1.4 · Prema-bhakti

Having explained bhāva, the author now explains prema. In prema, the heart (svāntaḥ) becomes extremely soft (samyan-masṛṇita), in comparison to the preliminary condition of bhāva, in which the heart becomes soft. Moreover, prema is condensed bliss, the highest state of bliss, compared to the preliminary state of bhāva, which has the preliminary appearance of bliss. Prema also has extreme possessiveness of Kṛṣṇa. That type of bhāva is called prema. A doubt now arises. If bhāva is the cause of prema, and if it transforms itself into prema, it is called the material cause (upādāna-kāraṇam) of prema according to Sāṅkhya philosophy. Then bhāva must give up its previous state and transform into prema. The effect cannot exist independently of the cause. It is similar to raw liquid sugar, which gives up its first state and becomes solid raw sugar. When the solid raw sugar appears, the raw liquid sugar no longer has a separate existence. The solid raw sugar then becomes white sugar, and then refined sugar. When the refined sugar exists, then liquid raw sugar, solid raw sugar and white sugar no longer exist. In this case also, bhāva becomes prema, and thus bhāva should no longer exist. When prema becomes sneha, and sneha becomes rāga, then prema and sneha should both disappear, and only rāga should remain. Moreover, if the highest state of mahā-bhāva appears in Rādhā and others, then all the previous states should disappear. This is not true. Bhāva becomes prema without giving up its previous state, because of the acintya-śakti present in rati, prema, sneha, rāga, māna, praṇaya, anurāga and mahā-bhāva, which are the supreme transformations of the hlādinī śakti. Thus, bhāva exists separately from prema [Note: Though bhāva matures into prema, it should also be eternal and should thus remain even after prema appears. A devotee can have experiences of lesser intensity in bhāva, or more intensity in prema, sneha, rāga etc. Bhāva takes one of five principal forms as sthāyi-bhāva: śānta-rati, dāsya-rati, sakhya-rati, vatsala-rati or madhura-rati. This remains with the devotee permanently, with the exception of śānta-rati, which may transform into higher ratis. Of course, the impurities present in bhāva immediately following sādhana, in the form of anarthas, would not be present when it is experienced at a later stage.] and sneha and other advanced stages exist separately from prema. An example is given. The bālya body of Kṛṣṇa attains a little more sweetness and attains the paugaṇḍa state, but without giving up the bālya state. The paugaṇḍa body then attains more excellence and becomes the kaiśora body, without giving up the previous condition. It is unlike the material body, which, on attaining boyhood gives up its baby body. This is because all the pastimes of Kṛṣṇa during all His ages with all His bodies are eternal. When Kṛṣṇa enters His paugaṇḍa body, the bālya body disappears, and then appears in the universe in which His bālya pastimes are about to begin. The bālya body appears wherever the bālya pastimes begin, in the Vṛndāvana within a particular universe. The bālya body of Kṛṣṇa will also appear in a future kalpa of Brahmā during the Vaivasvata manvantara when Vṛndāvana appears on earth again. Similar to this, the sun disappears from this continent in the evening and appears in another continent, but, after twelve hours, it again appears in this continent. The eternal nature of the pastimes and the ages of Kṛṣṇa are explained in detail in the commentaries on the Bhāgavatam by the devotees. One should consult these works if one has questions. Getting back to the present case, among those who have bhāva, prema and sthāyi-bhāvas, when a particular sthāyi-bhāva appears in a devotee under particular conditions or causes, one should understand that the other bhāvas are still present in the devotee, but in unmanifest forms. (They are not destroyed.) Similarly, among material persons who have anger, lust and other emotions, when one emotion among them surfaces, the others still exist, but in the form of impressions.

Having explained bhāva, the author now explains prema. The main quality (svarūpa-lakṣaṇa) is its very condensed nature (sāndrātmā). The other two qualities are secondary characteristics (taṭaṣṭha-lakṣaṇa).

It should be understood that starting from verse 6 (evaṁ-vrata...), the author will give examples to support his own definition. Here he quotes a different definition of prema, in order to show its agreement with his definition by consideration of the grammar. Bhaktiḥ means bhāvaḥ in the verse.

