estranged from that rasa there can be no tasting of the rasa of rmad-Bhgavatam, rather there can be only apardha. One should taste the rasa of the lokas of rmad-Bhgavatam in the association of pure devotees who are thoroughly versed in understanding the rasa of the Bhgavatam and who are possessed of deep yearning to taste the rasa of ka-ll. uddhabhakti does not arise by hearing or reciting rmad-Bhgavatam in an assembly of ordinary persons.
(62) Sajtya-snigdha-mahattara-sdhu-saga (Association of like-minded, affectionate, advanced devotees)

There can be no progress of bhakti by associating with nondevotees who have merely adopted the designation of sat-saga. The devotees only aspiration is to obtain the service of the aprkta-ll of r Kna. Those who have such a desire can be called bhaktas. The development and growth of bhakti takes place in such devotees by associating with devotees who are more advanced than themselves. By failing to do so, the advancement of bhakti is checked and ones disposition or nature will be of the exact same level as those devotees whose association one keeps. In the Bhakti-rasmta-sindhu (1.2.229), quoting from Hari-bhakti-sudhodaya (8.51) the following is said in connection with association:
yasya yat-sagati pumso maivat syt sa tad guna sva-kularddhyai tato dhmn svaythyn eva sarayet
As a crystal reflects the color of those objects which are brought into its proximity, a persons nature will be exactly in
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accordance with the association he keeps. Therefore, by associating with pure devotees, one becomes pure. Sdhu-saga (satsaga) is beneficial in every way. The actual purport of the instruction which is given in the stras to live devoid of association (nisaga) is that one should live in the company of sdhus (sdhu-saga). To associate with saintly devotees who are more advanced than oneself, who are of the same disposition (sajtya), who taste the meaning of rasa (rasika), and who are affectionate (snigdha), is what is signified by this aga of bhakti. Sdhu-saga is the root cause of ka-bhakti. This has already been stated previously. But what kind of sdhu-saga should a sdhaka take? A specific description of this is given here. A sdhaka should take association of those devotees who are of the same spiritual disposition (sajtya). In other words, one should associate with those devotees who worship the same particular form of the Lord and who possess the same internal spiritual mood as oneself. Those who are sdhakas in the mood of dsya-bhva should associate with devotees in dsya-bhva, and those who are sdhakas in the mood of sakhya-bhva should associate with devotees of sakhya-bhva. Similarly, those who are sdhakas in the mood of vtsalya and madhura-bhva should associate with devotees situated in moods that are favorable to their own respective bhvas. In the same way, sdhakas who worship Ka should associate with devotees of Ka, and sdhakas who worship other incarnations of the Lord should associate with devotees who worship the same forms of the Lord. Although a sdhu may be of the same spiritual disposition, one should associate with those sdhus who are affectionately disposed to oneself (snigdha). The word snigdha refers to those who are affectionate (snehaka), well-wishing and rasikanot those who are harsh, unsympathetic or indifferent. The esoteric mysteries of bhajana and genuine instruction regarding the method of performing bhajana cannot be obtained from sdhus who are indifferently disposed or who are not affectionate. Therefore, to associate with saintly devotees who are soft-hearted and affectionate is of the greatest utility.
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Even though a devotee may be sajtya and snigdha, one should associate with those devotees who are more advanced in terms of steadiness in bhajana, direct experience and realization of the Lord, and in knowing the confidential mysteries of the strasin other words, who are superior to oneself in all respects. By associating with devotees possessing all the above-mentioned qualities, a sdhaka can make steady and gradual advancement on his path.
(63) Nma-sakrtana (Loud congregational chanting of the holy name)

The holy name of r Ka is supramundane and fully sentient rasa, aprkta-caitanya-rasa. There is no trace of anything material in it. When the sdhaka-jva engages himself in a devout manner in the service of the Lord, r Nma automatically manifests Himself on the tongue and other senses which are thus purified by bhakti. The holy name cannot be grasped by the material senses. Therefore, one should always perform nmasakrtana by oneself and in the company of others. When the jva, who is a particle of pure spirit or cit-kaa becomes situated in his pure spiritual form, he is eligible to utter harinma with his fully spiritual body, cinmaya-arira. But when he is bound by my, he cannot chant the pure name with the material senses. On obtaining the mercy of the hldin-akti, the activity of his own inner spiritual form begins, and at that time the appearance of nma takes place for him. As soon as nma arises, uddha-nma mercifully manifests within the faculty of the mind and then dances upon the tongue of the devotee purified by bhakti. Nma is not in the shape of letters. Only at the time of dancing on the material tongue does nma manifest in the form of letters. This is the mystery of nma. Harinma is of two types: mukhya, principal names, and gaua, secondary names. The secondary names include Brahma, Paramtm, Niyant (the controller), Pt (the protector), Sra (the creator), and Mahendra. The principal names include Viu, Nryaa, Ananta, Rma, Hari, Ka, Gopla, Gop-
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ntha, Rdh-Ramaa, and so on. In the r Rmottara-atanma stotra of the Padma Pura (cited in Hari-bhakti-vilsa 11.380) it is said:
vior-ekaika nmpi sarva veddhika matam tdk-nma-sahasrea rma-nma-sama smtam

Each and every name of Viu is more beneficial than reciting all the Vedas. Nevertheless, a thousand such names of Viu taken together are equal to just one name of Rma. Further in the r Kottara-ata-nma mhtmya of the Brahma Pura (cited in Hari-bhakti-vilsa 11.488) it is said:
sahasra-nmn punyn trirvty tu yat phalam ekvty tu kasya nmaika tat prayacchati
The same result that is obtained by uttering a thousand names of Viu three times is accomplished simply by once pronouncing the name of Ka. In the Kali Santaraa Upaniad, the Brahma Pura, the Ka Ymala and other places it is mentioned:
hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare
This mantra consisting of sixteen words is called the mahmantra. r Caitanya Mahprabhu always instructed the jvas to perform sakrtana by chanting this same mah-mantra. r Gopla Guru, r Raghuntha dsa Gosvm, rla Jva Gosvm, rla Bhaktivinoda hkura, and other cryas who have tasted the essence of the holy name (nma-rasika) have described the astonishing and ambrosial meaning of each name of this mahmantra. Rgnug-sdhakas should consult the sacred book Harinma-cintmai composed by rla Bhaktivinoda hkura in order to understand this subject in detail. The glories of bhagavan-nma-sakrtana have been described in the ruti, Smti, Puras, and all other stras. Out
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of the sixty-four agas of bhakti, nine types of bhakti, ravaa, krtana, and so on, are considered to be the best. Out of these nine types of bhakti, nma-sakrtana has been proclaimed to be the topmost. This is stated in the Caitanya-caritmta (Antya 4.70-71):
bhajanera madhye reha nava-vidh bhakti ka prema, ke dite dhare mah-akti tra madhye sarva-reha nma-sakrtana nirapardhe nma laile pya prema-dhana
Of the various processes of sdhana, nine types of bhakti are the best, for they have such great potency to bestow ka-prema and r Ka. Out of these nine practices, bhagavan-nmasakrtana is the most excellent. If one performs nma-sakrtana free from offenses, he will certainly attain the most valuable wealth of ka-prema. In the Padma Pura the identity of ka-nma has been explained (cited in Brs 1.2.233):
nma-cintmai ka caitanya-rasa-vigraha pra uddho nitya mukto bhinnatvn nma-nmino Nma, the holy name, and nm, r Ka or He who possesses the name, are a mutually non-differentiated reality, abheda-tattva. Therefore, all the divine qualities of nm Ka are also present in His name. Nma is always a fully accomplished truth, pra-tattva. There is no touch of anything material in harinma. Nma is eternally liberated because it is never bound by the illusory modes of nature. Nma is Ka Himself; therefore, it is the concentrated form of all sentient rasa. Nma is cintmai; it is competent to deliver all that is requested of it. Harinma-sakrtana is the best method of sdhana for the sdhakas, the perfected souls (siddha-mahpuruas), those who are desirous of enjoying the fruits of their worship (sakma-sdhakas), and those who are free from the desire to enjoy the fruits of their worship (nikma-sdhakas). This is stated in the rmad-Bhgavatam (2.1.11):
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etn-nirvidyamnnm icchatm akutobhayam yogin npa nirta harer nmnukrtanam

O Mahrja (Parkit)! It has been concluded that r bhagavan-nma-sakrtana is the only fearless method of sdhana and sdhya for those who are desirous of obtaining the heavenly planets and liberation (the karms and jns), for the self-satisfied yogs, and for the devotees who are completely devoid of material desires. This verse is quoted in Bhakti-rasmta-sindhu (1.2.230). In his commentary on this verse rla Vivantha Cakravart hkura explains that the term nirvidyamnnm means devoid of all desires, including liberation. This term refers to the eknta-bhaktas. The word icchatm means desirous of the attainment of the heavenly planets and liberation. This refers to the jns and karms. The word yoginm refers to the tmrmas or those who take pleasure in the self. The word akutobhayam means that there is absolutely no doubt about the efficacy of nma-krtana. It does not depend on time, place, person, articles of worship, purity or impurity. Even if the holy name comes in contact with a mleccha who is intolerant of the service of the Lord, the holy name will act. The words nma-anukrtanam mean either constant chanting or chanting to an extent that is appropriate for ones practice of bhakti. This practice is suitable both in the stage of sdhana, practice, and sdhya, perfection. The purport of the word nirtam (it has been decided) is that this fact has been decided by the common consent of previous is and maharis who became devoid of all doubt after direct experience and realization. In the rmad-Bhgavatam (11.2.40) it is also said:
eva-vrata sva-priya nma-krty jtnurgo druta-citta uccai hasaty atho roditi rauti gyaty unmdavan ntyati loka-bhya
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In the hearts of those who adopt such a pure vow, the sprout of prema (bhva) blossoms into anurga which softens the heart and fills one with a deep sense of attachment (mamat) for the Lord. This occurs by chanting the holy name of ones most dearly beloved Lord. At such a time, one rises above the condition of the general mass of people. One becomes indifferent to public opinion and doesnt seek approval for his activities. By his natural disposition (of prema), the devotee sometimes bursts out into laughter just like an intoxicated person, sometimes he begins to weep bitterly, sometimes he begins to call the name of the Lord in a loud voice, sometimes he begins to sing of the Lords attributes in a sweet and melodious voice, and sometimes, when he witnesses his dearly beloved directly before his eyes, he begins to dance in a most captivating manner in order to charm the Lord. This verse is cited in Bhakti-rasmta-sindhu (1.4.6) as an example of prema arising from bhva attained through vaidhsdhana. The purport of the verse is that by performing ravaa and krtana of the Lords holy name in the stages of ruci and sakti, bhva manifests within the heart. By continued performance of harinma with deep attachment in the stage of bhva, the heart becomes melted and one becomes overwhelmed with a deep sense of possessiveness (mamat) in relationship to the Lord. This matured state of bhva then transforms into prema. The various symptoms mentioned in this verse are anubhvas or outward manifestations of prema. In citing the following lokas in his Bhakti-sandarbha, Anuccheda 270-271, rla Jva Gosvm has pointed out that loud performance of sakrtana is the foremost method to please the Lord in Kali-yuga:
kte yad dhyyato viu trety yajato makhai dvpare paracaryy kalau tad hari krtant
Whatever results are acquired in Satya-yuga by meditation on Lord Viu, in Tret-yuga by the performance of sacrifice, and in Dvpara-yuga by service rendered to the Deity form of the Lord
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are obtained in Kali-yuga simply by ri hari-krtana. (rmadBhgavatam, 12.3.52)
dhyyan kte yajan yajais tretym dvpare rccayan yad-pnoti tad-pnoti kalau sakrtya keavam
By chanting the holy name of r Keava in Kali-yuga, a sdhaka obtains all the results that are gained in Satya-yuga by meditation, in Tret-yuga by performance of sacrifice, and in Dvpara-yuga by worship of the Deity. (Viu Pura, 6.2.17)
kali sabhjayantyry guaj srabhgina yatra sakrtanenaiva sarva svrtho bhilabhyate

O King! In Kali-yuga simply by chanting the holy name of the Lord, one can obtain all the desired goals of life available in all the yugas. Knowing this, ryans or those highly esteemed in terms of culture and religion, who know the actual merit of all things, praise Kali-yuga. (rmad-Bhgavatam, 11.5.36) In the Bhakti-sandarbha, Anuccheda 273, quoting from the book r Vaiava-cintmai, the importance of nma-sakrtana is said to be superior to the process of smaraa, remembrance:
aghacchit smaraa vior bahv-ysena sdhyate oha spandana-mtrea krtanantu tato varam
Remembrance of r Ka, who destroys all sins, is accomplished with great endeavor, for it is very difficult to withdraw the mind from the unlimited varieties of worldly sense objects and concentrate it upon Viu. But r krtana is easily accomplished simply by vibrating the lips. Therefore, it is superior to and more effective than the process of smaraa. The Nradya Pura, describing bhagavan-nma-krtana as supremely glorious, has declared it to be the sole means of rectification for the jvas of Kali-yuga.
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harer nma harer nma harer nmaiva kevalam kalau nstyeva nstyeva nstyeva gatir-anyath
In the Bhakti-sandarbha, rla Jva Gosvm, while describing the unending glories of the holy name, has told one reason why harinma-sakrtana is so extensively praised in Kali-yuga. He has said that in other yugas the Supreme Lord personally instructed the system of religion (dhyna, yaja, and so on) for those particular ages by practicing it Himself. In those yugas He did not teach the process of nma-krtana by His personal behavior. However, in Kali-yuga, r Bhagavn, seeing the predicament of the jvas, personally taught them the method of nmakrtana by practicing it Himself in the form of r Gaurga. Nma-prema ml gthi parila sasreThe Lord wove a wreath of the holy name and prema with which He garlanded the entire material world. (Caitanya-caritmta, di, 4.40) Therefore in Kali-yuga, the glories of nma-krtana are so much praised. rla Jva Gosvm has consequently said (Bhaktisandarbha, Anuccheda 273):
ataeva yadyanypi bhakti kalau karttavy tad tat-samyoge naivet-yuktam

In Kali-yuga, if another aga of bhakti is performed, it must be accompanied by harinma-sakrtana. rla Santana Gosvm has also said that harinma-sakrtana is the foremost among all the agas of bhakti, such as smaraa, and so on.
manymahe krtanam eva sattama loltmakaika svahdi sphurat smte vci svayukte manasi rutau tath dvyat parn-apy-upakurvadtmavat (Bhad-Bhgavatmtam, 2.3.148)
The Lords associates in Vaikuha said, In our opinion, krtana is superior to smaraa because remembrance manifests only
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within the mind which is by nature unsteady. Krtana, however, manifests on the tongue and vocal organs and automatically creates an impression upon the mind. In the end the sound of krtana not only satisfies the sense of hearing, but it pleases all those who hear it just as it does for the self. In smaraa there is no such power, therefore krtana alone is capable of controlling the mind which is ever more flickering than the wind. Besides, the mind cannot perform smaraa without krtana. Other than krtana, there is no other method by which the mind can be made steadythis is the deep and confidential meaning of this loka of rla Santana Gosvm. Out of many different types of r kna-krtana, chanting of the holy name of Ka or nma-sakrtana is the best and the most suitable to be taken up. By r ka-nma-sakrtana, the wealth of kna-prema very quickly makes its appearance in the heart of the sdhaka. r nma-sakrtana is itself competent to generate the wealth of prema without reliance upon any other methods. Therefore, r nma-sakrtana is pre-eminent among all the agas of bhakti. r nma-sakrtana is both the means of attainment, sdhana, as well as the object to be attained, sdhyathis is the conclusion of r Santana Gosvm and all Vaiava cryas possessed of prema.
kasya nn vidha-krtaneu tan-nma sakrtanam eva mukhyam tat-prema-sampajjanane svayam drk akta tata rehatamam mata tat r ka-nmmtam tma-hdya prem samsvdanabhagi-prvam yat sevyate jihvikay virma tasy tula jalpatu ko mahatvam (Bhad-Bhgavatmtam, 2.3.158-159)
Although there are many varieties of ka-krtana, nmasakrtana is the foremost. This is because nma-sakrtana has the power to easily manifest the wealth of prema. Therefore, in the opinion of all, krtana is the best process. The happiness that
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is obtained by the tongue which incessantly tastes the nectar of r ka-nma with heartfelt love is beyond comparison. Who can describe its greatness? To loudly chant the holy name, form, qualities and pastimes of the Supreme Lord under the direction of pure Vaiavas is called krtana. In rla Jva Gosvms Bhgavatam commentary known as Krama-sandarbha, he has written the following in connection with sakrtana:
bahubhir militv tad-gna sukha r ka gnam

When many persons chant the name of the Lord in a loud voice with faith for the pleasure of r Ka, it is called sakrtana. One other point we should bear in mind is that according to the stras, the glories of r harinma-krtana have been exalted hundreds of times over the process of harinma-japa. This is because one who performs japa purifies only himself, whereas, one who performs loud nma-sakrtana purifies himself as well as all who hear the chanting. This is indicated in the Nradya Pura in a statement by Prahlda Mahrja:
japato harinmni sthne ata-gudhika tmanca puttyuccair-japan rotn punti ca

Chanting the holy name of Lord Hari loudly is a hundred times more powerful than chanting softly. A person who chants loudly purifies himself as well as those who hear him chanting. Some people think that the mha-mantraHare Ka Hare Ka Ka Ka Hare Hare, Hare Rma Hare Rma Rma Rma Hare Hareis to be recited only as japa. They prohibit the loud chanting of this mah-mantra. But r Caitanya Mahprabhu, who personally practiced and propagated bhagavan-nma-sakrtana, has declared this mantra to be the mahmantra of Kali-yuga. He personally practiced japa of this mahmantra, recording the number of names He chanted.
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In addition, He performed sakrtana in which there was no recording of the number of names chanted while deeply overwhelmed in spiritual emotion, with arms upraised, either alone or collectively. Much evidence of this is available in r Caitanya-bhgavat and in the sacred books of r Kavi Karapra and other gosvms. Therefore, sdhakas can perform japa of this mah-mantra like nmcrya rla Haridsa hkura, and they can also perform krtana by uttering the holy name in a loud voice.
(64) r Vndvana-vsa (Residing in r Vndvana)

r Vndvana-dhma is super-excellently glorified because it is the eternal abode of the divine and charming pastimes of Svaya Bhagavn Vrajendra-nandana r Ka who is the embodiment of rasa and the complete personification of majesty and sweetness. r Vndvana is anointed with the sublime pastimes of Mahbhva-may rmat Rdhik and Rasarja r Ka. By residing there and performing sdhana and bhajana, sdhakas may easily obtain manifestation of these transcendental pastimes within their hearts. The resolute determination to reside in Vraja displayed by the most highly esteemed Six Gosvms is without precedent. rla Prabodhnanda Sarasvat has said in his r Vndvana-mahimmta, ataka 12.78:
r vndvana mama pvana tvam eva r vndvana mama jvana tvam eva r vndvana mama bhana tvam eva r vndvana mama sad yaas tvam eva
O Vndvana, You are my purifier! O Vndvana, You are my life! O Vndvana, You are my ornament! O Vndvana, You are my virtuous fame!
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In Stavval, rla Dsa Gosvm has said:
na cnyatra ketre hari-tanu-santhe pi sujand rassvda prem dadhad api vasmi kaam api sama tv etad grmyvalibhir abhitanvann api kath vidhsye savsa vraja-bhuvana eva pratibhavam (Sva-niyama daakam, 2)
In this loka, rpda Raghuntha dsa Gosvm has, with great affection, displayed deep faith toward Vraja-dhma. Adopting unflinching resolve for residence in Vraja, he says: Even if in some other dhma the r Vigraha of r Ka is present and there is opportunity there to relish hari-kath with great love flowing from the mouths of elevated devotees, I have no desire to live in such a place, even for a moment. But even if I must live in the company of vulgar persons who converse only about mundane topics, I will live in Vraja-bhmi life after life. Out of the above-mentioned sixty-four agas of bhakti, the last five are the most excellent. Even by slight contact with these items undertaken without offense, bhva-bhakti makes its appearance due to their extraordinary power. By obtaining nih in the performance either of one or of several of these principal agas, one is sure to obtain perfection.
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(5) Sevpardha 32 Offenses to be Avoided in Service

Yath game ynairv pdukair-vpi gamana bhagavad-ghe devotsavdy asev ca apramas tad-agrata ucchie vpy aauce v bhagavad vandandikam eka-hasta-prama ca tat purastt pradakiam pda-prasraa cgre tath paryaka-bandhanam ayana bhakaa cpi mithy-bhaam eva ca uccair-bh mitho jalpa rodandi tad-agrata nigrahnugrahau caive nihura-krra-bhaam kambalvaraa caiva para-nind para-stuti alla-bhaa caiva adhovyu-vimokaam aktau gauopacra ca anivedita-bhakaam tat-tat-klodbhavn ca phaldnm anarpaam viniyuktvaiasya vyajande samarpaam ph ktysana caiva parem abhivandanam gurau mauna nija-stotra devat-nindana tath apardhs tath vior dvtriat parikrttit. varhe ca apardha ca te pi sakipya likhyante yath rjnna-bhakana, dhvntgre hare spara, vidhi vin hary-pasarpaa, vdya vin tad-dvrodghana, kukkurdi-dua-bhakya-sagraha, arccane mauna-bhaga, pj-kle vi utsargya gamana, gandha-mlydikamadattv dhpanam, anarha pupea pjanam. aktv dantakha ca ktv nidhuvana tath spv rajasval dpa tath mtakam eva ca rakta nlam adhauta ca prakya malina paa paridhya, mta dv vimucypnamruta krodha ktv mana ca gatv bhuktvpy ajrabhuk bhuktv kusumbha piyka tailbhyaga vidhya ca hare sparo hare karma karaa ptakvaha. tath tatraivnyatrabhagavac-chstrndaraprvakam anya strapravartanam, r mrti sammukhe tmbla carvaam, eradipatrasthapupair arcanam, sura kle pj, phe bhmau v upaviya pjanam; snapana kle vma hastena tat-spara, paryuitai ycitair v pupair arcanam, pjy nihvanam, tasy svagarva pratipdanam, tiryak pura-dhti, apraklita-pdatve pi tan-mandira-pravea,
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avaiava pakva nivedanam, avaiava dena pjanam, vighneama pjayitv kaplina dv v pjanam, nakhmbha snapanam, gharmmbuliptatve pi pjanam, nirmlya laghanam, bhagavac-chapathdayo nye ca jey.
r Bindu-vikin-vtti
It has been previously stated that one must give up offenses in regards to service. In the gama-stra these sevpardhas are said to be of thirty-two types: (1) to enter the temple wearing sandals, (2) to enter the temple seated on a palanquin, (3) to disrespect or to fail to observe the festivals of ones cherished deity (ia-deva), (4) to not offer prostrated obeisances to ones cherished deity although being present directly before Him, (5) to offer prayers to the Lord without washing the hands and mouth after eating, (6) to offer prayers to the Lord in an unclean condition, (7) to offer obeisances with only one hand, (8) to show ones back to the Lord while circumambulating. (In circumambulating the Lord, one first passes along the right side of the deity, then behind the back, next along the left side and finally one comes face to face with the deity again. As one continues circumambulating, one must turn so as to avoid showing ones back to the deity as one passes in front of Them. To fail to do so is an offense), (9) to spread ones feet in front of the deity, (10) to sit in front of the deity with hands binding ones raised knees, (11) to lie down in front of the deity, (12) to eat in front of the deity, (13) to tell lies in front of the deity, (14) to speak loudly before the deity, (15) to converse with one another about mundane subjects before the deity, (16) to shed tears on account of earthly matters before the Lord, (17) to show favor to or to reprimand someone before the deity, (18) to speak harshly to others in front of the deity, (19) to wear a coarse blanket in front of the Lord or while serving the deity, (20) to blaspheme others in front of the deity, (21) to praise others, (22) to use obscene language before the Lord, (23) to pass wind before the Lord, (24) to serve the Lord by offering Him secondary or minor articles although
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competent to offer first-class items (i.e., at the time of worshiping the deity, if one is competent to offer all the principal paraphernalia of worship such as flowers, tulas, incense, lamp, and food offerings, but instead offers only secondary items like water, it is an offense), (25) to eat food items that are not offered to the Lord, (26) to not offer the Lord the fruits and flowers that are in season, (27) to personally enjoy the first portion of anything or present it to someone else and then offer the remainder to the Lord, (28) to sit with ones back to the deity, (29) to offer obeisances or salutation to others in front of the deity, (30) to remain silent in front of ones spiritual master, that is, to not offer prayers and obeisances to him or to remain silent without responding to his questions, (31) to praise oneself, and (32) to slander the devats. These are the thirty-two types of sev apardha. One should strictly avoid them. Other sev apardhas that have been mentioned in the Varha Pura are briefly stated here as follows: to eat grains supplied by the king or government; to touch the deity in a house or temple permeated by darkness; to approach the deity without following the scriptural regulations; to open the door of the temple without ringing a bell or making any sound; to collect items which have been left by a dog or other animals; to break ones silence at the time of worshiping the deity; to go out in order to evacuate at the time of worship; to offer incense without first offering scents and flower garlands; to worship with forbidden flowers; to worship the Lord without cleansing ones teeth or without bathing after sexual intercourse; to worship the deity after touching a woman in menstruation, a lamp or a dead body; to worship the Lord wearing red or blue clothes, unwashed or dirty clothes or clothes belonging to another; to worship the deity after seeing a dead body; to pass wind while worshiping the deity; to worship the Lord in anger, after visiting a cremation ground, or in a state of indigestion; and to touch and worship the deity after taking an oil massage. To commit any of these activities is an offense. In other stras as well there are sev apardhas that are worthy of attention: to propagate other stras while disregarding
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those that are related to the Lord; to chew betel (tmbla) in front of the deity; to worship the deity with flowers kept in the leaves of castor plants or other forbidden plants; to worship at forbidden times (when demoniac influences are prominent); to worship while sitting on a four-legged wooden stool or without any sitting mat (sana); to touch the deity with the left hand at the time of bathing the Lord; to worship with stale flowers or with flowers which have already been asked for by others; to spit at the time of worship; I am a great pujr, to glorify oneself in such terms; to apply tilaka on the forehead in a curved manner; to enter the temple without washing ones feet; to offer food grains to the Lord cooked by a non-Vaiava; to worship the deity in the presence of a non-Vaiava; to worship the deity after seeing a Kplika* without first offering worship to Lord r Nsihadeva; to bathe the Lord with water touched with the finger nails; to worship when the body is covered with perspiration; to step over the offerings to the Lord, and to take a vow in the name of the Lord. Many other sev apardhas have been mentioned in the scriptures.
*A Kplika is a follower of a particular aiva sect of ascetics who carry human skulls and use them as receptacles for their food.
The Severity of Nmpardha
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(6) Nmpardha-gurutva (The Severity of Nmpardha)

sarvpardha kd api mucyate hari sarayt harer apy apardhn ya kuryd dvipada pana nmsraya kadcit syt taratyeva sa nmata nmno pi sarva-suhdo hy apardht patatyadha
r Bindu-vikin-vtti
Sdhakas should remain thoroughly attentive to avoid committing all the above-mentioned offences. Even a person who has committed all kinds of offenses is redeemed by taking shelter at the lotus feet of r Hari. If a most wretched and fallen person (a two-legged animal) who has committed severe offenses at the feet of r Hari ever takes shelter of the holy name of r Hari, then the holy name alone mercifully delivers him from all such offenses. There is no doubt of this whatsoever. Therefore, r harinma is the best friend of all. But if one should commit an offense at the feet of r harinma, his falldown is inevitable. (The above two verses are quoted from Bhakti-rasmta-sindhu, 1.2.119-120)
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(7) Nmpardha
atha nmpardha daa: yathvaiava-ninddi-vainavpardha; viu-ivayo pthag-vara-buddhi; r gurudeve manuya-buddhi; veda-purdi stra-nind; nmni arthavda; nmni kuvykhy v kaa-kalpan; nma-balena ppe pravtti; anya ubha karmabhi nma-smya-mananam; araddha-jane nmopadea, nma mhtmye rute pi aprtiiti daadh.
r Bindu-vikin-vtti
Ten kinds of nmpardha will now be described in connection with the chanting of the holy name of the Lord. (1) To commit offenses against the Vaiavas by slandering them, and so on (nind di). The word di here refers to the six kinds of Vaiava apardha indicated in the following verse from the Skanda Pura quoted in the Bhakti-sandarbha, Anuccheda 265:
hanti nindati vai dvei vaiavn nbhinandati krudhyate yti no hara darane patanni a
To beat Vaiavas, to slander them, to bear malice or envy against them, to fail to welcome them, to become angry with them, and to not feel happiness upon seeing themby these six types of Vaiava apardha, one falls down to a degraded position. (2) To consider Lord iva to be the Supreme Lord, separate and independent from Lord Viu. (3) To consider r Gurudeva to be an ordinary human being. (4) To slander the Vedas, Puras and other scriptures. (5) To consider the praises of r harinma to be imaginary, in other words, to consider that the praises which have been described in the stras in reference to harinma are not actually present in the holy name.
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(6) To give an unauthorized and misleading explanation of r harinma, in other words, to abandon the established and reputed meaning of the stras and foolishly concoct some futile explanation; for examplebecause the Lord is incorporeal, nirkra, formless, arpa, and nameless, anma, His name is also imaginary. (7) To engage in sinful activities again and again, knowing that there is such power in the holy name that simply by uttering r harinma all sins are vanquished. (8) To consider all kinds of religious or pious activities to be equal to r harinma. (9) To instruct faithless persons about r harinma. (10) To not awaken love for the name in spite of hearing the glories of r nma. These ten offenses must certainly be avoided. In the practice of hari-bhajana, one should first of all be very attentive to avoid all sev apardhas and nmpardhas. One should know these apardhas to be severe obstacles on the path of bhajana and vigorously endeavor to give them up. Without giving up these offenses, there can be no question of advancement in bhajana; rather, the sdhakas falldown is assured. The sdhaka should also be vigilant not to commit any sev apardhas in the matter of arcana or worship of the deity. Sev apardhas which are committed unknowingly in the course of serving the deity are mitigated by wholehearted surrender unto Lord Hari, by offering prayers unto Him and, in particular, by taking shelter of r harinma. The holy name mercifully forgives all ones sev apardhas. r harinma is even more merciful than the r Vigraha. But if in spite of taking shelter of r harinma one is inattentive again in the matter of nmpardha, then his falldown is assured.
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(8) Vaidh-bhakti
atha vaidh lakanaravaa krtandni stra sana bhayena yadi kriyante tad vaidh bhakti.
Now the symptoms of vaidh-bhakti are being described. If the agas of bhakti such as ravaa and krtana are performed out of fear of scriptural discipline, it is called vaidh-bhakti.

athtra sdhandau pravtti-smnye kutracit lobhasya kraatva kutracit stra sanasya. tatra ca yasy bhaktau lobhasya kraatva nsti kintu stra-sanasyaiva s vaidhtyha yatreti. rgo tra r-mrter-darand-daama-skandhyatat-tal-ll ravad-bhajane lobhas-tad-anavptatvt-tad-anadhnatvd-dheto strasya sanenaiva y pravttir-upajyate s bhaktir-vaidh ucyate.
r Bindu-vikin-vtti
Bhakti is of two kinds: vaidh-bhakti and rgnug-bhakti. The agas of sdhana which are performed on the path of bhakti of both these types are generally considered to be one and the same. Nonetheless, there is a specific distinction between them. In some devotees intense longing or greed (lobha) is the cause of engagement in bhakti; whereas, in others the discipline of the stras is the cause of engagement in bhakti. Sdhana-bhakti which is not inspired by intense longing, but is instigated instead by the discipline of the stra is called vaidh-bhakti. yatra rgnavptatvt pravttir upajyate sanenaiva strasya s vaidh bhaktir ucyate (Bhakti-rasmta-sindhu, 1.2.6)
One should understand what is meant by the discipline of the stra. In rmad-Bhgavatam and all the scriptures, bhagavad-
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bhakti is said to be the supreme duty for the jvas. If a person fulfills all his worldly obligations but does not engage in hari-bhajana, he descends to a dreadful hell. ya e purua skd-tma-prabhavam-varam na bhajanty-avajnanti sthnd-bhra patanty-adha (rmad-Bhgavatam, 11.5.3)
The original Supreme Lord is Himself the creator of the four varas and four ramas. He is the Lord, the controller, and the soul of them all. Therefore, if anyone belonging to the four varas and ramas fails to worship the Lord and disrespects Him instead, he is deprived of his position, social status (vara), and rama and falls down to hell. In the r Caitanya-caritmta (Madhya, 22.26), rla Kavirja Gosvm has described the substance of this loka in the verse given below:
cari varram yadi ka nhi bhaje svakarma karite se raurave pai maje
The brhmaas, katriyas, vaiyas, and dras may perfectly carry out their vara-dharma. The brahmacrs, ghastas, vnaprasthas, and sannyss may thoroughly execute their ramadharma. If, however, they do not worship r Ka, then although they may obtain elevation due to material prestige, their piety will wane, and they will most certainly fall down to the hell known as Raurava. In the rmad-Bhgavatam (7.1.32), Devari Nrada has said:
tasmt kenpy upyena mana ke niveayet

