Professional Documents
Culture Documents
BOOKS BY
R RMAD BHAKTIVEDNTA NRYAA GOSVM MAHRJA
Arcana-dpik
Beyond Nrva
Bhajana-rahasya
Bhakti-rasyana
Bhakti-tattva-viveka
Brahma-sahit
Controlled by Love
Dmodara-ll-mdhur
Eternal Function of the Soul
Five Essential Essays
Gauya Vaiavism versus
Sahajiyism
Gaura-v Pracrie
Going Beyond Vaikuha
Gop-gta
Guru-devattm
Happiness in a Fools Paradise
Harmony
Impressions of Bhakti
Jaiva-dharma
Journey of the Soul
Krishna, The Butter Thief
Letters From America
My ik-guru and Priya-bandhu
Our Gurus: One in Siddhanta,
One at Heart
Pinnacle of Devotion
Rga-vartma-candrik
Rays of the Harmonist (periodical)
Secret Truths of the Bhgavatam
Secrets of the Undiscovered Self
Shower of Love
iva-tattva
r Bhakti-rasmta-sindu-bindu
r Bhad-bhgavatmta
r Caitanya Mahprabhu The
Original Form of Godhead
r Camatkra-candrikA Moonbeam
of Complete Astonishment
r Dmodarakam
r Gauya Gt-Guccha
r Gt-govinda
r Harinma Mah-mantra
rmad Bhagavad-gt
rmad Bhakti Prajna Keava
GosvmHis Life and Teachings
r Mana-ika
r Navadvpa-dhma Mhtmya
r Navadvpa-dhma Parikram
r Prabandhval
r Prema-sampua
r Rdh-ka-gaoddea-dpik
r Rya Rmnanda Savda
r Sakalpa-kalpadruma
r ikaka
r lokmtam
r lokmtam-bindu
r Upadeamta
r Vraja-maala Parikram
The Essence of All Advice
The Essence of Bhagavad-gt
The Fearless Prince
The Gift of r Caitanya Mahprabhu
The Hidden Path of Devotion
Their Lasting Relation
The Nectar of Govinda-ll
The Origin of Ratha-ytr
The True Conception of Guru-tattva
The Way of Love
To Be Controlled by Love
Utkalik-vallar
Vaiava-siddhnta-ml
Veu-gta
Walking with a Saint (series)
www.purebhakti.com
www.purebhakti.tv
www.backtobhakti.com
www.bhaktistore.com
r r guru-gaurgau jayata
r ikaka
r Sanmodana-bhya
Vivti
isbn 978-1-935428-47-3
Library of Congress Control Number 2011963396
British Library Cataloguing in Publication Data. A catalogue record
for this book is available from the British Library
Cataloging in Publication Data--DK
Courtesy: D.K. Agencies (P) Ltd. <docinfo@dkagencies.com>
Chaitanya, 1486-1534.
[ikaka. English & Sanskrit]
r ikaka / r Sanmodana-bhya by Bhaktivinoda
hkura ; vivti by Bhaktisiddhnta Sarasvat Prabhupda ;
translation and additional commentary by Bhaktivednta
Nryaa Mahrja. -- 4th ed.
p. cm.
In Sanskrit (Devanagari and roman); translation,
commentary and introductory matter in English.
Includes index.
ISBN 9781935428473
1. Krishna (Hindu deity)--Prayers and devotions. 2.
Chaitanya (Sect)--Prayers and devotions. I. hkkura,
Bhaktibinoda. Sanmodaya bhyam. II. Bhakti Siddhanta
Saraswati, 1874-1936. III. Bhaktivednta Nryaa, 1921IV. Title.
ddc 294.5433 23
Contents
Preface
Introduction
Prayers to Lord Caitanya
i
vii
xi
Verse One
What is the most excellent form of sdhana?
Translation
Magalcaraa
r Sanmodana-bhya
The absolute truth:
1. Prominence of the personal feature
2. Four features of the absolute truth
3. The absolute truth as potency and
possessor of all potency
The Lords potencies:
1. The internal potency
2. The marginal potency
3. The external potency
4. Acintya-bhedbheda-tattva
The process by which hari-krtana becomes successful:
1. The meaning of the living entity
as marginal potency
2. The process of conquering illusion
Seven excellent results of r-ka-sakrtana:
1. Ceto-darpaa-mrjanam
2. Bhava-mahdvgni-nirvpaam
3. reya-kairava-candrik-vitaraam
4. Vidy-vadh-jvanam
2
2
3
6
6
7
8
8
9
9
10
10
11
13
14
15
5. nandmbudhi-vardhanam
6. Prati-pada prmtsvdanam
7. Sarvtma-snapanam
r Caitanya-caritmta verses
ikaka Song One
Vivti
1. Ceto-darpaa-mrjanam
2. Bhava-mahdvgni-nirvpaam
3. reya-kairava-candrik-vitaraam
4. Vidy-vadh-jvanam
5. nandmbudhi-vardhanam
6. Prati-pada prmtsvdanam
7. Sarvtma-snapanam
r Bhajana-rahasya verses
17
17
18
19
20
22
24
25
25
26
26
26
27
28
Verse Two
Why is the holy name so accessible?
Translation
r Sanmodana-bhya
Offences are of ten kinds
r Caitanya-caritmta verses
ikaka Song Two
Vivti
Primary and secondary names
The meaning of durdaiva
The name chanted with offences, the semblance
of the holy name and the pure name
The process to attain freedom from nma-apardha
Niyamita smarae na kla
r Bhajana-rahasya verses
38
38
46
49
50
51
51
51
52
53
54
55
Verse Three
What is the process of chanting the holy name?
Translation
r Sanmodana-bhya
1. Td api suncena
2. Taror api sahiun
3. Amn
4. Mnada
r Caitanya-caritmta verses
ikaka Song Three
Vivti
r Bhajana-rahasya verses
57
57
58
59
60
61
61
62
63
66
Verse Four
What is the desire of the sdhaka?
Translation
r Sanmodana-bhya
r Caitanya-caritmta verses
ikaka Song Four
Vivti
r Bhajana-rahasya verses
68
68
71
72
73
74
Verse Five
What is the instrinsic nature of the sdhaka?
Translation
r Sanmodana-bhya
r Caitanya-caritmta verses
ikaka Song Five
Vivti
r Bhajana-rahasya verses
77
77
78
79
80
82
Verse Six
What are the external symptoms of perfection?
Translation
r Sanmodana-bhya
Nine characteristics of bhva
The constitutional nature of bhva
Anubhvas of bhva-bhakti
Sttvika-bhvas of bhva-bhakti
r Caitanya-caritmta verses
ikaka Song Six
Vivti
r Bhajana-rahasya verses
88
88
89
90
91
92
93
93
94
97
Verse Seven
What are the internal symptoms of perfection?
Translation
r Sanmodana-bhya
Development of prti from rati to mahbhva
Rati
Prema
Praaya
Mna
Sneha
Rga
Anurga
Bhva or mahbhva
r Caitanya-caritmta verses
ikaka Song Seven
Vivti
r Bhajana-rahasya verses
100
100
103
103
104
105
106
107
108
114
125
125
128
130
Verse Eight
Steadiness in perfection
Translation
r Sanmodana-bhya
Significance of r ikaka
Benediction for the readers of r ikaka
rla Nryaa Mahrjas concluding words
r Caitanya-caritmta verses
ikaka Song Eight
Vivti
Summary of r ikaka
r Bhajana-rahasya verses
Concluding words by rla Nryaa Mahrja
133
134
136
139
140
140
141
144
145
146
151
Glossary
Verse Index
153
169
Preface
[translated from the Hindi edition]
R IKAKA
ii
PREFACE
iii
R IKAKA
iv
PREFACE
nitya-ll-pravia o viupda
r rmad Bhaktivednta Nryan.a Gosvm Mahrja
nitya-ll-pravia o viupda
r rmad Bhaktivednta Vmana Gosvm Mahrja
nitya-ll-pravia o viupda
r rmad Bhaktivednta Svm Mahrja
nitya-ll-pravia o viupda
r rmad Bhakti prajna Keava Gosvm Mahrja
nitya-ll-pravia o viupda
r rmad Bhaktisiddhnta Sarasvat Prabhupda
r Caitanya Mahprabhu
Introduction
r Caitanya Mahprabhu, adorned with the inner sentiment and bodily splendour of rmat Rdhik, appeared in
this world in order to taste the ecstatic moods of Her love for
r Ka. Simultaneously, He distributed the holy name of
Ka profusely for the deliverance of the fallen conditioned
souls of the age of Kali. But which holy name did He distribute?
The chanting of the Hare Ka mah-mantra already
existed prior to the appearance of Mahprabhu. The principles
of Vaiavism were established and spread all over India
by renowned preceptors such as r Rmnujcrya, r
Madhvcrya, r Nimbditya, r Viu Svm and others.
But prior to the advent of r Gaurga, the practices of bhakti
and even the chanting of the mah-mantra were directed
towards the attainment of Vaikuha.
The holy name can deliver to the performer whatever he
may desire. But unless one is infused with the highest aspiration, its full potential will not be realised. Therefore r
Caitanya Mahprabhus unique contribution was that He
revealed the confidential loving moods of rmat Rdhik
and thus inspired the living entities to aspire for the highest
attainment the spontaneous loving service of r r RdhKa in Goloka Vndvana. This is indicated in the following
verses from r Caitanya-caritmta (di-ll 4.1516):
prema-rasa-nirysa karite svdana
rga-mrga-bhakti loke karite pracraa
rasika-ekhara ka parama-karua
ei dui hetu haite icchra udgama
vii
R IKAKA
viii
INTRODUCTION
ix
R IKAKA
r ikaka
Verse One
What is the most excellent form of sdhana?
@@ --@
- Y- |
@ @
@ -@ ||1||
ceto-darpaa-mrjana bhava-mah-dvgni-nirvpaa
reya-kairava-candrik-vitaraa vidy-vadh-jvanam
nandmbudhi-vardhana prati-pada prmtsvdana
sarvtma-snapana para vijayate r-ka-sakrtanam
Anvaya
param only, or supreme; vijayate r-ka-sakrtanam may
the chanting of r Kas holy names be especially victorious;
ceto-darpaa-mrjanam which cleanses the mirror of the
heart; nirvpaam which extinguishes; mah-dvgni the
blazing forest fire; bhava of material existence; candrikvitaraam which spreads the moonlight of spiritual ecstasy;
reya-kairava bringing to bloom the living entitys white
lotus of good fortune; vidy-vadh-jvanam which is the life
and soul in the form of transcendental knowledge, like a
wife; nandmbudhi-vardhanam which expands the ocean of
transcendental bliss; prati-pada prmtsvdanam which
enables one to taste complete nectar at every step; sarvtmasnapanam and which cleanses and cools the self, ones nature,
ones determination, and the body both inside and out, by a
thorough bath.
R IKAKA
Translation
Let there be supreme victory for the chanting of the holy name
of r Ka alone, which cleanses the mirror of the heart and
completely extinguishes the blazing forest fire of material existence. r-ka-sakrtana diffuses the soothing moon rays of
spiritual ecstasy (bhva) that cause the living entitys white
lotus of good fortune to bloom. The holy name is the life and
soul of transcendental knowledge, which is here compared to
a wife. It continuously expands the ocean of transcendental
bliss, enabling one to taste complete nectar at every step. The
holy name of r Ka thoroughly cleanses and cools the self,
ones nature and ones determination, as well as the body, both
internally and externally.
Magalcaraa
In spite of being very low and insignificant, and thoroughly
incompetent, I am engaged in translating this r Sanmodanabhya by the mercy of my most revered spiritual master, nityall-pravia o viupda aottara-ata r rmad Bhakti
Prajna Keava Gosvm Mahrja; rla Bhaktivinoda
hkura, the eternal associate of r Gaurasundara and writer
of the r Sanmodana-bhya; and the original author of r
ikaka, r Ka Caitanya Mahprabhu, the incarnation
who delivers the fallen conditioned souls of Kali-yuga, and
who is the very self-same personality known as r Nandanandana. Holding in my heart their lotus feet, which grant all
desires, I am engaged in this work in order to fulfil their inner
hearts longing.
VERSE ONE
r Sanmodana-bhya
paca-tattvnvita nitya
praipatya mahprabhum
nmn sanmodana ikaka-bhya prayate
Offering my humble obeisances at the lotus feet of the original
Supreme Lord r Caitanya Mahprabhu, who is the bestower
of the holy name of Ka and love for Him, and who is eternally accompanied by His four primary associates in the pacatattva, I am writing a commentary named r Sanmodana on r
ikaka, which issued from the lotus mouth of the Lord.