This verse analyzes the verse from the pañcarātra. Bhakti means bhāva. It should be devoid of strong possessiveness of body, house and other items. That possessiveness which is related to Viṣṇu is called prema by Bhīṣma and others.

Vrata means a person performing vows of sādhana according to the methods discussed in the second wave, and indicates vaidhi-sādhana, since vratas are related to rules and regulations in vaidhi-bhakti. The words priya-nāma-kīrtyā indicate that bhāva has appeared from chanting Kṛṣṇa’s name—because the word priya in this verse indicates that the Lord has become very dear to the chanter. The word sva (one’s own) indicates a feeling of possessiveness of the Lord. The Lord has become one’s own object of affection. Jātānurāga indicates intense possessiveness, which is a symptom of prema. Rauti means to make sounds loudly other than crying (which has already been described by the word roditi). Loka-bāhyaḥ means “he is beyond ordinary humans or extraordinary.” [Note: It can also mean that he is indifferent to society.]

Vaidhah means “produced from vaidhi.” By following the rules of vaidhi-sādhana-bhakti, vaidha-bhāva appears. From that vaidha-bhāva, appears a corresponding prema. That is the meaning of vaidha-bhāvottaḥ. Evaṁ vrataḥ (performing vows) indicates that the prema arose from vaidha-bhāva. The word priya (dear) indicates the attainment of bhāva. Sva indicates the devotee’s possessiveness of the Lord. Jātānurāga indicates extreme possessiveness.

It is understood that because she meditated only on the deity of Kṛṣṇa, she had already achieved bhāva for that deity. She did not desire anyone else as her husband. Na kāmayet should be na kāmayeta (ātmanepada), meaning, “one should not desire any husband for oneself.” This indicates a feeling of deep possessiveness of Kṛṣṇa. Thus, prema is indicated as per the definition (of prema) given in verse 1. The verb babhūva (became) should be added to snigdhā. The meaning becomes, “she developed complete affection.”

It is understood that because she meditated only on the deity of Kṛṣṇa, she had already achieved bhāva for that deity. She did not desire anyone else as her husband. Na kāmayet should be na kāmayeta (ātmanepada), meaning, “one should not desire any husband for oneself.” This indicates a feeling of deep possessiveness of Kṛṣṇa. Thus, prema is indicated as per the definition (of prema) given in verse 1. The verb babhūva (became) should be added to snigdhā. The meaning becomes, “she developed complete affection.”

The Lord giving His personal association to the devotee is called atiprasāda or extreme mercy, because that is the result of the Lord’s mercy.

The persons who achieved the Lord and who are mentioned here are Bali and others (mentioned in the previous verse of the Bhāgavatam.) They did not study the Vedas (na adhīta-śruti-gaṇā) in order to attain Me. They did not worship the great masters (mahattamāḥ) in order to learn the Vedas. Mat-saṅgāt (which can mean “from association with my devotees or association with Me”) in this case, means, “Attaining prema from association with Me principally, among all the types of association that one may attain.” They then attained Me. Though the Lord is in an independent position, out of humility, He counts Himself among the devotees. That is why it is expressed in this way. Thus, the verse may be quoted to show that one can achieve prema from the mercy of the Lord.

Here it is explained that this prema has two types (just as prema arising from bhāva had two types). Kevala (only) indicates knowledge only of the sweetness of the Lord (with no mixture at all). [Note: Realizing only sweetness takes place exclusively in the form of Vraja Kṛṣṇa, not even in Mathurā or Dvārakā Kṛṣṇa, where sweetness is mixed with awareness of Kṛṣṇa as God. Realization of Vaikuṇṭha Viṣṇu produces a predominance of māhātmya-jñāna-yukta-prema.]