The basic and primary aim of all types sdhana is to fix the mind on Ka by whatever method is effective. This is stated in the Padma Pura also:
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smartavya satata viur vismartavyo na jtucit sarve vidhi niedh syur etayor eva kikar
That which has been ascertained in the stras to be duty for the jvas is called vidhi, regulation, and that which has been forbidden is called niedha, prohibition. Vaidha-dharma for the jvas or religion that is enacted in accordance with scriptural regulations involves observance of the rules and giving up prohibitions. One should remember Lord Viu at all timesthis is the basis of all positive injunctions or vidhi. All the regulations of vara and rama are attendants of this primary injunction. Never forget the Lord at any timethis is the basis of all prohibitory injunctions or niedha. All the prohibitory injunctions such as the avoidance of sins, abandonment of apathy toward the Lord, and atonement of sins, are attendants of this primary prohibition. To observe these rules and prohibitions is to accept the discipline and direction of the scriptures. When the jvas are engaged in bhakti out of fear of violating the directions of the stras it is called vaidh-bhakti. By taking darana of the r Vigraha of the Lord and by hearing the sweetness of the pastimes of r Ka in childhood, boyhood, and youth, as described in the tenth canto of rmad-Bhgavatam, intense longing (lobha) arises for the practice of bhajana. When intense longing has not arisen (in other words, when lobha is not the cause of ones engagement in bhakti) and the discipline of the stra is alone the cause for such engagement, it is called vaidh-bhakti.
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(9) Rgnug-bhakti
atha rgnug-lakaanijbhimata vraja-rja-nandanasya sev prpti-lobhena yadi tni kriyante tad rgnug bhakti; yad uktam sev sdhaka-rpea siddha rpea ctra hi tad bhva lipsun kry vraja-loknusrata ka smaran janacsya preha nijasamhitam tat-tat-kath ratacsau kuryd vsa vraje sad sdhaka rpea yathvasthita-dehena siddha-rpea antacintitbha-tat sevopayogi dehena. tasya vrajasthasya r ka prethasya yo bhvo rati-vieas tal-lipsun. vrajaloks tat-tat ka preha-jan r rdh-lalit-vikh-rpa majaryydys (1) tad-anugat r rpa gosvm-prabhtaya ca (2) tem anusrata. tath ca siddha rpe mnas sev r rdh-lalitvikh-r rpa majaryydnm anusrea karttavy. sdhaka rpea kyiky di sevtu r rpa-santandi vraja-vsinm anusrea karttavyety artha. etena braja-loka padena vrajastha r rdh-lalitdy eva grhys tsm anusreaiva sdhaka dehena kyikydi-sevpi karttavy. eva sati tbhir gurupadrayaaikda-vrata lagrma tulas sevdayo na ktstad anugater asmbhir api na karttavy itydhunikn vimatam api nirastam. ataeva r jva gosvmi-caraair api asya granthasya ky tathaivoktam. yathvraja-loks tat tat ka preha-jans tad anugat ca iti. atha rgnugy paripmha kam itydin. preha sva-priyatama kiora nandanandana smaran evam asya kasya tda-bhakta-janam. athaca svasya samyaghita sva-samna-vsanam iti yvat. tathca tda jana smaran vraje vsa sad kuryt. smarthye sati riman nandavrajvsa-sthna-vndvandau arrea vsa kuryt. tad abhve manaspty artha.
r Bindu-vikin-vtti
Bhakti which involves the practice of the agas of bhakti such as ravaa and krtana carried out by sdhakas with intense long-
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ing (lobha) to obtain the service of their innermost desired object, Vrajarja-nandana, r Ksa, is called rgnug-bhakti. Rgnug-bhakti is performed in two ways: (1) with the sdhaka-rpawith the external body through execution of the agas of bhakti, and (2) with the siddha-rpawith the internally conceived body that is suitable for carrying out the perfected service (prema-sev) for which one aspires. Residing in Vraja with an intense desire to obtain ones cherished object r Ka and the divine sentiments (bhva) of His beloved associates (that is, rati towards r Ka), one should follow in the footsteps of the eternal residents of Vraja, the dear associates of r Ka, such as r Rdhik, Lalit, Vikh, and r Rpa Majar. One should also adhere to their followers such as r Rpa Gosvm, Santana Gosvm, and others. With ones internally conceived body, siddha-rpa, one should execute service within the mind (mnas-sev) in accordance with the eternal associates of Vraja such as r Rdh, Lalit, Vikh, and r Rpa Majar. With the external body, sdhaka-rpa, one should carry out bodily services following in the wake of perfectly realised devotees such as r Rpa and Santana who are also residents of Vraja. If someone raises the objection that the word vraja-loka refers only to r Rdh, Lalit, and others, then with the sdhaka-deha (the external body) one should perform bodily services following in their wake. If this indeed were the case, then the followers of those eternal associates would not find it necessary to carry out the agas of bhakti such as taking shelter of a spiritual master (r guru padraya), observance of Ekda, worship of lagrma, worship of tulas, and so on, since it is not mentioned anywhere that r Rdh and Lalit ever performed such activities. However, this erroneous conclusion (apasiddhnta) held by skeptics who have taken shelter of modern adverse opinions is also refuted by the word vraja-loka. In his commentary to this loka of r Bhakti-rasmta-sindhu (1.2.295), rla Jva Gosvmpda has explained the same thing; namely, that the word vraja-loka refers to the dearmost associates of r Ka and their followers such as r Rpa Gosvm and
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others. Therefore, one should perform internal service (mnassev) through the medium of the siddha-deha by following in accordance with r Rpa Majar and other Vrajavss. With the sdhaka-deha, one should perform bodily service by following r Rpa Gosvm and others. Comment According to the conclusion of the Six Gosvms, rla Kavirja Gosvm and other rasika Vaiava cryas, the ll-rasa of Vrajendra-nandana r Ka is the object to be tasted by rgnug-sdhakas. But it is not possible to taste the ll-rasa of r Ka without entering into r gaura-ll. In other words, only through the medium of gaura-ll is it possible to taste the ll-rasa of r Ka. In r Caitanya-caritmta (Madhya 25.271, 274), rla Kavirja Gosvm has stated this as follows:
ka-ll amta-sra, tra ata ata dhra daa-dike vahe yh haite se caitanya-ll haya, sarovara akaya, manohasa carha thte
The pastimes of r Ka are the essence of all transcendental nectar. These nectarine pastimes flow in hundreds and hundreds of streams, inundating the ten directions. The pastimes of Lord Caitanya are an imperishable reservoir of nectar, saturated with the pastimes of Ka. O swanlike mind! Please wander on this transcendental lake.
nn-bhvera bhakta-jana, hasa-cakravka-gaa, yte sabe karena vihra ka-keli sumla, yh pai sarva-kla, bhakta-hasa karaye hra
The devotees situated in various transcendental moods are like swans and cakravka birds who play upon the transcendental lake of Kas pastimes. The sweet bulbs of the stalks of lotus flowers are the sportive amorous pastimes of r Ka. r Ka
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eternally enacts such pastimes and, consequently, they are the foodstuff for the swanlike devotees who have taken shelter of r Gaurasundara who is the eternal embodiment of vipralambharasa and identical in form to r Ka, the eternal embodiment of sambhoga-rasa. In his book Prrthan (13), rla Narottama hkura has similarly written:
gaura-prema rasrave se tarage yeb be se rdh-mdhava-antaraga Gaura-prema is an ocean of rasa. Those who submerge themselves in the waves of that ocean, emerge in the waves of the confidential and intimate service of Rdh-Mdhava. rla Kavirja Gosvm and rla Narottama hkura have composed the above verses for the benefit of rgnug-sdhakas. Therefore, rgnug-sdhakas should taste ka-ll through the medium of gaura-ll. Consequently, it is essential for sdhakas to remember gaura-ll and to follow the eternal associates of Lord Caitanya. Since it is necessary to follow the gaura-parikaras, it is certainly imperative that one observe the agas of bhakti (gurupadraya, ekda-vrata, tulas-sev, r lagrma-sev and so on) which were practiced by the foremost associates such as rla Rpa Gosvm and others. There is no doubt about this. r Rpa Gosvm, who is an eternal associate of r Gaurasundara, serves r Rdh-Ka as r Rpa Majar in kall. r Rpa Majar, appearing as rla Rpa Gosvm with the attitude of a sdhaka, weeps again and again and prays anxiously to obtain the service of r Yugala. Sometimes while praying in this way, he would become so deeply immersed in the emotional trance of Rpa Majar that he would taste the happiness of direct service. Therefore, rgnug-sdhakas must certainly follow r Rpa-Santana and other gosvms. Opposed to this are those who vainly consider themselves as rasika-sdhakas but who do not adopt the agas of bhakti, such as guru-padraya and Ekda vrata. They can never obtain the service of r Yugala. This subject is extremely deep. Without the mercy of r Gurudeva or uddha-rasika-bhaktas, the sdhaka cannot con-
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ceive of his siddha-deha (perfected spiritual body) by himself. Therefore, the contemplation of ones nitya-siddha-deha arises of its own accord only by the merciful indication of r Gurudeva. By continual remembrance of aa-klya-ll (the pastimes of Ka performed in eight divisions of the day), performed internally (mnas-sev) with the nitya-siddha-deha, one obtains svarpa-siddhi (perception of ones eternal perfected form which occurs at the stage of bhva-bhakti) and ultimately vastu-siddhi. (Vastu-siddhi is attained after giving up this body and taking birth in Kas bhauma-ll, from the womb of a gop. After attaining the association of Kas eternal associates and being purified of all final traces of material identification, when prema is intensified, one attains vastu-siddhi). But one should always bear in mind that not everyone has the eligibility to perform yugala-sev by meditating in this way on Their supramundane (aprkrta), daily pastimes. This practice must be concealed very diligently. One should not disclose these pastimes to ineligible persons. Until genuine greed (lobha) to enter into the rga-mrga arises in the heart of the jva bound by matter, this subject should be kept hidden from him. One remains ineligible to hear the confidential pastimes of r Yugala which are saturated with rasa as long as the conception of the transcendental nature of the Lords name, form, qualities, and pastimes has not implanted itself in the heart. In other words, one should understand that the name, form, qualities and pastimes of r Ka are fully constituted of pure spiritual transcendence (uddha-cinmaya-svarpa). When ineligible persons hear or study these pastimes they recall only the illusory and mundane association of men and women and are thus compelled to fall down. Thus they sink down into the muck of debauchery. Therefore, judicious students, proceeding cautiously, may enter into this ll, after having obtained the appropriate impressions (saskra) for aprkta-gra-rasa, following the example of Devari Nrada. The fundamental conclusion is that only upon obtaining the aforementioned eligibility can the sdhaka undertake the discipline (sdhana) of rgnug-bhakti. By following this method of
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sdhana while still plagued with anarthas and without the appearance of genuine greed, the opposite effect will be produced. When genuine greed for vraja-bhajana arises, one should first of all take shelter of a dear devotee of r Gaurasundara who is identical in every respect to r Vrajendra-nandana. The beloved devotees of Lord Gaura will instruct us on the path of rgnug-sdhana in accordance with our eligibility. Otherwise, if one falls into bad association and by ill advice imitates the bhajana practices of those on the highest level of eligibility, then under the guise of adopting ones siddha-deha one will obtain only a harmful effect. Some persons, distorting the meaning of the instruction that one should perform bhajana according to the residents of Vraja, consider themselves as Lalit, Vikh, or others. Although males, they adopt a female dress and perform bhajana making themselves out to be sakhs. By such practices, they destroy themselves and others. They think, I am Lalit, I am Vikh. This attitude leads to ahagrahopsan of the myvds. (Ahagrahopsan is a type of worship in the course of which one considers himself to be identical with the object of worship). Such persons become offenders at the feet of Lalit and Vikh and fall down to a most dreadful hell. Without faithful adherence to the vraja-gops, no one is entitled to enter into the conjugal service of Yugala-kiora. Even amongst the various types of sakhs, the majar-sakhs are themselves followers of the sakhs. The aspiration to perform bhajana in allegiance to the majar-sakhs was also exhibited by rman Mahprabhu. This is supported by rmad-Bhgavatam and the stras composed by our Gosvms. In order to pursue majarbhva, one must certainly follow the associates of r Gaurasundara such as Rpa and Santana Gosvms. rla Narottama hkura has expressed this in his song dealing with the worship of majar-bhva. In one verse of this song, he has indicated his own heartfelt longing (Prrthan, 39):
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r rpa majar-pada se mora sampada se mora bhajana-pjana se mora pradhana se mora bharaa se mora jvanera-jvana
rla Narottama hkura says: The lotus feet of r Rpa Majar are my supreme wealth. To meditate upon and serve those lotus feet are my topmost methods of bhajana and pjana. They are a treasure more precious to me than life itself. They are the ornament of my life. Not only that, they are the very life of my life. He also says (Prrthan, 40):
un ychi sdhu-mukhe bale sarva-jana r rpa-kpya mile yugala-caraa h! h! prabhu santana gaura-paribra sabe mili vch-pra karaha mra r rpera kp yena m prati haya se-pada raya yra, se mahaya prabhu lokantha kabe sage la ybe r rpera pda padme more samarpibe
I have heard from the mouth of Vaiava sdhus that only by the mercy of rla Rpa Gosvm can one obtain the lotus feet of r Yugala. Crying out, Alas! Alas! again and again, r Narottama hkura exclaims: O Santana Prabhu! O supremely merciful Vaiava associates of Lord Gaura! All of you please fulfill my hearts longing. I pray again and again that the mercy of r Rpa Gosvm may shower down upon me. O what wonder! One who has attained the shelter of the lotus feet of rla Rpa Gosvm is indeed most fortunate. When will my rla Gurudeva, rla Lokantha Gosvm, take me with him to meet r Rpa Gosvm and offer me at his lotus feet? Now the methodology of rgnug-bhakti is being described. The sdhaka, continuously remembering r Ka in the pastime form which is most cherished by him and the beloved asso-
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ciates of r Ka whom he desires to follow, should always reside in Vraja with great attachment to hearing their ll-kath. One should remember Ka as navakiora (a fresh youth) and naavara (the best of dancers) and at the same time one should remember r Rpa Majar and other priya-sakhs of r Ka who are deeply affected with the sentiments that one cherishes in his heart. Being intently focused on this kind of remembrance, the sdhaka should always live in Vraja. If one is capable, he should physically take up residence in Vndvana (Vndvana, Nandago, Var, Govardhana, r Rdh-Kua, and other places in Vraja). Otherwise, he should adopt residence in Vraja within his mind. In the r Caitanya-caritmta the following is said in connection with the cultivation of rgnug-bhakti:
bhya, antara,ihra dui ta sdhana bhye sdhaka-dehe kare ravaa-krtana mane nija-siddha deha kariy bhvana rtri-dine kare vraje kera sevana (Cc, Madhya 22.156-157) nijbha ka-preha pche ta lgiy nirantara sev kare antarman ha dsa-sakh-pitrdi preyasra gaa rga-mrge nija-nija-bhvera gaana ei mata kare yeb rgnug-bhakti kera carae tra upajaya prti (Cc, Madhya 22.159, 161, 164)
The practice of rgnug-bhakti is undertaken in two ways: with the sdhaka-arira, the external body, and with the siddhaarira, the internal perfected spiritual form. With the external sdhaka-deha, one should adopt the agas of bhakti such as ravaa, krtana, and so on. With ones siddha-arira, revealed by the mercy of the spiritual master, one should serve r RdhKa Yugala day and night in Vraja. Following the beloved associate of r Ka that one cherishes within ones heart (the asso-
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ciate towards whose service the sdhaka has developed lobha), one should constantly serve Yugala-kiora with an enraptured heart. By following the mood and sentiment (bhva) of one of Kas associates among the servants, friends, parents, or lovers, corresponding to ones own disposition, the sdhaka attains affection for the lotus feet of r Ka that is exactly of the same nature as the associate whom he follows. This is the method of rgnug-bhakti.
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(10) Further Discussion on Rgnug-bhakti

tatra rgnugy smaraasya mukhyatvam. tac ca smaraa nija-bhvo cit-llvea svabhvasya r kasya tat-priya-janasya ca. tathaiva krtandikam api arcandv api mudr-nysdidvrakdhyndi-rukmiydi pjdi kam-api-nija-bhva-prtiklydgamdi-stra-vihitam api na kuryd iti, bhakti-mrge kicit kicit aga-vaikalye pi dobhva smarat. na hyagopakrame dhvaso mad-dharmasyoddhavvapi may vyavasita samya nirguatvd ania (rmad-Bhgavatam, 11.29.20) agivaikalye tu astyeva doa. yad uktam ruti-smti-purdi-pacartra vidhi vin ekntik harer bhaktir utptyaiva kalpate yadi cntare rgo vartate, athaca sarvam-eva vidhi dyaiva karoti, tad dvraky rukmiyditva prpnoti
r Bindu-vikin-vtti
In rgnug-bhakti, referred to above, the predominant aga is smaraa (remembrance). Smaraa should be related to Ka and His beloved associates who are distinguished by pastimes (ll), emotional rapture (vea), and natures (svabhva) that are appropriate for ones own internal spiritual mood. The other agas of bhakti such as krtana and so on should also be related to Ka and His dear ones who are characterized by pastimes, emotional rapture, and natures befitting ones own internal spiritual mood. In the process of arcana (worship of the deity), one is recommended to employ mudrs (particular positions of intertwining the fingers), nysa (consigning the pras or the five life-airs to the mind, or mental assignment of various parts of the body to different deities), meditation on Dvrak, worship of the queens
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of Dvrak, and so on. Although these limbs of bhakti are prescribed in the gama-stras, they are not to be followed in rgnug-bhakti because they are unfavorable to ones particular spiritual mood, bhva-pratikla. Thus on the path of bhakti, although there may be some diminution or relinquishment of certain agas, no detrimental effect will ensue. In regard to this topic, Bhagavn r Ka has said to bhakta Uddhava:
na hy agopakrame dhvaso mad-dharmasyoddhavvapi may vyavasita samya nirguatvd ania (rmad-Bhgavatam, 11.29.20)
O Uddhava! Once the practice of bhakti-dharma consisting of ravaa and krtana related to Me has begun, no harm whatsoever can be done to the root of bhakti, even though there may be diminution of certain agas. This is because bhakti-dharma is beyond the jurisdiction of the material modes of nature. There is no possibility of its being destroyed by any means because I have ensured this dharma in this way for My unalloyed devotees (nikma-bhaktas). On the path of bhakti, no harm is done either by non-performance of the assortment of activities appropriate for varrama or by diminution of certain agas of bhakti. This is fine. But there is certainly great harm if there is diminution of any of the principle agas of bhakti such as taking shelter of a bona fide spiritual master, ravaa, krtana, and so on. Therefore, one should take great care that there be no decline in any of the principle agas of bhakti. This is declared in the gama-stra as quoted in Bhakti-rasmta-sindhu (1.2.101):
ruti-smti-purdi-pacartra vidhi vin aikntik harer bhaktir utptyaiva kalpate

Although engaged in single-minded devotion to Lord Hari, if one transgresses the regulations mentioned in the ruti, Smti, Puras and the Nrada-pacartra, great misgivings (anarthas) are produced.
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There is one more point to be considered. A devotee who has an intense desire (lobha) within his heart to obtain the spiritual mood of the Vrajavss and who executes all the agas of bhakti in accordance with the vidhi-mrga, obtains fidelity only to Rukmi and the other principle queens of Dvrak. In other words, he attains to the position of the queens of Dvrak. Comment Because the practice of smaraa is predominant in rgnugbhakti, some persons, prior to the actual appearance of rga within the heart, make a deceitful display of solitary bhajana while still plagued with anarthas. They consider themselves as rgnug-bhaktas and thus begin to practice remembrance of aakly-ll. But to display the exclusive devotion that is described in the ruti-smti-purdi verse is for them the cause of great disturbance. Some ineligible persons who are entangled in anarthas obtain so-called siddha-pral by going here and there, and by imitation, they begin to consider themselves fit to conduct the practice of rgnug-bhakti. But without the appearance of genuine greed (lobha), they cannot obtain qualification by pretentious means. Because the vidhi-mrga is mixed with the mood of Dvrak and the majestic conception (aivarya), one cannot obtain the service of Vrajendra-nandana r Ka by that means. This is confirmed in Caitanya-caritmta, Madhya, 8.226: vidhi-mrge nhi piye braje kacandraOne cannot obtain r Kacandra in Vraja by following the vidhi-mrga.
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(11) Five Types of Rgnug-sdhana