How can there be any benefit for the living entities who are
oblivious to the Lord, having fallen into the cycle of repeated
birth and death in material existence? Preoccupied with this
question, r Brahm, who knows the fundamental truths
regarding the Lord, thought long to find its solution. With resolute attention, he scrutinised all the Vedas three times, and
by his intelligence he concluded that the topmost perfection
of religion is that by which one can obtain exclusive love for
Bhagavn r Ka, who is the Supersoul of all existence.
This conclusion of rmad-Bhgavatam (2.2.34) clearly establishes that only devotion unto the Supreme Lord (bhagavadbhakti) is the topmost process of religion bestowing ultimate
good for the living entities. Fruitive activity, the cultivation of
knowledge aimed at impersonal liberation, the practice of
yoga, the performance of austerities, and other processes do
not bestow the ultimate good and therefore they are not the
R IKAKA
VERSE ONE
R IKAKA
VERSE ONE
exists in four features: (1) svarpa His original form, (2) tadrpa-vaibhava His personal splendour, which includes His
abode, eternal associates, and expansions such as Lord
Nryaa, (3) jvas the living entities and (4) pradhna the
unmanifest state of the three modes of material nature.
He compares these four features to the four aspects of the
sun: (1) the effulgence situated in the interior of the sun
planet, (2) the sun globe, (3) the atomic particles of sunlight
emanating from the sun and (4) the reflected rays of the sun.
Although the sun is one, it exists in these four forms.
R IKAKA
VERSE ONE
ever be equated with the sun. Similarly, the infinitesimal, conscious living entities have no separate existence from the Lord,
neither can they ever be addressed as the Lord, nor become the
Lord.
R IKAKA
10
VERSE ONE
11
R IKAKA
12
VERSE ONE
2. Bhava-mah-dvgni-nirvpaam:
Extinguishes the forest fire of material existence
By engaging steadily in the service of Bhagavn, the materialistic demeanour is transformed into the inclination for rendering service to Lord Ka. The purport of the word bhava, or
13
R IKAKA
3. reya-kairava-candrik-vitaraam:
Diffuses the moonrays of bhva-bhakti
for the highest good of the living entity
For the living entities ensnared by my, material enjoyment
alone is desirable, and it is on this account that they have to
rotate in the cycle of repeated birth and death in this material
world, suffering the threefold miseries. In complete opposition
to this, aversion towards my and constant engagement in
the service of r Ka is the highest achievement (reya).
This highest achievement is compared to the white water
lotus. Just as the soothing rays of the moon cause the white
lotus to blossom, r-ka-sakrtana, diffusing the moon rays
of bhva-bhakti, causes the white lotus of good fortune to
bloom for the living entities.
According to the statement of rmad-Bhgavatam (11.3.31):
bhakty sajtay bhakty bhakti arises from bhakti, one must
first continuously engage in the process of sdhana-bhakti
through hearing, chanting and so on. At this stage ones devotion is said to be an bhsa, or semblance, of real bhakti. By
such practice, unalloyed devotion makes its appearance in the
14
VERSE ONE
4. Vidy-vadh-jvanam:
It is the life of all transcendental knowledge
A question may be raised here: when will those who have
already attained unalloyed devotion obtain their pure spiritual
forms? In reply to this question, r acnandana Gauracandra
says: vidy-vadh-jvanam sakrtana is the life of transcendental knowledge. In reality Bhagavn has but one potency.
Its two functions are vidy (knowledge) and avidy (ignorance).
The Lords internal potency known as Yogamy svarpa-akti
is called vidy. The external potency or Mahmy, which is
responsible for the creation of the material world and which
covers the original spiritual form of the living entity and the
qualities associated with that form, is called avidy.
When unalloyed devotion arises in the heart of the sdhaka
by continual practice of hearing and chanting, Bhakti-dev,
who dispels all desires other than that for the service of the
Lord, removes this avidy. By the function of the knowledge
potency (vidy-vtti), Bhakti-dev destroys the gross and subtle
bodies of the living entity. Simultaneously, Bhakti-dev manifests the original pure spiritual form of the jva, to the extent
that one receives the purely spiritual form of a gop, if by
qualification one is fit to taste mdhurya-rasa, the mellow
of amorous love. [One may attain a form in any of the five
transcendental relationships of nta (neutrality), dsya (servitude), sakhya (friendship), vtsalya (parenthood) or mdhurya
15
R IKAKA
Comment
Bhakti is a function of the Lords internal potency (svarpaakti). uddha-sattva is the essence of the combination of the
hldin and savit aspects of the internal potency. When
uddha-sattva is obtained, bhakti is also present. By executing
the various practices of sdhana-bhakti, such as hearing, chanting and so on, uddha-sattva arises in the heart. uddha-sattva is
eternally existing in the hearts of the Lords eternal associates.
By performing bhakti under their guidance, uddha-sattva manifests in the heart.
This uddha-sattva is also known as rati or bhva. By further
execution of bhakti in the stage of rati, bhva-bhakti is transformed into prema-bhakti. The essence of prema-bhakti is bhva
[not to be confused with bhva-bhakti, but rather a stage that
comes in the systematic development of prema, i.e. rati, sneha,
mna, praaya, rga, anurga, bhva, mahbhva] and the
essence of bhva is mahbhva. This mahbhva is the very form
of rmat Rdhik, or otherwise stated, rmat Rdhik is the
embodiment of mahbhva. Therefore, where mahbhva is
present, the form of Rdhik is present.
rmat Rdhik is eternally the hldin aspect of r Kas
internal potency. r Ka is the possessor of potency and
rmat Rdhik is His potency. Consequently They are one in
Their identity. For the purpose of sportive transcendental
16
VERSE ONE
5. nandmbudhi-vardhanam:
Increases the ocean of bliss
When the gross and subtle bodies of the living entity have
been completely destroyed, his infinitesimal nature becomes
evident. At that time, on account of the jvas inherent nature
being infinitesimal, it may be assumed that his constitutional
happiness is also infinitesimal. In order to dispel this apprehension, r Caitanya Mahprabhu informs us that the
holy name is an ever increasing ocean of bliss, nandmbudhivardhanam. In other words r-ka-sakrtana, performed in
the liberated condition (upon the living entitys attainment of
his pure spiritual form), unlimitedly expands the inherent
transcendental pleasure of the living entity by virtue of the
hldin potency.
6. Prati-pada prmtsvdanam:
Enables one to taste complete nectar at every step
In that condition, the jva, being eternally situated in one of
the transcendental rasas of dsya, sakhya, vtsalya or mdhurya,
relishes complete nectar at every step by virtue of the everincreasing freshness of his attachment to r Ka. r Ka
has four unique qualities: (1) ll-mdhurya He is a surging
ocean of astonishing pastimes, out of which the rsa-ll is
supremely captivating; (2) prema-mdhurya He is surrounded
17
R IKAKA
by devotees who possess incomparably sweet loving sentiments that develop up to the stage of mahbhva; (3) veumdhurya the sweet and mellow sound of His flute attracts
the minds of everyone within the three worlds; and (4) rpamdhurya His extraordinary beauty astonishes all moving
and non-moving entities. These four unique qualities of
Bhagavn r Ka are eternally fresh. Although the jvas who
have awakened their love for r Ka continuously drink
these aspects of the Lords sweetness, they remain unsatiated
and hanker for more. Therefore they unceasingly drink that
sweetness in endlessly new varieties.
7. Sarvtma-snapanam:
Premnanda is completely pure
A doubt may be raised here. The longing or endeavour for ones
own enjoyment is opposed to purely spiritual love (viuddhaprema). When the living entity is relishing the ever-fresh bliss
of prema, he is also enjoying. So how can this condition be
called nirmala-premnanda, the untainted spiritual bliss of divine
love? As if to dispel this doubt, r Caitanya Mahprabhu, the
crest jewel of all sannyss, has used the qualifying statement:
sarvtma-snapanam r-ka-sakrtana thoroughly bathes the
living entity both internally and externally, leaving him very
clean and cool.
In the condition of prema, Kas blissful feelings are
completely pure. In other words, because the living entity in
the status of prema gives unadulterated ecstatic pleasure to
r Ka, he is devoid of any selfish motives for personal
enjoyment. Obtaining ones spiritual form, the jva becomes a
maidservant of rmat Rdhik, who is the embodiment of
the hldin potency and who is always absorbed in the ecstasy
of mahbhva. The living entity thus tastes unlimited spiritual
bliss in connection with the love sports (prema-vilsa) of the
18
VERSE ONE
Comment
The holy name is like a new bud of a lotus flower. By constant
chanting, the holy name first makes its appearance within the
heart of the sdhaka. Thereafter, Kas form, transcendental
qualities, pastimes, and associates such as the gopas and gops,
all become manifest within the heart. The devotee directly
perceives all of these within his heart. He also perceives the
amorous sports of the Lord. In the end, he gives up this
material body and obtaining his eternal form, enters into the
pastimes of the Lord. It is, therefore, said that the holy name
that reveals the love sports (prema-vilsa) of r r RdhKa should be especially glorified.
19
R IKAKA
By the performance of r-ka-sakrtana, all kinds of impediments to spiritual purification (anarthas) are destroyed and the
heart becomes purified. The reactions to many lifetimes of
sinful activities are eradicated and along with them, material
existence consisting of repeated birth and death, which is a byproduct of those sins. All kinds of benedictions arise from rka-sakrtana, which instigates all varieties of sdhana giving
rise to prema-bhakti. Ka-prema appears and one begins to taste
its nectar. r Ka is then obtained. Finally, one achieves spotless purity and is thoroughly cooled and refreshed by complete
immersion in the nectar ocean of service to r Ka.
20
VERSE ONE
21
R IKAKA
22
VERSE ONE
23
R IKAKA
be all victory for the perfect and complete chanting of the holy
name of r Ka.
By discussing material topics, one obtains fragmentary
material happiness. In the transcendental realm, r Ka is
the only object of attainment. There is no possibility of any
material objects being there. Therefore, by chanting the holy
name of r Ka, one obtains all kinds of perfections that are
transcendental to material nature. Out of the various types of
perfection, seven in particular are certainly obtained by rka-sakrtana. These seven types of perfection are being
described here.
1. Ceto-darpaa-mrjanam:
Cleanses the mirror of the heart
The chanting of the holy name of r Ka cleanses the dust
from the mirror of the heart of the living entity. The mirror
of the heart of the conditioned living entity is thoroughly
covered by the dust of material contamination. This material
contamination, indicative of the jvas disregard for the Lord,
is of three types: (1) anybhila the living entity who is
distracted from the Lord is filled with desires separate from the
interest of the Lord, (2) phala-bhoga enjoyment of the fruits
of worldly activities and (3) phala-tyga renunciation that is
not undertaken for the pleasure of the Lord.
The chanting of the holy name of r Ka is the most
effective instrument for cleansing the dirt from the mirror of
the living entitys heart. As long as the dirt of material contamination is present, the pure spiritual form of the living
entity is not reflected in the mirror of his heart. Therefore the
three kinds of contamination mentioned above are all forms of
deceit that obscure the true vision of the self. They are obstacles that completely cover the heart of the jva.
By the chanting of the holy name of r Ka, all these
24
VERSE ONE
2. Bhava-mah-dvgni-nirvpaam:
Extinguishes the blazing forest fire
of material existence
Externally, this material world appears very beautiful, charming and pleasing. But in reality, it is just like a blazing fire
within a dense forest. This material world is blazing with
innumerable sufferings, which come under three headings:
(1) dhytmika, (2) dhidaivika and (3) dhibhautika.
As a blazing fire thoroughly destroys all the trees and animals of the forest, the forest fire of material existence in the
shape of repeated birth and death constantly burns the living
entities who are distracted from r Ka. But when one takes
up the chanting of the holy name of Lord Ka under the
expert guidance of a qualified guru and Vaiavas, then even
while residing in this material world, one obtains relief from
the blazing fire of material existence. This is due to ones
adopting an attitude that is favourably disposed towards r
Ka. By r-ka-nma-sakrtana, all these miseries are driven
away.
3. reya-kairava-candrik-vitaraam:
Diffuses the moonrays of bhva-bhakti
for the highest good of the living entity
Complete chanting of the holy name of r Ka diffuses the
radiance of supreme auspiciousness. The word reya means
auspiciousness; kairava means white lilies; and candrik
means the rays of the moon. Just as the soothing rays of the
rising moon cause the white lilies to bloom and thus enhance
25
R IKAKA
4. Vidy-vadh-jvanam:
The life of all transcendental knowledge
Two kinds of knowledge have been described in the
Muaka Upaniad: (1) material knowledge (laukik-vidy) and
(2) transcendental knowledge (par-vidy). Indirectly, r-kasakrtana is the life of material knowledge, but it is primarily
the life of transcendental knowledge. By the influence of rka-sakrtana, the living entity is liberated from the false
ego arising from mundane knowledge, and he obtains
sambandha-jna. The goal to be obtained by transcendental
knowledge is r-ka-sakrtana (that is, the chanting of the
holy name of Vrajendra-nandana ymasundara r Ka). By
this, Ka Himself is obtained.