Two verses (this and the next one) from pañcarātra now show prema with knowledge of the Lord’s powers and without knowledge of the Lord’s powers. Māhātmya-jñānam—knowledge of the Lord’s powers—means awareness that “He is God.” This awareness, with particular respect for the Lord, restricts feelings of sakhya, vatsala and madhura. Though there is also awareness of the Lord’s powers in persons practicing rāgānuga-bhakti, that awareness does not restrict their feelings of sakhya, vatsala and madhura-bhakti. [Note: For both vaidhi-bhaktas and rāgānuga-bhaktas, sambandha-jñāna, which includes knowledge of the difference between God and jīva and their respective qualities, is a prerequisite for proper sādhana. In rāgānuga-bhakti, however, this knowledge does not restrict their feelings of intimacy with the Lord and awareness of Kṛṣṇa as God is not part of his emotional cultivation.] This knowledge of the Lord’s greatness and (tu) complete affection for the Lord is called bhakti. By that type of bhakti (tayā), the person attains sārṣti and other blessings.

This is also from Nārada-pañcarātra. That bhakti which possesses continuous desire for the Lord, devoid of desire for other results (abhisandhi-vinirmuktā) [Note: Mukunda Gosvāmī says that abhisandhi-vinirmuktā indicates freedom from desire for seeing the Lord’s powers.] controls the Lord.

If a person practicing rāgānuga-sādhana performs arcana which includes meditation on Rukmiṇī and others of Dvārakā, which are part of vaidhi-bhakti, then the Lord will not bestow kevala-prema.

Generally, (prāyaśaḥ) from rāgānuga-sādhana, one will attain kevala-prema. However, the practitioner of rāgānuga, who also practices some portion of vaidhi-sādhana, does not receive kevala-prema. That is the meaning of the word “generally.”

Though there are many steps in the progression of bhakti, the most common sequence is stated in two verses. In the beginning (ādau), by hearing the scriptures in association with the devotees, one attains faith (śraddhā). Śraddhā means trust or confidence. Then, after faith appears, again association with devotees takes place (sadhu-saṅga), for learning how to practice bhakti. Niṣṭhā means continuous bhakti without confusion. Ruci means desire for the Lord, but with direction by the intellect. Āsakti means desire, which is natural or spontaneous (without intellectual direction).

Though there are many steps in the progression of bhakti, the most common sequence is stated in two verses. In the beginning (ādau), by hearing the scriptures in association with the devotees, one attains faith (śraddhā). Śraddhā means trust or confidence. Then, after faith appears, again association with devotees takes place (sadhu-saṅga), for learning how to practice bhakti. Niṣṭhā means continuous bhakti without confusion. Ruci means desire for the Lord, but with direction by the intellect. Āsakti means desire, which is natural or spontaneous (without intellectual direction).

Antar-vāṇibhiḥ means “by the knowers of scripture.” Mudrā means behavior.

…In 3.15.48 and in statements made by Dhruva, suffering from not attaining the Lord is shown by the Kumāras’ expressing disrespect for liberation since there is no bhakti present for attaining the Lord in that state. In the statement of the Kumāras, happiness on attaining the Lord is expressed by accepting birth even in hell, provided it is possible to perform bhakti there.

This verse shows the difficulty in understanding a person with prema. (Even he cannot understand what is happening.) Here is the meaning. Those learned in scriptures define the goals of life as the destruction of suffering and attainment of happiness. They try to understand if the prema-bhaktas have achieved these two goals of life by looking at their external appearance. But these prema-bhaktas internally experience happiness and distress only from achieving or not achieving the Lord. (Thus, others cannot understand the prema-bhakta’s behavior.) Thus, it is said: nātyantikaṁ vigaṇayanty api te prasādaṁ kimv anyad arpita-bhayaṁ bhruva unnayais te ye ’ṅga tvad-aṅghri-śaraṇā bhavataḥ kathāyāḥ kīrtanya-tīrtha-yaśasaḥ kuśalā rasa-jñāḥ Persons, who are very expert and most intelligent in understanding things as they are, engage in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing. Such persons do not care even for the highest material benediction, namely liberation, to say nothing of other less important benedictions like the material happiness of the heavenly kingdom. SB 3.15.48 kāmaṁ bhavaḥ sva-vṛjinair nirayeṣu naḥ stāc ceto ’livad yadi nu te padayo rameta vācaś ca nas tulasivad yadi te ’ṅghri-śobhāḥ pūryeta te guṇa-gaṇair yadi karṇa-randhraḥ O Lord, we pray that You let us be born in any hellish condition of life, just as long as our hearts and minds are always engaged in the service of Your lotus feet, our words are made beautiful [by speaking of Your activities] just as tulasī leaves are beautified when offered unto Your lotus feet, and as long as our ears are always filled with the chanting of Your transcendental qualities. SB 3.15.49