atrya viveka vraja-ll-parikarastha-grdi-bhva-mdhurye rute ida mampi bhyt iti lobhotpatti-kle strayuktyepek na syt. tasy ca saty lobhatvasyaivsiddhe. na hi kenacit kutracit stra dy lobha kriyate. kintu lobhye vastuni rute de v svata eva lobha utpadyate. tata ca tad bhva prpty upya-jijsy strpek bhavet, stra eva prpty upya likhant nnyatra. tac ca stra bhajana pratipdakam r bhgavatam eva. teu bhajanev api madhye knicit tad bhva mayni knicit tad bhva sambandhni knicit tad bhvnuklni knicit tad bhvviruddhni knicit tad bhva pratiklnti paca vidhni sdhanni. tatra dsya sakhydni bhva maynyeva. guru padrayato mantra japdni tath prehasya nija samhitasya tat priya-janasya ca sama yocitn ll-guarpa-nmn ravaa-krtana-smarani vividha paricarani ca bhva sambandhni. tat prpty utkahym ekda janmam krtika-vrata bhoga-tygdni taporpi tathvatha tulasydi sammnandni tad bhvnuklnyeva. nmkara-mlya-nirmlydi dhraa pramdni tad bhvviruddhni. uktnyetni sarvi karmi karttavyni. nysa-mudr dvrakdi dhyndni tad bhva pratiklni rgnugy varjanyni. eva svdhikrocitni streu vihitni karttavyni, niiddhni tu sarvi varjanyni.
r Bindu-vikin-vtti
The distinctive point to be understood in this matter is that upon hearing of the sweetness of the conjugal mood (or the mood of the other rasas) displayed by Kas eternal associates in vraja-ll, one begins to think: This mood is possible for me also. When this type of greed arises, one is no longer dependent on the reasonings of the stra. As long as one is dependent upon the arguments of the stra, one has not obtained consummation of his greed. In other words, it should be understood from this that greed has not yet arisen in the sdhaka. This is so because
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greed is never observed in anyone who is dependent on the reasoning of the stra. Rather, by hearing about or seeing an enticing object, greed automatically arises to acquire it. Nonetheless, after the appearance of greed when one inquires, How may this irresistible vraja-bhva be obtained? there is dependence upon the stra because it is only in the stra and nowhere else that the method of obtaining this is written. The stra from which this method may be known is rmad-Bhgavatam for it has ascertained the method of bhagavat-bhajana. Among the agas of bhajana, some are tad-bhvamaya (composed of bhva), some are tad-bhva-sambandhi (related to bhva), some are tad-bhva-anukla (favorable to bhva), some are tad-bhva-aviruddha (not opposed to nor incompatible with bhva), and some are tad-bhva-pratikla (opposed to bhva). Thus sdhana is seen to be of five types as explained below: (1) Bhvamaya The four primary relationships of dsya, sakhya, vtsalya and madhura are known as bhvamaya-sdhana. (When ravaa, krtana and other such agas of bhakti become saturated with one of the bhvas of dsya, sakhya and so on, they nourish the future tree of the sdhakas prema. Therefore, dsya, sakhya, and so on are called bhvamaya-sdhana). (2) Bhva-sambandh The agas of bhakti beginning from acceptance of the shelter of a spiritual master, mantra-japa, hearing, chanting and remembering of the name, form, qualities, and pastimes appropriate for different periods of the day of dearest r Ka and the beloved associates of Ka toward whom one has attraction, and rendering various services unto them are known as bhva-sambandhsdhana. (The updna-kraa, or material cause of bhva is called bhva-sambandh. That by which bhva attains maturity is called the material cause. Bhva is shaped or molded by the various agas of bhakti such as guru-padraya and so on. Therefore, these agas are called bhva-sambandh-sdhana or that which is related to bhva).
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(3) Bhva-anukla The observance of Ekda, Janmam, and krttika-vrata, the renunciation of sense pleasure and other austerities performed for the pleasure of Ka, offering respect to tulas, the Ppala tree (the holy fig tree), and othersall of these agas of bhakti performed with great eagerness to obtain ones cherished bhva (among the four attitudes of dsya, and so on) are favorable to bhva. In other words, they are helpful for the attainment of bhva; therefore, they are known as bhva-anukla-sdhana. (4) Bhva-aviruddha-sdhana Wearing the remnants of flower garlands and other paraphernalia offered to the deity, stamping ones body with the syllables of r harinma, offering obeisances and other such agas of bhakti are called bhva-aviruddha-sdhana. That which is not opposed to the attainment of ones bhva is bhva-aviruddha. It is ones duty to carry out the previously mentioned agas of bhakti. (5) Bhva-pratikla Mental assignment of different parts of the body to various deities (nysa), particular positions of intertwining the fingers (mudr), meditation on Kas pastimes in Dvrak and other such agas hould be abandoned in rgnug-bhakti because they are opposed to the attainment of ones desired bhva (bhva-pratikla). Thus according to ones eligibility, one is obligated to perform the agas of bhakti prescribed in the stra and to reject those which are forbidden.
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Third WaveBhva-bhakti Bhakti in the Budding Stage of Ecstatic Love (12) Bhva-bhakti
atha sdhana bhakti paripkena ka kpay tad bhakta kpay v bhva bhaktir bhavati. tasya cihnni nava prty akur, yath kntir avyartha-klatva viraktir mna-nyat bandha samutkah nma-gne sad-ruci saktis tad-gukhyne prtis-tad-vasati-sthale itydayo nubhv syur-jta bhvkure jane (Bhakti-rasmta-sindhu, 1.3.25-26) tad ka sktkra yogyat bhavati. mumuku-prabhtiu yadi bhva cihna dsyate tad bhva-bimba eva natu bhva. ajajaneu bhvac-chy
r Bindu-vikin-vtti
Now bhva-bhakti is being described. This bhva-bhakti is not obtained by any means of sdhana. Rather, by continual performance of ravaa, krtana and other agas of bhakti, when bhakti attains maturity, it automatically cleanses all misgivings from the heart of the sdhaka. At that time bhva-bhakti manifests itself in the transparent heart by the mercy of r Ka or His devotees. Comment uddha-sattva-vietm prema-sryu-smyabhk rucibhi-citta-msya-kd asau bhva ucyate (Bhakti-rasmta-sindhu, 1.3.1)
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Bhva-bhakti (bhva-rpa ka-anulana) is a special manifestation of uddha-sattva. In other words, the constitutional characteristic of bhva-bhakti is that it is a phenomena entirely constituted of uddha-sattva. It is like a ray (kiraa) of the sun of prema and it softens the heart by various tastes (ruci). In his commentary on this verse, rla Vivantha Cakravart hkura has written as follows: When the previously mentioned sdhana-bhakti succeeds in softening the heart by various tastes (ruci), it is called bhvabhakti. The word ruci here refers to three kinds of taste: (1) bhagavad-prpti-abhila (desire for the attainment of r Ka), (2) nuklya-abhila (desire to do that which is favorable to Ka), and (3) sauhrda-abhila (desiring to serve the Lord with affection). The constitutional identity or svarpa of bhvabhakti is that it is fully composed of uddha-sattva (uddha-sattva-vietm). The words uddha-sattva refer to the self-manifest cognitive function (samvit-vtti) of the Lords own internal spiritual energy known as svarpa-akti. The addition of the word viea to the words uddha-sattva indicate the second supreme potency (mah-akti) of svarpaakti known as hldin. It should be understood from this that the condition known as mah-bhva, which is the highest state of development of the hldin-akti, is also included within uddha-sattva-viea. Therefore, that supreme function (paramapravtti) which is fully possessed of desire favorable to r Kna, which is the essence of the combination of the samvit and hldin potencies, and which is situated in the heart of the Lords eternal associates, being indistinguishably unified with the condition of their hearts (tdtma-bhva), is known as uddha-sattva-vietm. In simpler language, the nitya-siddha-bhva situated in the hearts of the eternal associates of r Ka is called uddha-sattva-vietm. This bhva-bhakti is like the first ray of the sun of prema-bhakti. Therefore, it is also called the sprout of prema (premkura). In his commentary on r Caitanya-caritmta, rla Bhaktivinoda hkura has explained this verse in simple and straightforward language. We are citing his words here for the benefit of
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the reader. Prema-bhakti is the fruit of sdhana-bhakti. There are two categories of prema-bhaktithe state of bhva and the state of prema. If prema is compared with the sun, then bhva can be said to be a ray of the sun of prema. Bhva, which is of the identity of viuddha-sattva, melts the heart by various kinds of taste (ruci). At first, while describing the general symptoms of bhakti, it was said that bhakti involves the cultivation of activities in relationship to Ka (ka-anulana). The state in which that cultivation becomes saturated with viuddha-sattva and softens the heart by ruci is called bhva. When bhva makes its appearance within the faculty of the mind, it attains the state of identification with the mental faculty. In reality, bhva is a self-manifest condition, but when it makes its appearance within the mental faculty, it appears as though it was brought into manifestation by the faculty of the mind. That which is referred to here as bhva is also known as rati. Although rati is itself relishable, it is understood to be the cause of tasting r Ka and various paraphernalia related to r Ka. It should be understood here that rati (the word rati also means love or affection) is that particular bhva (the word bhva also means love, affection or emotion) which is a fully spiritual reality (cit-tattva). It is not a substance belonging to the world of inert matter. The rati (mundane affection) which the baddhajvas have toward mundane sense objects is merely a perverted reflection, arising from contact with matter, of a fragmented portion of the true spiritual bhva of the jva. When, within the world of matter, one takes up the cultivation of activities in relationship with the Supreme Lord, then rati in its cognitive aspect (samvit-aa) becomes the cause of tasting worthy objects which are related to the Supreme Lord. At the same time, by virtue of its pleasure-giving aspect (hldin), rati itself bestows spiritual delight.
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On the appearance of bhva-bhakti, the nine following symptoms are observed:
kntir avyartha-klatva viraktir mna-nyat bandha samutkah nma-gne sad-ruci saktis tad-gukhyne prtis-tad-vasati-sthale itydayo nubhv syur-jta-bhvkure jane (Bhakti-rasmta-sindhu, 1.3.25-26)
Knti (forbearance or tolerance), avyartha-klatva (effectual use of ones time), virakti (detachment from worldly enjoyment), mna-nyat (absence of pride), -bandha (steadfast hope that Ka will bestow His mercy), samutkah (intense longing to obtain ones goal), nma-gne sad-ruci (always possessed of taste to chant the holy name), tad-gukhyne-sakti (attachment to hearing narrations of the Lords qualities), and tadvasati-sthale-prti (affection for the transcendental residences of the Lord)these are the nine sprouts of love of God (prti), or in other words, the symptoms of the appearance of bhva. (1) KntiWhen the heart remains unagitated in spite of the presence of some disturbing element, such a condition is called knti (forbearance, or tolerance). (2) Avyartha-klatvaTo spend ones time exclusively in bhagavad-bhajana avoiding all other futile material engagements is called avyartha-klatva (effective use of ones time). (3) ViraktiA natural distaste for material sense enjoyment is called virakti, detachment. Upon the appearance of bhva within the heart, attraction toward the spiritual dimension (cit-jagat) becomes progressively stronger, and ones taste for the material world gradually perishes. This is real detachment. Those who, upon the awakening of this natural detachment, adopt the external feature and dress of a renunciant in order to diminish their material necessities can be called renounced Vaiavas. But those who adopt the external feature of a renunciant prior to the appearance of bhva do so unlawfully. By chastising Choa Haridsa, rman Mahprabhu has imparted this lesson to the world.
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(4) Mna-nyatTo remain devoid of pride in spite of ones elevated position is called mna-nyat (absence of pride). Pride arises from high birth, social classification (vara), stage of life (rama), wealth, strength, beauty, high position, and so on. In spite of possessing all these qualities, the sdhakas in whose hearts bhva has manifested easily renounce all these vanities. According to the Padma Pura, King Bhagratha, the crestjewel among kings, having attained rati toward r Ka, completely renounced the pride of kingdom and wealth. He performed bhajana and maintained his existence by begging from door to door in the cities of his enemy kings. He always offered obeisances and praise to everyone whether they were brhmaas or clas (dog-eaters). (5) -bandhar Ka will certainly bestow His mercy upon meto apply ones mind very diligently in bhajana with this firm faith is called -bandha (steadfast hope that Ka will bestow His mercy). (6) SamutkahIntense longing for ones desired object of attainment is called samutkah. When bhva-bhakti manifests in the heart of the sdhaka, his hankering to obtain r Ka increases day by day. The desire to serve r Ka becomes the obsession of his heart. This is nicely expressed in r Kakarmta (54) as quoted in Bhakti-rasmta-sindhu (1.3.36)
namrm asita-bhruvor upacitm akia pakmkurevlolm anurgior nayanayor rdr mdau jalpite tmrm adharmte mada-kalm amlna va-svanevste mama locana vraja-ior-mrtti jagan mohinm
My eyes are ever restless to see that vraja-kiora who enchants the entire world, whose eyebrows are dark (syma) and slightly curved, whose eyelashes are thick and dense, whose eyes are always restless to see those who are possessed of anurga (or whose eyes always display anurga), whose mild speech is exceedingly soft and filled with rasa, whose lips are as sweet and tasty as nectar and slightly reddish-copper in hue, and who carries a flawless flute whose inexplicably sweet and mild tones maddens all (and incites the gops kma).
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This kind of intense hankering to see r Ka is called samutkah. It is ever-present in the hearts of bhva-bhaktas. (7) Nma-gne-sad-ruciLoving thirst to always sing harinma is called nma-gne sad-ruci. (8) Gukhyne-saktiNatural and spontaneous attachment for the descriptions of the Lords supremely charming qualities is called gukhyne-sakti. The significance of this attachment is that for the devotees in whom bhva has arisen (jta-bhvabhaktas), the thirst to hear and describe the charming pastimes of Ka, which are decorated with all-auspicious qualities, is never satiated. The more they hear and describe the Lords qualities, the more their thirst increases. (9) Tad-vasati-sthale-prtiThe desire to reside in r Vndvana, r Navadvpa and other spiritual abodes of the Lord is called tad-vasati-sthale-prti (affection for the transcendental residences of the Lord). Comment For instance, a devotee, in the course of circumambulating Vraja-maala, arrives in Vndvana and, being overwhelmed with spiritual emotion (bhva-bhakti), inquires as follows from the Vrajavss: O residents of Vraja! Where is Sevkuja, Nidhuvana and Vamvaa? A Vrajavs bhakta takes him by the hand and leads him to Sevkuja. Arriving at Sevkuja, he falls down in the courtyard and begins to roll on the ground. He exclaims, How wonderful! At this very spot Rasika-ekhara Vrajendra-nandana served the lotus feet of our worshipable mistress rmat Rdhik. O Sevkuja! O dust particles of this place! O creepers and trees of this place! May you kindly bestow your mercy upon us. When will we obtain the mercy of Sevkuja? This is called affection for the places of the Lords residence. A second example is as follows. Some devotee, while performing parikram of Navadvpa Dhma, inquired with tearful eyes and the hairs of his body standing upright due to ecstasy, O Dhmavss! Where is the birthsite of our Gaurasundara?
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Which path did He use to follow while performing krtana with His devotees? Being shown these places by the residents of the Dhma, his voice becomes choked up with spiritual emotion (bhva-bhakti), he begins to roll on the ground and exclaims, How wonderful! This is Mypura Dhma. Even though it is nondifferent in every respect from Vraja, it confers even greater mercy than Vraja. O birthplace of Gaurasundara! Please bestow your mercy upon this insignificant and worthless person. Saying this again and again that devotee becomes deeply overwhelmed with spiritual emotion. This is called affection for the places of the Lords residence. To reside in these places with great love and perform bhajana also is included within this characteristic. These nine symptoms (anubhvas) are manifest in the devotee in whose heart the sprout of bhva has arisen. It may be understood that the devotee in whom the sprout of love is visible has become eligible to receive the direct audience of Ka. If some of these symptoms of bhva are perceived in karms who are anxious for material sense enjoyment or jns who aspire for liberation, then one should know this to be but a reflection of bhva (pratibimba), or in other words, a semblance of rati (ratybhsa). This should not be considered as a genuine manifestation of bhva. If the symptoms of bhva are seen in ignorant persons by virtue of their association with devotees, this is known as a shadow of rati (chy ratybhsa). Comment In Bhakti-rasmta-sindhu, (1.3.45-51) there is the following description of ratybhsa. Ratybhsa is of two kinds: (1) pratibimba (reflection) and (2) chy (shadow). (1) Pratibimba-ratybhsaIf ratybhsa, which appears like genuine rati due to the presence of one or two symptoms such as tears and horripilation, is expressive of the desire for happiness in the form of bhukti and mukti, it is known as pratibimba-ratybhsa. This reflection of rati easily fulfills the desired aspiration for happiness in the form of bhukti and mukti without undergoing great endeavor.
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In his commentary on this verse (1.3.46), rla Jva Gosvm explains that the principal nature of bhgavat-rati is that it is free from all material designations or adulterations, updhis. The presence of designations is symptomatic of the semblance of rati. Where such designations exist there is striving for some secondary or inferior inclination. In the mumukus, or those who are desirous of liberation, there is the desire for mukti, and in the karma-ks there is the desire for elevation to the heavenly planets. These are adulterations. The mumukus and the karms know that the Lord bestows liberation and material enjoyment, and thus they engage in bhakti to the Lord directed toward the fulfilment of these two ends. Their performance of bhakti is not primary but secondary, for bhakti or bhgavat-rati is not the end desired by them. Nonetheless due to the power of performing the agas of bhakti, tears and horripilation arise in them. Because they are adulterated with desires for bhukti and mukti, their tears and horripilation are but a reflection of bhgavat-rati. The power of even this reflection of rati is such that without undergoing the laborious sdhana that constitutes the jna-mrga, they can easily obtain the partial happiness of bhukti and mukti. How this pratibimbaratybhsa arises in them is described in the next two verses. Sometimes persons who are attached to material enjoyment and liberation adopt the agas of bhakti such as krtana in the assembly of pure devotees in order to obtain their desired aspiration. By such performances they remain pleased at heart for a considerable time. By the influence of the association of pure devotees in whose hearts the moon of bhva has arisen, some such persons may have the extreme good fortune of having the moon of bhva reflected in their hearts. In his commentary on these two verses (1.3.47-48), rla Jva Gosvm has said that it is only due to the association of devotees in whose hearts bhva has arisen that bhva is reflected in the hearts of persons attached to bhoga and moka. This reflection occurs during the performance of krtana undertaken in the association of pure devotees. The tears and horripilation which are observed in such persons are not symptoms of genuine rati but of pratibimba-ratybhsa.
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rla Jva Gosvm raises a question that when there is intervention of a cloud, the moon is not reflected on a reservoir of water. So when the mumukus and those desiring material enjoyment are separated from the association of pure devotees, how can the reflection of bhva remain in their hearts? He answers this by saying that the transcendental influence of the association of jta-rati-bhaktas is so powerful that even when separated from such persons the reflection of bhva remains in the hearts of the mumukus and bhoga-kms for a long time in the form of subtle impressions or samskras. (2) Chy-ratybhsaThat ratybhsa which bears some resemblance to uddha-rati, which possesses curiosity or inquisitiveness of an insignificant nature, which is unsteady, and which relieves material distress is known as chy-ratybhsa. By even incidental association with activities such as krtana, times such as Janmtam, places like r Vndvana, and persons dear to Lord Hari, chy-rati sometimes arises even in ignorant persons. This chy-rati can never arise without extreme good fortune. Good fortune here refers to the saskras of bhakti acquired in a previous life or the association of devotees from this life or the previous life. When uddha-rati manifests to a very slight extent by virtue of the association of jta-bhva-bhaktas or at the time of performing sdhana in vaidh-bhakti, it is called chy-ratybhsa (a shadow of rati). This shadow of rati is not steady. This semblance of rati is sometimes observed even in ordinary persons who are ignorant of the truth by the influence of the association of devotees. It is a great fortune for the jvas when chy-rati, which is of the form of the lustre (knti) of uddha-rati, arises in them, for upon its appearance the jvas gradually obtain good fortune.
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Fourth WavePrema-bhakti Bhakti in the Mature Stage of Ecstatic Love (13) Prema-bhakti
bhva-bhakti paripka eva prem. tasya cihnamvighndi sambhave pi kincin-mtrasypi na hrsa. mamatvtiayt premna eva uparitano vasth viea sneha. tasya cihna, cittadravbhva tato rga tasya lakaa nibia-sneha. tata praaya. tasya lakaa gha vivsa.
r Bindu-vikin-vtti
The mature stage of bhva-bhakti is called prema. The symptom of prema is that even when obstacles or impediments are present, there is not even the slightest diminution of affection (bhva). A superior condition of prema is marked by an increase of mamat and is known as sneha. The word mamat refers to a deep sense of attachment or possessiveness in relationship to r Ka by which one thinks, Ka is mine. Sneha is symptomized by the melting of the heart. Superior to this is the condition known as rga. The symptom of rga is extreme affection (sneha). Superior to this is the condition known as praaya. The symptom of praaya is deep faith. Comment In r Bhakti-rasmta-sindhu (1.4.1), the general definition of prema has been given as follows:
samya masita svnto mamatvtiaykita bhva sa eva sndrtm budhai prem nigadyate Bhva-bhakti which melts the heart much more so than in its initial stage, which greatly augments the feeling of transcenden-
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tal bliss, and which bestows a deep sense of mamat (possessiveness) in relationship to r Ka is called prema by the learned. rla Vivantha Cakravart hkuras commentary to this loka is translated as follows: The subject of prema is being discussed with reference to the previously described bhva-bhakti. When bhva thickens beyond its previous condition then it begins to make the inner recesses of the heart much more tender, moist and soft than before, it produces an experience of concentrated transcendental bliss, and bestows extreme mamat toward r Ka. This mature stage of bhva is called prema. The following doubt may be raised here. According to skhya philosophy, the material or immediate cause (updna kraa) abandons its previous condition and is transformed into its effect. At that time it no longer remains as a cause, or in other words, there is no more existence of its prior condition. For instance, when gua (jaggerya type of solid unrefined molasses) is transformed, it abandons its former state and becomes unrefined sugar (kha). When it becomes unrefined sugar, gua can no longer be conceived as having its own separate state because the gua has been transformed into raw sugar. Similarly, unrefined sugar (kha) becomes refined sugar (cn) and refined sugar becomes rock candy (mir). In the condition of rock candy there is no separate existence of gua, unrefined sugar, and refined sugar. In the same way, when bhva matures into prema, why should there be any separate existence of bhva? When prema matures it gradually increases and takes the forms of sneha, mna, praaya, rga, anurga, bhva, and mahbhva. At that time, only mahbhva should remain. Why should there be any existence of rati, prema, sneha, mna, and the other prior conditions? This cannot be said because rati is a distinctive and superior function of Kas hldin-akti. By the power of r Kas inconceivable potency or acintya-akti, rati, sneha, mna, praaya, and so on attain successively higher states without giving up their previous conditions. The separate existence of each and every condition is certainly to be admitted.
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For example, it can be said that when r Kas childhood form (blya-deha) is imbued with a particular sweetness, then without giving up the condition of childhood, it attains to the boyhood form (paugaa-deha). Again when the paugaa-deha attains even greater sweetness and excellence, it assumes the form of fresh youth (kaiora-deha). Unlike the material body of the jvas, Kas body is never subject to any transformation arising from age. r Kas blya, paugaa, and kaiora forms, as well as the lls connected with them, are all eternal. But when the paugaa form manifests, the blya-deha disappears from this universe and manifests in some other universe. Simultaneously, the blya-ll is also revealed in that universe. Therefore, as regards the revelation of the unmanifest pastimes (aprakaa-ll) within Vndvana of the earthly sphere (bhauma Vndvana), where the blya-ll begins, the blya-deha also becomes manifest. In the vaivasvata-manvantara of the next kalpa (day of Brahm), when the prakaa-ll of Vndvana is manifest in this universe, then at that time the blya-deha will again be manifest in this very same universe. Therefore, as regards eternal phenomena, it is only a matter of accepting their appearance and disappearance. In the hearts of devotees in whom rati, prema, and the other stages of the sthybhva have been aroused, a particular aspect of the sthybhva (rati, prema, sneha, and so on) sometimes arises due to contact with the stimulating elements known as vibhva. At that time, that particular feature of the sthybhva becomes manifest externally, while the other bhvas remain in the unmanifest condition. In ordinary worldly-minded persons who are possessed of lust, anger, and so on, when one emotion is manifest the others remain dormant within in the form of latent desires and impressions (saskras). When the appropriate opportunity comes about, the other emotions assert themselves. Similarly, rati, prema, and so on sometimes become manifest by contact with specific stimuli and at other times they remain concealed within.
Dakia-vibhga (Southern Division)

Smnya-bhagavad-bhakti-rasa-nirpaka General Characteristics of Bhagavad-bhakti-rasa
loka 14Overview of Bhakti-rasa
First WaveVibhva The Causes of Tasting Bhakti-rasa Second WaveAnubhva External Symptoms of Ecstacy Third WaveSttvika-bhva Symptoms of Ecstacy Arising from Sattva Fourth WaveVyabhicr-bhva Internal Transitory Emotions
loka 15-16
Fifth WaveSthybhva Permanent or Dominant Emotions

loka 17
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(14) Overview of Bhakti-rasa

vibhvnubhva-sttvika-bhva-vyabhicri bhva-milanena raso bhavati. yatra viaye bhvo bhavati sa viaylambana-vibhva ka. yo bhva yukto bhavati sa raylambana-vibhvo bhakta. ye ka smrayanti vastrlakrdayas te-uddpana-vibhva. ye bhva jpayanti te anubhv ntya-gtasmitdaya. ye citta tanuca kobhayanti te sttvikh. te aaustambha-sveda-romca-svarabheda-vepathu-vaivaryru-pralay iti. te dhmyit jvalit dpt uddpt sddpt iti paca-vidh yathottara-sukhad syu. ete yadi nitya-siddhe tad snigdh. yadi jtaratau tad digdh. bhva-nya-jane yadi jts-tadruk. mumuku-jane yadi jts-tad ratybhsaj. karmi-jane viayi-jane v yadi jts-tad sattv-bhsaj. picchila-citta-jane tad-abhysa pare v yadi jts-tad nisattv. bhagavad-dvei jane yadi jts-tad pratp.
r Bindu-vikin-vtti
When ka-rati, or in other words, the sthybhva (the permanent emotion of the heart in one of the five primary relationships of nta, dsya, sakhya, and so on) becomes exceedingly tasty for the devotee by virtue of the elements known as vibhva, anubhva, sttvika-bhva and vyabhicr-bhva, induced through the medium of ravaa, krtana, and so on, it is called bhakti-rasa. In other words, when the sthybhva or ka-rati mixes with vibhva, anubhva, sttvika-bhva and vyabhicrbhva and becomes fit to be tasted in the heart of the devotee, it is called bhakti-rasa.
Overview of Bhakti-rasa
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Components of Bhakti-rasa
When the sthybhva mixes with vibhva, anubhva, sttvikabhva and vyabhicr-bhva and produces an extraordinary taste within the devotees heart, it is called bhakti-rasa. Viaylambana (the object of ratiKa) lambana (that in which rati is tasted) Vibhva
raylambana (the reservoir of ratithe devotee)
Uddpana (that which stimulates rati) SthybhvaThe permanent sentiment in one of the five primary relationships of nta, dsya, sakhya, vtsalya, or mdhurya, which is known as mukhya-rati. This also refers to the dominant sentiment in the seven secondary mellows (gaua-rati) of laughter, wonder, chivalry, compassion, anger, fear, and disgust. AnubhvaVisible actions which illustrate the spiritual emotions situated within the heart (dancing, singing, and so on). Sttvika-bhvaEight symptoms of spiritual ecstacy arising exclusively from viuddha-sattva or in other words, when the heart is overwhelmed by emotions in connection with mukhyarati or gaua-rati. Vyabhicr-bhvaThirty-three internal spiritual emotions which emerge from the nectarine ocean of sthybhva, cause it to swell, and then merge back into that ocean.
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Comment The terms vibhva, anubhva, sttvika-bhva, sthybhva and bhakti-rasa are defined in the following quotes from Bhaktirasmta-sindhu:
vibhvyate hi ratydir yatra yena vibhvyate vibhvo nma sa dvedhlambanoddpantmaka (Bhakti-rasmta-sindhu, 2.1.15)
That in which rati is tasted and that cause by which rati is tasted are called vibhva. Vibhva is of two varieties: (1) lambana (the support or repository of rati), and (2) uddpana (that which stimulates or excites rati).
anubhvstu cittastha-bhvnm avabodhak te bahir-vikriy pry prokt udbhsvarkhyay (Bhakti-rasmta-sindhu, 2.2.1)

The symptoms which reveal the spiritual emotions situated within the heart are called anubhvas. When they manifest mostly as external actions, they are known as udbhsvara (that which gives light or makes apparent).
ka sambandhibhi skt kicid v vyavadhnata bhvai cittam ihkrnta sattvam ity ucyate budhai (Bhakti-rasmta-sindhu, 2.3.1)
When the heart is overwhelmed by any of the five primary senti-ments (mukhya-rati) in relationship with r Ka of dsya, sakhya, and so on, stimulated by direct contact with Him, or when the heart is overwhelmed by the seven secondary sentiments (gaua-rati) of laughter, tragedy, and so on, induced by a circumstance in which Ka is somewhat apart, learned scholars called this condition sattva. The bhvas or spiritual emotions arising strictly from sattva are known as sttvika-bhvas. The previously mentioned anubhvas such as dancing, singing,
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and so on, like the sttvika-bhvas, arise from emotion in relationship with Ka, or in other words, when the mind is overwhelmed by emotion in relationship with Ka. However, symptoms such as dancing and singing are done with conscious intention and therefore they are not counted as sttvika-bhvas. The sttvika-bhvas are also referred to as anubhvas because they illustrate the emotions situated within the heart. Therefore, to distinguish between anubhvas and sttvika-bhvas, the word udbhsvara is used to refer to those anubhvas which do not arise exclusively from sattva. The symptoms such as becoming stunned (stambha), standing of the hairs on end (pulaka), and so on arise spontaneously from sattva. Therefore they are known as sttvika-bhvas. In his commentary on Bhakti-rasmta-sindhu (2.1.5), rla Jva Gosvm explains the nature of rasa.
vibhvair iti. e ka ratir eva sthy-bhva, saiva ca bhakti raso bhavet. kd sat tatrhavibhvair iti. ravadibhi karttbhir vibhvdibhi karaair bhaktn hdi svdyatvam nt samyak prpit camatkra vieea puety artha.
This ka-rati is the sthyibhva, and it is transformed into bhakti-rasa. How does it become bhakti-rasa? By combination with vibhva, anubhva, sttvika-bhva and vyabhicr-bhva. In other words, when ka-rati is aroused by the stimulating elements (vibhva) transmitted through the medium of ravaa, krtana, and so on, and gives rise to various ensuing emotions (anubhvas, sttvika-bhvas and vyabhicr-bhvas), the combination of all these elements produces an extraordinary taste within the heart which is referred to as bhakti-rasa. Sthyibhva will be described elaborately further ahead. Here, it is sufficient to know that when ka-rati is augmented, it attains to different levels such as sneha, mna, praaya, rga, anurga, bhva and mahbhva. All of these are known as sthybhva (or permanent emotions) of r ka-bhakti. When these various gradations of the sthybhva combine with the appropriate vibhvas, anubhvas, sttvika-bhvas and vyabhi-
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cr-bhvas, bhakti-rasa is produced and yields an unprecedented taste. Bhakti-rasa is of twelve varieties and each of these has its own sthybhva. For example: (1) the sthyibhva of nta-rasa is nti-rati (tranquility), (2) the sthyibhva of dsya-rasa is prtirati (affection in servitude), (3) the sthybhva of sakhya-rasa is sakhya-rati (friendship), (4) the sthyibhva of vtsalya-rasa is vtsalya-rati (parental affection), (5) the sthyibhva of madhurarasa is priyat-rati (conjugal love), (6) the sthybhva of hsyarasa is hsa-rati (laughter), (7) the sthybhva of adbhuta-rasa (wonder) is vismaya-rati (astonishment), (8) the sthybhva of vra-rasa (heroism) is utsha-rati (enthusiasm), (9) the sthybhva of karua-rasa (compassion) is oka-rati (sorrow or lamentation), (10) the sthybhva of raudra-rasa is krodha-rati (anger), (11) the sthybhva of bhaynaka-rasa is bhaya-rati (fear), and (12) the sthybhva of vbhatsa-rasa is jugups-rati (disgust). Although bhakti-rasa is accepted to be of twelve varieties, in the final analysis, five rasas are predominant. The five sthybhvas on which these are based will be discussed elaborately ahead.
Vibhva Ka-rati is of five kinds: nta, dsya, sakhya, vtsalya and madhura. That in and by which rati is stimulated and thus caused to be tasted is called vibhva. Vibhva is of two kinds lambana (the support) and uddpana (the stimulus). That in which rati is stimulated is called lambana (the support or shelter of rati). That by which rati is stimulated is called uddpana (the stimulus for rati). lambana-vibhva is also of two varietiesviaylambana and raylambana. He for whom rati is aroused is called viaylambana (the object of rati) and one in whom rati is aroused is called raylambana (the receptacle of rati). r Ka is the viaylambana of ka-rati and the devotees are the raylambana. That by which rati is stimulated is called uddpana-vibhva. Uddpana-vibhva refers to all those things which stimulate remembrance of r Ka such as His dress and ornaments, the spring season, the bank of the Yamun, forest groves, cows, peacocks, and so on.
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Anubhva The actions which display or reveal the emotions situated within the heart are called anubhvas. The anubhvas are thirteen in number: (1) ntya (dancing), (2) viluhita (rolling on the ground), (3) gta (singing), (4) kroana (loud crying), (5) tanumoana (writhing of the body), (6) hukra (roaring), (7) jmbhaa (yawning), (8) vsa-bhm (breathing heavily), (9) loka-anapekit (giving up concern for public image), (10) llsrva (salivating), (11) aahsa (loud laughter), (12) ghr (staggering about), and (13) hikk (a fit of hiccups). Sttvika-bhva That which causes perturbation to be aroused within the heart and body is called sttvika-bhva. The sttvika-bhvas are of eight kinds: (1) stambha (becoming stunned), (2) sveda (perspiration), (3) romca (standing of the hairs on end), (4) svarabhaga (faltering of the voice), (5) kampa (trembling), (6) vaivara (palor or change of color), (7) aru (tears), and (8) pralaya (loss of consciousness or fainting). All these sttvika-bhvas are manifested in five stages of intensity: (1) dhumyita (smoulderingwhen a sttvika-bhva manifests in a very small quantity by itself or combined with another symptom and is capable of being hidden), (2) jvalita (flamingwhen two or three symptoms manifest prominently at the same time and can be concealed only with difficulty), (3) dpta (burningwhen three, four or five sttvika-bhvas manifest very powerfully and when it is not possible to suppress such expressions), (4) uddpta (brightly burningwhen five, six or even all eight of the sttvika-bhvas manifest simultaneously and attain supreme exultation), and (5) suddpta (blazing when all the sttvika-bhvas reach the summit of expression, being extremely bright in their radiance. This condition is observed only in the gops of Vraja in the state of mahbhva). Each of these stages yields greater happiness than the one preceding it. Sttvika-bhvas are further divided into three categories: (1) snigdha (smoothsttvika-bhvas which arise when the mind is
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overwhelmed with emotion in relationship with either the five primary mellows, mukhya-rati, or the seven secondary mellows, gaua-rati), (2) digdha (smearedsttvika-bhvas which are not instigated either by mukhya or gaua-rati but which follow in the wake of rati), and (3) rka (roughemotion which arises in persons who are devoid of rati). Snigdha sttvika-bhvas are manifest only in the eternally perfected devotees (nitya-siddha bhaktas). Sttvika-bhvas which arise in jta-rati bhaktas (those in whom rati has made its appearance) are called digdha sttvika-bhvas. When these symptoms are seen in persons in whom rati has not been aroused, they are called rka-bhva. In actuality, sttvika-bhvas can occur only in persons in whom rati has been aroused. When symptoms resembling the sttvika-bhvas are manifest in persons who are devoid of rati, they are known as sttvikbhsa (a semblance of sttvika-bhva). Therefore, rka sttvika-bhvas are also said to be an abhsa. Sttvikbhsa Sttvikbhsa is of four types: (1) ratybhsa, (2) sattvbhsa, (3) nisattva, and (4) pratpa. Ratybhsa Ratybhsa literally means an abhsa or semblance of rati, and sttvikbhsa means a semblance of the symptoms known as sttvika-bhvas. Ratybhsa sttvikbhsa, therefore, refers to those symptoms which resemble sttvika-bhvas arising due to a semblance of rati. This ratybhsa refers to pratibimba and chy-ratybhsa previously described in the section on bhvabhakti. Persons who are desirous of liberation may adopt the agas of bhakti not for the purpose of obtaining bhakti or karati but simply to attain mukti. When such persons chant the holy name in the association of bhva-bhaktas, they may manifest tears, horripilation and other symptoms. Because these symptoms arise from a reflection of the rati situated in the hearts of genuine bhva-bhaktas, they are known as ratybhsa sttvikbhsa. When symptoms resembling sttvika-bhvas are seen in mumukus (those desirous of liberation) they are said to arise from ratybhsa.
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Sattvbhsa Sattvbhsa refers to those symptoms which arise from an abhsa of sattva. Sattva refers to the condition wherein the heart possessed of rati is overwhelmed by spiritual emotions such as jubilation, wonder, and despondency. When a person who is devoid of rati hears or chants about the Lords pastimes in the association of pure devotees, he may become overwhelmed with some emotion which resembles those originating from sattva. In this case the symptoms he displays such as crying do not arise from a reflection of rati but merely from some emotion which resembles those arising from sattva. Therefore they are known as sattvbhsa sttvikbhsa. These emotions generally arise in persons whose hearts are naturally soft (ithila). When symptoms resembling sttvika-bhvas are seen in karms or viays (sensualists), they are said to arise from sattvbhsa. Nisattva Nisattva refers to those symptoms which do not arise from sattva. The hearts of such persons are described as picchila (slippery). Externally they appear to be soft-hearted, but internally they are hard-hearted. They exhibit symptoms merely by forced practice. Because the symptoms observed in such persons are devoid of even an abhsa of sattva, they are known as nisattva sttvikbhsa. Pratpa The word pratpa literally means adverse, contrary, or displeasing. When the enemies of Ka display symptoms which resemble sttvika-bhvas arising due to fear or anger, they are called pratpa-sttvikbhsa.
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First WaveVibhva The Causes of Tasting Bhakti-rasa Viaylambana-vibhva

Kas qualities as viaylambana
In the overview of bhakti-rasa given in the previous loka, vibhva is said to be of two types: lambana, the support, and uddpana, the stimulus of rati. lambana is also described to be of two kinds: viaya, the object of rati, and raya, the reservoir of rati. Kas qualities are now described as part of what makes Him the viaya of rati. The qualities of r Ka are sometimes classified as viaylambana and sometimes as uddpana. Because Kas qualities are part-and-parcel of His form, they are included as viaylambana. When the principal meditation is upon r Ka who possesses various qualities, those qualities are thought of as belonging to the object of love and are therefore classified as viaylambana. When, however, the principal meditation is upon the qualities of r Ka and that remembrance stimulates love for Ka, those qualities are considered as uddpana. r Ka has sixty-four principal qualities. Out of these the first fifty are present to a minute extent in great personalities who are recipients of the Lords mercy. The ordinary jvas, however, display but a shadow of a particle of such qualities. (1) SuramygaThe construction of His limbs is exceedingly beautiful. (2) Sarva-sal-lakaa-yuktaHis body is marked with all auspicious characteristics. (3) RuciraHis beauty is a festival of bliss for the eyes. (4) TejasnvitaHis body is radiant and He is extremely powerful and influential. (5) BalynHe possesses great strength. (6) VayasnvitaHe displays different ages and yet He is eternally situated in fresh youth.
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(7) Vividhdbhuta-bhvitHe is expert in different languages. (8) SatyavkyaHis words never prove false. (9) PriyamvadaHe speaks pleasantly even to offenders. (10) VvadkaHis words are ambrosial and pleasing to the ears. (11) SupaitaHe is learned and conducts Himself appropriately with different kinds of persons. (12) BuddhimnHis intelligence is sharp and subtle. (13) PratibhnvitaHe is expert at improvising original conversation on the spur of the moment. (14) VidagdhaHe is skilled in the sixty-four arts and in amorous pastimes. (15) CaturaHe can accomplish many actions at the same time. (16) DakaHe can perform difficult tasks with ease. (17) KtajaHe is grateful for services rendered by others. (18) Sudha-vrataHis promises and vows always hold true. (19) Dea-kla-suptrajaHe is an expert judge of time, place, and person and works accordingly. (20) stra-cakuHe acts in accordance with the religious scriptures. (21) uciHe is free from all sins and He purifies others from sins. (22) VaHe is in full control of His senses. (23) SthiraHe perseveres until His work is completed. (24) DntaHe endures even intolerable distress. (25) KamlaHe excuses the offenses of others. (26) GambhraIt is very difficult to understand the import of His mind. (27) DhtimnHis desires are fulfilled and He remains calm even in the midst of great anxiety. (28) SamaHe is devoid of attachment and aversion. (29) VadnyaHe is chivalrous in giving charity. (30) DhrmikaHe is religious and He incites others to adopt the path of religion. (31) raHe is enthusiastic to fight and expert in the use of weapons.
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(32) KaruaHe is unable to tolerate the distress of others. (33) Mnyamna-ktaHe is respectful to His guru, brhmaas, and elders. (34) DakiaBecause of His excellent disposition, His actions are very pleasing. (35) VinayHe is devoid of pride. (36) HrmnHe is bashful when He thinks that others have detected His amorous affairs and when glorified by others. (37) aragata-plakaHe protects those who take shelter of Him. (38) SukhHe enjoys pleasure and is untouched by distress. (39) Bhakta-suhtaHe is a friend to His devotees and is easily pleased. (40) Prema-vayaHe is controlled only by love. (41) Sarva-ubhakaraHe is a well-wisher to everyone. (42) PratpHe torments and terrifies His enemies. (43) KrttimnHe is famous by dint of His sterling qualities. (44) Rakta-lokaHe is the object of love and attachment for everyone. (45) Sadhu-samrayaHe is partial to the sdhus. (46) Nrgaa-manohrHe is attractive to all women. (47) SarvrdhyaHe is worshipable to everyone. (48) SamddhimnHe possesses great opulence. (49) VarynHe is superior to all. (50) varaHe is independent and His order can not be transgressed. The next five qualities are partially present in r iva. (51) Sad-svarpa-samprptaHe is never controlled by the dictates of my. (52) SarvajaHe knows the heart of everyone, and He knows all things even though there may be an intervention of time, place and so on. (53) Nitya-nutanaEven though His beauty is always experienced, it is new at every moment and so astonishing that it appears as if it were never previously experienced.
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(54) Sac-cid-nanda-sndrgaHe is the concentrated embodiment of existence, consciousness, and bliss. The word sat means that He pervades all time and space, the word cit means that He is self-manifested, the word nanda means that He is the abode of unadulterated prema, and the word sndra means that His form is so densely composed of sat, cit, and nanda that it is untouched by anything else. (55) Sarva-siddhi-nievitaAll mystic powers are under His control. The next five qualities are present in r Nryaa and Mahviu. (56) Avicintya mahaktiHe possesses inconceivable potencies by which He creates the universes and manifests even the indwelling antarym of those universes, by which He bewilders even Brahm and Rudra, and by which He destroys the prrabdha-karma of His devotees. (57) Koi-brahma-vigrahaUnlimited universes are situated within His body. (58) Avatrval-bjaHe is the source of all incarnations. (59) Hatri-gati-dyakaHe awards mukti to the enemies killed by Him. (60) tmrmagakarHe attracts the liberated souls or those who rejoice in the self. The next four qualities are unique to r Ka alone. (61) Ll-mdhuryaHe is an undulating ocean of astonishing pastimes out of which rsa-ll is supremely captivating. (62) Prema-mdhuryaHe is surrounded by devotees who possess incomparable madhura prema which develops up to the stage of mahbhva. (63) Veu-mdhuryaThe sweet and mellow sound of His flute attracts the minds of everyone within the three worlds. (64) Rpa-mdhuryaHis extraordinary beauty astonishes all moving and non-moving entities.
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Viaylambana-vibhva
Four kinds of Nyakas or heroes
Because r Ka is the reservoir of all qualities and activities He manifests the characteristics of all four different heroes at different times in accordance with specific pastimes. These four varieties of heroes are described below. (1) DhrodttaThe hero who is grave, humble, forgiving, compassionate, fixed in vow, unboastful, extremely powerful, and who thwarts the pride of heroic fighters is known as dhrodtta. Previous cryas have described Bhagavn r Rma as possessing the qualities of a dhrodtta nyaka. These qualities are also observed in r Ka. (2) Dhra-lalitaThe hero who is expert in the sixty-four arts and amorous sports, always situated in fresh youth, expert at joking, devoid of anxiety, and controlled by the prema of his beloveds is known as dhra-lalita. r Ka clearly manifests the features of a dhra-lalita nyaka. In the Nya-stra these qualities are also said to be found in Kandarpa or Cupid. (3) Dhra-ntaThe hero who is peaceful, tolerant of miseries, judicious, and humble is known as dhra-nta. Learned scholars of the Nya-stra have declared Mahrja Yudhihira to be a dhra-nta nyaka. (4) DhroddhataOne who is malicious, proud, deceitful, angry, fickle, and boastful is known as dhroddhata. Learned scholars have accepted Bhmasena as a dhroddhata nyaka. Although these characteristics appear to be faults, they are accepted as qualities in r Ka, because they are appropriate in specific pastimes in which He chastises the wicked in order to protect His devotees.
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Vibhva (The Causes of Tasting Rati)