5. nandmbudhi-vardhanam:
Increases the ocean of transcendental bliss
r-ka-sakrtana expands the ocean of transcendental bliss
for the living entities. The word ocean cannot be applied to
a small reservoir of water. Therefore the unlimited bliss that
arises from the chanting of the holy name is comparable only
with a boundless ocean.
6. Prati-pada prmtsvdanam:
Enables one to taste nectar at every step
r-ka-sakrtana causes one to taste complete nectar at
every step. In the relishing of transcendental rasa, there is
26
VERSE ONE
7. Sarvtma-snapanam:
Completely bathes the body, mind and soul
Even transcendental objects become softened by the chanting
of the holy name of r Ka. In the material realm, the body,
mind and soul are not only purified by r-ka-sakrtana, but
are undoubtedly softened as well.
The living entity who is engrossed in bodily designations
becomes covered with the dirt of the gross and subtle bodies.
By the power of the holy name, all these contaminations are
cleansed away. When attachment towards mundane existence
is vanquished, the living entity devoted to r Ka obtains
the cooling and soothing service of His lotus feet.
r Jva Gosvm has written in Bhakti-sandarbha (273) and
in his Krama-sandarbha commentary on rmad-Bhgavatam:
ata eva yadyapy any bhakti kalau kartavy
tad krtankhy-bhakti-sayogenaiva
27
R IKAKA
Bhava-mah-dvgni-nrvpaam
The blazing forest fire of material existence in the form of
repeated birth and death, and the threefold miseries arising
thereof, is effortlessly extinguished by performing nmasakrtana. This is confirmed in Hari-bhakti-vilsa (11.371),
quoting from rmad-Bhgavatam (6.2.46):
nta para karma-nibandha-kntana
mumukat trtha-padnukrtant
na yat puna karmasu sajjate mano
rajas-tamobhy kalila tato nyath
28
VERSE ONE
reya-kairava-candrik-vitaraam
The holy name of r Ka emits nectarean rays that cause
the white lily of supreme fortune to bloom. As the moon, by
its rays, causes the white lilies to blossom and become very fragrant, the holy name, by the transmission of its potency, causes
all kinds of good fortune to arise for the jvas. The following
verse from the Prabhsa-khaa of the Skanda Pura has been
cited as evidence of this in Hari-bhakti-vilsa (11.451):
madhura-madhuram etan magala magaln
sakala-nigama-vall-sat-phala cit-svarpa
sakd api parigta raddhay helay v
bhgu-vara nara-mtra trayet ka-nma
Of all that is auspicious, the holy name of r Ka stands
supreme. Of all that is sweet, the holy name is sweeter still. It
is the eternal spiritual fruit of the wish-fulfilling tree of the
entire Vedas and the embodiment of the absolute truth
endowed with full consciousness. O best of the Bhgus, if
anyone even once chants the holy name of Lord Ka, either
with faith or indifferently, the holy name delivers him from the
ocean of material existence.
Comment
In his Dig-darin commentary on the verse above, rla
Santana Gosvm has explained that the word cit-svarpam
29
R IKAKA
Vidy-vadh-jvanam
The holy name is the life of all transcendental knowledge,
which is here compared to a wife. This is supported in Haribhakti-vilsa (11.441), quoting from the Garua Pura:
yadcchasi para jna
jnd yat parama pada
taddarea rjendra
kuru govinda-krtanam
O best of kings, if you desire to obtain that topmost knowledge
by which the supreme goal is attained, then with great respect
and devotion, chant the holy name of r Govinda.
30
VERSE ONE
Comment
In his Dig-darin commentary on this verse, rla Santana
Gosvm explains that the word jnam here refers to knowledge concerning the glories of the topmost bhagavad-bhakti. By
chanting the holy name of Govinda one easily obtains such
knowledge and, consequently, the supreme destination known
as para padam. Para padam does not refer to impersonal
liberation. Beyond Brahman, beyond Vaikuha, beyond even
Ayodhy and Mathur the attainment of the service of the
lotus feet of r Ka in Vraja is what is here referred to as
para padam. This fruit is obtained by the chanting of the
name of Govinda, not by any ordinary knowledge.
It is further stated in rmad-Bhgavatam (3.5.40):
dhtar yad asmin bhava a jvs
tpa-trayebhihat na arma
tman labhante bhagavas tavghricchy sa-vidym ata rayema
O maintainer of the universe, O Lord, in this material world
the living entities who disregard the Lord are always overwhelmed by the threefold miseries: dhytmika, dhibhautika
and dhidaivika. Thus they are unable to find any happiness or
peace. Therefore, O Bhagavn, in full knowledge, we are taking
shelter of the shade of Your lotus feet.
Comment
The words sa-vidym with full knowledge mean with
bhakti. Out of all types of knowledge, bhakti is the best,
because by it Bhagavn becomes known.
In rmad-Bhgavatam (4.29.49) it is stated: s vidy tanmatir yay that by which ones attention is concentrated
upon the Supreme Lord is called vidy. rla Bhaktivinoda
31
R IKAKA
hkura has composed two verses in this connection explaining how the holy name of Ka is the life of such knowledge
(Bhajana-rahasya (1.21)):
ye aktite ke mati kare udbhvana
vidy-nme sei kare avidy-khaana
ka-nma sei vidy-vadhra jvana
ka-pda-padme ye karaye sthira mana
That potency by which ones intelligence is aroused towards r
Ka is known as vidy. Only by bhakti can ones attention be
drawn upon the lotus feet of Bhagavn. Therefore the knowledge being referred to here is bhakti. This knowledge dissipates
ignorance. The holy name of r Ka is the life of transcendental knowledge by which the consciousness becomes firmly
situated at the lotus feet of Ka, and one is engaged in the
service of His lotus feet.
nandmbudhi-vardhanam
Nma-krtana expands the ocean of transcendental bliss within
the heart, as it is stated in Hari-bhakti-vilsa (10.193), quoting
from rmad-Bhgavatam (8.3.20):
ekntino yasya na kacanrtha
vchanti ye vai bhagavat-prapann
aty-adbhuta tac-carita sumagala
gyanta nanda-samudra-magn
Devotees who are fully and exclusively surrendered unto the
Lord become immersed in the ocean of bliss by chanting and
reciting His transcendental pastimes, which are astonishing
and supremely auspicious. They have no desire other than to
obtain the lotus feet of Bhagavn. I pray unto that supreme
Brahman, who is the Supreme Personality of Godhead.
32
VERSE ONE
Prati-pada prmtsvdanam
When the mirror of the heart is cleansed by chanting the holy
name of the Lord, then all types of good fortune arise for the
chanter. Thereafter, he attains perception of his constitutional
identity. For one who chants the holy name in that stage of
attainment, the ocean of transcendental bliss is enlarged, and
he tastes complete nectar in newer and newer varieties at
every step.
Comment
An ordinary conditioned soul will not experience spiritual
pleasure when he chants the holy name. When, however, one
chants the holy name according to this process in other
words after having freed oneself from all impediments to his
devotion (anarthas) and having realised ones eternal identity
(svarpa), one then chants the holy name with love and spiritual emotion (bhva) he will taste the nectar of the name at
every step.
33
R IKAKA
Sarvtma-snapanam
The self is thoroughly cleansed by bathing in the holy name,
as it is stated in Hari-bhakti-vilsa (11.359), quoting from
rmad-Bhgavatam (12.12.48):
sakrtyamno bhagavn ananta
rutnubhvo vyasana hi pusm
praviya citta vidhunoty aea
yath tamo rko bhram ivti-vta
By describing the transcendental characteristics or pastimes of
Bhagavn r Hari, or by hearing of His glories, the Supreme
Lord r Ka enters within the heart (as hari-kath) and
drives away all ignorance exactly as the sun drives away darkness. And as a powerful wind blows away a mass of clouds, the
hearing of narrations of the Lords pastimes eradicates all the
sufferings of material existence.
The ignorance referred to here means the various contaminations of the heart such as anarthas and apardhas.
rla Bhaktivinoda hkura has composed the following
Bengali verses in this connection (Bhajana-rahasya (1.24)):
ruta anubhta yata anartha-sayoga
r-ka-krtane saba haya ta viyoga
je rpa vyute megha srya tama ne
citte praveiy doa aea vine
ka-nmraye citta-darpaa-mrjana
atiighra labhe jva ka-prema-dhana
All varieties of anartha that have ever been heard of or experienced are destroyed by chanting the holy name of r Ka. As
the wind disperses the clouds or as the sun dissipates the darkness, the Supreme Lord, through the medium of hearing narrations of His transcendental pastimes, enters the heart and completely destroys the extensive material contamination. By
taking shelter of the name of r Ka, the mirror of the heart
is cleansed and very quickly the living entity attains the treasure of love for Him (ka-prema).
34
VERSE ONE
35
R IKAKA
36
Verse Two
Why is the holy name so accessible?
@#&@ |
B
@ B A
||2||
nmnm akri bahudh nija-sarva-aktis
tatrrpit niyamita smarae na kla
etd tava kp bhagavan mampi
durdaivam dam ihjani nnurga
Anvaya
(he) bhagavan O Bhagavn (being compelled by causeless
mercy); akri bahudh nmnm You have manifested innumerable names such as Ka and Govinda just to benefit the
living entities; tatra and in all those names; arpit You have
invested; nija-sarva-akti all the potencies of Your respective
personal forms; smarae kla api moreover, in remembering
the holy names of the Lord; na niyamita You have not
imposed any restrictions as is the case with sandhy-vandan,
or svitr-gyatr, which must be chanted by brhmaas only at
specified times of the day. In other words, at any time of the
day or night, the holy name can be chanted and remembered.
This is the provision You have made; tava etd kp
although Your mercy is so great; mama dam durdaivam my
misfortune (in the form of offences to the holy name) is such
that; anurga na ajani I have not awoken attachment; iha
for these holy names, which award all benedictions and are so
easily accessible.
37
R IKAKA
Translation
O Bhagavn, Your holy name bestows all auspiciousness upon
the living entities. Therefore, for the benefit of the living entities, You eternally manifest Your innumerable names, such as
Rma, Nryaa, Ka, Mukunda, Mdhava, Govinda,
Dmodara and so on. You have invested those names with all
the potencies of Your respective personal forms. Out of causeless mercy, You have not even imposed any restrictions on the
chanting and remembrance of such names, as is the case with
sandhy-vandan, which must be chanted only at specified
times of the day. In other words, at any time of the day or
night, the holy name can be chanted and remembered. This is
the provision You have made. O Lord, this is Your causeless
mercy upon the living entities. Nonetheless, I am so unfortunate due to committing offences that I have not awoken any
attachment for Your holy name, which is so easily accessible
and bestows all good fortune.
r Sanmodana-bhya
r-ka-sakrtana is of four varieties, being distinguished
by names (nma), forms (rpa), qualities (gua) and pastimes
(ll). The holy name of r Ka is the original seed of all
happiness. The word nm literally means one who possesses
a name. It is used almost exclusively with reference to the
Supreme Lord to indicate the personality whom the holy name
addresses. r-nma, the holy name, and r-nm, the possessor
of the name, are one and the same fundamental truth; there
is no difference between Them. r-ka-nma-sakrtana is
extremely beneficial for everyone in all respects. Therefore, in
order to arouse faith in the living entities towards the holy
name of the Lord, Svayam Bhagavn r Caitanya Mahprabhu
personally broadcast the supreme utility of ka-nma-sakrtana.
38
VERSE TWO
39
R IKAKA
g-vedo yajur-veda
sma-vedo py atharvaa
adhts tena yenokta
harir ity akara-dvayam
The extent to which the twice-born brhmaas recite the syllables of the Vedas, they most certainly (indirectly) chant the
holy name of the Lord. Of this there is no doubt. But one who
has uttered the two syllables Ha-ri should be understood to
have completed his study of all the Vedas the g Veda, Yajur
Veda, Sma Veda and Atharva Veda.
VERSE TWO
R IKAKA
42
VERSE TWO
The next verse confirms that the holy name is the ripened
fruit of all the Vedas and can thus easily deliver one from
material existence. This verse is found in Hari-bhakti-vilsa
(11.451), quoting from the Prabhsa-khaa of the Skanda
Pura:
madhura-madhuram etan magala magaln
sakala-nigama-vall-satphala cit-svarpam
sakd api parigta raddhay helay v
bhgu-vara naramtra trayet ka-nma
Of all that is auspicious, the holy name of r Ka stands
supreme. Of all that is sweet, the holy name is sweeter still. It
is the eternal spiritual fruit of the wish-fulfilling tree of the
entire Vedas and the embodiment of the absolute truth
endowed with full consciousness. O best of the Bhgus, if
anyone even once chants the holy name of Lord Ka, either
43
R IKAKA
with faith or indifferently, the holy name delivers him from the
ocean of material existence.
