FolioCorpusBhakti-rasāmṛta-sindhu

Bhakti-rasāmṛta-sindhu .1.8

bhakti-nirdhūta-doṣāṇāṁ prasannojjvala-cetasām |
[bhakti-nirdhoota-doshaanaam prasannojjvala-chetasaam |]
śrī-bhāgavata-raktānāṁ rasikāsaṅga-raṅgiṇām ||7||
[shree-bhaagavata-raktaanaam rasikaasanga-ranginaam ||7||]
jīvanī-bhūta-govinda-pāda-bhakti-sukha-śriyām |
[jeevanee-bhoota-govinda-paada-bhakti-sukha-shriyaam |]
premāntaraṅga-bhūtāni kṛtyāny evānutiṣṭhatām ||8||
[premaantaranga-bhootaani krityaany evaanutishthataam ||8||]
bhaktānāṁ hṛdi rājantī saṁskāra-yugalojjvalā |
[bhaktaanaam hridi raajantee samskaara-yugalojjvalaa |]
ratir ānanda-rūpaiva nīyamānā tu rasyatām ||9||
[ratir aananda-roopaiva neeyamaanaa tu rasyataam ||9||]
kṛṣṇādibhir vibhāvādyair gatair anubhavādhvani |
[krishnaadibhir vibhaavaadyair gatair anubhavaadhvani |]
prauḍhānanda-camatkāra-kāṣṭhām āpadyate parām ||10||
[praudhaananda-chamatkaara-kaashthaam aapadyate paraam ||10||]
Blended reading (Sanskrit + English inline)
bhakti-nirdhūta-doṣāṇāṁ prasannojjvala-cetasām |
śrī-bhāgavata-raktānāṁ rasikāsaṅga-raṅgiṇām ||7||
jīvanī-bhūta-govinda-pāda-bhakti-sukha-śriyām |
premāntaraṅga-bhūtāni kṛtyāny evānutiṣṭhatām ||8||
bhaktānāṁ hṛdi rājantī saṁskāra-yugalojjvalā |
ratir ānanda-rūpaiva nīyamānā tu rasyatām ||9||
kṛṣṇādibhir vibhāvādyair gatair anubhavādhvani |
prauḍhānanda-camatkāra-kāṣṭhām āpadyate parām ||10||
Rati, which is the very form of ānanda, appears in the hearts of devotees who have been purified of all faults by bhakti, whose hearts have become joyful (hlādinī) and bright (saṁvit), who have developed great relish for the Bhāgavatam and for the association of others who have taste for Kṛṣṇa, whose life and soul becomes the profound happiness of devotion at the feet of Govinda, and who have become absorbed in actions such as kīrtana, imbued with the Lord’s mercy. This rati, strengthened by past and present life impressions of bhakti, then attains a state of relish by realizing vibhāva, anubhāva, sāttvika-bhāva and vyabhicāri-bhāva in relation to Kṛṣṇa, and finally attains the highest, astonishing peak of profound bliss.

The gradual process of development to the stage of devotional service is explained in Śrīmad-Bhāgavatam, First Canto: “The beginning is to hear about Lord Kṛṣṇa in the association of devotees who have themselves cleansed their hearts by association. Hearing about the transcendental activities of the Lord will result in one’s feeling transcendental bliss always.” It is also explained in Bhagavad-gītā that for one who has actually come to the spiritual platform, the first symptom visible will be that he is always joyful. This joyous life is attained by one’s reaction to reading Bhagavad-gītā or Śrīmad-Bhāgavatam, or else from associating with persons who are very interested in the spiritual life of Kṛṣṇa consciousness—specifically those who have made the determination to achieve the favor of Govinda by being engaged in transcendental loving service at His lotus feet. Being encouraged by such a feeling, one who is constantly engaged in discharging the regulative principles of devotional service in such a way as to please the Supreme Personality of Godhead develops two principles of compelling force, which come under the heading of vibhāva. Thus one enjoys transcendental bliss.

— A.C. Bhaktivedanta Swami Prabhupāda
Jīva Gosvāmī Gauḍīya
Commentary

Four verses explain the role of sādhana, the assisting factors, and the way in which rasa appears. The description of sādhana ends with the eighth verse. The assisting factors are the two saṁskāras, past and present life impressions of bhakti, mentioned after that (saṁskāra-yugalojjvalā). The way in which rasa develops is explained starting from the second half of verse nine (nīyamānā tu rasyatām). After being purified of all faults, a person becomes eligible for the appearance of śuddha-sattva-viśeṣa (hlādinī), indicated by the word prasanna (joyous). By that, he becomes equipped with all knowledge (saṁvit), indicated by the word ujjvala (bright). Gatair anubhavādhvani (within the path of spiritual realization) means that the ingredients of rasa such as vibhāva are dependent only on spiritual realization, not on being an expert poet, as is the case with material rasa.

📝 My note

← Read full Chapter 2.1