Anyarpa (in another form, e.g. when Ka assumed the form of the cowherd boys and calves in the Brahmmohana-ll) Viaya (the object of ratiKa)
Svarpa (in His own form) (1) lambana (those who taste rati)
vta (in a disguised form, e.g. Ka disguised Himself as a woman)
Prakaa (Ka in His original form)
Sdhaka (bhva-bhaktas, e.g. Bilvamagala hkura) raya (the reservoir of ratithe devotee)
Nitya-siddha (eternally perfect) Siddha (premabhaktas) Sdhana-siddha (attained perfection through sdhana, e.g. Mrkendeya i
Samprptisiddha (those who attained perfection)
(2) Uddpana (that which stimulates rati: r Kas qualities, activities, clothes, ornaments, smile, bodily fragrance, flute, buffalo horn, anklets, conchshell, footprints, holy places, tulas, devotees, Janmam, Ekda and so on.
Kp-siddha (attained perfection through mercy, e.g. Yaja-patns, Bali Mahrja, and r ukadeva)
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Uddpana-vibhva (That which stimulates rati)

Things which stimulate the devotees rati or love for the Lord are known as uddpana-vibhva. The fourteen principal uddpanas are described below. A detailed outline of Kas qualities, dress and ornaments, and flute are found on the following pages.
(1) Gua (qualities) (2) Ce (activities) (3) Prasdana (dress and ornaments) (4) Smita (smile) (5) Aga-saurabha (bodily fragrance) (6) Vaa (flute) (7) ga (buffalo horn) (8) Npura (anklets) (9) Kambu (conchshell) (10) Padka (footprints) (11) Ketra (holy places) (12) Tulas (13) Bhakta (devotees) (14) Bhagavad-vsara (holy days) Janmam, Ekda, etc. Kas conchshell, which opens to the right or southward, is called Pcajanya. Kas wild female buffalo horn is mounted with gold on both ends, studded with jewels in the middle and known as mandraghoa. Kas activities include rsa-ll, killing the wicked, and so on.
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Kas qualities as Uddpana-vibhva

Kaumra: (childhood up to 5 years) dya (beginning) madhya (middle) ea (end) Vayasa (age)
Paugaa: (boyhood up to10 years) dya, madhya, ea Kaiora: (youth up to 15 years) dya, madhya, ea
Kyika (bodily)
Saundarya: (beauty of the limbs) All His limbs are beautifully and proportionately constructed Rpa: (overall beauty) His ornaments are beautified by contact with His body Mdut: (softness of the limbs) His limbs are so soft that contact with very soft things leaves a mark
(1) Gua (qualities)
Vcika: (speech) Kas speech delights the ears; other characteristics described in the 64 qualities Mnasika: (mental) Gratitude, forgiveness, compassion and so on; others found in the 64 qualities
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Kas Dress and Ornaments as Uddpana-vibhva

Yuga: A two piece dress consisting of a brilliant red upper garment and a yellow dhot
Vasana (dress)
Catuka: A four piece dress consisting of a bodice, turban, waist-belt, and lower garment
Bhyiha: Multiple dress of variegated color, consisting of both whole and fragmentary pieces suitable for a dancer Kea-bandhana: Hair-plaiting (four styles): a bun tied behind the neck, braiding with flowers, tied on top of the head, and a braid reaching down to the back lepa: Ointments are white, multicolored and yellow kalpa (decorations) Ml: Garlands (three kinds): vaijayant (made of five varieties of flowers, knee-length), ratnaml (made of jewels), and vana-ml (made of leaves and flowers and reaching to the feet). Garlands may be worn in three styles: like a sacred-thread, as a crown, and hanging from the neck Citra: Yellow, white, and red musk designs Vieaka: Tilaka of similar colors Tmbla: Betel Keli-padma: Pastime lotus Ratna-maana: (Jewelled ornaments): crowns, earrings, necklaces, four-stranded necklaces or medallions, bangles, rings, armlets, and anklets Vanya-maana: Flower ornaments Patrabhaga-lat: Facial decorations and tilaka made with streaks of musk, and other fragrant minerals
(3) Prasdana (dress and ornaments)
Maana (ornaments)
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Kas Flutes as Uddpana-vibhva
Veu: The veu is 9 long, 3/4 thick, has 6 holes on the body, and is also called pvika. (6) Vaa (flute) Mural: 36 long, has a mouthpiece at the end, 4 holes on the body, with an enchanting sound. Va: The total length is 12 3/4, with 9 holes on the body. From the top to the mouthpiece is 3; the mouthpiece is 3/4. From the mouthpiece to the finger-holes is 1 1/8. The 8 finger-holes and 7 intervening spaces are each 3/8. From the last finger hole to the end is 2 1/4. There are 3 types of vas described below. Their proportions are identical except for the length of the space between the mouthpiece and the fingerholes.
Sammohin: 7 1/2 space (from mouthpiece to fingerholes) and 19 1/8 total length. It is made of jewels and is also known as mahnand.
kari: 9 space and 20 5/8 total length. It is made of gold.
nandin: 10 1/2 space and 22 1/8 total. It is made of bamboo and is also known as vaul. It is dear to the gopas.
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Second WaveAnubhva External Symptoms of Ecstacy

The symptoms which reveal the spiritual emotions situated within the heart are called anubhvas. When they manifest mostly as external actions, they are known as udbhsvara. Sttvika-bhvas are also known as anubhvas because they also reveal the emotions of the heart. The term udbhsvara is used, therefore, to distinguish between anubhvas arising spontaneously from sattva and those which manifest as external actions involving some conscious intention. These are described to be of two types as follows:
Viluhita (rolling on the ground) Kroana (loud crying) Tanu-moana (writhing of the body) Kepaa (throwing) actions which involve hasty movements Hukra (roaring) Aahsa (loud laughter) Ghr (staggering about) Hikk (a fit of hiccups)
Gta (singing) Jmbhaa (yawning) ta (cooling) actions which display apathy or contentedness vsa-bhm (breathing heavily) Loknapekit (disregard for public image) Llsrva (salivating)
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Third WaveSttvika-bhva Symptoms of Ecstacy Arising from Sattva

General Description
When the heart of a bhva or prema-bhakta is overwhelmed with emotions in relationship with Ka, this condition is called sattva (pure goodness). The bhva or emotion that arises from that sattva is called sttvika-bhva. The sttvika-bhvas arise spontaneously from sattva without any conscious intention. They are distinguished, therefore, from the anubhvas known as udbhsvara such as singing and dancing which also arise from sattva but with some application of the will. Sttvika-bhvas are of three types described below:
Mukhya (principal): Sttvika-bhvas which arise when the heart is overwhelmed by mukhya-rati from direct contact with r Ka. Gaua (secondary): Sttvika-bhvas which arise when the heart is overwhelmed by gaua-rati and induced by a circumstance in which Ka is somewhat apart.
Snigdha (smooth): Sttvika-bhvas which arise either from mukhya-rati (the five primary mellows) or gauarati (the seven secondary mellows).
Digdha (smeared): When some particular bhva overwhelms the heart of a devotee which is not induced by mukhya or gaua-rati but which follows in the wake of rati, it is called digdha sttvika-bhva.
Ruka (rough): If some particular bhva, induced by delight or wonder from hearing the sweet and astonishing descriptions of the Lord, arises in a person who is devoid of rati, it is known as ruka sttvika-bhva. This is also known as ratybhsa.
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Sttvika-bhva Eight External Symptoms of Ecstacy Arising from Viuddha-sattva

Stambha (becoming stunned): The characteristics of stambha are loss of voice and suspension of the function of both the working and knowledge acquiring senses. Stambha arises from jubilation, fear, astonishment, despondency, and anger. Sveda (perspiration): Sveda arises from jubilation, fear, and anger. Romca (horripilation): Standing of the hairs on end and a sense of thrill or shudder in the body. Romca arises from astonishment, jubilation, enthusiasm, and fear. Svarabheda (faltering of the voice): In this symptom stammering is also observed. Svarabheda arises from despondency, wonder, anger, jubilation, and fear. Vepathu (trembling): Vepathu, also known as kampa, arises from fear, anger, and jubilation. Vaivarya (change of color): In this symptom gloominess and emaciation are also observed. Vaivarya arises from despondency, anger, and fear. Aru (tears): Cold tears arise from jubilation, and hot tears from anger. In both there are redness, restlessness, and rubbing of the eyes. Aru arises from jubilation, anger, and despondency. Pralaya (loss of consciousness): Cessation of the function of the working and knowledge acquiring senses and merging of the mind into the object of love. In this symptom fainting is also observed. Pralaya arises from happiness and distress.
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How the Sttvika-bhvas Manifest Visibly in the Body

When the mind is overpowered by spiritual emotions in relationship to r Ka, it submits unto the vital air or pra. The vital air then also experiences transformations causing the body to become excessively agitated. At that time the sttvika-bhvas manifest on the body of the devotee. As the vital air moves throughout the body it comes in contact with the five elements of the body and thus produces different sttvika-bhvas as described below.
In contact with: Earth Water Pra Fire Sky
Produces: Stambha (becoming stunned) Aru (tears) Sveda (perspiration) Vaivarya (change of color) Pralaya (loss of consciousness) Romca (horripilation) Mild Moderate Intense
Air
Kampa (trembling) Svarabheda (faltering of the voice)
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Fourth WaveVyabhicr-bhva Internal Transitory Emotions (15) Description of Vyabhicr-bhvas

atha vyabhicrina sthyi bhva-poak bhv kadcitk nirvedo tha vido, dainyam glni ramau ca mada garvau aktrsveg unmdo pasmtis tath vydhi moho mtir lasya jya brvahitth ca smtir atha vitarka-cint mati dhtayo hara-utsukatvaca augrmarsy cpalyacaiva nidr ca suptir bodha tme bhv vybhicrina samkhyt. athaim-lakaamtma-nind nirveda, anutpo vida tmani ayogya buddhir dainyam, ramajanya daurbalya glni, ntydy uttha sveda rama, mado madhu-pndi mattat, ahakro garva, aniakana ak, akasmd eva bhaya trsa, citta sambhrama vega, unmattat unmda, apasmro vydhir apasmti, jvara tpo vydhi, mrcchaiva moha, mtir maraam, lasyam spaam, jya jaat, lajjaiva br, kra gopanam avahitth, prvnubhta vastu smaraa smti, anumna vitarka, ki bhaviyatti bhvan cint, strrtha nirdhraa mati, dhtir dhairyam, hara nanda, utkahaiva autsukyam, tka svabhvat augryam, asahiut amara, gue pi doropaam asy, sthairye aakti cpalyam, suuptir eva nidr, svapna darana supti, jgaraa bodha, avidykaya ca, iti vyabhicria.
Comment
vieabhimukhyena caranti sthyina prati. iti vyabhicria (Bhakti-rasmta-sindhu, 2.4.1)

The vyabhicri-bhvas are thirty-three in number. Because they are specifically directed toward and offer special assistance to the sthybhva, they are known as vyabhicr-bhva. The
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word vyabhicr here has a special technical meaning. It can be broken down into three parts: vi (distinction or intensification), abhi (towards), and cari (going). In other words, an emotion which moves distinctively in the direction of the sthybhva and which serves to intensify it is called vyabhicr-bhva. The vyabhicr-bhvas are made known by ones speech, by the limbs such as the eyes and eyebrows, and by sattva, or in other words, by the anubhvas arising from sattva. All these vyabhicr-bhvas move toward the sthyibhva; therefore, they are also called sacr-bhva. The word sacrin means moving. The vyabhicr-bhvas are like waves which emerge from the nectarine ocean of the sthyibhva and cause it to swell. Then they merge back into the ocean and disappear.
r Bindu-vikin-vtti
There are thirty-three varieties of vyabhicr-bhvas which nourish the sthyibhva. The causes and symptoms of each one are described here: (1) Nirveda (self-disparagement) means to reproach oneself considering oneself to be fallen and worthless. Nirveda arises from great distress, feelings of separation, jealousy, non-performance of duty and performance of non-duty. In nirveda anxiety, tears, change of color, feelings of worthlessness, heavy sighing and other anubhvas are manifest. (2) Vida (despondency or depression) arises from non-attainment of ones desired object, r Ka, inability to complete some endeavor that was begun for Ka, due to the appearance of some calamity that befalls Ka, or due to an offence. The symptoms of vida are seeking for a remedy and assistance, anxiety, crying, lamentation, breathing heavily, change of color and drying of the mouth. (3) Dainya (wretchedness or humility) means to consider oneself despicable and unworthy. Dainya arises from distress, fear, and offences. The symptoms of dainya are speaking words of adulation, awkwardness (incompetence of the heart), gloominess, anxiety, and inertia of the limbs.
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(4) Glni (physical and mental debility)The principal of vital energy and action throughout the body is called oja. The weakness which arises due to the waning of this vital energy brought about by excessive labour (rama), by mental oppression, or by conjugal activities is called glni. The symptoms of glni are trembling, inactivity, change of color, weakness, and restlessness of the eyes. (5) ramaFatigue or exhaustion accompanied by perspiration which arises from vigorous movement in pursuit of Ka (like mother Yaod running to catch Ka), dancing and conjugal activities is called rama. The symptoms of rama are sleep, perspiration, shattering the limbs, yawning, and sighing heavily. (6) Mada (intoxication)The delight or exuberance which extinguishes knowledge is called mada. This mada arises from drinking honey (madhu-pna) and from excessive conjugal agitation. The symptoms of mada are stumbling movements, tottering of the limbs, stammering speech, rolling the eyes and redness of the eyes. (7) Garva (pride)The disregard for others which occurs due to ones own good fortune, beauty, youth, qualities, obtainment of the supreme refuge (r Ka), and attainment of ones desired object is called garva. The symptoms of garva are disdainful speech, not answering another simply to amuse oneself, to display ones limbs, to conceal ones intention, and to not listen to anothers words. (8) ak (apprehension)The apprehension of calamity arising from having stolen something that belongs to Ka, from committing an offense, or from the viciousness of others (the enemies of Ka) is called ak. The symptoms of ak are drying of the mouth, change of color, looking here and there, and hiding. (9) Trsa (fear)The fear that arises suddenly or unexpectedly due to lightning, a fearsome creature, or a fearful sound is called trsa. The symptoms of trsa are taking shelter of nearby objects, horripilation, trembling, becoming stunned, and perplexity. (10) vegaAgitation, excitement, tremendous outburst of emotion, and bewilderment of the heart are called vega. This
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vega arises from eight causes: priya-vastu (a pleasing object), apriya-vastu (a displeasing object), agni (fire), vyu (wind), var (rain), utpta (an unusual or startling event or calamity), gaja (an elephant), and atru (an enemy). Each one of these causes gives rise to different symptoms. In priya-vastu-vega there is horripilation, comforting words, fickleness, and standing to welcome the beloved. In apriya-vastu-vega there is falling on the ground, screaming, and dizziness. In vega arising from fire, there is disorderly movement, trembling, closing the eyes, and shedding tears. In vega arising from wind, there is covering of the body, rapid movement, and wiping the eyes. In vega arising from rain, there is running, taking an umbrella and contracting the body. In vega arising from calamity, there is change of facial color, astonishment and trembling. In vega arising from an elephant, there is running, trembling, fear and looking behind oneself repeatedly. In vega arising from an enemy, there is putting on armour, taking up weapons, and leaving home to go to another place. (11) Unmda (madness)Bewilderment of the heart which arises from extreme bliss, calamity or acute separation is called unmda. The symptoms of unmda are loud laughter, dancing, singing, futile action, incoherent speech, running, shouting, and behaving in a contrary manner. (12) Apasmti (confusion or absence of mind)The bewilderment of the heart which occurs due to an imbalance of the elements of the body arising from some great distress is called apasmra. In apasmra there are symptoms such as falling on the ground, running about, rupture of the body, delusion, trembling, foaming from the mouth, throwing up of the hands and legs and loud shouting. (13) Vydhi (disease)A feverish condition produced by separation or due to an excess in the humors (doas) of the body (mucus, bile, and air) is called vydhi. (rla Vivantha Cakravart hkura explains in his commentary to Brs, 2.4.90, that this imbalance of bodily doas arises from severe distress due to separation or hearing of Kas defeat at the hands of the demons.) In actuality it is the bhvas or spiritual transformations
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of the heart arising from separation and severe distress which are called vydhi. The symptoms of vydhi are becoming stunned, slackening of the limbs, breathing heavily, severe distress, and fatigue. (14) Moha (fainting or delusion)The loss of consciousness arising from jubilation, separation, fear, and despondency is called moha. The symptoms of moha are falling on the ground, cessation of the functioning of the senses, dizziness, and absence of activity. (15) Mti (death)Giving up the life air (pra) due to despondency, disease, fear, an assault, and physical debility is called mti. The symptoms of mti are indistinct speech, change of color, shallow breathing, and hiccups. (In Brs 2.4.102, rla Rpa Gosvm explains that the vyabhicr-bhva known as mti does not refer to actual death. Because the symptoms resemble the condition of the heart just prior to death, it is called mti.) (16) lasya (laziness)When, in spite of being able to do so, there is non-engagement in activity arising due to satisfaction or fatigue, it is called lasya. The symptoms of lasya are collapsing of the limbs, yawning, aversion toward activity, rubbing the eyes, laying down, drowsiness, and sleep. (17) Jya (inertness or insensibility)When one is deprived of the power of deliberation due to separation or due to seeing or hearing about either that which is cherished, or a calamity, it is called jya. Jya is the condition just prior to or just following moha (loss of consciousness). The symptoms of jya are blinking the eyes, remaining silent, and forgetfulness. (18) Br (shyness or shame)The bashfulness or shame which arises due to new association, performance of misdeeds, praise, and scorn is called br. The symptoms of br are silence, anxiety, covering the face, writing on the ground, and lowering the face. (19) Avahitth (concealment of emotions)To display emotions artificially in order to conceal ones true confidential feelings or emotions is called avahitth. The symptoms of avahitth are hiding of the limbs which betray those emotions, looking elsewhere, futile action, and impaired speech.
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(20) Smti (remembrance)Recollection and love for some previously experienced object brought about by seeing a similar object or by constant practice is called smti. The symptoms of smti are moving the head, and contracting the eyebrows. (21) Vitarka (deliberation or reasoning)The deliberation performed to determine the truth of some object is called vitarka. This deliberation may be instigated either by doubt or by determination of some cause. The symptoms of vitarka are contracting the eyebrows and moving the head and fingers. (22) Cint (anxiety)The thinking which arises due to nonattainment of ones desired object or due to attainment of an undesired object is called cint. To think thusNow what will happen? is called cint. The symptoms of cint are breathing deeply, lowering the head, writing on the ground, change of color, sleeplessness, lamentation, inflammation, weakness, tears, and meekness. (23) Mati (resolve or understanding)The conviction or resolve that arises from ascertainment of the meaning of the stras is called mati. The symptoms of mati are performance of duty, giving instructions to disciples, and deliberation on the pros and cons of a subject. (24) Dhti (fortitude)The steadiness of the mind which arises from knowledge (realization of the Lord), absence of distress (due to ones relationship with the Lord), and attainment of the topmost object (bhagavat-prema) is called dhti. In dhti one feels no distress on account of things which are not obtained or those which have already been destroyed. (25) Hara (jubilation)The bliss that arises in the heart from seeing or obtaining ones desired object is called hara. The symptoms of hara are horripilation, perspiration, tears, blossoming of the face, impassioned outburst, madness, inertness, and bewilderment. (26) Autsukya (ardent desire)The inability to tolerate the passing of time instigated by an intense longing to see or to obtain ones desired object is called autsukya. The symptoms of autsukya are drying up of the mouth, haste, anxiety, breathing heavily, and unsteadiness.
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(27) Augrya (fierceness or dreadfulness)The anger or fury arising from an offense or injurious speech is called augrya. The symptoms of augrya are killing, binding, trembling of the head, reprimanding, and beating. (28) Amara (intolerance or indignation)Intolerance arising from being rebuked or disrespected is called amara. The symptoms of amara are perspiration, trembling of the head, change of color, anxiety, seeking relief, shouting, turning the face away, and admonition. (29) Asy (envy)The malice that arises upon seeing the good fortune and qualities of others is called asy. The symptoms of asy are jealousy, disrespect, accusations, projecting faults upon the qualities of others, slander, scowling and raising the eyebrows. (30) Cpalyam (restlessness, fickleness, rashness or impudence)The loss of gravity or lightness of the heart that arises due to attachment or aversion is called cpalya. The symptoms of cpalya are want of discrimination, harsh speech, and whimsical behavior. (31) Nidr (deep sleep or complete unconsciousness)The absence of the external function of the mind arising from anxiety, lethargy, natural disposition and exhaustion is called nidr. The symptoms of nidr are collapsing of the limbs, yawning, inertia, closing of the eyes and remission of the breath. (32) Supti (dreaming)Sleep in which there are many impressions within the subconscious mind and the manifestation of many different pastimes is called supti. The symptoms of supti are cessation of the external function of the senses, breathing in, and closing the eyes. (33) Bodha (awakening)The enlightenment or awakening of knowledge that occurs upon the cessation of ignorance, fainting or sleep is called bodha. These thirty-three bhvas are called vyabhicr-bhvas. Their characteristics along with examples are elaborately described in Bhakti-rasmta-sindhu.
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Types of Vyabhicr-bhvas
Vyabhicr-bhvas are internal transitory emotions. These are of two kinds: paratantra (dependent) and svatantra (independent). Those which are under the control of either mukhya or gaua-rati are called paratantra. Those which are not controlled either by the mukhya or gaua-rati are called svatantra. These are of different divisions as seen below.
Skt: Those emotions which nourish the primary mellows (mukhya-rati).
Paratantra: Emotions which arise in connection with mukhya or gaua-rati
Vara (superior): Emotions which arise in connection with either mukhya or gaua-rati and which nourish the same.
Vyavahita: Those which nourish the secondary mellows (gaua-rati).
Avara (inferior): Emotions which arise in connection with rati but which do not nourish either mukhya or gaua-rati.
Rati-nya: Emotions which arise in persons who are devoid of Ka-rati. Svatantra: Emotions which arise independent of mukhya or gaua-rati Ratyanusparana: That emotion which even though devoid of Ka-rati itself, later contacts rati due to some particular incident.
Rati-gandhi: Those emotions which in spite of being independent manifest a trace of rati.
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Vyabhicr-bhvbhsa
Vyabhicr-bhvas which are observed in improper persons or things are called vyabhicr-bhvbhsa. These are of two types: pratikulya (antagonistic) and anaucitya (improper). Emotions which arise in persons who are hostile to r Ka and devoid of rati are called pratikulya. Anaucitya abhsa is of two types: asatyatva (non-existence) and ayogyatva (incapability). When a devotee experiences some emotion toward Ka and projects that feeling upon a non-moving living entity or an animal as if they were experiencing that emotion, the abhsa is said to exhibit non-existence in the case of the non-moving entities and incapability in the case of the animal species. These distinctions, however, do not apply to Kas eternal associates in Vraja who serve Him in species such as trees, plants, and animals.
Pratikulya (antagonistic): Exhibited by the enemies of Ka.
Anaucitya (improper)
Asatyatva (non-existence): Observed in the non-moving species (apr) Ayogyatva (incapability): Observed in the animals (tiryak)
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Various Conditions of Vyabhicr-bhvas

At various times the vyabhicr-bhvas exist in four different conditions: (1) utpatti, (2) sandhi, (3) balya, and (4) nti. These are described below.
Utpatti (generation of the vyabhicr-bhvas)
Sarpa-bhva (union of two identical emotions induced by different causes)
Eka-hetu (arising from one cause) Sandhi (union of emotions) Bhinna-bhva (union of two different emotions)
Bhinna-hetu (arising from different causes) Eka-hetu (arising from one cause)
Bahu-bhva (union of several emotions)
Aneka-hetu (arising from various causes)
balya (the aggregation of many emotions in which the preceding emotions are superseded by the succeeding ones)
nti (pacification of a highly developed emotion)
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(16) Bhva-praka-tratamya (Gradation in the Manifestation of Bhvas)

kica bhaktn cittnusrea bhvn prkaya tratamya bhavati. tatra kvacit samudravad gambhra citte pi aprkayam svalpa prkaya v. alpa khtavattarala citte atiaya prkayam ca bhavatti nyam tyantika niyama iti prapaco na likhita.
r Bindu-vikin-vtti
There is a gradation in the manifestation of bhvas in accordance with the mental disposition or the heart of the devotee. In devotees whose hearts are very grave (gambhra) or deep like the ocean, the manifestation of these bhvas is not seen or their manifestation may be perceived only to a slight extent. In devotees whose hearts are very flickering and shallow like a small pond, these bhvas are sometimes seen to manifest very powerfully. Because there is no special rule which governs the manifestation of such bhvas, this subject has not been elaborately described. Comment In Bhakti-rasmta-sindhu (2.4.250-270), this topic has been discussed more elaborately. The essential points from that section are presented as follows. In a devotee in whom rati for Ka in one of the five primary relationships is manifest, there are forty-one bhvas which may arise and interact. The thirty-three vyabhicr-bhvas together with the seven secondary forms of rati (laughter, wonder, and so on), and one among the five primary forms of rati make a total of forty-one bhvas. These are known as mukhyabhvas. The mental disposition (citta-vtti) which arises from the manifestation of all these bhvas is said to bring about various transformations in the body and senses. Among the bhvas or emotions such as fierceness, restlessness, fortitude, shyness, and so on, some are innate (svabhvika) in
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particular devotees and some are incidental (gantuka). Those bhvas which are innate pervade both the external and internal being of the devotee. The innate bhvas are compared to majiha, an Indian plant which is the source of red dye. In this plant the quality of redness is an inherent and enduring feature which pervades throughout. The bhvas or emotions which are innate within particular devotees are very easily activated by even slight stimulation. The innate bhvas follow in the wake of ka-rati. In other words it is the permanent emotion of rati which determines which emotions are svabhvika. Although rati is ordinarily of one type (in other words, it is constituted of nothing other than affection for r Ka), it manifests in different varieties as nta, dsya, and so on, in accordance with different inclinations to serve Ka in a particular way. The gantuka or incidental emotions are like the temporary application of red dye to a cloth which is inherently white. They are manifested in the devotee by the innate bhvas. Therefore, they are called anubhvas or effects of the innate emotions. Variegatedness is observed in all the emotions due to the differences in the devotees and the varieties of components such as vibhva, anubhva, vyabhicr-bhva, and so on, which come into play in different circumstances. Because of the difference in the characteristic qualities of various devotees, their minds are of different types. Therefore, there is a gradation in the external and internal manifestation of all these bhvas in accordance with the disposition of the mind or heart. A devotee whose mental disposition is karkaa or hard is of three varieties: (1) gariha (heavy)the heavy heart is compared to gold in terms of its weight, (2) gambhra (grave)the grave heart is compared to the ocean in depth, and (3) mahiha (big)the big heart is compared to a great city in size. These are all characteristics of a heart which is said to be karkaa. Even though ecstatic emotions may arise very strongly in devotees possessing such characteristics, they are not visibly manifest and therefore cannot be detected by others. A devotee whose mental disposition is komala or soft is also of
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three varieties: (1) lagiha (light)the light heart is compared to cotton in terms of its lightness, (2) uttna (shallow)the shallow heart is compared to a small pond in depth, or (3) kodiha (tiny)the light heart is compared to a small cottage in size. These are all characteristics of a heart which is said to be komala. Even a slight uprise of emotion in devotees possessing such characteristics is clearly visible in the body and thus easily detected by others. rla Rpa Gosvm has written that the heart which is heavy (gariha) is like a lump of gold, and the heart which is light (lagiha) is like a ball of cotton. Emotion which arises in the heart of these two varieties is like the wind. A ball of cotton is sent flying by the wind whereas a lump of gold remains fixed. Similarly, even when there is a very powerful upsurge of emotion, no external transformations are visible in a devotee whose heart is very heavy. In a devotee whose heart is light, however, transformations are observed even upon a slight rise of emotion. The heart which is deep (gambhra) is like the ocean, and the heart which is shallow (uttna) is like a small pond. Emotion which arises in the heart of these two varieties is compared to a great mountain peak. Even if a huge boulder or a mountain peak falls in the ocean, no disturbance is seen in the ocean. But if a pebble is thrown in a small pond, all the water is agitated. Similarly, even if many bhvas appear in a devotee whose heart is very deep, he remains steady; no transformations appear in his body. But when a slight appearance of bhvas manifest in a devotee whose heart is shallow, he becomes agitated and ecstatic transformations become visible in his body. The heart which is large (mahiha) is like a great city, and the heart which is small (kodiha) is like a cottage. Emotion which arises in the heart of these two varieties is compared to a lamp and an elephant. In a great city, lamps and elephants are not noticed. But before a cottage, lamps and elephants are clearly seen. Similarly, in the heart which is mahiha, no transformations are seen on the rise of emotion. But in the heart which is kodiha, transformations resulting from the rise of emotion are immediately seen.
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Heaviness (garihatva) and lightness (laghihatva) of the heart have been described in order to illustrate the perplexity (vikepa) and non-perplexity (avikepa) of the heart that arises upon being exposed to the influence of the vyabhicr-bhvas. Similarly, the heart is said to be karkaa or komala according to its degree of meltability or non-meltability by the vyabhicrbhvas. The heart which is unmoved by a slight contact with the vyabhicr-bhvas is said to be heavy or gariha, and the heart which is easily moved is said to be light or laghiha. In reality, the heart is neither heavy nor light nor hard. Only according to the degree of emotional frenzy experienced by the heart on contact with the vyabhicr-bhvas is the heart said to be hard or soft.
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Various conditions of the heart

A wide variety of emotions are found to arise due to differences in the devotees and due to alteration of the components of rasa (vibhva, anubhva, etc.) which come into play in different circumstances. Because of the unique characteristics which are found to exist amongst devotees of different rasas, their minds are of different varieties. The gradation of ensuing emotions is in accordance with the mental disposition of the devotee. In order to illustrate the relationship between the emotions and the mental disposition of the devotees, varieties of conditions of the heart are here described. The words hard and soft refer to the extent to which emotions are displayed through external transformations. In devotees whose hearts are said to be hard, even very powerful emotions are not detectable through external bodily transformations. In devotees who hearts are said to be soft, even a slight uprise of emotion is visible through external symptoms.
Gariha (heavy): The heart which is heavy is compared to gold. Karkaa (hard) Gambhra (deep): The heart which is deep is compared to the ocean. Mahiha (big): The heart which is big is compared to a city. Lagiha (light): The heart which is light is compared to cotton. Komala (soft) Uttna (shallow): The heart which is shallow is compared to a pond. Kodiha (tiny): The heart which is tiny is compared to a cottage.
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Corresponding Emotions
According to the varieties of hard or soft hearts, there are corresponding emotions. The conditions of the heart are here grouped in pairs according to heaviness, depth, and size. In each case there is a corresponding emotion which describes the perplexity or non-perplexity of the heart in contact with emotions according to the condition of hardness or softness.
Gariha (heavy) gold Lagiha (light) cotton Gambhra (deep) the ocean Uttna (shallow) a pond Mahiha (large) a city Lagiha (small) a cottage
Emotion which arises in the heart of these two types is compared to the wind. A strong wind has no influence on a lump of gold, but even a slight breeze will send a cotton ball flying.
Emotion which arises in the heart of these two types is compared to a mountain peak. In the ocean, even a great mountain peak is not seen. But in a small pond, it is clearly seen.
Emotion which arises in the heart of these two types is compared to a lamp and an elephant. In a great city, lamps and elephants are not noticed. But before a cottage, they are clearly seen.
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Meltability of the Heart

Described below is the progressive scale of meltability of the heart from diamond to nectar. In a hard heart, very intense emotion is required to melt the heart and therefore emotion which arises in the hard heart is compared to fire. In a soft heart very little emotion is required to melt the heart and therefore emotion which arises in the soft heart is compared to sunlight. Karkaa (hard)
Vajra (diamond or a thunderbolt)
Emotion is Compared to Fire