This verse has two meanings. In relation to Kṛṣṇa, the form of the cowherd boy expands Himself into the avatāra forms such as Rāma. Kṛṣṇa is the source of all avatāras, the avatārī. He fulfilled the aspirations of the worshippers of the other forms. This expresses the great mercy of Kṛṣṇa. Taking another meaning, the author mentions four contemporaries. The second name mentioned is Śrī Rūpa Gosvāmī, the writer of the Bhakti-rasāmṛta-sindhu. The first and third mentioned, Gopāla Bhaṭṭa and Raghunātha dāsa, are Rūpa’s friends. The fourth, Śrī Sanātana Gosvāmī, is the elder brother of the author of this work. Bhāva in the verse means kṛṣṇa-prema. Thus ends the Fourth Wave, concerning prema-bhakti, in the Eastern Section of the Bhakti-rasāmṛta-sindhu. Here ends the Eastern Section. 2 The Southern Section Defining the Components of Rasa 2.1 The First Wave Concerning Vibhāva In the Southern Section of the Bhakti-rāsamṛta-sindhu Outline of Vibhāva I. Cause of Bhakti-rasa II. Components of rasa A. Vibhāva, Anubhāva, Sāttvika-bhāva, Vyabhicāri-bhāva, Sthāyi-bhāva III. Definition of Vibhāva A. Ālambana a. Viṣaya: the experienced object of love b. Āśraya: the experiencer B. Uddīpana: the stimulants for invoking love in the viṣaya IV. Kṛṣṇa as the Viṣaya A. Other forms: expanding as the cowherd boys and calves B. Svarūpa a. Disguised b. Undisguised C. The Qualities of Kṛṣṇa as components of Viṣaya a. Fifty qualities available to jīvas b. Five extra qualities in Śiva c. Five extra qualities in Viṣṇu d. Four extra qualities only in Kṛṣṇa a) Līlā-mādhuryam: Sweetness of Pastimes b) Premṇā Priyādhikyam: Sweet Devotees c) Veṇu-mādhuryam: Sweetness of His flute d) Rūpa-mādhuryam: Sweetness of His Form (1) Pūrṇa: in Dvārakā (2) Pūrṇatara: in Mathurā (3) Pūrṇatama: in Vraja D. Kṛṣṇa in four aspects a. dhīrodātta b. dhīra-lalita c. dhīra-praśānta d. dhīroddhata E. The eighteen great faults F. Kṛṣṇa with eight auspicious qualities V. Devotee as Āśraya A. Types based on Attainment a. Sādhaka: Bhāva-bhakta b. Siddha: Prema-bhakta a) Samprāpta-siddha (1) By sādhana (2) By mercy b) Nitya-siddha B. Types based on Rasa a. Śānta, Dāsya, Sakhya, Vatsala, Madhura VI. Uddīpana A. Kṛṣṇa’s Qualities a. Bodily a) Age (1) Kaumāra (2) Paugaṇḍa (3) Kaiśora (a) Beginning, Middle and End b) Beauty c) Form d) Softness b. Verbal c. Mental B. Kṛṣṇa’s Actions C. Kṛṣṇa’s Clothing D. Kṛṣṇa’s Accessories a. Hair style b. Garland c. Tilaka d. Tāmbūla e. Imitation Lotus E. Kṛṣṇa’s Ornaments F. Smile G. Fragrance H. Flute I. Horn J. Anklets K. Conch L.Footprints M. Places N. Tulasī O. Devotee P. Festival Days