The last two verses in this section, quoted from the Padma
Pura, establish that the holy name is completely beyond
material nature and, therefore, cannot be grasped with the
material senses. These verses appear in Bhakti-rasmta-sindhu
(1.2.2334). The first verse in the series also appears in Haribhakti-vilsa (11.503):
nma cintmai ka
caitanya-rasa-vigraha
prna uddho nitya-mukto
bhinnatvn nma-nmino
The holy name of r Ka awards all benedictions, just like
the cintmai stone. It is Ka Himself, the embodiment of all
transcendental mellows (caitanya-rasa-vigraha). The holy name
is complete, beyond the influence of my and eternally liberated, since Kas name and Ka Himself are non-different.
ata r-ka-nmdi
na bhaved grhyam indriyai
sevonmukhe hi jihvdau
svayam eva sphuraty ada
44
VERSE TWO
45
R IKAKA
46
VERSE TWO
such as his form and pastimes. If one even thinks that ivas
names, forms, qualities and pastimes are different from those of
r Viu, he commits a serious offence against the holy
name.
rla Jva Gosvm has nicely explained the meaning of this
statement in Bhakti-sandarbha (Anuccheda 265). He says that if
the possessive case is used, then the word ca (meaning and)
must be used after r Viu. This means that the names,
forms, qualities and pastimes of iva and those of r Viu are
identical. The meaning here is that the iva being referred to
is none other than Viu in another form. The word r in the
verse appears in front of Viu and not in front of iva to give
prominence to Viu. The word nma-apardha used with
reference to iva signifies that the name iva here simply indicates r Viu. The name of iva has also been listed in this
way in the thousand names of Viu. Therefore the oneness
referred to simply means that iva is nothing but a manifestation of Viu in another form. Consequently one should not
see any difference between them. Otherwise if one thinks that
iva is a separate and independently powerful Lord, that is an
offence to the holy name.
(3) guror avaj To disregard the spiritual master who is
established in all the truths regarding the holy name, considering him to be an ordinary man possessing a perishable body
composed of material elements, is the third offence against the
holy name.
(4) ruti-stra-nindanam The fourth offence is to find fault with
the Vedas, the Puras that are in the mode of goodness [some
are considered to be in the lower modes], and other scriptures.
(5) tathrtha-vdo The fifth offence is to consider the glories
of the holy name to be exaggerated.
(6) hari-nmni kalpanam The sixth offence is to ascribe ones
own imaginary meaning to the holy name.
47
R IKAKA
48
VERSE TWO
49
R IKAKA
50
VERSE TWO
Vivti
O Bhagavn, out of Your causeless mercy, You have manifested innumerable names for the benefit of the entire world.
You have invested each of those names with all the potencies
of Your respective personal forms. In the chanting and remembrance of these names, You have not imposed any restrictions
regarding when such chanting should be done. Even while
eating, reclining or sleeping at any time one can chant the
holy name of the Lord. There is no inconvenience in this
whatsoever. Yet I am so unfortunate that I have not even the
slightest attachment for chanting or remembering such liberal
and magnanimous names.
51
R IKAKA
But when the jva misuses his independence and remains uninterested in the Lord, he is bound in the perishable kingdom of
my. This is his durdaiva, misfortune. The word durdaiva refers
to the living entitys apathy towards the service of Bhagavn
known as bhagavat-sev-vimukhat.
When the living entity embarks upon the threefold path of
enjoyment namely, anybhilit, karma and jna he forgets his true identity and thus meets with disaster. The term
anybhilit literally means desirousness. It refers to the
state of being driven or impelled by material desires. Under
the sway of anybhilit, the living entity becomes intoxicated
with desires to satisfy his own mind and body. In this way he
becomes attached to the happiness of this inert material world.
The word karma refers to the duties prescribed in the
Vedas directed towards superior enjoyment. The living entity
engages in sat-karma in order to obtain fleeting heavenly
pleasures. When, in the midst of such enjoyment, he is forced
to experience distress, he renounces the inclination for material enjoyment. He then cultivates knowledge (jna) directed
towards the liberation of merging into the impersonal, undifferentiated feature of the Supreme.
52
VERSE TWO
53
R IKAKA
54
VERSE TWO
and place. By chanting the holy name, one will attain all
perfection.
r Bhajana-rahasya Verses
Nija-sarva-akti tatrrpit
r Ka has invested all potencies in His holy names, as
stated in Hari-bhakti-vilsa (11.398), quoting from the Skanda
Pura:
dna-vrata-tapas-trtha-ketrdn ca y sthita
aktayo deva-mahat sarva-ppa-har ubh
rjasyvamedhn jnasydhytma-vastuna
kya hari sarv sthpit sveu nmasu
r Ka invested all potencies in His holy names. Whatever
potencies are to be found within the demigods to destroy sins
or to bestow benedictions, as well as all potencies that are present within charity, vows, penances, holy places, the royal and
horse sacrifices, or knowledge of spiritual phenomena, have
been assembled by the Supreme Lord and invested in His holy
names.
55
R IKAKA
occasion is timely or untimely. This is corroborated in Haribhakti-vilsa (11.411), quoting from the Vaivnara-sahit:
na dea-kla-niyamo
na aucauca-niraya
para sakrtand eva
rma-rmeti mucyate
In nma-bhajana, there are no rules regarding time and place,
nor are there any considerations of cleanliness or uncleanliness.
Simply by repeating the holy names Rma, Rma, the living
entities obtain liberation from material existence.
56
Verse Three
What is the process of chanting the holy name?
|
@ ||3||
td api suncena
taror api sahiun
amnin mnadena
krtanya sad hari
Anvaya
tt api suncena being completely free from materialistic
pride and considering oneself even lower and more worthless
than insignificant grass that has been trampled beneath
everyones feet; taro api sahiun being more tolerant than
a tree; amnin being prideless; mnadena giving respect to
others in accordance with their respective positions; sad hari
krtanya always incessantly chant the holy name of r
Hari.
Translation
Thinking oneself to be even lower and more worthless than
insignificant grass that has been trampled beneath everyones
feet, being more tolerant than a tree, being prideless and offering respect to all others according to their respective positions,
one should continuously chant the holy name of r Hari.
r Sanmodana-bhya
Four symptoms are observed in the sdhaka who chants the
holy name of r Ka free from all offences: (1) natural
57
R IKAKA
58
VERSE THREE
59
R IKAKA
all times, they are busily engaged in seeking the fruit of karma
and jna. The fruit of karma is the momentary happiness of
material enjoyment available in this world or in the heavenly
planets. This momentary happiness ultimately leads to suffering. The fruit of jna is impersonal liberation. How may the
desire be awakened in them to perceive their actual form?
Speaking thus, the practising devotee, being deeply moved
with emotion, begins to sing in a very loud voice (Bhannradya Pura (38.126)):
harer nma harer nma
harer nmaiva kevalam
kalau nsty eva nsty eva
nsty eva gatir anyath
In Kali-yuga, there is no other way, there is no other way, there
is no other way, than chanting the holy name, chanting the
holy name, chanting the holy name of Lord Hari.
VERSE THREE
61
R IKAKA
In spite of being very exalted, a chanter of the holy name considers himself to be even more worthless and insignificant than
lowly grass. He is as tolerant as a tree in two ways. Even at the
time of being cut, a tree raises no protest. Although being dried
up and on the verge of death, it will ask water from no one. Yet
to anyone who requests something from it, the tree will offer its
fruit, flowers, wood, bark and sap everything that it has. The
tree, while personally tolerating all kinds of heat and rain,
offers protection to others from the same hardships. Similarly,
a Vaiava desires nothing for himself, but gives everything to
others and offers them protection to the extent of giving them
their constitutional occupation of ka-prema. In spite of being
the most elevated person, a Vaiava is devoid of false ego. He
offers respect to everyone as befits their position, knowing
everyone to be the residence of r Ka. Such a person is
genuinely fit to chant Kas name. Only those who chant the
holy name of r Ka endowed with such qualifications
obtain love for Him.
62
VERSE THREE
Vivti
By his constitutional nature, the jva is an eternal servant of
Ka. Therefore, whether residing in this world or in the spiritual world, the chanting of the holy name of r Ka is the
eternal occupational duty of the living entity. The holy name
is both the means of attainment (upya) as well as the object
to be obtained (upeya), both for self-fulfilment and for rendering benefit to others. Nothing else can compare with it. By the
chanting of the holy name, all types of auspiciousness arise,
both for oneself and for others. r Caitanya Mahprabhu, out
of His mercy upon the living entities, composed the verse
td api suncena in order to describe how the jvas may chant
the holy name free from nma-apardha and nma-bhsa.
63
R IKAKA
64
VERSE THREE
65
R IKAKA
r Bhajana-rahasya Verses
Krtanya sad hari
Everyone should chant the holy name of the Lord at all times.
This is stated in rmad-Bhgavatam (2.1.11):
etan nirvidyamnnm
icchatm akutobhayam
yogin npa nirta
harer nmnukrtanam
[r ukadeva Gosvm said:] O King, it has been decided by
previous cryas that whether one be an unalloyed devotee,
thoroughly detached from material existence, whether one be
desirous of elevation to the heavenly planets or liberation, or
whether one be a self-satisfied yog, one should in all cases hear,
chant and remember the transcendental names, form, qualities
and pastimes of r Hari. These three activities are considered
to be the supreme form of sdhana and sdhya. In other words
previous cryas have determined that these three activities are
66
VERSE THREE
67
Verse Four
What is the desire of the sdhaka?
|
# ||4||
na dhana na jana na sundar
kavit v jagada kmaye
mama janmani janmanvare
bhavatd bhaktir ahaituk tvayi
Anvaya
(he) jagada! (aham) dhanam na, janam na, sundarm kavitm v
na kmaye O Lord of the universe, I do not desire wealth,
followers such as wife, sons and relatives, or mundane knowledge expressed in poetic language; mama janmani janmani my
only prayer is that in birth after birth; tvayi vare ahaituk
bhakti bhavatt (I) may have unadulterated devotion unto
You, my dear Lord.
Translation
O Lord of the universe, I do not desire wealth, followers such
as wife, sons, friends and relatives, or mundane knowledge
expressed in poetic language. My only desire, O Lord, is that
in birth after birth I may have unmotivated devotion unto
Your lotus feet.
r Sanmodana-bhya
The sdhaka possessed of faith should first of all hear the holy
name of r Hari emanating from the mouth of the spiritual
master. Thereafter, being freed from all offences, he should
68
VERSE FOUR
69
R IKAKA
70
VERSE FOUR
71
R IKAKA
72
VERSE FOUR
Vivti
O Lord of the universe, I do not desire wealth, followers or
the pleasure of chanting beautiful poetry adorned with literary
embellishments. You are my worshipful Lord birth after birth.
My only desire is that I may have unmotivated devotion unto
Your lotus feet.
The words sundar kavit refer to material religiosity prescribed in the Vedas. The word dhana refers to wealth, and jana
refers to wife, children, family and so on.
I reject not only bhukti, material enjoyment, in the form of
religiosity (dharma), accumulation of wealth (artha) and sense
enjoyment (kma), but liberation (moka) as well. I do not
desire liberation from the cycle of repeated birth and death.
I do not desire engagement in service unto You in order to
obtain the four Vedic goals: dharma, artha, kma and moka.
I desire to serve You only for Your own pleasure.
The prayer of King Kulaekhara from Mukunda-ml-stotra
(45) is worthy of consideration here:
nha vande tava-caraayor dvandvam advandva-heto
kumbhpka gurum api hare nraka npanetum
ramy-rm-mdu-tanu-lat nandane nbhirantu
bhve bhve hdaya-bhavane bhvayeya bhavantam
O Lord Hari, I do not pray to Your lotus feet to obtain monistic
liberation. I do not pray for deliverance from the hell known as
Kumbhpka or any other dreadful hell. I do not pray to enjoy
the company of exquisitely beautiful, heavenly damsels in the
Nandana-knana pleasure gardens of the heavenly planets.
I only pray that life after life I can meditate upon You with great
love in the temple of my heart.
nsth dharme na vasu-nicaye naiva kmopabhoge
yad yad bhavya bhavatu bhagavan prva-karmnurpam
etad prrthya mama bahu-mata janma-janmntare pi
tvat-pdmbhoruha-yuga-gat nical bhaktir astu
73
R IKAKA
r Bhajana-rahasya Verses
Exclusive unmotivated devotional service, known as ekntikahaituk-bhakti, is depicted in various places in the scriptures, as
in rmad-Bhgavatam (1.2.14):
tasmd ekena manas
bhagavn stvat pati
rotavya krtitavya ca
dhyeya pjya ca nityad
With one-pointed attention, pure devotees, being devoid of all
desires for mundane religiosity, accumulation of wealth, sense
enjoyment and liberation, should constantly hear about, glorify,
meditate upon and worship the names, form, qualities and pastimes of Bhagavn r Hari, who is the protector of the devotees.