A diamond is extremely hard. It cannot be made soft by any means. Similarly the hearts of the tpasa nta bhaktas is equally hard. Gold becomes melted when exposed to a very high temperature of fire. Similarly the heart which is hard like gold can be melted by very powerful emotions. Shellac is completely melted by a slight temperature of fire. Similarly the heart which is like shellac is melted even by a slight appearance of emotions.
Svara (gold)
Jatu (shellac)
Komala (soft)
Madana (wax) Navanta (butter) Amta (nectar)
Emotion is Compared to Sunlight

Wax and butter are easily melted by the heat of the sun. Devotees whose hearts are of a similar nature are melted by a slight trace of emotion. Nectar is by nature always liquid. Similarly the hearts of the beloved devotees of r Govinda are always naturally liquified just like nectar.
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Fifth WaveSthybhva Permanent or Dominant Emotions (17) General Description of Sthybhva

smnya-rpa svaccha-rpa ca ntdi paca-vidha-rpaca ekaika-rasa-niha bhakta saga rahitasya smnya-janasya smnya bhajana paripkea smnya-rati-rpa-ca sthy bhvo yo bhavati sa smnya-rpa. antdi-paca-vidha-bhaktev-api avieea kta-sagasya tat-tad bhajana-paripkea paca-vidh ratis-tat-tad bhakta-saga vasati klo bhedena yodayate yath kadcit nti kadcit dsya, kadcit sakhya, kadcit vtsalya, kadcit knt bhva ca, na tv-ekatra nihatva tad svaccha rati rpa. atha pthak-pthak rasaikaniheu bhakteu ntydi paca vidha rpa. nta bhaktn nti. dsya bhaktn dsya rati. sakhya bhaktn sakhyam. vtsalya bhaktn vtsalyam. ujjvala bhaktn priyat. evam nta-dsya-sakhyavtsalyojjval ca paca mukhya ras yathottara reh. nte r ka niha buddhi vttit, dsye sev, sakhye nisambhramat, vtsalye sneha, ujjvale sagi-saga dnena sukham utpdyam. eva prva-prva gud uttarot-tarasth reh syu.
Comment In Bhakti-rasmta-sindhu (2.5.1), sthybhva is defined in the following way:
aviruddhna viruddh ca bhvn yo vaat nayan surjeva virjeta sa sthybhva ucyate

That bhva which is resplendent like the best of kings, keeping under its control the aviruddha or compatible emotions, such as laughter and so on, and the viruddha or incompatible emotions, such as anger and so on, is known as sthybhva.
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Rati for Ka is known as sthybhva. This rati is of two types: mukhya or primary and gaua or secondary. Rati which is the essence of the combination of the hldin and samvit potencies and thus purely composed of uddha-sattva is known as mukhya-rati. Mukhya-rati is of two types: svrth (self-nourishing), and parrth (nourishment-giving). The term svrth means that when a devotee situated in one of the five primary relationships with Ka experiences different emotions, those emotions will act on the sthybhva to nourish it, in the case of favorable emotions, or to cause unbearable despondency, in the case of unfavorable emotions. Because this type of rati nourishes its own sthybhva, it is called svrth or self-nourishing. When rati, instead of nourishing its own sthybhva, recedes into the background and nourishes one of the seven secondary emotions, it is called parrth, nourishment-giving. These seven secondary emotions of laughter and so on are different from svrth-rati which is purely composed of uddha-sattva. But because they are connected with mukhya-parrth-rati, the word rati has been used for them. Only when parrth-rati in one of the five primary dominant emotions recedes into the background and nourishes the seven secondary emotions do they attain to the status of gaua-rati. Both svrth and parrth-mukhya-rati are further divided into five categories: uddh (unmixed), prti (affection in servitude), sakhya (friendship), vtsalya (parental affection), and priyat (conjugal love). uddh-rati is divided into three types: smnya (general), svaccha (transparent), and nti (tranquility). This topic has been summarised as follows by rla Vivantha Cakravart hkura.
r Bindu-vikin-vtti
Sthyibhva is being described here. Sthyibhva is of three varieties: smnya (general), svaccha (transparent), and one among the five varieties of nta, dsya, and so on.
Sthybhva
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Smnya A person who has never taken the association of even a single devotee firmly situated in his particular perfectional relationship in one of the five transcendental rasas may, nevertheless, awaken a general (smnya) type of rati by the maturing of his routine practice of bhajana. This non-specific type of rati of a general person is known as smnya sthybhva. It is said to be general because it is devoid of the specific characteristics of nta, dsya, and so on. Svaccha If one has associated in a routine manner with the five different types of devotees, all situated in their respective perfectional relationships of nta, dsya, and so on, then upon the maturing of his bhajana, five different types of rati may be exhibited in him at different times in accordance with the association that he keeps. When he associates with nta-bhaktas he exhibits ntarati; with dsya-bhaktas he exhibits dsya-rati; with sakhyabhaktas, sakhya-rati; with vtsalya-bhaktas, vtsalya-rati; and with devotees in the conjugal mood (knta-bhva) he exhibits madhura-rati. Nevertheless, he has no firmly fixed adherence to any one designated bhva. This type of rati is called svaccha sthybhva. Five Types of Sthybhva The different types of rati of devotees firmly established in their specific moods of nta-bhva, and so forth, are known as the five types of sthybhva. By the influence of associating with a devotee who is situated in one specific rasa, only one type of rati among the five is awakened in a devotee upon the maturing of his bhajana. In the nta-bhaktas, nta-rati is awakened; in the dsya-bhaktas, dsya-rati; in the sakhya-bhaktas, sakhya; in the vtsalya-bhaktas, vtsalya; and in the madhura-bhaktas, gra or madhura sthybhva. Thus nta, dsya, sakhya, vtsalya and ujjvala or madhura are the five primary or mukhyarasas. They are successively superior in quality.
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The characteristic of nta is that ones intellect is fixed in Ka (ka-nih-buddhi). The characteristic of dsya is that one is attached to the service of the Lord (sev). The characteristic of sakhya is that it is devoid of any reverential feelings toward Ka (nisambhramat). The characteristic of vtsalya is that it is imbued with affection or sneha for Ka. The characteristic of those in madhura is that they please Ka by awarding Him the association of their bodies (sagi-saga-dnena). Thus each quality should be considered as superior to the one preceding it. Comment In nta-rati there is only one quality, ka-nih. In dsyarati there is ka-nih and the quality of dsya, ka-sev. Similarly in sakhya-rati the qualities of ka-nih and kasev are present along with the quality of sakhya, nisambhramat (absence of reverence). In vtsalya the three previous qualities are present along with the quality of sneha or affection in rearing and taking care of Ka. In madhura the four previous qualities exist in addition to the quality of madhura, nijgasaga-dna (awarding the association of ones limbs). This is exactly like the development of qualities that are found in the universal elements. In the sky or ether there is only one quality, sound. In the air there are two qualities, sound and touch. In fire there are three qualities, sound, touch, and form. In water there are four qualities, sound, form, touch, and taste. And in the earth, sound, touch, form, taste and smell are present. Thus in anta one quality is present, in dsya two, in sakhya three, in vtsalya four, and in madhura all five qualities are present. The twelve forms of rati will now be defined:
Mukhya-rati
(1) nti-rati Resoluteness or steadiness of mind (nirvikalpatva) is known as ama or equanimity. Previous authorities have declared that
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the mental disposition by which one renounces the inclination for material sense enjoyment and becomes established in nijnanda or the bliss of the self is called ama. The rati of persons who are predominated by this ama or equanimity and who, due to seeing r Ka as the Paramtm, are devoid of mamat or a sense of possessiveness in relationship to Ka is called ntirati. Mamat refers to a deep sense of attachment to Ka by which one thinks, Ka is my master. Ka is my friend, and so on. (2) Prti-rati That rati by which a devotee considers himself inferior to Ka and therefore fit to receive the Lords favor and which is possessed of a worshipful attitude toward r Ka is called prtirati. This prti-rati produces attachment for r Ka and destroys attachment for all other things. (3) Sakhya-rati One who possesses a particular type of rati by which he considers himself to be equal to Ka in all respects is called a sakh or friend of r Ka. Because it induces the sense of equality with Ka, this rati is characterised by virambha or a deep feeling of intimacy which is devoid of all restraint. This virambharati is known as sakhya-rati. Because of this absence of restraint there is joking and humorous behavior. Unlike the servants, Kas friends are devoid of the conception that they are subordinate to Him. (4) Vtsalya-rati Those who are possessed of rati by which they consider themselves as elders of r Ka are honorable by Him. Their rati, which is imbued with kindness and favor toward Ka, is called vtsalya-rati. In vtsalya-rati the activities of nurturing Ka, offering blessings, touching the chin, and so on are anubhvas. (5) Priyat-rati The rati of the gops which is the original cause of the eight
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types of sambhoga or conjugal enjoyment such as remembrance, beholding the beloved, and so on, exchanged between r Hari and the deer-eyed gops is called priyat-rati. This is also known as madhura-rati. In madhura-rati sidelong glances, movement of the eyebrows, intimate words, and sweet smiles are manifested as anubhvas.
Gaua-rati
(1) Hsa-rati The cheerfulness of the heart that is experienced upon witnessing unusual alterations of speech, dress, activities and so on is called hsa or laughter. In hsa there is expansion of the eyes and vibration of the nose, lips, and cheeks. When laughter arises from speech, dress, and activities which are related to Ka and receives nourishment from a primary, nourishment-giving emotion (mukhya-parrth-rati) which then recedes into the background, it is transformed into hsa-rati. (2) Vismaya-rati The expansion of the heart that takes place upon witnessing extraordinary objects is called vismaya or astonishment. In vismaya there is widening of the eyes, appreciative exclamations, and horripilation. When astonishment arises from seeing the uncommon pastimes of r Ka and receives nourishment from one of the primary, nourishment-giving emotions (mukhyaparrth-rati) which then recedes into the background, it is transformed into vismaya-rati. (3) Utsha-rati A very firm attachment and urgency to carry out ones aspired for activity of fighting, giving charity, displaying mercy, or performing religious duties, the fruit of which is praised by sdhus, is called utsha or enthusiasm. In utsha there is no dependence upon time, an absence of patience, and tremendous exertion or diligence. When enthusiasm arises in relationship to Ka and receives nourishment from mukhya-parrth-rati which recedes into the background, it is transformed into utsha-rati.
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(4) oka-rati The sorrow and grief that one experiences in the heart due to separation from ones beloved or upon perceiving that some calamity has befallen the beloved is called oka. In oka there is lamentation, falling on the ground, sighing, drying of the mouth, and delusion. When that sorrow arises in relationship to r Ka and is nourished by mukhya-parrth-rati, it is transformed into oka-rati. (5) Krodha-rati The inflammation of the heart that takes place when confronted with hostility is called krodha or anger. In krodha there is harshness, frowning, and redness of the eyes. When anger arises in relationship with r Ka and is nourished by parrthmukhya-rati, it is transformed into krodha-rati. Krodha-rati is of two types: ka-vibhvhaving Ka as its object, and kavairi-vibhvhaving Kas enemy as the object. (6) Bhaya-rati The extreme agitation and restlessness of the heart that is experienced upon committing some offence or seeing a dreadful object is called bhaya or fear. In bhaya there is hiding oneself, drying of the heart, running away, and delusion. When this fear arises in relation to r Ka and is nourished by mukhyaparrth-rati, it is transformed into bhaya-rati. Like krodha, bhaya-rati is of two types: ka-vibhvhaving Ka as its object, and dua-vibhvhaving a wicked person as its object. (7) Jugups-rati The contraction or shutting of the heart that takes place upon experiencing detestable things is called jugups or disgust. In jugups there is spitting, contraction of the mouth, and expressions of condemnation. When this feeling of disgust is nourished by mukhya-parrth-rati, it is transformed into jugups-rati.
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Divisions of the Sthybhva

The sthybhva is the permanent and dominant emotion which brings under its control both compatible (aviruddha) and incompatible (viruddha) emotions. The divisions of the sthybhva are described below:
Sthybhva
Mukhya-rati (Primary emotions fully composed of uddha-sattva)
Gaua-rati (Secondary emotions nourished by the primary ones)
Vismaya Hsa (laughter) (astonishment)
Utsha oka (enthusiasm) (sorrow)
Krodha (anger) Svrth (selfnourishing) by compatible and incompatible emotions uddh (unmixed)
Bhaya (fear)
Jugups (disgust)
Smnya (general) Lacking a dominant sentiment for Ka in the five mellows Svacch (transparent) Reflects that rati with which it comes in contact nti (tranquility) Prti (affection in servitude) Sakhya (friendship) Vtsalya (parental affection)
Keval (unmixed with any other type of rati) e.g. Rasla (dsya), rdma (sakhya), Nandarja (vtsalya) Sakul (a mixture of 2 or 3 kinds of rati) Uddhava (dsya mixed with sakhya), Bhma (sakhya mixed with dsya), Mukhar (vtsalya mixed with dsya)
Parrth (nourishment giving) supports the secondary emotions
Priyat (conjugal)
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Bhakti-rasa
When mukhya-rati or gaua-rati combine with their corresponding components of vibhva, anubhva, sttvika-bhva, and vyabhicr-bhva in the heart of a bhva or prema bhakta, they produce an extraordinary taste known as bhakti-rasa. As Ka-rati or the sthybhva is of two kinds, bhakti-rasa is also of two kinds: mukhya-rasa and gaua-rasa. Each of the rasas is characterised by a particular color and presiding deity. These are described below.
Mukhya bhakti-rasa (primary rasas) Gaua bhakti-rasa (secondary rasas) Hsya (laughter) Para (yellowish-white), Balarma Adbhuta (astonishment) Pigala (yellowish-brown), Krma Vra (heroism) Gaura (fair), Kalki Karua (compassion) Dhmra (smoke-coloured), Rghava Raudra (anger) Rakta (saffron-red), Bhrgava Bhaynaka (fear) Kla (black), Varha Vbhatsa (disgust) Nla (blue), Mna (Matsya)
nta-rasa (tranquility) veta (white), Kapila
Prta-rasa (servitude) Citra (multicolored), Mdhava
Preyn (friendship) Arua (reddish-brown), Upendra
Vtsalya (parental) oa (deep red), Nsiha
Madhura (conjugal) yma (dark), Nanda-nandana
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Bhakti-rasa Tasted in Five Ways

The twelve rasas react on the mind in five different ways and thus bhakti-rasa is tasted in five varieties. These are described below. Prti (fulfilment): In nta-rasa there is satisfaction or fulfilment of the heart. Vika (opening): In dsya, sakhya, vtsalya, madhura, and hsya-rasas there is cheerfulness or opening of the heart. Vistra (expansion): In vra and adbhuta-rasas there is expansion of the heart. Vikepa (distraction): In karua and raudra-rasas the heart becomes distracted. Kobha (disturbance): In bhaynaka and vbhatsa-rasas the heart becomes disturbed.
Pacima-vibhga (Western Division)

Mukhya-bhakti-rasa-nirpaka Primary Divisions of Bhakti-rasa First Waventa-bhakti-rasa Tranquility
loka 18
Second WavePrta-bhakti-rasa Servitude

loka 19
Third WavePreyo-bhakti-rasa Friendship

loka 20
Fourth WaveVtsalya-bhakti-rasa Parental Affection

loka 21-22
Fifth WaveMadhura-bhakti-rasa Conjugal love

loka 23
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First Waventa-bhakti-rasa Tranquility (18) nta-rasa

atha nta rase narkti parabrahma caturbhuja nryaa paramtm itydi guna r ko viaylambana. sanaka sanandana santana sanatkumrdaya raylamban tapasvina. jnino pi mumuk tyaktv r ka bhakta kpay bhakti vsan yukt yadi syus tad te py raylamban. parvata-aila-knandi vsijana-saga siddha ketrdaya uddpana vibhv. nsikgra-di avadhta-ce nirmamat bhagavad dvei jane na dvea tad-bhakta jane pi nti bhakti mauna jna-stre bhinivea itydayo nubhv. aru-pulaka-romcdy pralaya varjt sttvik. nirveda mati dhtydaya sacria. nti sthy. iti nta rasa.
r Bindu-vikin-vtti
In Bhakti-rasmta-sindhu (3.1.4) nta-bhakti-rasa is defined in the following way:
vakyamair vibhvdyai amin svdyat gata sthy nti ratir dhrai nta-bhakti-rasa smta
If nta-rati sthybhva mixes with the elements of vibhva, anubhva, sttvika-bhva, and vyabhicr-bhva which are appropriate for nta-rasa (all these are described ahead) and becomes very tasteful in the hearts of devotees who are predominated by ama or equanimity, it is called nta-bhakti-rasa by the learned.
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Vibhva
Viaylambana of nta-rasa The viaylambana of nta-rasa is r Ka manifested as the personification of eternity, cognizance and bliss, the pinnacle of tmrmas, the Parabrahma with humanlike appearance, fourhanded Nryaa, and the Paramtm. The qualities He exhibits are as follows: He is peaceful (nta), He endures even intolerable distress (dnta), He is free from all sins and He purifies others of sins (uci), He is in full control of His senses (va), He is never controlled by the dictates of my (sad-svarpa-samprpta), He bestows mukti on the enemies killed by Him (hatri-gatidyaka), and He is omnipresent (vibhu). (Those who are situated in nta-rasa are attracted to Paramtm and to the fourhanded form of r Nryaa who is the vilsa expansion of r Ka and the Lord of the paravyoma or Vaikuha, the majestic realm of the spiritual sky. Their attraction is not toward the twohanded form of r Ka.) raylambana of nta-rasa The nta-bhaktas (those whose rati is predominated by ama, equanimity) are the raylambana of nta-rasa. The ntabhaktas are of two types: (1) tmrma (those who take pleasure in the self), and (2) tapasv-gaa (those who undertake austerities with faith in bhakti): (1) tmrmaSanaka, Sanandana, Santana and Sanat Kumra, who are devoid of mamat or the sense of possessiveness in relationship to the Lord, who are firmly fixed in the Supreme Lord (bhagavan-niha), and who propound the path of bhakti, are prominent among the tmrma nta-bhaktas. (2) Tapasv-gaaThose who adopt yukta-vairgya and practice bhagavad-bhajana, knowing that without bhakti, mukti cannot be obtained, are called tpasa nta-bhaktas. Such persons have faith in bhakti only as a process for attaining mukti or liberation. As long as they take up the limbs of bhakti with a desire for mukti, nta-rati, which is the basis of nta-rasa, cannot appear in their hearts. If such jns give up the desire for moka,
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then by the mercy of the devotees of r Ka, bhakti, or in other words nta-rati, appears in their hearts. At that time they may also become the raylambana of nta-rasa. Uddpana Uddpana-vibhva or things which stimulate rati for r Ka are of two kinds: asdhraa (uncommon), and sdhraa (common). The asdhraa-uddpanas are stimulants which impel devotees of one specific rasa, and the sdhraa-uddpanas are those which impel devotees of other rasas as well. Asdhraa-uddpana Hearing the mah Upaniads, living in a secluded place, apparition of r Ka within the heart imbued with uddhasattva, discussing philosophical conclusions (tattva-vicra), predominance of jna-akti, beholding the universal form, association of sdhus or jni-bhaktas who reside in the mountains and forests, discussion of the Upaniads with persons who are equally knowledgeable, and so on, are the asdhraa-uddpanas or uncommon stimulants for this rasa. Sdhraa-uddpana The fragrance of tulas from the lotus feet of the Lord, the sound of a conchshell, sacred mountains and holy forests, holy places (such as the Gag or Badrikrama), the perishability of material objects, and the all-devouring quality of time are sdhraa-uddpanas or stimulants which the nta bhaktas share in common with the dsya bhaktas.
Anubhva
Asdhraa-anubhva Staring at the tip of the nose, behaving as an avadhta or an ascetic who is beyond all codes of social conduct, indifference, walking while extending the vision no more than six feet in front, exhibiting the jna-mudra (joining together of the thumb with the forefinger), absence of malice toward those who
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are adverse to the Lord, absence of excessive affection toward the devotees of the Lord, maintaining great respect for siddhat or the disintegration of material existence and jvan-mukti or the absence of absorption in the gross and subtle body, indifference, absence of proprietorship, freedom from false ego, observance of silence, deep absorption in the jna-stras, and other such items are the asdhraa-anubhvas or the uncommon outward symptoms which reveal the nti-rati situated within. Sdhraa-anubhva Yawning, writhing of the limbs, giving instructions on bhakti, bowing and offering prayers before the Lord are the sdhraa-anubhvas or outward symptoms which the nta bhaktas share in common with the dsya bhaktas.
Sttvika-bhva
Other than pralaya (loss of consciousness or fainting), all the sttvika-bhvas such as tears, standing of the hairs on end, perspiration, trembling, and so on are visible in nta-bhakti-rasa. These sttvika-bhvas can manifest up to the stage of jvalita. Jvalita is the stage in which two or three sttvika-bhvas appear simultaneously and can be controlled only with difficulty. They cannot attain to the stage of dpta.
Vyabhicr-bhva
The vyabhicr or sacr-bhvas include nirveda (self-disparagement), dhti (fortitude), hara (jubilation), mati (conviction or understanding), smti (remembrance), vida (despondency), autsukhya (ardent desire), vega (excitement), vitarka (deliberation), and so on.
Sthybhva
The sthybhva of nta rasa is nti-rati or tranquility. nti rati is of two kinds: (1) samequal, and (2) sndrcon-
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densed. When a nta bhakta is absorbed in asamprajtasamdhi or meditation in which all the functions of the mind disappear and one sees only the form of Brahman, and the Lord then manifests in his heart, the rati which he experiences for the Lord is called sam-nti-rati. When a nta bhakta directly sees the form of the Lord before him, the rati which he experiences is called sndr-nti-rati. It is said to be condensed because the bliss of receiving the direct darana of the Lord is far more intense than perceiving the Lord in samdhi.
Rasa
Corresponding to these two types of nti-rati, there are two types of nta-rasa: (1) prokyaindirect, and (2) sktkra direct. When a nta bhakta remembers a past experience of seeing the Lord or aspires to see the form of the Lord before him and such feelings give rise to rasa, it is called prokya or indirect nta-rasa. When a nta bhakta beholds the Lord directly before him and experiences rasa, it is called sktkra or direct ntarasa. Comment It may be noted that if Nanda-nandana r Ka is especially merciful toward someone, then even if he was previously fixed in jna, he attains a superexcellent quality of rati which far exceeds that of nti-rati. When his jna-saskras become slackened, he may even become expert in the bliss of bhakti-rasa as was the case with r ukadeva Muni. An example of this is seen in the statement of r Bilvamagala as cited in Bhaktirasmta-sindhu (3.1.44):
advaita vth pathikair upsy svnanda sihsana labdha dk ahena kenpi vaya hahena ds-kt gopa-vadh viena
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Formerly I was an object of worship for those who traverse the path of monism. The advocates of the path of impersonal brahma-jna used to worship me thinking me to be very great. Being seated on the throne of brahmnanda realization, I used to receive their adoration. But some cunning ravisher of the young wives of the cowherds, Gopjana-vallabha Nanda-nandana r Ka, has forcibly made me His maidservant. It is evident from this that by the uncommon mercy of r ymasundara, if even those established in jna attain a glimpse of the splendor of His charming lotus feet, they forget all their deficiencies. Then they repent their previous condition and become engaged in bhakti.
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Second WavePrta-bhakti-rasa Servitude (19) Dsya-Rasa

atha dsye rase vara prabhu sarvaja bhakta vatsala itydi guavn r ko viaylambana. raylamban caturvidh adhikta bhakt rit prad anug ceti. tatra brahm, akara itydayo dhikta bhakt. tatra rits trividh aray jnicar sev-nih kliya-jarsandhamagadha-rja-baddha-rjdaya aray. prathamato jnino pi mumuk parityajya ye dsye pravtts te sanakdayo jnicar. ye prathamata eva bhajane ratste candradhvaja-harihaya bahul vdaya sev-nih. uddhava-druka rutadevdaya prad. sucandra maandy pure, raktaka patraka madhukahdayo vraje anug. e saparivra eva ke ye yathocit bhakti mantas te dhurya bhakt. ye ka preyas-varge dara-yukt ste dhra bhakt. ye tu tat-kp prpya garvea kamapi na gaayanti te vra bhakt. eteu gauravnvita sambhrama prti-yuktstu pradyumna mbdaya r kasya ply. te sarve kecin nitya-siddh, kecit sdhana-siddh, kecit sdhak. r knugraha caraa-dhl mah-prasddaya uddpana vibhv. r kasyj karadayo nubhv. prem rga sneha ctra rase bhavati. adhikta bhakte rita bhakte ca prema paryanto bhavati sthy. prada-bhakte sneha paryanta. parkita druke uddhave rga prakaa eva. vrajnuge raktakdau sarva eva. pradyumndv api sarva eva. yvat paryanta r ka darana prathamato bhavati tvat-klam ayoga. darannantara yadi vicchedas tad viyoga. tatra daa da. ageu tpa kat jgary lambana-nyat adhti jaat vydhir unmdo mrcchita mti ca. iti dsya rasa.
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r Bindu-vikin-vtti
In Bhakti-rasmta-sindhu (3.2.3), prta or dsya-rasa is described as follows:
tmocitair vibhvdyai prtir svdanyatm nt cetasi bhaktn prta-bhakti-raso mata

When prti-rati becomes tasteful within the hearts of devotees by combination with the appropriate elements of vibhva, anubhva, sttvika-bhva, and vyabhicr-bhva, it is called prtabhakti-rasa or dsya-bhakti-rasa. In dsya-rasa, two kinds of devotees are fit recipients of Kas mercythose who possess the attitude of servants and those who possess the attitude of being maintained or reared by Ka. Consequently, dsya-rasa (also known as prta-rasa) is divided into two(1) sambrahma-prta (the reverence and submission that a servant feels toward the master), and (2) gaurava-prta (the respect and high estimation that a son feels for his father). Those who consider themselves as servants of Ka possess sambhramaprta-rati and those who consider themselves as reared by Ka possess gaurava-prta-rati. First sambhrama-prta-rasa will be discussed.
Sambhrama-prta-rasa
In Bhakti-rasmta-sindhu (3.2.5), sambhrama-prta-rasa is described as follows:
dsbhimnin ke syt prti sambhramottar prvavat puyamo ya sambhrama-prta ucyate

When sambhrama-prti toward r Ka is nourished in the hearts of the dsya-bhaktas (those devotees who cherish the conception of being Kas servants) by combination with vibhva and the other elements, it is called sambhrama-prta-rasa.
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Vibhva
Viaylambana of Sambhrama-prta-rasa In sambhrama-prta-rasa the two-handed form of r Ka is the viaylambana for the residents of Gokula. In other places, such as Dvrak and Mathur, r Ka is the viaylambana sometimes in a two-handed form and sometimes in a four-handed form. The qualities that r Ka displays as the viaylambana of sambhrama-prta-rasa are described as follows: Millions of universes are situated in the pores of His body (koi-brahmavigraha). He is an ocean of mercy (kpmbudhi). He possesses inconceivable potency (avicintya mahakti). He is served by all mystic perfections (sarva-siddhi-nievita). He is the source of all incarnations (avatrval-bja). He always attracts the tmrmas (tmrmagakar). He is independent and His order cannot be transgressed (vara). He is the master (prabhu), the supreme object of worship (paramrdhya), and all-knowing (sarvaja). He is firmly fixed in vow (sudha-vrata), opulent (samdhimna), forgiving (kamla), and the protector of surrendered souls (aragata-plaka). His actions are very pleasing (dakia). His words never prove false (satya-vacana). He can perform difficult tasks with ease (daka). He acts for the welfare of everyone (sarva-ubhakara). He is famous for putting His enemies into distress (pratp). He is religious (dhrmika) and acts in accordance with the stra (stra-caku). He is the friend of His devotees (bhakta-suhta) and magnanimous (vadnya). His body is radiant and He is extremely powerful and influential (tejasv). He is grateful (ktaja), famous (krtimna), the most excellent (varyna), powerful (balavna), and He is controlled by the love of His devotees (prema-vaya). raylambana of Sambhrama-prta-rasa Four kinds of devotees are the raylambana of sambhramaprta-rasa: (1) adhikta (appointed or authorized servants), (2) rita (those who have taken refuge at the lotus feet of Ka), (3) priada (the retinue or attendants of the Lord), and (4) anugas (followers of the Lord).
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(1) Adhikta-bhaktas Servants who are appointed to their respective positions by r Ka such as Brahm, akara, Indra and other authorized devats are known as adhikta-bhaktas. (2) rita-bhaktas The rita-bhaktas are of three kinds: (1) araya (those who have taken refuge of the Lord), (2) jnicara (those who were formerly attached to the path of jna), and (3) sev-niha (those who are fixed in the service of the Lord). The attitudes of these three types of devotees are expressed in the following loka from Bhakti-rasmta-sindhu (3.2.22):
kecid bht araam abhita sarayante bhavantavijtrths tvad-anubhavata prsya kecin mumukm rva rva tava navanav mdhur sdhu-vndd vndrayotsava! kila vaya deva! sevemahi tvm
(A sdhaka-bhakta possessing the innate characteristic of dsyarati spoke as follows)O festival of Vndvana (one who gives pleasure to Vndvana)! O Lord! Some persons, being very fearful, have taken complete shelter of You, knowing You to be their protector. Other persons, having realized You, have become acquainted with the supreme truth. Thus they have given up their desire for moka and taken refuge of You. Whereas, we are devotedly engaged in Your service, having heard again and again from the mouths of saintly devotees the everfresh and sweet narrations about You. The first part of this loka describes the araya-bhaktas. They take shelter of the Lord as their protector due to being subjected to a fearful situation. Examples of such devotees include Kliyanga and the kings imprisoned by the King of Magadha, Jarsandha. The second part of this loka describes the jnicarabhaktas. They are jns who take shelter of the Lord after abandoning their desire for moka. The Four KumrasSanaka, Sanandana, Santana and Sanat Kumraare examples of jnicara-bhaktas. Although previously jns, they renounced
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their desire for moka by the mercy and association of Brahm, the original father of all, and became engaged in dsya-rasa. The third part of the above loka describes the sev-niha-bhaktas. They are devotees who are established in service from the very beginning. These include the kings Candradhvaja, Harihaya and Bahulva, as well as Ikvku and Puarka. (3) Priada-bhaktas The priada-bhaktas or attendants of the Lord in Dvrak Pur include the katriyas such as Uddhava, Druka, Styaki, atrujita, and the brhmaa rutadeva. Although engaged in activities such as ministers and chariot drivers, they also engage in various services in accordance with time and their respective abilities. Among the Kauravas, Bhma, Parkit, Vidura and others are counted as priada-bhaktas. Among the cowherd men of Vraja, Upananda, Bhadra and others are priada-bhaktas. (4) Anuga-bhaktas Those whose hearts are always deeply attached to rendering personal services to r Ka are called anuga-bhaktas (followers of the Lord). Anuga-bhaktas are of two kinds: (1) purastha (those residing in Dvrak), and (2) vrajastha (those residing in Vraja). The anugas in Dvrak include Sucandra, Maana, Stanva, Sutanva, and others. In Vraja the anuga-bhaktas are Raktaka, Patraka, Patr, Madhu-kaha, Madhuvrata, Rasla, Suvilsa, Premakanda, Makaranda, nanda, Candrahsa, Payoda, Vakula, Rasada, rada, and others. The priada and anuga-bhaktas are further divided into three classifications: (1) dhurya (those who are eminently fit or distinguished), (2) dhra (composed, calm or clever), and (3) vra (heroic). Dhurya Those devotees who display appropriate love and devotion toward both Ka and His family members are known as dhuryabhaktas. In the Bhakti-rasmta-sindhu (3.2.49), they have been further described as follows:
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ke sya preyasvarge dsdau ca yathyatham ya prti tanute bhakta sa dhurya iti krttate
Those devotees who extend appropriate love and affection toward r Ka, the lovers of r Ka (ka-preyass), and the servants of r Ka are called dhurya-bhaktas. An example of a dhurya-bhakta is given as follows in Bhaktirasmta-sindhu (3.2.50):
deva sevyatay yath sphurati me devyas tathsya priy sarva pra-samnat pracinute tad bhakti bhj gaa smtv shasika vibhemi tad aha bhaktbhimnonnata prti tat praate khare py avidadhad ya svsthyam lambate
Just as r Kadeva is fit to be served by us, so are His beloveds. Similarly, the devotees of Ka are as dear to us as life. But I fear even to remember those arrogant persons who due to the pride of considering themselves as devotees spend their time happily without offering love to the less intelligent who are, nonetheless, fully surrendered to Ka. Dhra Those who maintain greater faith in the preyass or beloved damsels of r Ka are known as dhra-bhaktas. They have been described in Bhakti-rasmta-sindhu (3.2.51) as follows:
ritya preyasm asya nti sevparo pi ya tasya prasda-ptra syn mukhya dhra sa ucyate
Those devotees who have taken shelter of one of the preyass of r Ka, and are a principle object of Kas affection even though they are not overly absorbed in service, are known as dhra-bhaktas. An example of a dhra-bhakta is given in Bhakti-rasmtasindhu (3.2.52) as follows:
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kamapi pthag anuccair ncarmi prayatnayadukula-kamalrka! tvat-prasdariye pi samajani nanu devy prijtrcity parijana nikhilntaptin me yadkhy
(The son of a nurse of Satyabhm was very dear to Her. At the time of Satyabhms marriage, her father Satrjita sent him along with her. He used to always live near Satyabhm in the inner chambers of the palace at Dvrak. Although he was not actually the brother-in-law of r Ka, he used to behave with Him in that way, and by his humorous demeanor he gave pleasure to r Ka. One day he spoke as follows to r Ka.) O Ka! You are the sun that causes the lotus flower of the Yadu dynasty to bloom. I have not made even the slightest endeavor to obtain the treasure of Your mercy. Nonetheless, I am renowned as one of the attendants of Satyabhm whom You worshiped by the Prijta tree. Vra Those who, having attained Kas mercy, are somewhat proud and therefore do not depend upon any others are called vra-bhaktas. An example of a vra-bhakta is given as follows in Bhakti-rasmta-sindhu (3.2.54):
pralamba-ripur varo bhavatu k ktis tena me kumra makaradhvajd-api na kicid ste phalam kim anyad aham uddhata prabhu-kp-kaka-riy priy-pariad-agrim na gaaymi bhmm api
No doubt, r Baladeva, the enemy of Pralambha, is the Supreme varabut of what use is that to me? I have nothing to gain even from Pradyumna who bears the flag of makara (a dolphin or shark). Then what to speak of others. Having obtained the wealth of the merciful sidelong glance of Lord r Ka, I have become so haughty that I take no consideration even of Satya-bhm, the foremost among the lovers of r Ka.
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rla Jva Gosvm explains that in this instance, although the vra-bhakta internally has love for Balarma, Pradyumna, and Satyabhm, there is an outward suggestion of pride for the sake of amusement arising out of affection. This is not real pride, otherwise it would not be rasa but virasat or that which is opposed to rasa. He further explains that this verse was spoken by a vrabhakta to an intimate attendant of Satyabhm in a secluded place. If it had been spoken in public, it would have been a source of embarrassment to r Ka because of the satirical allusion to Satyabhm even more so than the overstepping of Baladeva. All the above-mentioned devotees are of three types: nityasiddha, sdhana-siddha, and sdhaka. Asdhraa-uddpana Attainment of Kas favor, the dust from His lotus feet, acceptance of His mahprasda, and the association of other devotees situated in dsya-rasa are asdhraa-uddpanas or stimulants unique to sambhrama-prta-rasa. Sdhraa-uddpana The sound of Kas flute and buffalo horn, His smiling glance, hearing of His qualities, a lotus flower, His footprints, a fresh rain cloud, the fragrance of His limbs, and so on, are sdhraa-uddpanas or stimulants which the dsya bhaktas share in common with devotees of all the other rasas.
Anubhva
Asdhraa-anubhva To be fully engaged in services to r Ka that are suited to ones ability, to be devoid of all trace of jealousy in spite of seeing each others excellence in the matter of personal service to r Ka, to keep friendships with the servants of the Lord, and to have firm faith in the mood of servitude only are the asdhrana or uncommon anubhvas of sambhrama-prta-rasa.
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Sdhraa-anubhvas The thirteen anubhvas previously mentioned such as dancing and singing, showing respect toward Kas friends, detachment, and so on, are the sdhraa-anubhvas or symptoms shared in common with devotees of other rasas.
Sttvika-bhva
All eight sttvika-bhvas such as tears and becoming stunned are present in this rasa.
Vyabhicr-bhva
There are twenty-four vyabhicr-bhvas in sambhrama-prtarasa: jubilation, pride, fortitude, self-disparagement, depression, wretchedness, anxiety, remembrance, apprehension, resolve, ardent desire, fickleness, deliberation, agitation, bashfulness, inertness, bewilderment, madness, concealment of emotions, awakening, dreaming, fatigue, disease, and death. The nine remaining vyabhicr-bhvasintoxication, exhaustion, fear, hysteric convulsions, laziness, furry, intolerance, envy, and sleepinessdo not give much nourishment to sambhramaprta-rasa. At the time of meeting with r Ka, jubilation, pride, and fortitude are manifest. In separationfatigue, disease, and death are manifest. The eighteen remaining vyabhicr-bhvas are manifest both in meeting and in separation.
Sthybhva
In Bhakti-rasmta-sindhu (3.2.76), the sthybhva of sambhrama-prta-rasa is described as follows:
sambrama prabhut-jnt kampa cetasi sdara anenaikya gat prti sambhrama prtir ucyate e rase tra kathit sthyi bhvatay budhai
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A respectful attitude toward r Ka, evoked by the conception of His being ones worshipful master combined with the trembling or unsteadiness of the heart to serve r Ka, is called sambhrama. When prti toward r Ka attains complete identity with this sense of sambhrama, it is called sambhramaprti. According to learned scholars this sambhrama-prti is the sthybhva of sambhrama-prta-rasa. When sambhrama-prti is augmented it attains successively to the stages of prema, sneha, and rga. Prema In Bhakti-rasmta-sindhu (3.2.81), prema is defined as follows: hrsa ak-cyut baddhaml premeyam ucyate asynubhv kathits tatra vyasanitdaya When sambhrama-prti is very firmly rooted, there is no fear of its being diminished. This state is called prema. Distress, calamity and other symptoms which are exhibited in this state are anubhvas of prema. Sneha In Bhakti-rasmta-sindhu (3.2.84), sneha is defined as follows:
sndra citta-drava kurvan prem sneha itryyate kaikasypi neha syd vileasya sahiut
When prema is intensified and melts the heart it is called sneha. In sneha one cannot tolerate separation even for a moment. Rga In Bhakti-rasmta-sindhu (3.2.87), rga is defined as follows:
sneha sa rgo yena syt sukha dukham api sphuam tat sambandha-lave py atra prti pra vyayair api
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That sneha by which even distress appears like happiness due to slight contact with r Ka and by which a devotee is prepared to give up his life to please r Ka is called rga. In his commentary to this verse rla Jva Gosvm explains the meaning of the words tat sambandha lave piby even a slight contact with r Ka. This means either direct meeting with r Ka (ka-sktkra), an appearance identical to Him (tat-tulya-sphuraa), or the attainment of His mercy. By any of these, even unbearable distress appears like happiness. Furthermore, he says that in the absence of such contact with r Ka, even happiness appears like great distress. Prema, Sneha, and Rga manifest in different Devotees Previously it was said that the servants are of four kinds: adhikta, rita, priada, and anuga. In the adhikta and ritabhaktas, the sthybhva manifests up to the stage of prema. In the priada-bhaktas the sthybhva may attain to the stage of sneha. In Parkit, Druka, and Uddhava it manifests up to the stage of rga. In the vrajnugas, of which Raktaka is the chief, and in Pradyumna also, prema, sneha, and rga are observed. (Pradyumna is classified as a llya-bhakta described ahead under the heading of gaurava-prta-rasa.) Rga is found in the ordinary anugas, but when rga manifests in the vrajnugas it is mixed with a small portion of praaya and therefore displays symptoms of sakhya-bhva.
Meeting and Separation

In prta-bhakti-rasa there are two conditions: (1) ayoga (separation) and (2) yoga (meeting). Ayoga The absence of Kas association is called ayoga. In this condition all devotees experience various symptoms or anubhvas such as deep absorption of the mind in r Ka, searching out His qualities, and thinking of some means by which He may be obtained. Ayoga is further divided into two parts: (1) utkahit-
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vaanxious longing, and (2) viyogaseparation. The desire to see r Ka for the first time is called utkahitva or anxious longing. When there is separation from Ka after having already attained His association, it is called viyoga. In viyoga there are ten conditions: (1) aga-tpa (fever or burning of the limbs), (2) kat (emaciation), (3) jgaraa (sleeplessness), (4) lambana-nyat (absence of support or shelter for the mind), (5) adhti (absence of fortitude or absence of attachment for all objects), (6) jaat (inertness), (7) vydhi (disease), (8) unmda (madness), (9) mrcch (fainting), and (10) mti (death).
Yoga To be united with Ka is called yoga. Yoga is of three types: (1) siddhiperfection, (2) tuisatisfaction, and (3) sthiti residence. After utkahitva when one meets Ka for the first time, it is called siddhi or perfection. When one is reunited with Ka after separation (viyoga), it is called tui or satisfaction. To live together with r Ka on a steady basis is called sthiti (residence).
Gaurava-prta-rasa
After discussing sambhrama-prta-rasa we will now describe gaurava-prta-rasa. Gaurava-prta-rasa is described as follows in Bhakti-rasmta-sindhu (3.2.144):
llybhimnin ke syt prtir gauravottar s vibhvdibhi pu gaurava-prtir ucyate Prti or affection for Ka which is found in the sons of Ka, who cherish the conception of being brought up by Him, or those who consider themselves as younger brothers and so on is called gauravottar-prti (affection characterised by the reverence one has toward an elder). When this type of prti (or in other words, ka-rati) is nourished by the corresponding elements of vibhva, anubhva, sttvika-bhva and vyabhicrbhva, it is called gaurava-prta-rasa.
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Vibhva
Viaylambana of Gaurava-prta-rasa The viaylambana of gaurava-prta-rasa is r Ka who is endowed with the qualities of being the supreme guru, protector and maintainer, and possessing great fame, intelligence and strength. raylambana of Gaurava-prta-rasa The raylambana of gaurava-prta-rasa are the llya-bhaktas (those who are reared, nourished, or cared for by Ka). Those who cherish the conception of being juniors and those who consider themselves as sons are both known as llya-bhaktas. Sraa, Gada, and Subhadra are principle among those who consider themselves as juniors. Pradyumna, Crudea, Smba and other yadu-kumras (princes of the Yadu dynasty) consider themselves as sons. r Pradyumna, the son of Rukmi, is the chief among all the llya-bhaktas. The devotees of both kindsnamely, sambhrama-prta-bhaktas and gaurava-prta-bhaktasalways serve Ka with a reverential or respectful attitude. In the servants at Dvrak, aivaryajna or knowledge of the Lords majesty is predominant. In the lya-bhaktas, sambandha-jna or knowledge of ones relationship with Ka is predominant. The vrajnugas never consider r Ka to be the Paramevara or supreme controller. They are devoid of aivarya-jna. They consider Ka to be the son of the King of the cowherds (Goparja-nandana). Nonetheless, they are aware of r Kas opulence and power at having obtained victory over Indra. (They do not consider this power to be due to His being the Paramevara, rather they consider it to be simply some extraordinary ability.) Uddpana r Kas parental affection, His mild smiling and glances are the uddpanas of gaurava-prta-rasa.
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Anubhva
To sit on a lower seat in Kas presence, to follow the directions of the guru or elders, to accept responsibilities given by Ka, and to give up self-willed behaviour are the anubhvas of gaurava-prta-rasa. There are other anubhvas which the llyabhaktas share in common with other dsya-bhaktas. These include offering prama, frequently remaining silent, shyness, modesty, following the orders of Ka even to the extent of giving up ones life, keeping ones head lowered, steadiness, refraining from laughing or coughing in Kas presence, and desisting from talks of Kas confidential pastimes. rla Jva Gosvm comments that there is no possibility whatsoever of the (siddha) llya-bhaktas discussing Kas confidential pastimes. This restriction has been mentioned only for the sake of present day sdhakas who have adopted the mood of the llya-bhaktas.
Sttvika-bhva
All eight sttvika-bhvas described previously are found in gaurava-prta-rasa.
Vyabhicr-bhva
All the vyabhicr-bhvas which were described above in regards to sambhrama-prta-rasa also apply here.
Sthybhva
In Bhakti-rasmta-sindhu (3.2.166-167), the sthybhva of gaurava-prta-rasa has been described as follows:
deha sambandhitmnd gurudhr atra gauravam tanmay llake prtir gaurava prtir ucyate sthyi bhvo tra s caim mlt svayam ucchrit kacid vieam pann premeti sneha ity api rga ity ucyate ctra gaurava prtir eva s
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The veneration that arises toward an elder due to bodily relationship is called gaurava. In gaurava one has the conception of belonging to someone and one thinks, He is my parent, elder or maintainer. Prti or affection toward Ka which is characterized by this type of veneration is called gaurava-prti. This gaurava-prti, manifesting itself in the heart of the devotee and then pervading his heart, is the sthybhva of gaurava-prta-rasa. When gaurava-prti is augmented and attains a particular state, it is called prema. When prema is further augmented it attains the state of sneha, and when sneha is enhanced it attains the state of rga. The conditions known as ayoga and yoga and their various subdivisions described previously are found in gaurava-prta-rasa, sakhya, and vtsalya-rasa also.
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Third WavePreyo-bhakti-rasa Friendship (20) Sakhya-Rasa

atha sakhya rase vidagdho buddhimn suvea sukhtydi guna r ko viaylambana. raylamban sakhya catur vidh. suhda sakhya priya-sakhya priyanarma-sakhya ca. ye kasya vayasdhikste suhda kicid vtsalyavanta. te subhadra maalbhadra balabhadrdaya. ye kicid vayas nynste kicid dsya mir sakhya. te vila-vabha devaprasthdaya. ye vayas tulyste priya-sakhya rdma sudma vasudmdaya. ye tu preyas rahasya-sahy gra bhva sphste priyanarma-sakhya subala madhumagalrjundaya. r kasya kaumra-paugaa kaiorn vaysi ga veu dala vdydaya ca uddpana vibhv. tatra prama kaumra pacamb-dnta paugaa daamvadhi. kaiorampaca-daa yauvanantu tata param. aa msdhika daa vara paryanta r kasya vraje prakaa vihra. ataeva r kasylpa klata eva vayo-vddhy msa-catuaydhika vatsara-traya paryanta kaumra. tata param aa msdhika a vara paryanta paugaam. tata param aa msdhika daa vara paryanta kaioram. tata param api sarva-kla vpya kaioram eva. daa vara ea kaioram. tatraiva sad sthiti. eva saptame vare vaikhe msi kaiorrambha. ataeva prasiddha paugaa madhye preyasbhi saha vihra. tsm api tathbhtatvd iti prasagt likhitam. sakhye bhu-yuddha khel eka ayy ayandayo nubhv. aru pulakdaya sarve eva sttvik. hara garvdaya sacria smya dy nisambhramatmaya vivsa viea sakhya rati sthy bhva. atha praaya prem sneho rga sakhyena saha paca vidha syt. anyatra arjuna bhmasena rdma-viprdy sakhya. tatrpi viyoge daa da prvat jtavy. iti sakhya rasa.
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r Bindu-vikin-vtti
In Bhakti-rasmta-sindhu (3.3.1), sakhya-rasa is described as follows:
sthybhvo vibhvdyai sakhyam tmocitair iha nta citte sat pui rasa preyn udryyate
When sakhya-rati sthybhva is nourished within the heart of devotees by combination with the appropriate vibhvas, anubhvas, sttvika-bhvas, and vyabhicr-bhvas, it is called preyobhakti-rasa or sakhya-bhakti-rasa.
Vibhva
Viaylambana As described earlier in regard to prta-bhakti-rasa, r Ka is the viaylambana, sometimes in a two-handed form and sometimes in a four-handed form. The qualities He displays as the viaylambana of preyo-bhakti-rasa are described as follows: He is beautifully dressed (suvea), He possesses all divine characteristics in the features and markings of His body (sarva-satlakanvita), He is extremely powerful (baliha), He is adept in many different languages (vividhdbhuta-bhnvita), His speech is very pleasing to the ears and filled with sweetness and rasa (vvadka), He is learned in all branches of knowledge and expert in adopting appropriate behaviour (supaita), He is sagacious and His intelligence is very subtle (buddhimna), He is quick-witted and thus able to invent newer and newer meanings on the spur of the moment (vipula-pratibhnvita), He is expert, being able to quickly accomplish very difficult tasks (daka), He is merciful and thus unable to tolerate the distress of others (karua), He is the best of heroes (vra-ekhara), He is expert in the sixty four arts and in amorous sportive pastimes (vidagdha-rasika), He forgives the offences of others (kamla), He is the object of everyones affection (raktaloka), He is possessed of great opulence (samddhimn), He always enjoys hap-
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piness and is never touched by even a trace of distress (sukh), and He is superior to all (varyn). raylambana The sakhs (friends) of r Ka, who have a strong sense of mamat (possessiveness) toward Him, who are possessed of deep faith, who are firmly fixed on r Ka, who benefit others by their behavior, and who are deeply absorbed in serving Ka in the mood of a friend are the raylambana. They have been further described in Bhakti-rasmta-sindhu (3.3.8) as follows:
rpa vea guadyais tu sam samyag ayantrit virambha sambhttmno vayasys tasya krttit
Those who are identical to r Ka in terms of form, qualities and dress, who are completely devoid of the constraints that are found in the servants, and who are possessed of deep faith in Ka imbued with intimacy are known as vayasyas (friends). The vayasyas of Ka are of two types: (1) pura-sambandhi those residing in the city and (2) vraja-sambandhithose residing in Vraja. The sakhs residing in the city include Arjuna, Bhmasena, Draupad, rdma brhmaa (Sudm-vipra), and others. Of these, Arjuna is considered to be the best. The vrajavayasyas are described as follows in Bhakti-rasmta-sindhu (3.3.16):
kadaranato dn sad saha-vihria tad-ekajvit prokt vayasy vrajavsina ata sarva vayasyeu pradhnatva bhajanty am
Those who become perturbed when Ka leaves their sight for even a moment, who always play with Ka, and who hold Ka as dear as life are the Vrajavs vayasyas. For these reasons they are foremost among all the friends of Ka. The vayasyas of r Ka in Gokula are of four types: (1) suhda, (2) sakh, (3) priya-sakh, and (4) priyanarma-sakh.
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Suhda Those whose sakhya is mixed with a scent of vtsalya, who are slightly older than Ka, who bear a staff and other weapons and who always protect r Ka from the demons are called suhtsakhs. These include Subhadra, Maalbhadra, Bhadravarddhana, Gobhaa, Yaka, Indrabhaa, Bhadrga, Vrabhadra, Mahgua, Vijaya, and Balabhadra. Of these, Maalbhadra and Balabhadra are the best. Sakh Those who are slightly younger than r Ka, whose sakhya is mixed with a scent of dsya and who are exclusively attached to the happiness of rendering service to Ka are called sakhs. These include Vila, Vabha, Ojasv, Devaprastha, Varthapa, Maranda, Kusumpa, Maibandha, and Karandhama. Of these, Devaprastha is the best. Priya-sakh Those who are the same age as Ka and who take exclusive shelter of the attitude of sakhya are called priya-sakhs. These include rdma, Sudma, Dma, Vasudma, Kiki, Stokaka, Amu, Bhadrasena, Vils, Puarka, Viaka, and Kalavika. They always give pleasure to Ka by various types of games and by wrestling, stick fighting and other types of amusement. Of these, rdma is the best. In his commentary to Bhakti-rasmta-sindhu (3.3.36-38), rla Jva Gosvm has said that although the friends known as Dma, Sudma, Vasudma, and Kiki are known as priyasakhs, they may also be counted as priyanarma-sakhs because they personify Kas heart and pervade His entire being. In order to establish this he quotes the following verse from the Gautamya-tantra (15.38):
dma vasudma sudma kikin (pjayed) gandha-pupakai antakaraa rpste kasya parikrttit tmbhedena te pjy yath kas tathaiva te
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The purport of this statement is that because Dma, Vasudma, Sudma, and Kiki personify Kas heart, they are described to be as worshipful as r Ka Himself. Therefore in the ceremony known as varaa-pj, a particular method of worship described in Hari-bhakti-vilsa (7.360-376) and referred to in the above verse from the Gautamya-tantra, these four personalities are offered the first worship with scented flowers and sandalwood. Priyanarma-sakhs The priyanarma-sakhs are superior in every way to the three other types of sakhs. They are engaged in extremely confidential services and are possessed of a very special bhva (sakhbhva). In other words they perform confidential services for the preyass or lovers of r Ka, they assist Ka in meeting with the preyass and they desire to give pleasure to them. These include Subala, Arjuna, Gandharva, Vasanta, Ujjvala and Madhumagala. Of these, Subala and Ujjvala are the best. The above four types of sakhs are of three types: (1) nityapriy or nitya-siddha, (2) suracarathose who were previously devats and who attained to the position of Kas friends through the performance of sdhana, and (3) sdhana-siddha. Although the suracaras also attained perfection through sdhana, they are classified separately in order to distinguish them from the general sdhana-siddhas. Uddpana Kas age and beauty, His horn, flutes (veu and va), conch, and other musical instruments made out leaves, His joking behavior and heroism, His beloved associates, and His imitation of the behavior of kings, devats, and incarnations of the Lord are the uddpanas of preyo-bhakti-rasa. Vayasa Of the various uddpanas mentioned above, Kas age or vayasa will now be described. Kas age is of three types: kaumra (childhood), paugaa (boyhood), and kaiora (early
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youth). Kaumra is up to the age of five, paugaa is up to the age of ten, and kaiora is up to the age of fifteen years. After that comes yauvana (mature youth). This is the ordinary rule, but it is well known that r Ka enacted His pastimes in Vraja up to the age of ten years and eight months. Therefore in regard to r Ka, maturity takes place even at a very young age. For Him kaumra is up to three years and four months, paugaa is up to six years and eight months, and kaiora is up to ten years and eight months. Thereafter, Ka always remains in the condition of kaiora. In Vraja Ka enters the final stage of early youth (ea-kaiora) at the age of ten, and from then on He always remains in that condition. Kas kaiora begins in the month of Vaikha (April-May, the second month of the Indian calendar) of His seventh year. Therefore, His pastimes with the gops are celebrated even in the stage of paugaa. The conditions of kaumra, paugaa, and kaiora in the gops follow the exact same pattern. Kas various ages have been discussed here with reference to the topic of uddpana-vibhva.
Anubhva
Sdhraa-anubhva The sdhraa or common anubhvas of sakhya-rasa are wrestling, playing with a ball, gambling, riding on each others shoulders, pleasing Ka by stick-fighting, laying down or sitting with Ka on a bed, sitting place or swing, joking in a most striking and charming manner, water sports, and upon meeting with Ka, dancing, singing and the other symptoms previously described. These are known as sdhraa-anubhvas because they are common to all four kinds of friends. The anubhvas that are unique to each division of friends will now be described. Asdhraa-anubhvas of the Suht-sakhs To give instructions as to what is to be done and what is not to be done, to engage Ka in beneficial activities, and to take the lead in almost all activities are the anubhvas that are unique to the suht-sakhs.
Sakhya-rasa
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Asdhraa-anubhvas of the Sakhs To place tmbula in Kas mouth, to draw tilaka marks, to anoint Ka with sandalwood, and to draw pictures on His face are the anubhvas that are unique to the sakhs. Asdhraa-anubhvas of the Priya-sakhs To defeat Ka in battle, to pull Ka by taking hold of His clothes, to steal flowers from Kas hands, to have oneself dressed and decorated by Ka, and to engage in hand to hand battle with Ka are the anubhvas that are unique to the priyasakhs. Asdhraa-anubhvas of the Priyanarma-sakhs The priyanarma-sakhs deliver messages to the Vraja kiors. They approve of their love for Ka. When the Vraja kiors quarrel with Ka they take Kas side, and when they are absent they are expert in supporting the side of the ythevar of whom they have taken shelter. They also whisper secret messages in Kas ear. These are the anubhvas that are unique to the priyanarma-sakhs.
Sttvika-bhva
All eight sttvika-bhvas such as tears, trembling, and hairs standing on end are present in sakhya-rasa.
Vyabhicr-bhva
In sakhya-rasa all vyabhicr-bhvas are found except for fierceness, fear, and laziness. In separation from Ka, all vyabhicr-bhvas are found except for intoxication, jubilation, pride, sleep, and fortitude, and in meeting all are found except for death, fatigue, disease, hysteric convulsions and wretchedness.
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Sthybhva
We are equals. When ones rati for Ka is possessed of this attitude and is therefore devoid of the constraints arising from a reverential outlook, and when it is possessed of virambha or very deep faith imbued with intimacy, it is called sakhya-rati. This sakhya-rati is the sthybhva of sakhya-rasa. When sakhyarati is augmented it attains to the stages of praaya, prema, sneha, and rga. Thus there are five stages including sakhya-rati. Prema, sneha, and rga have been defined already under the heading of dsya-rasa. Praaya will now be defined. Praaya In Bhakti-rasmta-sindhu (3.3.108), praaya is defined as follows:
prpty sambhramdn yogyatym api sphuam tad gandhenpy asasp rati praaya ucyate
When there is a very distinct presence of elements which would invoke a reverential attitude and yet ones rati is not even slightly influenced by such feelings, it is known as praaya. The conditions known as ayoga and yoga, as well as the ten conditions of viyoga described previously in regard to dsya-rasa, are also found in sakhya-rasa.
Vtsalya-rasa
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Fourth WaveVtsalya-bhakti-rasa Parental Affection (21) Vtsalya-rasa

atha vtsalya rase komalgo vinay sarva lakaa yukta itydi gua r ko viaylambana. r ke anugrhya bhvavanta pitrdayo gurujan atra vraje vrajevar vrajarja-rohiy upananda tat-patny daya. anyatra devak kunt vasudevdaya ca raylamban. smita jalpita blya cedaya uddpana vibhv. mastakghrrvda-llana-plandayo nubhv. sttvik stambha-sveddaya sarva eva stana-sravaam iti nava sakhy. hara akdy vyabhicria. vtsalya rati sthy bhva. prema sneha rg ctra bhavanti. atrpi viyoge prvavat daa da. iti vtsalya rasa.
r Bindu-vikin-vtti
In Bhakti-rasmta-sindhu (3.4.1), vtsalya-rasa is described as follows:
vibhvadyais tu vtsalya sthy puim upgata ea vatsalanmtra prokto bhakti raso budhai
When vtsalya-rati sthybhva is nourished by its corresponding elements of vibhva and so on, it is called vtsalyabhakti-rasa by the learned.
Vibhva
Viaylambana r Ka is the viaylambana of vtsalya-bhakti-rasa. He is endowed with the following qualities. His limbs are very soft (komalga), they are of a darkish complexion (ymga), His beauty gives great happiness to the eyes (rucira), He possesses all
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divine characteristics in the features and markings of His body (sarva-sat-lakanvita), He is mild (mdu), His speech is very pleasing even when addressing offenders (priya-vk), He is simple (sarala), He is shy when praised by others (hrmna), He is devoid of pride (vinay), He offers respect to His teachers, brhmaas, and elders (mnya-mnakt), and He is charitable (dt). raylambana Kas mother, father and other elders who have a strong sense of mamat or possessiveness in relationship to Him, who give instructions to Him and nurture Him, and who desire to bestow their favor upon Him (who regard r Ka as the object of their mercy) are the raylambana of vtsalya-rasa. In Vraja these include Vrajarja r Nanda Mahrja, Vrajevar r Yaod, Rohi-maiy, Upnanda and his wife Tug, the other elder and younger brothers of Nanda Bb and their wives, and the gops whose sons were stolen by Brahm. In Mathur or Dvrak, Kas elders in parental affection include Vasudeva, Devak and her co-wives, Kunt, Sndpani Muni and others. Of all these, r Yaod is the best. Uddpana Kas age (kaumra, paugaa, and kaiora), beauty, dress, childhood restlessness, sweet words, mild smiling, and childhood pastimes are the uddpanas of vtsalya-rasa.
Anubhva
Smelling Kas head, cleansing His limbs with the hands, offering blessings, giving orders, looking after Ka in various ways (such as bathing), offering protection, giving beneficial instructions, and other such activities are the anubhvas of vtsalya-rasa.
Vtsalya-rasa
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Sttvika-bhva
In addition to the eight usual sttvika-bhvas, there is one more item which is unique to vtsalya-rasa and that is flowing of milk from the breast. Thus in all there are nine sttvika-bhvas in this rasa.
Vyabhicr-bhva
The twenty-four vyabhicr-bhvas which were listed for dsya-rasa are also found in vtsalya-rasa. In addition to these, apasmra or hysteric convulsions are also found in this rasa.
Sthybhva
The rati of a person who nurtures feelings of anukampa or a desire to favor and support a person who is worthy of and in need of support and which is devoid of reverence is called vtsalyarati. This vtsalya-rati is the sthybhva of this rasa. When vtsalya-rati increases, it attains successively the stages of prema, sneha, and rga. The conditions known as ayoga and yoga, as well as the ten conditions of viyoga described previously in regard to dsya-rasa, are also found in vtsalya-rasa.
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(22) Mixtures of Bhvas

atha bhva-miraam. r baladevdn sakhya vtsalya dsya ca. mukhar prabhtn vtsalya sakhya ca. yudhihirasya vtsalya sakhya ca. bhmasya sakhya vtsalya ca. arjunasya sakhya dsya ca. nakula sahadevayor dsya sakhya ca. uddhavasya dsya sakhya ca. akrrograsendn dsya vtsalya ca. aniruddhdn dsya sakhya ca.
r Bindu-vikin-vtti
In some devotees there is a mixture of the three rasas of dsya, sakhya, and vtsalya. In those devotees one of these rasas will be dominant and the others will be subordinate. The sakhya-rasa of r Baladeva is mixed with vtsalya and dsya. The vtsalya-rasa of Mukhar and other elderly gops is mixed with sakhya. The vtsalya-rasa of Yudhihira is mixed with dsya and sakhya. The sakhya-rasa of Bhmasena is mixed with vtsalya. The sakhyarasa of Arjuna is mixed with dsya. The dsya-rasa of Nakula and Sahadeva is mixed with sakhya. The dsya of r Uddhava, Rudra, and Garua is mixed with sakhya. The dsya of Akrra and Ugrasena is mixed with vtsalya. The dsya of Aniruddha is mixed with sakhya.
Madhura or gra-rasa
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Fifth WaveMadhura-bhakti-rasa Conjugal love (23) Madhura or gra-Rasa

atha madhura rase rpa-mdhurya ll-mdhurya prema-mdhurya sindhu r ko viaylambana. preyas-gaa raylambana. mural-rava vasanta kokila-nda nava-megha mayra-kahdi darandy uddpana vibhv. kaka hsydayo nubhv. sarva eva sttvik sudpta paryant. nirveddy sarve lasyaugrya-rahit sacria. priyat-rati sthy bhva. prema sneha rgdy rlojjvala nlamany ukt sarva eva bhavanti. iti madhura rasa. eva paca mukhya ras sampt.
r Bindu-vikin-vtti
In Bhakti-rasmta-sindhu (3.5.1), madhura-bhakti-rasa is described as follows:
tmocitair vibhvdyai pui nt sat hdi madhurkhyo bhaved bhakti raso sau madhur rati
When madhura-rati is nourished in the hearts of pure devotees (whose hearts have been touched by knt-rati in relationship to r Ka) by combination with its corresponding elements of vibhva and so on, it is called madhura-bhakti-rasa.
Vibhva
Viaylambana r Ka who is an ocean of the qualities of rpa-mdhurya (uniquely sweet form), veu-mdhurya (uniquely sweet flute), ll-mdhurya (uniquely sweet pastimes), and prema-mdhurya (uniquely sweet prema of His devotees) is the viaylambana of madhura-rasa.
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raylambana The preyas-vnda or gopa-ramas are the raylambana of this rasa. Of all the preyass, rmat Rdhik is the best. Uddpana The sound of Kas flute (mural), the season of spring (vasanta), the call of the cuckoo, seeing a peacocks neck and other things are the uddpanas of this rasa.
Anubhva
Sidelong glances and mild smiling and laughter are the anubhvas of madhura-rasa.
Sttvika-bhva
All eight sttvika-bhvas such as becoming stunned are present in madhura-rasa. They manifest up to the intensity known as suddpta (found only in the condition of mahbhva, when all eight sttvika-bhvas manifest simultaneously and to the uttermost limit of radiance).
Vyabhicr-bhva
All vyabhicr-bhvas are present in madhura-rasa with the exception of lasya (laziness) and ugrat (fierceness).
Sthybhva
The rati which is found in the deer-eyed ramas, and which is the original cause of the eight types of sambhoga, such as remembering, seeing, and so on, exchanged between Ka and them, is known as priyat-rati. This priyat-rati is the sthybhva of madhura-rasa. All stages mentioned in the book r Ujjvala-nlamai such as prema, sneha, mna, praaya, rga, anurga, bhva, mahbhva, modana and mdana are found in this rasa.
Madhura or gra-rasa
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Meeting and Separation