74
VERSE FOUR
75
R IKAKA
76
Verse Five
What is the intrinsic form of the sdhaka?
A |
AB ||5||
ayi nanda-tanuja kikara
patita m viame bhavmbudhau
kpay tava pda-pakajasthita-dhl-sada vicintaya
Anvaya
ayi nanda-tanuja O son of Mahrja Nanda; mm kpay
being merciful upon me; kikaram Your eternal servant;
patitam fallen; viame bhava-ambudhau in the dreadful ocean
of material existence; vicintaya please consider (me); dhlsadam like a particle of dust; tava pda-pakaja-sthita
affixed to Your lotus feet (in other words as Your eternally
purchased servant).
Translation
O son of Nanda Mahrja, please be merciful upon me, Your
eternal servant, fallen in the dreadful ocean of material existence as a result of my fruitive actions. Please consider me as a
particle of dust affixed to Your lotus feet and accept me forever
as Your purchased servant.
r Sanmodana-bhya
Is it proper for the sdhaka who has taken up the process of
harinma-sakrtana to reflect upon the miseries of material
existence? To dispel this doubt, r Gaurasundara has presented
us this verse.
77
R IKAKA
78
VERSE FIVE
79
R IKAKA
Vivti
r Nanda-nandana is the worshipful object for all living entities. Every jva is by nature a servant of Ka. Servitude unto
Ka is inherent within the eternal, constitutional nature of
every living entity. The jva, having become indifferent to the
sense of servitorship towards r Ka, is drowning in the
insurmountable and fearful ocean of material existence. On
this account he is tormented by the threefold miseries of material life. In this condition, the living entitys only support is
the mercy of the Lord. If r Ka, out of His causeless mercy,
accepts the jva as a particle of dust at His lotus feet, then the
jvas covered identity and eternal disposition of servitorship to
r Ka can become manifest once again.
The attempt to attain the lotus feet of r Ka by ones
own endeavour is called roha-panth. Ka cannot be
obtained by this method, because it is opposed to the jvas
inherent function. Only by adopting a service attitude that is
in accordance with Kas will is it possible to attain His lotus
feet. Endowed with such firm faith, one should engage in the
process of sdhana and bhajana. The words pda-dhl, dust
80
VERSE FIVE
81
R IKAKA
r Bhajana-rahasya Verses
When bhva manifests in the heart of the sdhaka, then dsyarati is easily awakened. The dsya-rati mentioned here is general.
It refers to the natural inborn inclination to serve Ka.
Without the manifestation of bhva, ones service to Ka is
superficial. But when uddha-sattva manifests in the heart,
then one naturally wants to serve Ka with full expression of
the heart. This is supported in rmad-Bhgavatam (6.11.24):
aha hare tava pdaika-mladsnudso bhavitsmi bhya
mana smaretsu-pater gus te
gta vk karma karotu kya
[r Vtrsura said:] O Lord Hari, will I again be able to become
a servant of Your servants who have taken exclusive shelter at
Your lotus feet? I pray that my mind may always remain
engaged in remembering Your transcendental qualities, my
words in describing those qualities, and my body in rendering
varieties of service to You, who are the Lord of my life.
82
VERSE FIVE
83
R IKAKA
84
VERSE FIVE
am
am
the
the
Comment
Those who taste rasa are called rasika, and those who taste
bhva are called bhvuka. The gops and Ka are both rasika
and bhvuka. When viuddha-sattva, or in other words bhva,
descends from the gops upon those who are in the stage of
sdhana, they attain svarpa-siddhi, or perception of their
permanent devotional sentiment (sthyibhva), but they have
85
R IKAKA
86
VERSE FIVE
Keeping in my heart my highest aspiration to obtain the service of the feet of r Rdh, I constantly meditate on r Ka,
whose head is bedecked with a peacock feather, chant His
sweet holy names, serve His lotus feet and utter His mantras.
When, by His mercy, will the supreme festival of unabated love
towards the service of the feet of rmat Rdhik awaken in
my heart?
87
Verse Six
What are the external symptoms of perfection?
|
@ - ||6||
nayana galad-aru-dhray
vadana gadgada-ruddhay gir
pulakair nicita vapu kad
tava nma-grahae bhaviyati
Anvaya
(O my Lord) tava nma-grahae at the time of chanting Your
holy name; (mama my); nayanam eyes; galad-aru-dhray
flooded by a stream of tears; vadanam my throat; gadgada
stammering; ruddhay gir with a choked voice; vapu and
all the limbs of my body; pulakai nicitam pervaded by rows
of hair standing erect due to ecstasy; kad bhaviyati when
will this take place?
Translation
O Lord, when will my eyes be filled with a stream of tears?
When will my voice choke up? And when will the hairs of my
body stand erect in ecstasy as I chant Your holy name?
r Sanmodana-bhya
In the five previous verses the systematic development of
parama-dharma has been described. Parama-dharma refers to
the unfolding of the eternal constitutional identity of the
living entity, which takes place through the medium of bhakti
predominated by the hldin potency of the Lord. This systematic
development, which begins with faith (raddh), is described
in Bhakti-rasmta-sindhu (1.4.1516):
88
VERSE SIX
89
R IKAKA
kntir avyartha-klatva
viraktir mna-nyat
-bandha samutkah
nma-gne sad ruci
saktis tad-gukhyne
prtis tad-vasati-sthale
ity dayo nubhv syur
jta-bhvkure jane
90
VERSE SIX
and savit, through which the Lord and His paraphernalia are
revealed to the devotees. This means that bhva is completely
beyond the influence of material nature, and as such it is
compared to a ray of the sun of prema-bhakti. The conclusion
established by the above verse is that bhva-bhakti is the sprout
of prema and an atom of prema. This fact is further established
by the following two verses from Bhakti-rasmta-sindhu
(1.3.23). The first verse is quoted from the Tantra and the
second from the Padma Pura:
premas tu prathamvasth
bhva ity abhidhyate
sttvik svalpa-mtr syur
atrru-pulakdaya
dhyya dhyya bhagavata
pdmbhuja-yuga tad
ad-vikriyamtm
srdra-dir abhd asau
In its initial stage, prema is called bhva. In that stage, various
transformations of ecstasy arising from viuddha-sattva such as
tears, hairs of the body standing on end, and so on, are
observed to a very slight extent. Because such symptoms arise
from viuddha-sattva they are known as sttvika-bhvas. In the
stage of bhva, while meditating on the lotus feet of Bhagavn,
the heart melts and tears begin to flow from the eyes.
Anubhvas of bhva-bhakti
The external transformations or symptoms that illustrate the
emotions experienced within the heart are called anubhvas.
The anubhvas are thirteen in number, as described in Bhaktirasmta-sindhu (2.2.2):
91
R IKAKA
Sttvika-bhvas of bhva-bhakti
The sttvika-bhvas, or transformations of ecstasy arising from
viuddha-sattva, are eight in number, as described in Bhaktirasmta-sindhu (2.3.16):
te stambha-sveda-romc
svara-bhedo tha vepathu
vaivaryam aru pralaya
ity aau sttvik smt
92
VERSE SIX
93
R IKAKA
Vivti
O Gopjana-vallabha, when will a stream of tears lovingly
flow from the eyes of this gop while chanting Your holy name?
When will my voice choke up, and when will the hairs of my
body stand on end due to ecstasy? When will I be overtaken
by such a condition? This prayer is an example of llasmayvijapti. The word vijapti means a kind of entreaty or
submissive prayer. These have been described to be of three
kinds: (1) samprrthantmik a prayer with whole-hearted
submission of mind, body and everything to the Lord. This is
a prayer for the awakening of rati or bhva of one in whom it is
not yet aroused; (2) dainya-bodhik making known ones
insignificance and worthlessness; and (3) llasmay this
kind of prayer applies only to one in whom rati has already
been awakened.
Llas means intense yearning. After rati manifests in the
heart, an intense yearning will come to serve the Lord in a
94
VERSE SIX
particular manner in accordance with ones permanent devotional disposition (sthyibhva). This is a prayer to obtain that
service for which one always hankers. Another example of
llasmay-vijapti is given in Bhakti-rasmta-sindhu (1.2.156):
kadha yamun-tre
nmni tava krtayan
udbpa puarkka
racayiymi tavam
[Nrada Muni addressesd the Lord as follows:] O lotus-eyed
Lord Ka, while chanting Your holy name on the bank of the
Yamun, when will my throat choke up and my voice stammer
with ecstasy? When will I become absorbed in deep spiritual
sentiment and dance just like a madman, not caring for
outsiders?
Comment
When anyone chants the secondary names of the Lord, there
will be no expression of prema because there are no pastimes
included within those names and no mamat, a sense of intimate relationship with the Lord characterised by feelings of
possessiveness. Mamat is the primary characteristic of prema.
When an intimate relationship is there, then so many beautiful
95
R IKAKA
96
VERSE SIX
r Bhajana-rahasya Verses
The following references from rmad-Bhgavatam (11.3.301)
show the necessity of performing ardent practice of nmabhajana and krtana in the association of pure devotees in order
to attain bhakti characterised by feelings of ecstasy (rati):
parasparnu-kathana
pvana bhagavad-yaa
mitho ratir mithas tuir
nivttir mitha tmana
smaranta smrayanta ca
mitho ghaugha-hara harim
bhakty sajtay bhakty
bibhraty utpulak tanum
[r Prabuddha said:] In the association of pure devotees, there
is constant chanting and discussion of the glories of the Lords
transcendental pastimes, which are by nature purifying and
produce the highest virtue. By such association there will be
three effects: the feelings of mutual affection and love between
devotees will be increased, mutual happiness will be experienced, and devotees will help each other to become free from
all material attachments and distress. All this is learnt in the
association of devotees. In this way, devotees constantly
remember Lord Hari, who destroys all sins. They also cause the
remembrance of the Lord to appear within each others hearts.
Thus by prema-bhakti awakened through the steadfast performance of sdhana, they always remain engaged in thinking of
97
R IKAKA
In this connection, rla Bhaktivinoda hkura has composed the following verses (Bhajana-rahasya (6.12)):
bhakta-gaa paraspara ka-kath gya
the rati, tui, sukha paraspara pya
hari-smti nije kare, anyere karya
sdhane udita-bhve pulakru pya
Devotees constantly hear and chant the topics concerning
Lord Ka amongst themselves. They become intently absorbed
in such discussions, which become the basis of mutual loving
relationships, satisfaction and happiness. They themselves
remember Bhagavn r Hari and cause others to do the same.
By continuous engagement in sdhana, bhva is manifested in
their hearts, giving rise to the eight sttvika-bhvas, such as
tears and standing of the hairs on end.
98
VERSE SIX
99
Verse Seven
What are the internal symptoms of perfection?
|
@ - ||7||
yugyita nimeea
caku prvyitam
nyyita jagat sarva
govinda-virahea me
Anvaya
govinda virahea in separation from Vrajendra-nandana r
Ka; nimeea even a moment; yugyitam seems like a
millenium; caku from my eyes; prvyitam tears flow
like rain from the monsoon clouds; sarvam jagat this entire
world; nyyitam seems void; me to me.
Translation
O sakh, in separation from Govinda, even a moment seems
like a millenium to me. Tears begin to shower from my eyes
like rain from the clouds, and this entire world seems void to
me.
r Sanmodana-bhya
Rati has been described in the previous verse. When bhakti is
endowed with this rati, it assumes the form of the sthyibhva,
which refers to the ruling emotion of the heart in one of the
five transcendental relationships with r Ka. When it then
mixes with the other four bhvas vibhva, anubhva, sttvikabhva and vyabhicri-bhva it is transformed into the relishable
100
VERSE SEVEN
101
R IKAKA
102
VERSE SEVEN
103
R IKAKA
Praaya
Following prema is praaya: atha virambhtiaytmaka prem
praaya, yasmin jte sambhramdi yogyatym api tad-abhva
when prema is imbued with an exceptional feeling of intimacy,
known as virambha, it is called praaya. When praaya is present, there is a complete absence of awe and reverence towards
the beloved even in the midst of a circumstance that would
normally evoke such feelings. A vivid example of this is given
in Bhakti-rasmta-sindhu (3.3.109):
surais tripurajin-mukhair api vidhyamna-stuter
api prathayata parm adhika-pramehya-riyam
dadhat pulakina harer adhi-irodhi savya bhuja
samaskuruta puln irasi candrakn arjuna
Even though Tripurri (Lord iva) accompanied by the other
demigods approached r Ka and began to offer prayers proclaiming His supreme opulence and supremacy, His cowherd
friend Arjuna lovingly placed his left arm on Kas shoulder
and flicked the dust from the peacock feather that adorned His
head.