In madhura-bhakti-rasa meeting and separation are defined differently than in dsya, sakhya, and vtsalya. Madhura-bhaktirasa is of two kinds: (1) vipralambhaseparation, and (2) sambhogameeting. Vipralambha Learned scholars have described vipralambha to be of many varieties, chief of which are prva-rga, mna, and pravsa. Prva-rga The bhva or mutual feeling of attachment that exists between the lover and beloved prior to their meeting is called prva-rga. The prva-rga experienced by the gops (knt) is itself bhaktirasa, whereas the prva-rga experienced by r Ka (knta) is an uddpana for bhakti-rasa. Mna In madhura-bhakti-rasa, mna or jealous anger is famous. Pravsa Separation due to living at a distant place is called pravsa. Sambhoga When the lover and beloved meet, the enjoyment which they experience is called sambhoga. This completes the summary description of the five principal rasas. Comment The rasa described in rmad-Bhgavatam and in the literature of the Gosvms is completely pure, nonmaterialistic (aprkta), and transcendental (cinmaya). It is entirely beyond the reach of the mental speculative powers of the baddha-jvas and difficult to attain. The baddha-jva is compelled to think about gross mat-
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ter or to conceive of the nonmaterial devoid of all attributes (nirviea-bhva). When due to great fortune one is blessed by the mercy of Bhagavn or His devotees, and by adopting the appropriate method, he performs sdhana and bhajana, his anarthas are dispelled, and his heart becomes situated in pure consciousness, then the nitya-siddha-bhva of the Lords eternal associates manifests in the form of uddha-sattva. His rati which is of a general nature is gradually transformed into the sthybhva, and when it then combines with vibhva, anubhva, sttvika-bhva, and vyabhicr-bhva, the jva tastes uddhabhakti-rasa. While analyzing rasa-tattva in r Bhakti-rasmtasindhu, r Rpa Gosvm has defined the word rasa in the following manner (2.5.132):
vyatty bhvanvartma ya camatkra bhra bh hdi sattvojjvale vha svadate sa raso matta
That which has an extraordinary taste and is experienced only in the heart which is illuminated by uddha-sattva or the appearance of the sthybhva is called rasa. The experience of rasa is far more intense than that of rati and for this reason when rasa is experienced, it bypasses the individual perception of vibhva, vyabhicr-bhva and so on. In order to further clarify the difference between rasa and bhva he further states (2.5.133):
bhvany pade yas tu budhennanya-budhin bhvyate gha saskrai citte bhva sa kathyate
That which is contemplated by means of profound impressions (saskras) by enlightened devotees whose intelligence is fully resolute and whose hearts are fit for the perception of vibhva, vyabhicr-bhva, and so on, is called bhva. In his commentary on these two verses, rla Vivantha Cakravart hkura has explained that first with the assistance of vibhva (lambana and uddpana), bhva is directly awakened and then attains its svarpa. Thereafter, by combination with
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vibhva and the other elements, rasa is directly perceived. This is the order of progression. The purport is that when rasa is being experienced, the individual elements of vibhva and so on, are not tasted independently. But when rati is being experienced, vibhva and the other elements are tasted independently. This is so because the experience of rati is not as intense as the experience of rasa. This is the difference between rati and rasa.
Uttara-vibhga (Northern Division)

Gaua-bhakti-rasa-nirpaka Secondary Divisions of Bhakti-rasa
loka 24Overview of Gaua-rasa
First WaveHsya-bhakti-rasa Laughter Second WaveAdbhuta-bhakti-rasa Astonishment Third WaveVra-bhakti-rasa Heroism Fourth WaveKarua-bhakti-rasa Compassion Fifth WaveRaudra-bhakti-rasa Anger Sixth WaveBhaynaka-bhakti-rasa Fear Seventh WaveVbhatsa-bhakti-rasa Disgust Eighth WaveRasn-maitr-vaira-sthiti Compatible and Incompatible Rasas
loka 25-26
Ninth WaveRasbhsa Semblance of Rasa

loka 27
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(24) Overview of Gaua-rasa

atha hsydbhuta-vra-karua-raudra-bhaynaka-vbhats sapta gaua-bhakti-ras paca-vidha bhaktev evodayante. ataeva paca-vidha bhakt raylamban. hsydn a rasn r ka ca r ka bhakt ca tat sambandhina ca viaylamban. vbhatsasya tu ghspadmedhya msa oitdayo viay. raudra bhaynakayo r ka atravo pi viay. gaa-vika netra-visphrdayo yath sambhavam anubhv. sttvik api yath sambhava dvi-tr. harmarydy vyabhicria. hso vismaya utsha krodha okau bhaya tath jugups cetyasau bhva viea saptadhodita. hsydnmam kramea sthyibhv. kica vra rase yuddha-dna-daydharmeu utsha-vat yuddha-vra, dna-vra, day-vra, dharma-vra iti caturddh vra-rasa. iti sapta gaua-ras. eva militv dvdaa ras bhavanti.
r Bindu-vikin-vtti
Hsya (laughter), adbhuta (astonishment), vra (heroism), karua (compassion), raudra (anger), bhaynaka (fear), and vbhatsa (disgust)these seven are known as gaua-bhakti-rasa. These gaua-rasas are seen to arise in the five types of devotees previously mentioned. Therefore the five types of devotees are the raylambana of these secondary rasas. r Ka, His devotees, and persons related to His devotees are the viaylambana of six of these rasas beginning from hsya (vbhatsa is excluded). Detestable objects, impure meat, blood and so on are the viaya of vbhatsa-rasa. The enemies of r Ka may also be the viaya of raudra and bhaynaka-rasa. Blooming of the cheeks, widening of the eyes and many other symptoms are anubhvas. Two, three or more sttvika-bhvas can manifest. Hara (jubilation), krodha (anger), and other emotions are vyabhicr-bhvas. The sthybhva of hsya is laughter (hsa), of adbhuta it is astonishment (vismaya), of vra it is enthusiasm (utsha), of karua it is sorrow (oka), of raudra it is
Overview of Gaua-rasa
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anger (krodha), of bhaynaka it is fear (bhya), and of vbhatsa it is disgust (jugups or gh). In vra-rasa enthusiasm may be for fighting (yuddha), giving charity (dna), exhibiting compassion (day), and religious principles (dharma). Therefore there are four subdivisions of vra-rasa: yuddha-vra, dna-vra, dayvra, and dharma-vra. Thus there are twelve kinds of rasasfive primary (mukhya) and seven secondary (gaua). Comment The seven gaua-rasas will now be analysed one after another. These seven types of gaua-bhakti-rasa are based on the seven types of gaua-rati. Rati is defined as the essence of the combination of the hldin and samvit potencies and thus purely composed of uddha-sattva. Rati of this type is known as mukhyarati. Mukhya-rati is of two types: svrth (self-nourishing), and parrth (nourishment giving). The term svrth means that when a devotee situated in one of the five primary relationships with Ka experiences different emotions, those emotions will act on the sthybhva to nourish it in the case of favorable emotions, or to cause unbearable despondency in the case of unfavorable emotions. Because this type of rati nourishes its own sthybhva, it is called svrth or self-nourishing. When rati, instead of nourishing its own sthybhva, recedes into the background and nourishes one of the seven secondary emotions, it is called parrth, nourishment giving. These seven secondary emotions of laughter, and so on are different from svrth-rati which is purely composed of uddha-sattva. But because they are connected with mukhya-parrth-rati, the word rati has been used for them. Only when parrth-rati in one of the five primary dominant emotions recedes into the background and nourishes the seven secondary emotions do they attain to the status of gaua-rati. When combined with their corresponding components of vibhva, anubhva, sttvika-bhva, and vyabhicr-bhva, they are transformed into gaua-rasa.
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First WaveHsya-bhakti-rasa Laughter

When hsa-rati is nourished by its corresponding elements of vibhva and so on and becomes relishable in the devotees heart, it is transformed into hsya-bhakti-rasa.
Vibhva
lambana (1) r Ka is the object of parrth-rati or rati which nourishes the secondary emotions. As such He is the lambana or support of this rasa because His activities give rise to laughter. (2) Tad-anvay: A person whose actions are connected to Ka and stimulate laughter may also be the lambana or support of hsya-rasa. r Jva Gosvm says that because laughter is merely blossoming or cheerfulness of the heart it has no viaylambana. The person toward whom rati is directed is the viaya or object. Although laughter may have an object when used in the sense of ridicule or derision, such application of the word hsa is not acceptable here. Therefore, the word lambana used above for r Ka and tad-anvay indicate that they are the support of hsya-rasa because their amusing speech and activities stimulate laughter in others; not that they are the object of others laughter in the sense of ridicule. When that laughter is connected to Ka and is nourished by the devotees rati for Him, it becomes hsya-rati. The elderly and especially children are the raylambana of hsya-rasa. Superior persons may also sometimes be the raya. Uddpana The statements, dress, and behaviour of r Ka and those who perform some activity connected to Ka (tad-anvay) are the stimulants for laughter.
Hsya-bhakti-rasa
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Anubhva
Anubhvas include vibration of the nose, lips, and cheeks.
Sttvika-bhva
Several sttvika-bhvas may be possible.
Vyabhicr-bhva
Vyabhicr-bhvas include jubilation, laziness, and concealment of emotions.
Sthybhva
The sthybhva or dominant emotion is hsa-rati. The cheerfulness of the heart that is experienced upon witnessing unusual alterations of speech, dress, activities and so on is called hsa or laughter. When laughter arises from speech, dress, and activities which are related to Ka and receives nourishment from any of the primary emotions (mukhya-parrth-rati) which then recede into the background, it is transformed into hsa-rati. Hsa-rati is of six kinds as described below: (1) Smita When the teeth are not visible and there is blossoming of the eyes and cheeks. (2) Hasita When the forepart of the teeth is slightly visible. Smita and hasita are observed in superior persons or jyeha. This term here refers to munis and sakhs. (3) Vihasita When the teeth are visible and the sound of laughter is heard.
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(4) Avahasita When there is flaring of the nostrils and squinting of the eyes. Vihasita and avahasita are observed in intermediate persons or madhyama. This term here refers to the elderly and female messengers (dt). (5) Apahasita When the eyes well-up with tears and the shoulders shake. (6) Atihasita When there is clapping of the hands and throwing up of the hands and feet. Apahasita and atihasita are observed in those who are inferior or kaniha. This term here refers to children. In particular situations, however, vihasita and the other remaining varieties of hsa-rati are exhibited even by exalted personalities.
Adbhuta-bhakti-rasa
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Second WaveAdbhuta-bhakti-rasa Astonishment

When vismaya-rati is nourished by its corresponding elements of vibhva and so on and becomes relishable in the heart of the devotee, it is known as adbhuta-bhakti-rasa.
Vibhva
Viaylambana r Ka who performs extraordinary deeds is the viaylambana of adbhuta-rasa. raylambana Devotees of all five rasas can be the raya of adbhuta-rasa. Uddpana Kas unique activities are stimulants for this rasa.
Anubhva
Widening of the eyes and so on.
Sttvika-bhva
Becoming stunned, horripilation, and so on.
Vyabhicr-bhvas
Vyabhicr-bhvas include excitement, jubilation, inertness, and other emotions.
Sthybhva
Vismaya-rati arising from perception of extraordinary deeds, forms, and qualities is the sthybhva or dominant emotion of
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adbhuta-bhakti-rasa. The expansion of the heart that takes place upon witnessing extraordinary objects is called vismaya or astonishment. When astonishment arises from seeing the uncommon pastimes of r Ka and receives nourishment from one of the primary emotions (mukhya-parrth-rati) which then recedes into the background, it is transformed into vismaya-rati. Kas extraordinary activities may be perceived in two ways: (1) Sktdirectly perceived, and (2) Anumitainferred. Skt is further divided into three categories: (1) Daseen, (2) rutaheard, and (3) Sakrtitarecited.
Vra-bhakti-rasa
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Third WaveVra-bhakti-rasa Heroism

When utsha-rati combines with its corresponding elements of vibhva, anubhva, and so on and becomes relishable in the devotees heart, it is called vra-bhakti-rasa. Vra-bhakti-rasa is of four kinds: yuddha-vra (heroism in fighting), dna-vra (heroism in giving charity), day-vra (heroism in compassion), and dharma-vra (heroism in religious activities). These four types of heroes are the lambana of vra-bhaktirasa. Utsha-rati is found in these four types of devotees either as enthusiasm for fighting, enthusiasm for giving charity, and so on. Each of these will now be considered separately.
Yuddha-VraHeroism in Fighting
Vibhva
lambana A friend who is eager to fight for the pleasure of Ka is called yuddha-vra. In this case either Ka may act as the contesting warrior or another friend may do so at Kas bidding while He looks on as a spectator. Uddpana When a challenger is present and exhibits bragging, slapping the thighs as a gesture of challenge, rivalry, heroism, and wielding of weapons, these symptoms are uddpanas which stimulate anothers fighting spirit.
Anubhva
When these same symptoms are automatically exhibited without provocation by a challenger, they are anubhvas. Other anubhvas include displaying ones valour out of pride in ones virility, roaring like a lion, angry words, fighting postures, enthu-
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siasm to fight although alone, never retreating from battle, and displaying fearlessness before a frightened person.
Sttvika-bhva
Tears, trembling, and so on.
Vyabhicr-bhva
Vyabhicr-bhvas include pride, agitation, fortitude, shame, resolve, jubilation, concealment of emotion, indignation, ardent desire, envy, and remembrance.
Sthybhva
Yuddhotsha-rati or enthusiasm for fighting is the sthybhva or dominant emotion of yuddha-vra-bhakti-rasa. A very firm attachment and urgency to carry out ones aspired for activity of fighting, giving charity and so on, the fruit of which is praised by sdhus, is called utsha or enthusiasm. In enthusiasm there is no dependence upon time, an absence of patience, and tremendous exertion or diligence. When enthusiasm arises in relationship to Ka and receives nourishment from mukhyaparrth-rati which recedes into the background, it is transformed into utsha-rati. A very firm desire to achieve victory in the matter of fighting is known as yuddhotsha-rati. This is of four types: (1) Svaakty hryaone fights by his own power after being provoked by a challenger. (2) Svaakty sahajaone fights by his own power spontaneously (without inducement). (3) Sahyenhryaone fights alongside a friend after being coaxed by that friend to accompany him in battle. (4) Sahyena sahajaone is spontaneously eager to fight accompanied by a friend. In yuddha-vra-bhakti-rasa only Kas friends can act as contesting warriors and never Kas enemies. Because they agitate
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the devotees, enemies can be the lambana in raudra-rasa or anger.
Dna-VraHeroism in Giving Charity

Dna-vra is of two types: (1) bahupradaone who gives great wealth, and (2) upasthita-durprtha-tygone who renounces the offer for wealth that is difficult to obtain. These will be considered separately.
Bahuprada Giver of Great Wealth

Vibhva
lambana One who is spontaneously willing to give everything including his very self for the pleasure of Ka is called bahuprada. He is the raya of dna-vra-rasa, whereas the person for whose benefit charity is given, r Ka, is the viaya. Uddpana Seeing a fit recipient for charity.
Anubhva
Giving more than desired, conversing with a mild smile, steadiness, expertise, fortitude, and so on are the anubhvas.
Vyabhicr-bhva
The vyabhicr-bhvas include deliberation, ardent desire, and jubilation.
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Sthybhva
Dnotsha-rati is the sthybhva of this rasa. Utsha has already been defined under yuddha-vra. A steady and deep enthusiasm to give charity is known as dnotsha. When enthusiasm to give charity arises in relationship to Ka and is nourished by parrth-mukhya-rati, it is transformed into dnotsha rati. Bahuprada is of two types: (1) bhyudayika (bestowing prosperity)One who is willing to offer everything to brhmaas and others in order to invoke auspiciousness for r Ka is called bhyudayika. An example of this is Nanda Mahrja who gave fabulous wealth to the brhmaas at Kas birth ceremony. (2) Tat-sampradnaka (handing over completely)One who is in full knowledge of Kas glories and who offers all his possessions and even his very self to Him is known as tat-sampradnaka. This type of charity is further divided into two types: (1) prti-dnato give to Ka as a relative, and (2) pj-dnato give alms to the Lord in the form of a brhmaa. Prti-dna was exhibited by Mahrja Yudhihira at the rjasya yaja. Pjdna was exhibited by Bali Mahrja who gave charity to Vmanadeva in the form of a brhmaa.
Upasthita-durprtha-tyg A Renouncer of Rare Wealth

Vibhva
lambana One who refuses even the five types of liberation offered by the Lord is called upasthita-durprtha-tyg. This is a reversal of the roles exhibited by the first type of dna-vra. In other words, here the Lord is the giver of charity and the devotee is the wouldbe recipient.
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Uddpana r Kas mercy, conversation, and laughter are uddpanas.
Anubhva
Steadiness in describing the superiority of the Lord and other symptoms are the anubhvas.
Vyabhicr-bhva
Fortitude is the vyabhicr-bhva most prominently seen in this rasa.
Sthybhva
Tygotsha-rati is the sthybhva of this rasa. A very strong desire to renounce even the five types of liberation is known as tygotsha-rati.
Day-VraHeroism in Compassion
Vibhva
lambana One whose heart is melting with compassion and who is even prepared to cut his body to pieces and offer himself to a disguised form of r Ka is called day-vra. Uddpana Seeing the distress of the person toward whom compassion is displayed is the stimulus for this rasa.
Anubhva
Being prepared to exchange ones life for the protection of a
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distressed person, words of consolation, and steadiness are anubhvas.
Vyabhicr-bhva
Vyabhicr-bhvas include zeal, resolve, and jubilation.
Sthybhva
Dayotsha-rati is the sthybhva of this rasa. Enthusiasm which is possessed of tremendous compassion is known as dayotsha. When this enthusiasm to give charity is related to Ka and nourished by parrth-mukhya-rati, it is transformed into dayotsha-rati. King Mayradhvaja is given as an example of day-vra. The king offered his body in sacrifice to Ka who came to him disguised as a brhmaa. In this case the king did not actually know that the brhmaa was Ka. Had he known that the brhmaa was Ka, then the quality of compassion would have receded and enthusiasm to give charity (dna-vra) would have been the dominant sentiment. This is the distinction between dna-vra and day-vra.
Dharma-VraHeroism in Religious Activities

Vibhva
lambana A sober and calm person who is always completely fixed in the performance of religious activities for the pleasure of r Ka is called dharma-vra. Uddpana Hearing the religious scriptures and other symptoms are uddpanas.
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Anubhva
Moral conduct, theism, tolerance, control of the senses and other symptoms are anubhvas. Vyabhicr-bhva
Vyabhicr-bhvas include resolve, remembrance, and other symptoms.
Sthybhva
Dharmotsha-rati is the sthybhva of this rasa. Total absorption in religious activities is known as dharmotsha. When enthusiasm for religious activities arises in connection with r Ka and is nourished by mukhya-parrth-rati, it is transformed into dharmotsha-rati. Mahrja Yudhihira, who performed religious sacrifices in his palace daily for the pleasure of Ka, is stated as an example of dharma-vra.
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Fourth WaveKarua-bhakti-rasa Compassion

When oka-rati combines with its corresponding components of vibhva, anubhva and so on and becomes relishable in the devotees heart, it is known as karua-bhakti-rasa.
Vibhva
Viaylambana In karua-rasa the viaylambana may be of three types: (1) r KaBeing the embodiment of uninterrupted supreme bliss, there is no possibility of any harm coming to Him. But when a devotee out of intense love thinks that some calamity may befall Him, He becomes the object of karua-rasa for that devotee. (2) PriyaThe dear associates of r Ka may be the object of karua-rasa when they are placed in a dangerous situation. The gops who were threatened by akaca are given as an example. (3) Sva-priyaThe relatives of a devotee who are deprived of the happiness of bhakti due to an absence of Vaiavism or other reasons may also be the object of karua-rasa. The munis who attained syujya-mukti and were thus deprived of the happiness of bhakti became the object of karua-rasa for Nrada Muni (a fellow muni). Mdr and Pu became the object of karua-rasa for their son Sahadeva when he beheld the splendour of r Govindas lotus feet, for they were deprived of such an opportunity. raylambana Three kinds of devotees who experience the sentiment of compassion toward the three types of persons described above are the raylambana of this rasa. This sentiment generally does not arise in nta-bhaktas and in adhikta and aragata-dsyabhaktas.
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Uddpana Kas activities, qualities, form and so on are stimulants for this rasa.
Anubhva
Drying up of the mouth, lamentation, slackening of the limbs, sighing, crying out, falling on the ground, striking the ground with ones fists, beating ones chest, and so on are the anubhvas.
Sttvika-bhva
All eight sttvika-bhvas are observed in this rasa.
Vyabhicr-bhva
The vyabhicr-bhvas include inertness, self-disparagement, debility, wretchedness, anxiety, despondency, ardent desire, restlessness, madness, death, laziness, confusion, disease, and fainting.
Sthybhva
oka-rati is the sthybhva of this rasa. The sorrow and grief that one experiences in the heart due to separation from the beloved or upon perceiving that some calamity has befallen the beloved is called oka. When that sorrow arises in relationship to r Ka and is nourished by mukhya-parrth-rati, it is transformed into oka-rati. If one is aware of Kas opulence and power, then there is no possibility of fearing for His safety and hence no possibility of experiencing oka-rati. But in the devotee who experiences okarati toward Ka, the absence of knowledge of His majesty is not due to ignorance but due to the overwhelming sentiment of love. Laughter and other emotions may sometimes arise even in the absence of rati, but oka is never possible without rati. This is what distinguishes oka-rati from hsa, and so on.
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Fifth WaveRaudra-bhakti-rasa Anger

When krodha-rati combines with its corresponding components of vibhva, anubhva, and so on and attains prominence in the devotees heart, it is called raudra-bhakti-rasa.
Vibhva
Viaylambana The viaylambana of raudra-rasa may be of three types: (1) r Ka, (2) hita (a well-wisher), and (3) ahita (one who is hostile). Hita or well-wishers who become the object of anger are of three types: (1) Anavahita (inattentive)Those who are responsible to protect Ka but who become inattentive to Kas safety due to carrying out other activities for Ka are called anavahita. r Yaod became the object of Rohis anger for tying Ka to the grinding mortar, when the latter saw Him wandering between the fallen trees. (2) Shas (rash)Those who incite Ka to go to a dangerous place are called shas or rash. Kas friends became the object of r Yaods anger for leading Ka to the Tlavana forest. (3) ryu (jealous)Gops whose only treasure is indignant anger and whose minds are always besieged by jealousy are known as ryu. r Rdh once displayed such persistent indignant anger toward r Ka that in spite of all attempts both by Him and the sakhs, Her mna could not be broken. Finally Ka left in despair. Because of Kas departure, r Rdh became distressed and Her mna desisted. She begged r Lalit to go and bring Ka back. At that time She became the object of Lalits anger for being so unrelenting in Her mna. Ahita or hostile persons who become the object of anger are of two kinds: (1) Svasyhita (hostile to oneself)One who impedes ones relationship with Ka is called svasyhita. Akrura became the
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object of the gops anger because he took Ka away from Vndvana. (2) Harer ahita (hostile to Ka)The enemies of Ka are known as harer ahita. raylambana The sakhs and jarat (elderly gops like Jail) are the raylambana when Ka is the object of anger. All kinds of devotees may be the raya when a well-wisher or hostile person is the object. Uddpana Sarcastic laughter, evasive speech, leering, disrespect, and other symptoms displayed by both the well-wishers and persons hostile to r Ka are the stimulants of this rasa.
Anubhva
Pounding ones hands, grinding ones teeth, reddening of the eyes, biting the lips, knitting the eyebrows, quivering of the arms, rebuking, remaining silent, lowering of the head, breathing heavily, looking askance, admonishing, moving the head, reddishness at the corners of the eyes, parting of the eyebrows, and trembling of the lips are all anubhvas.
Sttvika-bhva
All eight sttvika-bhvas are present in raudra rasa.
Vyabhicr-bhva
The vyabhicr-bhvas include agitation, inertness, pride, self-disparagement, delusion, rashness, jealousy, fierceness, indignation, exhaustion, and so on.
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Sthybhva
Krodha-rati is the sthybhva of this rasa. The inflammation of the heart that takes place when confronted with hostility is called krodha or anger. When anger arises in relationship with r Ka and is nourished by parrth-mukhya-rati, it is transformed into krodha-rati. Anger is of three types:
(1) Kopa (fury) Anger exhibited toward enemies is called kopa. (2) Manyu (indignation) Anger exhibited toward relatives is called manyu. This manyu is also of three types: pjya (anger toward respectable and worshipable relatives), sama (anger toward relatives of equal status), and nyna (anger toward junior relatives). r Rdh expressed slight indignation toward Paurams when the later instructed Her on the importance of chastity to Her husband. This is an instance of pjya manyu. Once Mukhar became angry at Jail when she accused Ka of destroying the reputation of her daughter-in-law. This is an example of sama manyu. Once Jail became angry at r Rdh when she saw Her wearing Kas necklace around Her neck. This is an example of nyna manyu. (3) Roa (pique) The anger that a woman exhibits toward her lover is called roa. For this reason, in madhura-rasa roa is counted as a vyabhicr-bhva or transitory emotion and not a dominant emotion. The anger of a woman toward her lover (roa) does not attain to the status of sthybhva as is the case with the anger of the sakhs and elderly gops toward enemies (kopa) or relatives (manyu). As far as the vyabhicr-bhvas mentioned above are concerned, fierceness is exhibited toward enemies, indignation toward relatives, and jealousy toward the beloved. The natural inborn anger that enemies such as iupla have toward Ka is not born of ka-rati and therefore it can never be counted as bhakti-rasa.
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Sixth WaveBhaynaka-bhakti-rasa Fear

When bhaya-rati combines with vibhva, anubhva, and so on and attains prominence in the devotees heart, it is called bhaynaka-bhakti-rasa.
Vibhva
Viaylambana The viaylambana of this rasa is of two types: (1) r Ka, and (2) druathe wicked. raylambana The raylambana is also of two types: (1) Anukampya (fit to be favored)When r Ka is the object of fear, a devotee who commits some offence but who is a fit object of the Lords favor is the raylambana. Examples of this are Jmbavna, who fought with Ka not realizing His identity, and Kliyanga after fighting with Ka. (2) Bandhu (a relative or friend)A relative or friend of Ka who out of affection is always apprehensive that some harm may come to Him is the raylambana when a wicked person is the viaylambana. Fear arises in such a devotee by seeing, hearing of, or remembering such a wicked person. (1) Darana (seeing)r Yaod became fearful for Ka upon seeing the Ke daitya. (2) ravaa (hearing)She became fearful hearing of Kes entrance into Gokula. (3) Smaraa (remembrance)A woman from a distant place one day inquired from Yaod about Ptan. The mere remembrance of Ptan made Yaod fearful for Ka. r Jva Gosvm comments here that acceptance of the wicked as raya of this rasa instead of a devotee is in accordance with the opinion of previous authorities on nya stra like Bhrata Muni. The authors own opinion, which is in accordance with rmad-Bhgavatam, is that hsya and the other secondary rasas are for practical purposes vyabhicr-bhvas. This is
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clearly stated in the next wave (4.7.13-14). The purport is that r Ka is the viaya and the devotee is the raya of the five primary forms of rati. This is the general rule accepted everywhere. Hsa and the other secondary emotions are accepted as sthybhvas of the seven secondary rasas in accordance with the ordinary rasa-stras only because they take on the characteristics of rati being nourished by parrth-mukhya-rati. According to this opinion, drua or the wicked are accepted as lambana of bhaynaka-rasa. But in the authors own opinion lambana refers to that in which rati is stimulated (the devotee) and not by which rati is stimulated (the wicked in the case of fear). According to this understanding the lambana of bhaynaka rasa may be of two types. When there are two different devotees who are both fit for the Lords mercy (anukampya), one may become angry with the other due to some situation concerning r Ka. In this case the devotee who is angry will be the viaya of fear, the other devotee will be the raya of fear, and Ka will be the cause. This is a common scenario. The second circumstance is more specialized. When a friend or relative is anxious for Kas safety due to the threat of a wicked person, the enemy is the cause of fear, the relative is the repository of fear (raya), and Ka is the object (viaya) for whom fear is experienced. Uddpana Knitting the eyebrows on the part of the object of fear and other symptoms are stimulants for this rasa.
Anubhva
Drying of the mouth, panting, looking behind oneself, hiding oneself, moving to and fro, looking for shelter, and screaming are anubhvas.
Sttvika-bhva
All the sttvika-bhvas except for tears are manifest in this rasa.
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Vyabhicr-bhva The vyabhicr-bhvas include fear, death, restlessness, agitation, wretchedness, despondency, fainting, confusion, and apprehension. Sthybhva
Bhaya-rati is the sthybhva of this rasa. The extreme agitation and restlessness of the heart that is experienced upon committing some offence or seeing a dreadful object is called bhaya or fear. When this fear arises in relation to r Ka and is nourished by mukhya-parrth-rati, it is transformed into bhaya-rati. Fear arises either due to an offence or seeing a dreadful person. A person may be dreadful for three reasons: (1) ktidue to having a dreadful form like Ptan and others. (2) Praktidue to having a dreadful nature like iupla and others. (3) Prabhvadue to awesome power like Indra and akara. Fear arises in persons possessed of great love for the object of fear, r Ka, and mostly in women and children. Demons like Kasa who are always afraid of the Lord cannot be the raya of fear in bhaynaka-rasa because they are devoid of rati for Ka.
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Seventh WaveVbhatsa-bhakti-rasa Disgust