VERSE SEVEN
Mna
Mna is described as follows: priyatvtiaybhimnena
kauilybhsa-prvaka-bhva-vaicitr dadhat praayo mna,
yasmin jte r-bhagavn api tat-praaya-kopt prema-maya
bhaya bhajate when the devotees self conception of being
extremely dear to the Lord causes praaya to assume a crooked
appearance and thus attain to a surprising and unusual state, it
is known as mna. When mna is present, even r Bhagavn
Himself becomes fearful out of love due to the praaya-kopa of
His beloved.
The term praaya-kopa means anger out of affection.
When Kas beloved exhibits mna, He is compelled to
appease her, just to savour her loving sentiment of anger
aroused by their lovers quarrel. The words priyatva-atiayaabhimna literally mean the egoism of being very dear to
Ka. Such a feeling causes the heroine to think thus: My
love for Him is so great that it has no limit. He is under the
control of my prema. It is due to this type of pride that praaya
externally exhibits a feature of crookedness that is referred to
by the words kauilya-bhsa. This crookedness in turn causes
praaya to attain a most astonishing state, bhva-vaicitr, which
is then known as mna. In Ujjvala-nlamai (15.74), the symptoms of mna are described:
105
R IKAKA
Sneha
Sneha is described as follows: ceto dravtiaytmaka premaiva
sneha, yasmin jte tat-sambandhbhsenpi mah-bpdivikra priya-darandy-atptis tasya parama-smarthydau saty
api kecid aniak ca jyate only that prema which melts
the heart to an abundant extent is called sneha. Due to the
appearance of sneha, even slight contact with the beloved
gives rise to a great profusion of tears. One never feels satiated
in beholding the beloved, and although r Ka is supremely
competent, the devotee becomes apprehensive that some
harm may come to Him. These last two symptoms are especially
observed in vtsalya-rasa. The character of sneha in vtsalyarasa is illustrated in Bhakti-rasmta-sindhu (3.4.58):
pya-dyutibhi standri-patitai krotkarair jhnav
klind ca vilocanbja-janitair jtjana-ymalai
rn madhyama-vedim patitayo klinn tayo sagame
vttsi vraja-rji! tat-suta-mukha-prek sphua vchasi
106
VERSE SEVEN
rla Vivantha Cakravart hkura explains in his commentary on this verse that it is well known that people go to
bathe at the holy place of Prayga only with the desire of
obtaining darana of Bhagavn. But Yaod, in spite of having
completed her bath, did not hanker for darana of Bhagavn.
She desired only to see the face of her son, r Ka. The
symptoms of streams of tears, milk flowing from the breasts
and unabated desire to see her son are all characteristics of
sneha in vtsalya-rasa.
Rga
Rga is described as follows: sneha evbhiltiaytmako rga,
yasmin jte kaikasypi virahasytyantaivsahiut, tat-sayoge
para dukham api sukhatvena bhti, tad-viyoge tad-vipartam
sneha that is endowed with intense longing is called rga. Due
to the appearance of rga, even a moments separation from
the beloved is intolerable. In meeting, great sorrow appears
like happiness, whereas in separation, it is just the opposite
(that is, great happiness becomes a source of unbearable distress). An example of pain being experienced as happiness
due to rga is found in Ujjvala-nlamai (14.127):
tvrrka-dyuti-dpatair asilat dhr karlsribhir
mrttaopala-maalai sthapuite py adres tae tasthu
payant paupendra-nandanam asv indvarair stte
talle nyasta-padmbujeva mudit na spandate rdhik
107
R IKAKA
Anurga
Anurga is defined as follows: sa eva rgo nukaa svaviaya nava-navatvennubhvayan svaya ca nava-nav
bhavann anurga, yasmin jte paraspara-va bhvtiaya,
prema-vaicittyam, tat-sambandhiny apriny api janma-llas,
vipralambhe visphrti ca jyate only that rga which causes its
object of affection to be experienced in newer and newer
varieties at every moment, and which is itself experienced in
ever new varieties, is known as anurga. Due to the appearance
of anurga, four symptoms become manifest: (1) parasparava bhvtiaya a tremendous increase of the sentiment
exchanged between the lover and beloved of having been
brought under one anothers control, (2) prema-vaicittya fear
of separation from the beloved even while in their presence,
(3) apriny api janma-llas the desire to take birth as inanimate objects that are connected to r Ka, and (4) vipralambhe
visphrti in separation from r Ka, the beloved begins to
108
VERSE SEVEN
109
R IKAKA
110
VERSE SEVEN
priyasya sannikare pi
premotkara-svabhvata
y vilea-dhiyrtis tatprema-vaicittyam ucyate
The distress that is experienced due to fear of separation even
in the presence of the beloved, brought about by the inherent
nature of an exceptional quality of prema is known as premavaicittya.
111
R IKAKA
112
VERSE SEVEN
113
R IKAKA
Bhva or mahbhva
Mahbhva is described as follows: anurga evsamorddhvacamatkreonmdako mahbhva, yasmin jte yoge nimesahat,
kalpa-kaatvam ity dikam, viyoge kaa-kalpatvam ity dikam,
ubhayatra mahoddptea-sttvika-vikrdika jyate when
anurga becomes matchless and filled with astonishment, it
obtains a state of complete madness (unmda) and is called
mahbhva. In the state of mahbhva, when the devotee is in
Kas association, even a moments obstruction in seeing Him
due to the blinking of the eyes is intolerable, and an entire
millenium (kalpa) appears to be but a moment. Conversely,
when the devotee is separated from Ka, even a moment
appears to be like a kalpa. In the state of mahbhva, both in
union and in separation, the sttvika-bhvas are displayed up
to their highest possible limit of intensity known as mahuddpta.
In Bhakti-rasmta-sindhu a gradation of sttvika-bhvas is
given of which uddpta is the highest state. Yet in the condition of mahbhva this state is converted into suddpta-sttvikabhva, in which all eight symptoms simultaneously manifest to
the ultimate limit of their brilliance. This same condition is
here referred to as mah-uddpta.
In Ujjvala-nlamai rla Rpa Gosvm has used the terms
bhva and mahbhva interchangeably. He uses both words to
refer to the same state. This is seen in at least two instances.
In the section on sthyibhva (14.57) he says that when
samartha-rati 1 is matured it attains to the state of mahbhva.
Immediately after that (14.59) he says that as prema intensifies
1. The word samartha means capable, suitable, complete; therefore
samartha-rati means capable of controlling Ka.
114
VERSE SEVEN
115
R IKAKA
116
VERSE SEVEN
117
R IKAKA
known as uddpta. When five, six or all eight of the sttvikabhvas manifest simultaneously and attain supreme exultation,
this condition is known as uddpta. Thus, when the intensified
condition of anurga causes the sttvika-bhvas to manifest to
this degree of intensity, anurga is said to have attained the
quality of prakita.
In the term yvad-raya-vtti, yvat means whomever and
raya means the receptacle or abode of the experience of
anurga. This refers to both the practising and perfected
devotees. The word vtti means function or activity. The
function or transaction that extends its influence to whomever is in a position to receive it is known as yvad-raya-vtti.
When anurga reaches the zenith of expression in Rdh and
Ka and extends its influence to the hearts of whatever
devotees may be present, then it is said that anurga has
reached the state of yvad-raya-vtti.
The extent to which the heart is moved by the influence of
the anurga situated in Rdhs and Kas hearts is dependent
on ones eligibility. Not everyones heart is moved to the same
extent. In the material world the moon is supreme amongst
cool objects, and the sun is supreme amongst hot objects.
Although the moon distributes its cooling rays equally, not
all objects have the same degree of coolness. Similarly, the
sun distributes its heat equally, but not all objects radiate the
same degree of heat. In the same way, the anurga in rmat
Rdhiks heart, as it exists in its intensified state, is transmitted to whatever practising and perfected devotees are present
to receive it. Yet the degree to which it is experienced is
dependent on their eligibility.
Yvad-raya-vtti has a second meaning. raya can be taken
to mean basis or foundation. In that case it means that rga
is the basis of anurga. Vtti can also mean state or existence.
118
VERSE SEVEN
119
R IKAKA
120
VERSE SEVEN
121
R IKAKA
122
VERSE SEVEN
Comment
It may be noted that the order of the stages of prema that is
given by rla Jva Gosvm in the Prti-sandarbha differs
slightly from that which is given by rla Rpa Gosvm in
Ujjvala-nlamai. In Prti-sandarbha the order is given as rati,
prema, praaya, mna, sneha, rga, anurga and mahbhava;
whereas in Ujjvala-nlamai it is given as rati, prema, sneha,
mna, praaya, rga, anurga and mahbhva. There is no
contradiction between these two different views because
sometimes the order of sneha, mna and praaya is reversed in
accordance with different rasas.
The word yugyitam, meaning appearing like a millenium,
is simple and straightforward. The phrase govinda-virahea
expresses the attitude of separation (vipralambha) from Govinda.
Vipralambha is defined in Bhakti-rasmta-sindhu (3.5.25):
123
R IKAKA
sa prva-rgo mna ca
pravsdi-mayas tath
vipralambho bahu-vidho
vidvadbhir iha kathyate
Self-realised rasika devotees have described vipralambha to be of
many varieties, such as prva-rga the mutual attachment and
anticipation of meeting that exists between lovers who have
not yet met, mna anger which prevents a loving couple from
consummating their desire for union, and pravsa separation
due to living at a distant place.
Comment
It is essential for devotees in the stage of practice to cultivate
the mood of separation, and because they have never experienced meeting with Ka, their feelings of separation will
come only in the category of prva-rga. But without having
ever met with Ka, how can they experience separation from
Him in prva-rga?
By hearing narrations of r Kas pastimes from others,
prva-rga is awakened. This was the case with the dvija-patns
as well as the ladies of Mathur prior to Kas arrival there.
Rukmi also had never seen Ka, but by hearing about Him
from r Nrada, prva-rga arose within her heart. Thus, she
became exceedingly anxious to meet with Ka. Similarly, by
hearing from the spiritual master and the Vaiavas or by reading the scriptures, the living entities may have vipralambhaprva-rga awakened within their hearts. The living entities
have qualification only up to this extent because they have
never experienced meeting with Ka. Therefore the other
124
VERSE SEVEN
125
R IKAKA
(7-b)
nya dhartala, caudike dekhiye,
para udsa haya
ki kari ki kari, sthira nhi haya,
jvana nhika raya
vraja-vs-gana, mora pra rkha,
dekho r rdhnthe
bhakativinoda, minati mniy,
laohe thre sthe
r ka-viraha ra sahite n pri
para chite ra dina di cri
Now this entire universe seems void, and my life has become
gloomy. Where shall I go? What shall I do? I am unable to
126
VERSE SEVEN
(7-c)
gite govinda-nma, upajila bhva-grma,
dekhilma yamunra kle
vabhnu-sut-sage, yma naavara rage,
vsar bjya npa-mle
dekhiy yugala-dhana, asthira haila mana,
jna-hr hailu takhana
kata-kae nhi jni, jna-lbha haila mni,
ra nhi bhela daraana
Aho! When I began to chant the holy name of r Govinda in
a loud voice, various symptoms of ecstasy began to manifest in
my body. Suddenly, I saw the beautiful shore of the Yamun. In
a charming and lush green grove beneath a kadamba tree, the
best of dancers, ymasundara, was displaying His graceful
threefold bending form and playing the flute accompanied by
r Vabhnu-nandin. Seeing the unprecedented couple,
I could not remain steady. I lost consciousness and fell upon the
ground. How long I lay in that condition, I do not know. When
I awoke, I looked here and there. But in spite of searching for
a long time with great effort, I was unable to obtain Their
darana.
(7-d)
sakhi go kemane dhariba para
nimea haila yugera samna
rvaera dhr, khi variaya,
nya bhela dhartala
govinda-virahe, pra nhi rahe,
kemane vciba bala
127
R IKAKA
Vivti
O Govinda, in separation from You, this entire universe seems
void to me. A stream of tears is incessantly flowing from my eyes
like torrents of rain during the monsoon season, and the batting
of an eyelash appears like a millennium.
This is a vivid example of vipralambha-rasa, the mellow taste
of divine separation. For devotees in whom ecstatic feelings of
bhva have arisen (jta-rati-bhaktas), it is absolutely essential
that one seek to experience vipralambha-rasa, without concern
for union with the Lord (sambhoga). This verse has been cited
in order to demonstrate this point.
Feelings of separation that are experienced in material relationships are simply full of misery, whereas in transcendental
vipralambha-rasa, one experiences supreme bliss within the
heart even though externally it appears like intense suffering.
Therefore it has been said regarding the feelings of separation
experienced by a Vaiava: yata dekha vaiavera vyavahra
dukha, nicaya jnio sei parnanda-sukha although the feelings
of separation experienced by a Vaiava appear like ordinary
distress, you should know them to be transcendental bliss.
128
VERSE SEVEN
129
R IKAKA
r Bhajana-rahasya Verses
The following verse from r Ka-karmta (41) is an example
of rmat Rdhiks pralpa (incoherence or speech filled with
lamentation) instigated by feelings of separation from r Ka.
This verse is also quoted in Bhakti-rasmta-sindhu (3.2.100) as
an example of the vyabhicri-bhva known as autsukya, anxious
longing, experienced in the condition of separation from
Ka:
amny adhanyni dinntari
hare tvad-lokanam antarea
antha-bandho karuaika-sindho
h hanta h hanta katha naymi
O Antha-bandhu (friend of the destitute), O Hari, O Karusindhu (ocean of compassion)! Alas, alas! How can I bear the
passing of these miserable days and nights, being bereft of Your
association?
130
VERSE SEVEN
131
R IKAKA
cinttra jgarodvegau
tnava malingat
pralpo vydhir unmdo
moho mtyur da daa
There are ten conditions that arise in sudra-pravsavipralambha, separation due to living at a distant place. These
conditions are as follows: (1) cint anxious consideration,
(2) jgaraa sleeplessness, (3) udvega agitation, (4) tnavakat emaciation of the body, (5) malingat discolouring of
the limbs of the body, (6) pralpa incoherent speech, (7) vydhi
being stricken with a tormenting ailment, (8) unmda madness, (9) moha bewilderment and (10) mtyu death, which
is also known as mrcch unconsciousness.
132
Verse Eight
Steadiness in perfection
@@ |
||8||
liya v pda-rat pinau mm
Anvaya
sa lampaa that debauchee, who acts for His own pleasure;
v either; pinau let Him crush (make me His very own);
mm me (a maidservant); pda-ratm attached to the service
of His lotus feet; liya by a deep embrace; v or; marmahatm karotu let Him break my heart; adarant by not
being visible; vidadhtu let Him do; yath tath v whatever
He likes (let Him even enjoy the association of other lovers);
tu eva nonetheless (He only); mat-pra-ntha is the Lord
of my life; apara na there is no one other than Him.
Translation
Let Ka tightly embrace this maidservant who is attached to
the service of His lotus feet, and thus make me His very own.
Or let Him break my heart by not being present before me. He
is a debauchee and can do whatever He likes. Even if He sports
with other lovers directly in front of me, He is still the Lord of
my life. There is no one other than Him.
133
R IKAKA
r Sanmodana-bhya
In this verse we are acquainted with the mental condition of
the living entity upon attainment of the status of prema. That
crest jewel of debauchees may delight this maidservant who is
attached to the service of His lotus feet by tightly embracing
me. Or He may trample me, or break my heart by not being
present before me. He may do whatever He likes. Even if
He sports with other lovers directly in front of me, He is still
the Lord of my life. There is no one other than Him. This
characteristic of one-pointed devotion to r Ka is known
as kaika-nihit. This is also demonstrated in rmadBhgavatam (11.29.34):
martyo yad tyakta-samasta-karm
nivedittm vicikrito me
tadmtatva pratipadyamno
maytma-bhyya ca kalpate vai
[r Bhagavn said to Uddhava:] When mortal beings abandon
all fruitive activities and surrender themselves fully unto Me,
I become desirous of bestowing some special benediction upon
them. At that time, I cause them to attain their immortal forms
and promote them to the status of My dear eternal associates.
134
VERSE EIGHT
135
R IKAKA
136
VERSE EIGHT
137
R IKAKA
138
VERSE EIGHT
139
R IKAKA
140
VERSE EIGHT
141
R IKAKA
(8-b)
yoga-phopari-sthita, aa-sakh-suveita,
vndraye kadamba-knane
rdh-saha va-dhr, viva-jana-citta-hr,
pra mora thra carae
sakh-j-mata kari dohra sevana
plya-ds sad bhvi dohra caraa
kabhu kp kari, mama hasta dhari,
madhura vacana bole
tmbla laiy, khya dui jane,
ml laya kuthale
142
VERSE EIGHT
143
R IKAKA
Vivti
I am a maidservant of the gops who are always engaged in
serving the lotus feet of r Ka in varieties of ways. He may
embrace me, He may make me His very own, or He may break
my heart by not being present before me. He is a debauchee
who is always engaged in seducing the young wives of the
gopas. He may do whatever He likes, yet He is the Lord of my
life. There is no one other than Him. r Ka is the independent Supreme Person. Acting in accordance with His
desire is my only religion. I have no interest separate from His,
nor do I have any inclination for service that is contrary to His
will.
In the stage of perfection, the jva is devoid of all material
designations pertaining to both the body and the mind. At
that time, the living entity becomes a female attendant of the
gops in the Vndvana situated in the spiritual sky, the place
where Nanda-nandana r Ka freely enacts His divine
pastimes. There one is engaged in fulfilling the desires of r
Ka through spiritual senses in ones spiritual body. This is
the actual nature of prema-bhakti.
The living entity should never consider himself as the
raya-vigraha. The raya-vigraha refers to the Lords eternal
associates who are naturally the receptacle of love for r
Ka and under whose guidance the aspiring devotees place
themselves in order to awaken their spontaneous attraction
towards the Lord. The raya-vigraha here specifically refers to
rmat Rdhik. A devotee never considers himself to be
identical with the raya-vigraha, but always feels himself to be
their follower and an aspirant for their mercy. When one considers himself as the raya-vigraha, then his worship becomes
ahagrahopsan.
Ahagrahopsan refers to a type of worship in which the
devotee considers himself to be identical with the object of
144
VERSE EIGHT
Summary of r ikaka
In all eight verses of ikaka, three subjects have been
explained: sambandha (knowledge relevant to the development of ones relationship with the Lord), abhidheya (the
process of devotional life) and prayojana (the ultimate goal of
ones devotion). In Verse One, sdhana in the form of r-kasakrtana has been described in a general way. In Verse Two,
the awareness of ones incompetence to execute this superexcellent form of sdhana is shown. Verse Three teaches the
method for chanting the holy name; Verse Four, the necessity
of eliminating unfavourable desires and deceit in the form of
the aspiration for liberation; Verse Five, knowledge of the
living entitys original spiritual identity; Verse Six, how one
achieves good fortune by attaining proximity to r Ka;
Verse Seven, the mood of separation in those who have
acquired the highest qualification; and Verse Eight, the ultimate perfection of ones cherished goal.
In Verses One through Five, instructions have been given
on sambandha-jna, which is the basis of abhidheya. In all
eight Verses, abhidheya-tattva has been described. In Verses Six
through Eight, instructions regarding prayojana, the ultimate
goal, are found. In Verses One through Five, the process of
sdhana-bhakti is described under the heading of abhidheyatattva, and in Verses Six and Seven, bhva-bhakti. Verses Six to
Eight, and particularly Verses Seven and Eight, deal with sdhya,
the perfectional stage of bhakti, which culminates in prema.
145
R IKAKA
r Bhajana-rahasya Verses
The following verse from rmad-Bhgavatam (10.31.11) gives
an example of the gops highly developed love for Ka.
When Ka was wandering about in the forest with bare feet
chasing after the cows, the gops felt tremendous anxiety
thinking of the pain that Ka might be experiencing, and
spoke as follows:
calasi yad vrajc crayan pan
nalina-sundara ntha te padam
ila-tkurai sdatti na
kalilat mana knta gacchati
O master, O lover, when You set out from Vraja and head for
the forest to graze the cows, our hearts become greatly
anguished with the thought that Your feet, which are softer and
146
VERSE EIGHT
147
R IKAKA
148
VERSE EIGHT
Comment
r Bilvamagala hkura is here praying with intense longing
to become immersed in the pleasure of serving the Lords lotus
feet. The word vahatu means to bear or to carry, but it is
used here in the sense of shelter. Bilvamagala hkura prays
that his mind may take shelter of Kas lotus feet. The words
kim api used in combination with vahatu mean vehemently
or to a great extent. This means that he not only wants to
take shelter of those feet but he wants to serve them. Or the
word sukham, happiness, may be understood here. In that case
kim api means a certain happiness. The fact that it is indefinite implies that it is so extraordinary it cannot be described.
This refers to the happiness of serving Kas lotus feet by massaging them and so on. He prays that his mind take shelter
only of that happiness.
What is the attraction of those feet? The term nikhilabhuvana-lakm refers to rmat Rdhik. It means that She is
the original source of all goddesses of fortune, who are of three
types: the lakms of Vaikuha, the queens of Dvrak and the
damsels of Vraja. The words nitya-llspadbhym mean that r
Kas lotus feet are the abode wherein rmat Rdhik
enacts Her eternal pastimes. Nikhila-bhuvana-lakm also refers
to the beauty, opulence and splendour of all the worlds including Vaikuha. In that case the words nitya-llspadbhym
mean that all opulence, beauty and splendour eternally and
149
R IKAKA
150
VERSE EIGHT
151
Glossary
A
abhidheya the means by which the ultimate goal is
achieved; the practices of sdhana-bhakti.
crya spiritual preceptor; one who teaches by example.
adhirha-mahbhva the highest state of mahbhva,
found only in the gops of Vraja. The mood in which all the
anubhvas that are manifest in resolute mahbhva attain
special characteristics that are even more astonishing than
those anubhvas in their normal forms (see mahbhva and
anubhva).
nanda (1) transcendental bliss. (2) the potency of the Lord
that relates to His aspect of bliss. This corresponds to the
hldin potency (see hldin).
anartha unwanted desires in the heart that impede ones
advancement in spiritual life. These anarthas are of four types:
(i) duktottha those arising from past sins, (ii) suktottha
those arising from previous pious activities, (iii) apardhottha
those arising from offences and (iv) bhakty-uttha those arising
in relation to bhakti.
anubhva one of the five essential ingredients of rasa. The
actions that display or reveal the emotions situated within the
heart are called anubhvas. The anubhvas are thirteen in
number, as described on pp. 912.
anurga (1) attachment in general. (2) spiritual attachment. (3) an intensified stage of prema; a stage in the development from prema up to mahbhva. In Ujjvala-nlamai (14.146)
anurga has been defined as follows: Although one regularly
meets with the beloved and is well acquainted with the
beloved, the ever-fresh sentiment of intense attachment causes
153
R IKAKA
B
Bhagavn the Supreme Lord; the Personality of Godhead. In
the Viu Pura (6.5.724) Bhagavn is defined as follows:
uddhe mahvibhty-khye pare brahmai vartate maitreya
bhagavac-chabda sarva-kraa-krae; sambharteti tath bhart
bha-kro rtha-dvaynvita net gamayit sra ga-krrthas tath
mune; aivaryasya samagrasya dharmasya yaasa riya jnavairgyayo caiva a bhaga itgan the word bhagavat is
used to describe the supreme Brahman who possesses all
opulence, who is completely pure and who is the cause of all
causes. In the word bhagavat the syllable bha has two meanings:
one who maintains all living entities and one who is the
support of all living entities. Similarly the syllable ga has two
meanings: the creator and one who causes all living entities to
obtain the results of karma and jna. Complete opulence,
religiosity, fame, beauty, knowledge and renunciation are
known as bhaga, fortune. The suffix vat means possessing.
Thus one who possesses these six fortunes is known as
Bhagavn.
bhajana (1) the word bhajana is derived from the verbal root
bhaj, which is defined in the Garua Pura (Prva-khaa
231.3): bhaj ity ea vai dhtu sevy parikrtita tasmt sev
budhai prokt bhakti sdhana-bhyas the verbal root bhaj is
154
GLOSSARY
155
R IKAKA
C
cit the potency of the Lord that relates to His cognisant
feature or transcendental knowledge. This corresponds to the
savit potency (see savit).
D
darana seeing, meeting, visiting with, beholding.
dsya (1) one of the five primary relationships with the Lord
that is established in the stage of bhva or prema; love for or
attraction to the Lord that is expressed in the mood of a servant. (2) in this world the general relationship of practising
devotees with the Lord is known as ka-dsya or bhagavaddsya. This means simply to recognise that ones true identity
is to be a servant of the Lord.
dhma a holy place of pilgrimage; the places wherein the
Lord appears and enacts His transcendental pastimes.
dharma (1) the natural, characteristic function of a thing;
that which cannot be separated from its nature. (2) religion in
general. (3) the socio-religious duties prescribed in the scriptures for different classes of persons in the varrama system.
(4) material religiosity.
dvija-patns the wives of brhmaas, as described in rmadBhgavatam, Tenth Canto, Chapter 23.
156
GLOSSARY
G
Goloka Vndvana the highest realm of the spiritual world.
The abode of r Ka where He is manifest in His original
and topmost feature as a cowherd boy, surrounded by His
intimate and loving devotees, the gopas and gops of Vraja.
gopas the cowherd boys, who serve Ka in the mood of
intimate friends. This may also refer to the elderly gopas, who
serve Ka in the mood of parental affection.
gops the young cowherd maidens of Vraja, headed by
rmat Rdhik, who serve Ka in the mood of amorous
love. This may also refer to the elderly gops, headed by Mother
Yaod, who serve Ka in the mood of parental affection.