When jugups-rati is nourished by vibhva, anubhva, and so on, it is transformed into vbhatsa-bhakti-rasa.
Vibhva
lambana rita dsya bhaktas, nta bhaktas, and so on are the raylambana of this rasa. The material body and other such objects are the viaya or object of disgust.
Anubhva
Spitting, contorting the face, covering the nose, and running away are anubhvas.
Sttvika-bhva
Trembling, horripilation, perspiration, and so on are all sttvika-bhvas.
Vyabhicr-bhva
The vyabhicr-bhvas include debility, exhaustion, madness, delusion, self-disparagement, wretchedness, despondency, restlessness, and inertness.
Sthybhva
Jugups-rati is the sthybhva of this rasa. The contraction or shutting of the heart that takes place upon experiencing detestable things is called jugups or disgust. When this feeling of disgust is nourished by mukhya-parrth-rati, it is transformed into jugups-rati. Jugups-rati is of two kinds:
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(1) Vivekaj (arising from discrimination) In devotees who have developed rati toward Ka, feelings of disgust toward the material body may arise from the awakening of discrimination. This is called vivekaj jugups-rati. (2) Pryik (general) Devotees of all five rasas generally experience disgust in the presence of impure or foul-smelling things. This is called pryik jugups-rati. In Bhakti-rasmta-sindhu (4.7.13-14), rla Rpa Gosvm concludes the discussion of gaua-rasa by saying that hsya and the other secondary emotions have been accepted as rasa in accordance with the opinion of past authorities like Bharat Muni. This point should be understood by insightful persons. The five primary rasas are factually accepted as hari-bhakti-rasa. Hsya and the other secondary emotions are for practical purposes vyabhicr-bhvas of these five rasas.
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Eighth WaveRasn-maitr-vaira-sthiti Compatible and Incompatible Rasas (25) Compatible and Incompatible Rasas
athai maitri vaira sthiti. ntasya dsasya paraspara maitri. sakhya vtsalyau taastau. vtsalyasya na kenpi maitr. ujjvala dsya rasau atr. iti maitri vaira sthiti.
r Bindu-vikin-vtti
nta and dsya-rasa are compatible with each other. Sakhya and vtsalya are neutral (neither compatible nor incompatible). There is no other rasa (among the five principal rasas) which is compatible with vtsalya. Madhura and dsya are incompatible.
Comment The above description is a very brief summary of compatibility and incompatibility of rasas based only upon the consideration of mukhya-rasa or the five primary rasas. A complete analysis is given in Bhakti-rasmta-sindhu (4.8.2-62) as outlined below. The following code may be referred to (c) compatible, (i) incompatible, (n) neutral, gaua-rasa (secondary rasas), hsya (laughter), adbhuta (astonishment), dharma-vra (heroism in religious principles), yuddha-vra (heroism in fighting), dnavra (heroism in giving charity), karua (compassion), raudra (anger), bhaynaka (fear), and vbhatsa (disgust).
Mukhya-rasa
(1) nta (c) dsya, vbhatsa, dharma-vra, and adbhuta (i) madhura, yuddha-vra, raudra, bhaynaka (n) sakhya, vtsalya, hsya, and karua
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(2) Dsya (c) vbhatsa, nta, dharma-vra, dna-vra, and adbhuta (i) madhura, yuddha-vra, and raudra (n) sakhya, vtsalya, hsya, karua, bhaynaka (3) Sakhya (c) madhura, hsya, yuddha-vra, and adbhuta (i) vtsalya, vbhatsa, raudra, bhaynaka (n) nta, dsya, and karua (4) Vtsalya (c) hsya, karua, bhaynaka, and adbhuta (i) madhura, yuddha-vra, dsya, and raudra (n) nta, sakhya, and vbhatsa (5) Madhura (c) hsya, sakhya, and adbhuta (i) vtsalya, vbhatsa, nta, raudra, and bhaynaka (n) dsya, vra, karua
Gaua-rasa
(1) Hsya (c) vbhatsa, madhura, and vtsalya (i) karua and bhaynaka (n) nta, dsya, sakhya, adbhuta, vra, and raudra (2) Adbhuta (c) vra, nta, dsya, sakhya, vtsalya, and madhura (i) raudra and vbhatsa (n) hsya, karua, and bhaynaka (3) Vra (c) adbhuta, hsya, sakhya, and dsya (i) bhaynaka and (in the opinion of some) nta (n) vtsalya, madhura, karua, raudra, vbhatsa (4) Karua (c) raudra, vtsalya (i) hsya, adbhuta, and sambhogtmaka-gra (n) nta, dsya, sakhya, vra, bhaynaka and vbhatsa
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(5) Raudra (c) karua and vra (i) hsya, madhura, and bhaynaka (n) nta, dsya, sakhya, vtsalya, adbhuta and vbhatsa (6) Bhaynaka (c) vbhatsa and karua (i) vra, gra, hsya, and raudra (n) nta, dsya, sakhya, vtsalya, and adbhuta (7) Vbhatsa (c) nta, hsya, and dsya (i) madhura and sakhya (n) vtsalya, adbhuta, vra, karua, raudra and bhaynaka When there is a mixture of rasas, the rasa which receives nourishment is known as the whole or ag-rasa and the rasa which provides nourishment is known as the component or aga-rasa. Whether a rasa is mukhya (one of the five primary rasas) or gaua (one of the seven secondary rasas), when in a mixture it becomes the whole or ag-rasa, it is nourished by the component or aga-rasas. When there is a meeting of many rasas both mukhya and gaua, the rasa which is tasted most prominently above the others in a given situation is known as the ag-rasa. That rasa which is self-impelled and nourishes the ag-rasa is known as aga-rasa. Although the gaua-rasas are secondary, when they rise to prominence by the excellence of the stimulating elements (vibhva) being nourished by a primary, nourishment-giving rasa which recedes into the background, they attain to the state of ag-rasa. As Vmanadeva concealed His opulence and nourished Indra, a mukhya-rasa, even though acting as a component in a given situation by nourishing a gaua-rasa, does not disappear like the gaua-rasas or vyabhicr-bhvas. Its influence remains clearly manifest in the heart of the devotee who is firmly established in his perfectional relationship with the Lord. An ag-rasa which is one of the primary rasas expands itself by its aga-rasas and thus shines forth independently. The agarasas may be of a similar (sajtya) or dissimilar (vijtya) dispo-
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sition to that of the ag-rasa. The word vijtya here does not refer to those rasas which have already been described as incompatible with the mukhya-rasas. The devotees who are the raya of a mukhya-rasa which becomes the prominent rasa in the development of a particular pastime are always the raya of that rasa. For those devotees, whenever there is a mixture of different mukhya-rasas, that particular mukhya-rasa will always be the ag-rasa and the other mukhya-rasas will be component parts. Only when an aga-rasa increases the relish of the ag-rasa does it serve any purpose as a component part. Otherwise its mixture with the ag-rasa is fruitless. In this case it actually presents some obstacle in relishing the taste of rasa like a blade of grass that accidentally falls into a drink of nectar. When incompatible rasas combine together the result is virasat or repulsive taste like a salty or bitter tasting substance added to nectar. In the chart of compatibility and incompatibility given previously, the rasa which appears with the bold heading refers to a mixture in which it is the ag-rasa. The compatible rasas and occasionally the neutral rasas listed below it can be aga-rasas for that ag-rasa. The incompatible rasas are those which when mixed with the ag-rasa create virasat or repulsive taste. Differences in compatibility are based upon which rasa is acting as the ag-rasa. For example, when dsya is ag-rasa, madhura is incompatible. But when madhura is ag-rasa, dsya is neutral. This is because dsya can not accommodate the sentiment of conjugal love, whereas madhura can accommodate the sentiment of servitude. Other similar peculiarities may be noted.
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(26) Inclusion of Gaua-rasas Within Mukhya-rasas

athai sapta gaun pacasu mukhya raseu antarbhvo yathhsya yuddha vrayo sakhye. adbhutasya sarvatra. karu dna-vra day-vrar vtsalye. bhaynakasya vtsalye dsye ca. vbhatsasya nte. raudrasya krodha-rati vtsalyojjvala rasa parivreu ekenety anenaiva paraspara maitr vaira ca yukty jeyam.
r Bindu-vikin-vtti
The seven gaua-rasas may be included within the five mukhya-rasas. For example, hsya and yuddha-vra may be included in sakhya. Adbhuta may be included in all five mukhya-rasas. Dna-vra and day-vra may be included in vtsalya. Bhaynaka may be included in vtsalya and dsya, and vbhatsa within nta. Krodha-rati of raudra-rasa is included within one aspect of vtsalya and madhura-rasa. By studying the topic of inclusion of gaua-rasas within mukhya-rasas and applying proper judgement, one should understand the compatibility and incompatibility of these rasas. (Those rasas which are included within others should be understood to be compatible with them. One may consult the compatibility chart which is found in the commentary to loka twenty-four for further clarification of this point.)
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269
Ninth WaveRasbhsa Semblance of Rasa (27) Rasbhsa

vaira rasasya smarae rdhyatve v viayraya bhede v upamy v rasntara vyavadhnena v varane sati na rasbhsa. anyath tu paraspara vairayor yadi yogas tad rasbhsa. yadi paraspara mitra yogas tad surasat. mukhynntu viayraya bhede pi vaira-yoge rasbhsa eva. evam adhirha mahbhve kevala r rdhyntu vaira yoge pi varana paripy na rasbhsa. kica ko yadi svayam ekadaiva sarva rasn viayo v rayo v tadpi na rasbhsa. athnye pi rasbhs kecit grhya pryr ke yadi brahmata camatkrdhikya na bhavati tad nta rasbhsa. r kgre yadi dsyti dhrya bhavati tad dsya rasbhsa, dvayor madhye ekasya sakhya bhva anyasya dsya bhvas tad sakhya rasbhsa, putrdn baldhikya-jnena llandya karaa vtsalya rasbhsa, dvayor madhye ekasya ramaecchnyasya nsti prakaam eva sambhoga prrthana v tadojjvala rasbhsa, r ka sambandha varjjitcet hsydayas tad te hsydi rasbhs, yadi r ka vairiu bhavanti tad ati rasbhs. anadhtavykaraa caraa-pravao hare jano yasmt bhakti rasmta sindhu binduto bindu rpea iti mahmahopdhyya r vivantha cakravarti viracita bhakti-rasmta-sindhu-bindu sampta.
r Bindu-vikin-vtti
In concluding, it is essential to understand rasbhsa. There are several circumstances in which the combination of two incompatible rasas does not generate rasbhsa. When an incompatible rasa is remembered (and thus not presently experienced), when the speaker describes an incompatible rasa as detrimental and by so doing praises the excellence of a particular rasa,
270
when the raya or viaya of the incompatible gaua-rasa is different from that of the mukhya-rasa (this exception does not apply when two incompatible mukhya-rasas are combined), when there is comparison of two incompatible rasas, and when a neutral or compatible rasa intervenes between two opposing rasas there is no rasbhsa. Otherwise when there is a combination of two incompatible rasas it results in rasbhsa. When two compatible rasas are combined it results in surasat or an enhanced state of rasa. When any two incompatible mukhya-rasas are combined, even though the raya or viaya is different, it results in rasbhsa. In the state of adhirha-mahbhva found only in rmat Rdhik, when there is a combination of many different incompatible rasas, it does not result in rasbhsa. When r Ka Himself is the raya or viaya of all the rasas at the same time there is no rasbhsa. An example of r Ka as the viaya of all twelve rasas at the same time is given in Bhakti-rasmta-sindhu (4.8.84):
daitycrys tadsye viktim aruat malla-vary sakhyo gaaunnatya khale pralayam iga dhynam usram amb romca smyugn kamapi nava-camatkram anta sure lsya ds kaka yayur asitada prekya rage mukundam
When the priests of Kasa saw r Ka enter the wrestling arena anointed with blood after killing the elephant Kuvalaypa their faces became contorted (vbhatsa). The faces of the wrestlers turned red with anger (raudra). The cheeks of Kas friends blossomed with joy (hsya and sakhya). The wicked lost all consciousness as if on the verge of death (bhaynaka). The sages became absorbed in meditation (nta). Devak and the other mothers began to cry warm tears (vtsalya and karua). The bodily hairs of the warriors stood on end (vra). Indra and the other demigods experienced unprecedented astonishment within their hearts (adbhuta). The dsya-bhaktas danced (dsya), and the young girls cast sidelong glances (gra).
Rasbhsa
271
An example of r Ka as the raya of all twelve rasas at the same time is given in Bhakti-rasmta-sindhu (4.8.85):
svasmin dhurye py amn iuu giridhtv udyateu smitsyas thtkr dadhni visre praayiu vivta-prauhir indre ruka gohe srur vidne guruu harimakha prsya kampa sa pyd sre sphradir yuvatiu pulak vibhrad adri vibhur va
Although r Ka supported the great weight of Govardhana, He was devoid of pride (nta). He smiled when He saw that the small boys were prepared to hold up the hill (hsya and vtsalya). He spat at the smell of musty yogurt (vbhatsa). He displayed tremendous prowess to lift Govardhana in the presence of His beloved friends (sakhya and vra). He looked at Indra with red eyes (raudra). Tears came to His eyes when He saw the residents of Vraja tormented by the powerful wind and rain (karua). He trembled before His respectful elders on account of having spoiled the Indra yaja (dsya and bhaynaka). His eyes widened at the torrential downpour of water (adbhuta), and His hairs stood on end when He saw the young girls (madhura). May that Lord Giridhr protect you. Rasbhsa has been further defined in Bhakti-rasmta-sindhu (4.9.1) as follows:
prvam evnuiena vikal rasa-lakma ras eva rasbhs rasajair anukrtit

That which appears to be rasa but in which there is a deficiency or impropriety in any of the elements that comprise it is called rasbhsa or a semblance of rasa by those learned in the science of rasa. The elements which compose rasa are sthybhva, vibhva, anubhva, sttvika-bhva, and vyabhicr-bhva. If any of these elements are missing or if there is an impropriety in any of them, then although the combination produced may have the appearance of rasa, it is but a semblance of rasa and is therefore known as rasbhsa.
272
There are three gradations of rasbhsa: (1) uparasa, (2) anurasa, and (3) aparasa. These are known respectively as uttama, madhyama, and kaniha.
Uparasa
If nta or any of the twelve rasas are obtained by distortion of the sthybhva, vibhva, anubhva or any of the other elements, it is called uparasa. Although there are many examples of this, we will give only one example for each of the principle rasas. nta-uparasa If one does not see any greater splendor in r Ka who is the personification of Parabrahma than one does in nirviea-brahma, it becomes nta-uparasa-rasbhsa. Dsya-uparasa If a servant displays excessive impudence in the presence of r Ka, it becomes dsya-uparasa-rasbhsa. Sakhya-uparasa If amongst two friends one has the attitude of a friend and the other has the attitude of a servant, it becomes sakhya-uparasarasbhsa. Vtsalya-uparasa If one does not endeavor to care for and protect ones child because of awareness of his great strength, it becomes vtsalyauparasa-rasbhsa. Madhura-uparasa If a nyik (heroine) desires a conjugal relationship with a nyaka (hero), but he does not desire the same with her, or viceversa, or if one of them openly solicits their conjugal union, it becomes ujjvala or madhura-uparasa-rasbhsa.
Rasbhsa
273
Anurasa
If hsya or any of the seven gaua-rasas and nta-rasa is produced by lambana-vibhva, anubhva or other elements which are devoid of a relationship with r Ka, it becomes anurasa.
Aparasa
If r Ka is the viaya and the enemies of Ka are the raya of hsya or any of the gaua-rasas, it is known as aparasa. This is counted as an extreme case of rasbhsa. In concluding rla Vivantha Cakravart hkura says: Those who have not studied the stras dealing with grammar but who are eager to serve the lotus feet of r Hari, shall become attached as a drop (bindu) at His lotus feet by studying this Bhakti-rasmta-sindhu-bindu. Thus ends the translation of the commentary r Binduvikin-vtti to r Bhakti-rasmta-sindhu-bindu.
References
275
References
di Pura (AP) (1 reference) mnya-stra (AS) 57 Bhagavad-gt (BG) 10.26 Bhakti-rasmta-sindhu (BRS) 1.1.1, 11 1.2.2, 4, 6, 8, 11, 97-98, 100-101, 103, 105-108, 110, 113, 119-121, 125, 127, 129-131, 133, 135, 139-140, 153-155, 174-175, 204, 207-208, 217-218, 221-223, 229, 230, 233, 294-295 1.3.1, 12, 25-26, 36; 1.4.1, 6, 15-16 2.1.5Jva Gosvms commentary, 15, 276, 280; 2.2.1; 2.3.1; 2.4.1; 2.5.1, 132-133 3.1.4, 44; 3.2.3, 5, 22, 49-52, 54, 76, 81, 84, 87, 144, 166, 167; 3.3.1, 8, 16, 108; 3.4.1; 3.5.1 4.8.84-85; 4.9.1 Bhakti-sandarbha (BS) Anuccheda 206, 236, 237, 238, 265, 270-271, 273, 276, 283 Bhaviya Pura (BhvP) (1 reference) Brahma Pura (BrP) (1 reference) Brahma Pura (BrdP) (2 references)
276
Brahma-ymala (BY) (1 Reference) Bhan Nradya Pura (BNP) 4.33 Bhad-Bhgavatmtam (BB) 2.3.148; 2.3.158-159 Caitanya-caritmta (Cc) di-ll 1.45, 47 Madhya-ll 8.128 Madhya-ll 19.151 Madhya-ll 21.125, 126-128 Madhya-ll 22.26, 45, 47, 49, 51, 62, 64, 83,107, 118, 156-157, 159, 161, 164 Madhya-ll 25. 271, 274; Antya-ll 4.70-71; 16.60; 20.18 Dvrak Mhtmya (DM) (1 reference) Garua Pura (GP) (1 reference) Gautamya-tantra (GT) (2 references); 15.38 GVA Gauya Vaiava cryas (2 references) Hari-bhakti-sudhodaya (HBS) (1 reference) 8.51 Hari-bhakti-vilsa (HBV) 2.6,12; 4.232-233, 360, 366; 7.347; 9.229 10.279, 312; 11.247, 261, 380, 488; 12.3, 19, 47, 82, 97, 100
References
277
KdMK(c) Ka dsa, Mdhurya-kdambin commentary Krama-sandarbha (KS) Jva Gosvms SB commentary (1 reference) Ka-karnmta (KK) 54 Mahbhrata (MB) Udyoga 178.48; Anusana 143.46; Udyoga Nrada-pacartra (NPa) (1 reference) Nradya Pura (NPu) (4 references) Padma Pura (PP) (6 references) Padyval (Pad) 29, 74 Prrthan (Pra) Svanih; 13; 39; 40 Skanda Pura (SkP) (11 references) rmad-Bhgavatam (SB) 1.2.17; 1.19.6,33; 2.1.11; 3.25.25; 7.1.32; 7.13.8; 10.14.8; 10.74.40; 11.2.40; 11.3.21-22; 11.5.3, 36, 11.6.46; 11.29.20; 12.3.52; 12.13.15 Stavval (Stv) Sva-niyama-daakam 2
278
vetvatara Upaniad (SU) 6.23 Tattva-sgara (TS) (1 reference) Ujjvala-nlamai (UN) 1.21 Vaiava-cintmai (VC) (1 reference) Vaiava-tantra (VT) (1 reference) Vyu Pura (VaP) (2 references) VCTAVC (c) Vivantha Cakravart hkura, nanda-vndvana-camp, commentary VCTSB (c) Vivantha Cakravart hkura, Srrtha-darin commentary on SB Viu-dharmottara (VD) (1 reference) Viu Pura (ViP) 6.2.17 Viu-rahasya (VR) (1 reference) Viu-ymala (VY) (1 reference) Vndvana-mahimmta (VM) 12.78
Verse Index
279
Verse Index
In the right hand column of this index is found the names of the stras from which the verses listed have been cited. The first reference is the original source of the quote. Secondary references are other stras in which the same verse has been quoted. The code for the stras listed here may be found in the reference table given on pages 275-278.
A
acirdeva sarvrtha.......................56 dau raddh tata sdhu-..............29 adkitasya vmoru..........................51 advaita vth pathikair..................204 aghacchit smaraa vior..........105 aho ketrasya mhtmya..............57 akhila-rasmta-mrti.....................2 ki kta-cetas........................51 namrm asita-bhruvor.................140 anubhvstu cittastha...................152 nuklyasya sakalpa....................92 anybhilit nya........................3 saktis tad-gukhyne...................76 ritya preyasm asya.....................211 aaitnya-vrata ghnni..................61 avattha sarva vkm.................34 avattha tulas-dhtr-go.................63 ataeva yadyanypi........................106 atha nmpardh daa................116 atha ravaa-guru bhajana..............25 atha vaidh lakaa....................118 tmocitair vibhvdyai...............207 tmocitair vibhvdyai...............233 atra vratastha nityatvd..................62 avaiavopadiena mantrea.........47
NPa; BRS (1.2.103) BRS (1.4.15-16) SkP; HBV (2.6) BRS (3.1.44) VC; BS (A 273) BrP; BRS (1.2.106) BRS (1.1.1) Pad (29) KK (54); BRS (1.3.36) BRS (2.2.1) VT; BS (A 236) BRS (1.1.11) BRS (1.3.26) BRS (3.2.51) MB (U); HBV (12.100) BG (10.26) SkP; BRS (1.2.110) BS (A 273) BRSB (7) BS (A 206) BRSB (8) BRS (3.2.3) BRS (3.5.1) HBV (12.3) HBV (4.366)
280
avijtkhila kle........................23 aviruddhna viruddh ca..........189
BRS (2.1.280) BRS (2.5.1)
B
bahubhir militv tad-gna............108 bahu-grantha-kalbhysa................71 bhya, antara,ihra dui.............128 bhajanera madhye reha.......81, 102 bhakta pada dhli...........................68 bhaktistu bhagavad bhakta.............32 bhva-bhakti paripka eva...........145 bhvany pade yas tu................236 bhukti mukti harir-dadyt........96 brahma bhramite......................34
KS Cc (M 22.118) Cc (M 22.156) Cc (A 4.70) Cc (A 16.60) BNP (4.33); HBV (10.279) BRSB (13) BRS (2.5.133) PP; BRS (1.2.222) Cc (M 19.151)
C
cari varram yadi.....................119
Cc (Madhya 22.26)
D
daitycrys tadsye viktim.........270 dma vasudma sudma...............224 dsbhimnin ke.................207 dsa-sakh-pitrdi.........................128 deha sambandhitmnd..............219 deva sevyatay yath..................211 dhtrcchy samritya..............66 dhyyan kte yajan yajais...........105 divya jna hy atra...................26 divya jna yato dadyt............48 d sp tath dhyt.................64 dui gaa sucikkaa........................vi
BRS (4.8.84) GT (15.38) BRS (3.2.5) Cc (M 22.161) BRS (3.2.166) BRS (3.2.50) SkP; HBV (9.229) ViP (6.2.17) BS (A 283) VY; HBV (2.9) SkP; BRS (1.2.204) Cc (M 21.127)
E
ei mata kare yeb..........................128 eko pi kya kta......................77 etai karma-phalair-devi................50
Cc (M 22.164) NPu; BRS (1.2.129) MB (A. 143.46)
Verse Index
281
etn-nirvidyamnnm.................103 eva r bhagavn sarvai..............52 eva-vrata sva-priya...................103
SB (2.1.11); BRS (1.2.230) SkP; HBV (5.450-451) SB (11.2.40); BRS (1.4.6)
G
gaura-prema rasrave..................124 gav kauyana kuryt.............66 govinda vallabh dev...............65 guror apy avaliptasya.......................47 guru ka-rpa hana......................40
Pra (13) GT MB (U 178.48); BS (A 238) Cc ( 1.45)
H
hanti nindati vai dvei..........68, 116 harau rue gurus-trt....................44 harer nma harer nma................106 hrsa ak-cyut baddha.............215
SkP; HBV (10.312); BS (A265) HBV (4.360) NPu BRS (3.2.81)
J
japato harinmni........................108
NPu
K
kadha yamun-tre.....................84 kali sabhjayantyry.................105 kma-gyatr-mantra rpa................v kamapi pthag anuccair.................212 kara nakha cndera ha.................vi kecid bht araam....................209 khite uite yath...........................96 kib vipra, kib nys......................38 kica bhatn cittnusrea......182 kiraa-bindu-ka...........................xi kona bhgye kro sasra..............34 ka-bhakti-janma-mla...............34 ka-ll amta-sra.....................123 ka sambandhibhi skt.........152 ka smaran janacsya...........121
BRS (1.2.155) SB (11.5.36) Cc (M 21.125) BRS (3.2.52) Cc (M 21.128) BRS (3.2.22) Cc (A 20.18) Cc (M 8.128) BRSB (16) GVA Cc (M 22.45) Cc (M 22.83) Cc (M 25.271) BRS (2.3.1) BRS (1.2.294)
282
kasya nn vidha-krtaneu.....107 ka yadi kp kare........................34 ke sya preyasvarge..................211 kte yad dhyyato viu............104 kti sdhy bhavet....................23, 24 kadaranato dn...................223 kntir avyartha-klatva............139
BB (2.3.158) Cc (M 22.47) BRS (3.2.49) SB (12.3.52) BRS (1.2.2) BRS (3.3.16) BRS (1.3.25)
L
laghutvam atra yat...........................ix llybhimnin ke................217
UN (1.21) BRS (3.2.144)
M
mdhurya kdambin grantha.........xi mahat-kp bin kona.....................35 mane nija-siddha deha..................128 manymahe krtanam...................106 mat-tulyo nsti pptm.................84
KdMK (c) Cc (M 22.51) Cc (M 22.157) BB (2.3.148) BRS (1.2.154)
N
na cnyatra ketre hari..................110 nha vipro na ca..........................89 na hyagopakrame dhvaso.........131 nakta haviynnam......................61 nma-cintmai ka...............102 nmsraya kadcit syt..................64 nn-bhvera bhakta-jana............123 na iyn anubadhnta.....................71 nijbha ka-preha................128 nind bhagavata ravams.........73 nitya-siddha ka-prema................27
Stv (Svn 2) Pad (74) SB (11.29.20) VaP; HBV (12.97) PP; BRS (1.2.233) BRS (1.2.120) Cc (M 25.274) SB (7.13.8); BRS (1.2.113) Cc (M 22.159) SB (10.74.40); BRS (1.2.121) Cc (M 22.107)
P
paricary tu sevopa..........................80 pralamba-ripur varo....................212 prpty sambhramdn........228 prvam evnuiena.....................271
BRS (1.2.140) BRS (3.2.54) BRS (3.3.108) BRS (4.9.1)
Verse Index
283
R
rdhparastra-kura.....................viii rathena saha gacchanti...................78 rpa vea guadyais tu..................223
VCTAVC (c) BhvP; BRS (1.2.131) BRS (3.3.8)
S
s bhakti sdhana bhaktir.............21 sdhu-sage ka-bhaktye.............35 sahasra-nmn punyn..........101 sakhi he! ka-mukha...................vi sambrama prabhut-jnt.........214 sa mgya reyas hetu..............55 samsra marukntra......................79 savatsara v anmsn..............57 samya masita svnto................145 sndra citta-drava kurvan.........215 saputra ca sabhrya ca..................62 sarvpardha kd api.....................115 sarva-vednta sra hi...................93 sat prasagn-mama...................36 s tv ajas harer-bhaktir...............53 sev sdhaka-rpea.....................121 ik-guruke ta jni........................40 smartavya satata viur...........120 sneha sa rgo yena syt...............215 raddh-abdevivsa.................33 raddh-tv-anyopya-varja...........33 raddhvn jana haya......................35 r ka-nmmtam tma...........107 r rma-ka-gag-caran..........ii r rpa majar-pada....................127 r vior arcanam ye tu..................80 r vndvana mama......................109 vat svakath ka...........86 ruti-smti-purdi................55, 131 sthyi bhvo tra s caim...........107
BRSB (2) Cc (M 22.49) BrdP; HBV (11.488) Cc (M 21.126) BRS (3.2.76) SkP; BRS (1.2.100) BRS (1.2.133) SkP; BRS (1.2.105) BRS (1.4.1) BRS (3.2.84) VD; HBV (12.47) BRS (1.2.119) SB (12.13.15) SB (3.25.25); BRS (1.3.12) PP; BRS (1.2.223) BRS (1.2.295) Cc ( 1.47) PP: BRS (1.2.8) BRS (3.2.87) Cc (M 22.62) AS (57) Cc (M 22.64) BB (2.3.159) VCTSB (c) Pra (39) VR; BRS (1.2.139) VM (12.78) SB (1.217) BY; BRS (1.2.101) BRS (3.2.167)
284
sthy bhvo vibhvdyai...........222 uddha-sattva-vietm...............136 un ychi sdhu-mukhe...............127 svasmin dhurye py amn.............271
BRS (3.3.1) BRS (1.3.1) Pra (40) BRS (4.8.85)
T
tra madhye sarva-reha.......81, 102 tasmd guru prapadyeta.........38, 44 tasmt kenpy upyena.................119 tatra bhgavatn dharmn........46, 53 tatra nma-smarana.........................82 tat te nukamp............................87 tulas dala mtrea..........................64 tulasyamta janmsi.........................65 tvayopabhukta-srag-gandha............76
Cc (A 4.71) SB (11.3.21); BRS (1.2.97) SB (7.1.32); BRS (1.2.4) SB (11.3.22); BRS (1.2.98) BS (A 276) SB (10.14.8);BRS (1.2.174) GT; HBV (11.261) SkP; HBV (7.347) SB (11.6.46);BRS (1.2.125)
U
upavse tv-aaktasya........................61 utpanna-rataya samya.................22
VaP; HBV (12.82) BRS (2.1.276)
V
vcikasya krtan-ntargatvt...........45 vaiavni tu stri......................93 vaiavni tu stri ye.................93 vaiavera pada dhli......................68 vakyamair vibhvdyai..........200 vibhvadyais tu vtsalya............229 vibhvair iti. e ka..................153 vibhvnubhva-sttvika..............150 vibhvyate hi ratydir...................152 vieabhimukhyena...................172 vior-ekaika nmpi.................101 viu pradaki-kurvan..............79 vivasya ntharpo sau....................x vndyai tulas devyai.....................66 vyatty bhvanvartma.................236
HBV (11.247Sa-c) SkP; BRS (1.2.207) SkP; BRS (1.2.208) Pra (Svn) BRS (3.1.4) BRS (3.4.1) BRS (2.1.5Ji-c) BRSB (14) BRS (2.1.15) BRS (2.4.1) PP; HBV (11.380) HBS; BRS (1.2.135) GVA BRS (2.5.132)
Verse Index
285
Y
y d nikhilgha sagha.............64 ya e purua skd................119 ynrha pura prekya.............78 yni kni ca ppni.........................65 yasya deve par-bhaktir...................54 yasya yat-sagati pumso................98 yath dmodaro bhakta...................95 yath kcanat yti....................49 yath kathacin manas.................88 yatra rgnavptatvt...................118 y vai lasac chr-tulas-...................58 yvat syt svanirvha..................59 ye me bhakta-jan prtha.............94 ye sasmarat pus...........94 yo mantra sa guru skt.............43 yo mttik dvravat....................75 yo ntyati prahtm....................77 yuvatn yath yni.....................84
HBV (9.104) SB (11.5.3); BRS (1.2.11) BrdP; BRS (1.2.130) HBV (12.19) SU (6.23) HBS; BRS (1.2.229) PP; BRS (1.2.221) TS; HBV (2.12) BRS (1.2.175) BRS (1.2.6) SB (1.19.6); BRS (1.2.107) NPu; BRS (1.2.108) AP; BRS (1.2.218) SB (1.19.33); BRS (1.2.217) BS (A 237) GP; HBV (4.232-233) DM; BRS (1.2.127) BRS (1.2.153)

Bhakti Rasamrta Sindhu Bindu

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Bhakti Rasamrta Sindhu Bindu

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r r Guru-Gaurgau Jayata

The crest-jewel of spiritual preceptors and guardian of the r Gauya sampradya

rla Vivantha Cakravart hkura

Translation and commentary by

r rmad Bhaktivednta Nryaa Mahrja

Other titles by rla Nryaa Mahrja:

Copyright1996 by r Gauya Vednta Samiti

Printed in India at Rekha Printers Pvt. Ltd., New Delhi-110 020

Life History of rla Vivantha Cakravart hkura

sakhi he! ka-mukha-dvija-rja-rja ka-vapu sihsane, vasi rjya-sane

rdhparastra-kura-varttina prptavya-vndvana cakravarttina nanda camp vivti pravarttina snto-gattir me sumah-nivarttina

Re-establishment of the Doctrine of Parakyvda

kiraa-bindu-ka, ei tna niye vaiava pa

r rmad Bhakti Prajna Keava Goswm Mahrja

r rmad Bhaktivednta Nryaa Mahrja

Waves of Bhakti-rasmta-sindhu The ocean of the nectar of Bhakti-rasa

Dakia-vibhga (Southern division) Smnya-bhagavad-bhakti-rasa-nirpaka (General characteristics of bhagavad-bhakti-rasa)

Pacima-vibhga (Western division) Mukhya-bhakti-rasa-nirpaka (Primary divisions of Bhakti-rasa)

Uttara-vibhga (Northern division) Gaua-bhakti-rasa-nirpaka (Secondary divisions of Bhakti-rasa)

Prva-vibhga (Eastern Division)

Second WaveSdhana-bhakti Bhakti in the Stage of Cultivation

(3) Stages Leading to the Appearance of Prema

(4) The Sixty-four Agas of Bhajana

Third WaveBhva-bhakti Bhakti in the Budding Stage of Ecstatic Love

Fourth WavePrema-bhakti Bhakti in the Mature Stage of Ecstatic Love

Dakia-vibhga (Southern Division)

First WaveVibhva The Causes of Tasting Bhakti-rasa

Second WaveAnubhva External Symptoms of Ecstacy

Third WaveSttvika-bhva Symptoms of Ecstacy Arising from Sattva

Fourth WaveVyabhicr-bhva Internal Transitory Emotions

(16) Gradation in the Manifestation of Bhvas

Fifth WaveSthybhva Permanent or Dominant Emotions

Pacima-vibhga (Western Division)

Sttvika-bhva Vyabhicr-bhva Sthybhva Rasa

Second WavePrta-bhakti-rasa Servitude

Sttvika-bhva Vyabhicr-bhva Sthybhva

Third WavePreyo-bhakti-rasa Friendship

Sttvika-bhva Vyabhicr-bhva Sthybhva

Fourth WaveVtsalya-bhakti-rasa Parental Affection

Anubhva Sttvika-bhva Vyabhicr-bhva Sthybhva (22) Mixture of Bhvas

Fifth WaveMadhura-bhakti-rasa Conjugal love

Anubhva Sttvika-bhva Vyabhicr-bhva Sthybhva Meeting and Separation

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Uttara-vibhga (Northern Division)

First WaveHsya-bhakti-rasa Laughter

nubhva Sttvika-bhva Vybhicr-bhva Sthybhva

Second WaveAdbhuta-bhakti-rasa Astonishment

Anubhva Sttvika-bhva Vyabhicr-bhva Sthybhva

Third WaveVra-bhakti-rasa Heroism

Anubhva Sttvika-bhva Vyabhicr-bhva Sthybhva

Dna-VraHeroism in Giving Charity (I) BahupradaGiver of Great Wealth Vibhva

Anubhva Vyabhicr-bhva Sthybhva

(II) Upasthita-durprtha-tyg A Renouncer of Rare Wealth Vibhva

Anubhva Vyabhicr-bhva Sthybhva Day-VraHeroism in Compassion Vibhva

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Anubhva Vyabhicr-bhva Sthybhva Dharma-VraHeroism in Religious Activities Vibhva

Anubhva Vyabhicr-bhva Sthybhva

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Fourth WaveKarua-bhakti-rasa Compassion

Anubhva Sttvika-bhva Vyabhicr-bhva Sthybhva

Fifth WaveRaudra-bhakti-rasa Anger

Anubhva Sttvika-bhva Vyabhicr-bhva Sthybhva

Sixth WaveBhaynaka-bhakti-rasa Fear

Anubhva Sttvika-bhva Vyabhicr-bhva Sthybhva