H
hari-kath narrations of the holy names, form, qualities and
pastimes of r Hari.
harinma the chanting of the holy names of the Lord.
Unless accompanied by the word sakrtana, it usually refers to
the practice of chanting the Hare Ka mah-mantra softly to
oneself on a strand of tulas beads.
hldin this refers to the internal potency (svarpa-akti)
that is predominated by hldin (see svarpa-akti). Hldin is
the potency that relates to the bliss aspect (nanda) of the
Supreme Lord. Although the Supreme Lord is the embodiment of all pleasure, hldin is that potency by which He
relishes transcendental bliss and causes others to taste bliss.
J
japa very soft utterance or whispering of the holy names of
the Lord to oneself; usually refers to the practice of chanting
harinma on tulas beads.
157
R IKAKA
jva the eternal individual living entity, who in the conditioned state of material existence assumes a material body in
any of the innumerable species of life.
jna (1) knowledge. (2) knowledge of the souls separateness from matter and its identity with Brahman leading to
impersonal liberation.
K
Kali-yuga the present age of quarrel and hypocrisy which
began five thousand years ago.
karatlas small brass hand cymbals used in devotional
music.
karma (1) any activity performed in the course of material
existence. (2) reward-seeking activities; pious activities leading to material gain in this world or in the heavenly planets
after death. (3) fate; former acts as leading to inevitable
results.
krtana congregational singing of the Lords holy names
sometimes accompanied with music. This may also refer to
loud individual chanting of the holy name as well as oral
descriptions of the Lords names, form, qualities, associates and
pastimes. One of the nine most important limbs of devotion.
kuja a grove or bower; a natural shady retreat, the sides and
roof of which are formed mainly by trees and climbing plants.
L
ll divine sportive pastimes. The Lords activities, whether
in the matter of the creation of the material world or in the
matter of transcendental exchanges of love with His devotees,
are never under the influence of material nature. They are
all manifestations of His self-willed potencies and therefore
they are known as ll, divine sport. These pastimes are
158
GLOSSARY
M
mdhurya-rasa one of the five primary relationships with
Ka established in the stage of bhva and prema; love or
attachment towards Ka that is expressed in the mood of a
lover. This mood is eternally present in the gops of Vraja.
mahbhva the highest stage of prema, divine love. In
Ujjvala-nlamai (14.154) mahbhva is defined thus: When
anurga reaches a special state of intensity, it is known as bhva
or mahbhva. This stage of intensity has three characteristics:
(i) anurga reaches the state of sva-savedya, which means that
it becomes the object of its own experience; (ii) it becomes
prakita, radiantly manifest, which means that all eight
sttvika-bhvas become prominently displayed; and (iii) it
attains the state of yvad-raya-vtti, which means that the
active ingredient of the intensified state of anurga transmits
the experience of Rdh and Kas bhva to whomever may
be present and qualified to receive it.
mna (1) jealous anger. (2) an intensified stage of prema; a
stage in the development from prema up to mahbhva. It is
described as follows in Ujjvala-nlamai (14.96): When sneha
reaches exultation, thus causing one to experience the sweetness of the beloved in ever new varieties, yet externally takes
on a crooked feature, it is known as mna.
mantra a mystical verse composed of the names of the Lord
that addresses any individual deity. Mantras are given to a
disciple by a spiritual master at the time of initiation.
my illusion; that which is not; the Lords external potency,
which influences the living entities to accept the false egoism
of being independent enjoyers of this material world.
159
R IKAKA
N
nma the holy name of the Lord, which is chanted by devotees as part of the practice of sdhana-bhakti.
P
Paramtm the Supersoul situated in the hearts of all living
entities as the witness and source of remembrance, knowledge
and forgetfulness.
praaya an intensified stage of prema; a stage in the
development from prema up to mahbhva. It is described in
Ujjvala-nlamai (14.108): When mna assumes a feature of
unrestrained intimacy known as virambha, learned authorities
refer to it as praaya. The word virambha used in this verse
means complete confidence devoid of any restraint or formality. This confidence causes one to consider ones life, mind,
intelligence and body to be one in all respects with the life,
mind, intelligence and body of the beloved.
prema (1) love for Ka which is extremely concentrated,
which completely melts the heart and which gives rise to a
deep sense of mamat, or possessiveness, in relation to the Lord
(this is the general definition of prema given in Bhaktirasmta-sindhu (1.4.1)). (2) when rati becomes firmly rooted
and unchecked by any obstacle, it is known as prema. When
prema is augmented it is gradually transformed into sneha,
mna, praaya, rga, anurga and bhva. When some cause
arises that could conceivably ruin the relationship between
the lover and beloved and yet it remains completely unaffected, such an intimate loving bond is known as prema.
(Ujjvala-nlamai (14.59, 63)). (See also sneha, mna and so
on.)
160
GLOSSARY
R
rga (1) a deep attachment that is permeated by spontaneous and intense absorption in the object of ones affection.
The primary characteristic of rga is a deep and overpowering
thirst for the object of ones affection. (2) an intensified stage
of prema; a stage in the development from prema up to
mahbhva. It is described as follows in Ujjvala-nlamai
(14.126): When praaya reaches exultation, thus causing
even extreme misery to be experienced within the heart as
happiness, it is known as rga. In his commentary on this
verse Jva Gosvm explains that if by accepting some misery
there is a chance of meeting with Ka, then that misery
becomes a source of great happiness. And where happiness
affords one no opportunity to meet with Ka, that happiness
becomes the source of great distress. When such a state is
experienced, it is known as rga.
rgnuga-bhakti a stage of bhakti that is motivated by spontaneous attraction or love; devotion that follows in the wake
161
R IKAKA
S
sdhaka one who follows a spiritual discipline to achieve a
specific goal; especially a practitioner of bhakti.
sdhana the method one adopts in order to obtain a specific
goal is called sdhana. Without sdhana one cannot obtain
sdhya, the goal of ones practice. There are many different
types of sdhana corresponding to various goals. Those who
desire material enjoyment adopt the path of karma as their
sdhana. Those who desire liberation adopt the path of jna
as their sdhana. And those who aspire for the eternal loving
service of r Ka adopt the path of bhakti as their sdhana.
The sdhana of bhakti refers to spiritual practices such as hearing, chanting and so on.
sdhana-bhakti a stage of bhakti in which the various spiritual disciplines performed for the satisfaction of r Ka are
undertaken through the medium of the senses for the purpose
162
GLOSSARY
163
R IKAKA
164
GLOSSARY
165
R IKAKA
T
tattva truth, reality, philosophical principle; the essence or
substance of anything.
V
vaibhava-praka a particular type of expansion of Lord
Ka. This has been defined in r Caitanya-caritmta
(Madhya-ll 20.171). When an expansion manifests some
difference from the original form in bodily features and in
complete absorption in a particular mood, it is known as
vaibhava-praka.
vaidh a stage of bhakti that is prompted by the rules and prohibitions of the scriptures.
Vaikuha the spiritual world. The majestic realm of the
spiritual world that is predominated by Lord Nryaa or His
various expansions.
Vaiava a devotee of Lord Ka or Viu.
varrama-dharma the Vedic social system, which organises society into four occupational divisions (varas) and four
stages of life (ramas).
vtsalya one of the five primary relationships with Ka
that are established in the stages of bhva or prema; love or
attachment for the Lord expressed in the mood of a parent.
vibhva one of the five essential ingredients of rasa; 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). He for whom rati is aroused is
166
GLOSSARY
167
R IKAKA
Y
yoga (1) union, meeting, connection, combination. (2) a
spiritual discipline aimed at establishing ones connection
with the Supreme. There are many different branches of yoga
such as karma-yoga, jna-yoga and bhakti-yoga. Unless specified as such the word yoga usually refers to the aga-yoga
system of Patajali.
yugala a couple or pair.
168
Verse Index
A
abhrendra-sute sphuraty. . . . . . . . . 112
bhakti parenubhavo . . . . . . . . . . . 75
mi ka-pada-ds . . . . . . . . . . . 140
amny adhanyni dinntari. . . . . 130
andi karama-phale, pai. . . . . . . . . 79
ananya-bhvete kara . . . . . . . . . . . . 75
anrdhya rdh- . . . . . . . . . . . . . . . 84
anarpita-car cirt. . . . . . . . . . . . . . xi
aneka-lokera vch . . . . . . . . . . . . . 49
C
calasi yad vrajc crayan . . . . . . . . 146
ceto-darpaa-mrjana . . . . . . . . . . . 1
chi anya nr-gaa . . . . . . . . . . . 140
chinu tava nitya-dsa . . . . . . . . . . . . 82
cinttra jgarodvegau . . . . . . . . . . . 132
daivena te hata-dhiyo . . . . . . . . . . . . 56
saktis tad-gukhyne . . . . . . . . . . . 90
dna-vrata-tapas trtha- . . . . . . . . . . 55
devi dukha-kula-sgarodare . . . . . . . 85
araddadhne vimukhe . . . . . . . . . . . 48
dharma-vrata-tyga . . . . . . . . . . . . . 48
dharma-yaja-yoga- . . . . . . . . . . . . . 55
ata r-ka-nmdi . . . . . . . . . . . . 44
ati-dainye puna. . . . . . . . . . . . . . . . 71
dhyyas ta ikhi- . . . . . . . . . . . . . 86
avamanya ca ye ynti . . . . . . . . . . . . 40
dukha-sindhu-mjhe . . . . . . . . . . . . 85
ayi nanda-tanja . . . . . . . . . . . . . . . 77
ei-mata ha yei. . . . . . . . . . . . . . . . 61
bhakta-gaa paraspara . . . . . . . . . . . 98
169
R IKAKA
H
hare ka hare ka . . . . . . . . . . . . 36
harer nma harer nma . . . . . . . . . . 60
hari-nmni kalpanam . . . . . . . . . . . . 47
hsyo dbhutas tath vra . . . . . . . 102
he dna-dayrdra-ntha. . . . . . . . . . 131
na nka-pha na ca . . . . . . . . . . . 75
ida arra ata-sandhi- . . . . . . . . . 67 na praye ha niravadya- . . . . . . . 135
ih haite sarva-siddhi . . . . . . . . . . . . 36 nrada-vojjvana . . . . . . . . . . . . . . 35
J
jgara, udvega, cint . . . . . . . . . . . . 132
jaya nmedheya! muni- . . . . . . . . . . 35
nsth dharme na . . . . . . . . . . . . . . . 73
nta para karma . . . . . . . . . . . . . 28
nayana galad-aru . . . . . . . . . . . . . 88
nikhila-bhuvana-lakm-nitya-. . . . . 148
P
parasparnu-kathana . . . . . . . . . . . 97
pta-varaa kali-pvana . . . . . . . . . . 20
pya-dyutibhi standri-. . . . . . . . 106
prabhu kahe kahila . . . . . . . . . . . 36
prabhu tava pada-juge . . . . . . . . . . . 72
prapanna panthna harir . . . . . . 109
170
VERSE INDEX
puna ati-utkah . . . . . . . . . . . . . . 79
tad ama-sra . . . . . . . . . . . . . . . . 43
rdh-ka-praaya . . . . . . . . . . . . . xi
rdh-padmbhoja-reu . . . . . . . . . . 84
tathrthavdo . . . . . . . . . . . . . . . 47
tava-dsya-e. . . . . . . . . . . . . . . 84
g-vedo yajur-veda . . . . . . . . . . . . . 40
te stambha-sveda-romc . . . . . . 92
tvrrka-dyuti-dpatair . . . . . . . . . 107
td api suncena . . . . . . . . . . . . 57
tuhu day-sgara . . . . . . . . . . . . 50
sakrtyamno bhagavn . . . . . . . . . 34
uttama ha panke . . . . . . . . . . 61
uttama ha vaiava . . . . . . . . . . 61
sarva-akti nme . . . . . . . . . . . . . . . 49
vedkar yvanti . . . . . . . . . . . 39
ivasya r vior ya . . . . . . . . . . . . . 46
smaranta smrayanta ca . . . . . . . . 97
r-ka-krtane jadi. . . . . . . . . . . . . 62
ruta anubhuta yata anartha- . . . . . . 34
ruti-stra nindanam . . . . . . . . . . 47
rutvpi nma-mhtmya. . . . . . . . 48
uddha-bhakti ka-hi. . . . . . . . 71
Y
yadcchasi para jna . . . . . . . . 30
yath bhrmyaty ayo. . . . . . . . . . 134
yei ye mgaye . . . . . . . . . . . . . . . 61
ye aktite ke mati . . . . . . . . . . . 32
yugyita nimeea . . . . . . . . . . 100
uddha-sattva-vietm . . . . . . . . . . 90
sditarita-janrtir-aye. . . . . . . . . . 28
surais tripurajin-mukhair . . . . . . . . 104
171