Chapter 18 - Prayojana-tattva
The principle of the ultimate goal
The Definition of Bhāva
18.1
As bhakti develops beyond the stage of Ruci, and the heart, mind, and intellect are softened by divine love, one comes to the stage known as bhāva-bhakti. This transcendental stage is beyond the modes of material nature, and is saturated with the qualities of śuddha-sattva: transcendental goodness.
At that time one's heart becomes illuminated like the sun, for bhāva-bhakti is like a ray of prema-bhakti.
(Bhakti-rasāmṛta-sindhu 1.3.1)
Mahāprabhu's Verse on Bhāva
18.2
O My Lord, when will My eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will My voice choke up in ecstasy (bhāva), and when will the hairs of My body stand on end while chanting Your holy name?
(Śikṣāṣṭakam 6)
The Causes of Bhāva, Transcendental Emotion
18.3
The Lord appeared in the mortal world by His internal potency, yoga-māyā.
He came in His eternal form, which is just suitable for His pastimes. These pastimes were wonderful for everyone, even for those proud of their opulence, including the Lord Himself in His form as the Lord of Vaikuṇṭha. Thus His transcendental body is the ornament of all ornaments.
(Bhāg. 3.2.12)
The Lord's Sweet Nature as the Opulent Lord of Threes
18.4
Lord Śrī Kṛṣṇa is the Lord of all kinds of threes and is independently supreme by achievement of all kinds of fortune and opulence. He is worshiped by the eternal maintainers of the creation, who offer Him the paraphernalia of worship by touching their millions of helmets to his feet.
(Bhāg. 3.2.21)
The Symptoms of Bhāva Appear in Those Who Cultivate the Holy Name in the Association of Devotees
18.5-6
One should learn how to associate with the devotees of the Lord by gathering with them to chant the glories of the Lord. This process is most purifying.
As devotees thus develop their loving friendship with one another, their rati, or transcendental happiness, and their satisfaction gradually increases. And by thus encouraging one another they are able to give up sense gratification, which is the cause of all suffering.
The devotees of the Lord constantly discuss the glories of Lord among themselves. Thus they constantly remember Him and remind one another of His qualities and pastimes. In this way, by their devotion to the principles of bhakti-yoga, the devotees please the Lord, who takes away from them everything inauspicious.
Being purified of all impediments, the devotees awaken to pure love of Godhead, which can only be obtained from those who have it for bhakti alone can cause bhakti. Thus, even within this world, their spiritualized bodies exhibit symptoms of transcendental ecstasy, such as standing of the bodily hairs on end.
(Bhāg. 11.3.30-31)
The Practical Symptoms of Bhāva
18.7-8
In those within whom bhāva-bhakti has awakened, the following symptoms will be found:
tolerance, eagerness to utilize one's time in the devotional service of the Lord, detachment from material things, humility or pridelessness, ardent hopes of receiving the Lord's mercy, eager and anxious longing for the Lord and his service,
a constant taste for chanting the Lord's holy name, eagerness to glorify the Lord and discuss his pastimes, and a longing to live in a holy place where the Lord has performed his pastimes.
(Bhakti-Rasāmṛta-Sindhu, Pūrva Vibhāga 1.3.25)
Two Kinds of Rāga-mārga the Practitioner and the Perfected Soul
18.9
A person desiring to attain the mood of Kṛṣṇa's devotee should render service both with his material body as well as spiritual body following in the footsteps of the residents of Vraja.
(Bhakti-rasāmṛta-sindhu, Pūrva Vibhāga 1.2.295)
18.10
There are 2 processes by which one may execute this rāgānugā bhakti external and internal.
When self-realized, the advanced devotee externally remains like a neophyte and executes all the śāstric injunctions, especially hearing and chanting.
However, within his mind, in his transcendental spiritual body, he serves Kṛṣṇa in Vṛndāvana in his particular way. He serves Kṛṣṇa twenty-four hours, both day and night.
(Cc. Madhya 22.156-157,159)
The Development of Prema into Sneha, Rāga, Anurāga, Bhāva, and Mahābhāva
18.11-12
When rati, or constant affectionate attachment to Kṛṣṇa, is very fixed, steady, and determined, then it is known as prema, or pure love of God.
The development of such divine love may be compared to the refinement of sugar:
Just as in the development of sugar first there is the seed, then the juice, then molasses, then crude sugar, refined sugar, sugar candy, and rock candy,
so in the same way, rati matures into prema, and then sneha, mana, praṛaya, rāga, and anurāga and bhāva.
(Ujjvala-nilamaṇi, Sthayibhāva Pra 53-54)
18.13
By regularly practicing devotional service (sādhana-bhakti), one gradually becomes attached to Kṛṣṇa. This is called rati. Then rati becomes intensified, it becomes, prema.
The basic aspects of prema, when gradually increasing to different stages are sneha, māna, paryāya, rāga, anurāga, bhāva, and mahābhāva.
(Cc. Madhya 19.177-178)
One With Eyes of Prema Can See the Supreme Person
18.14
I worship Govinda, the Primeval Lord, who is Śyāma-sundara, Kṛṣṇa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.
(Brahmā-saṁhitā 5.38)
The Shelter of Mādhurya-rasa-bhakti
18.15
I worship Govinda, the Primeval Lord, residing in His own realm, Goloka,
with Rādhā, resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of the 64 artistic activities,
in the company of Her confidantes (sakhīs), embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa.
(Brahma-saṁhitā 5.27)
The Direct and Indirect Tasting of Rasa
18.16
A person searching after the Supreme Absolute Truth, the Personality of Godhead, must certainly search for this in all circumstances, in all space and time, both directly and indirectly.
(Bhāg. 2.9.36)
The Definition of Rasa
18.17
When one transcends the status of ecstatic love and is situated on the highest platform of pure goodness, one is understood to have cleansed the heart of all material contamination.
In that pure stage of life, one can taste this nectar, and this tasting capacity is technically called rasa, or transcendental mellow.
(Bhakti-rasāmṛta-sindhu 2.5.132)
The Qualification for Mādhurya-rasa
18.18
If you at all wish to fill your consciousness with the remembrance of Śrī Śrī Rādhā and Kṛṣṇa and enter into a serving position within their sublime pleasure pastimes on the banks of Rādhā-kuṇḍa,
then listen carefully to this sweet and poignant song of Jayadeva, which is filled with the narration's of their divine love. [Within this verse there is relationship (saṁbandha) and the means of attaining perfection (abhidheya).
The qualifications (adhikāra) for entering one's constitutional position in the confidential pastimes of Rādhā-Mādhava, rendering Them service, and realizing the highest ecstasy in that position, is attainable by those Rasika devotees who are free from all anārthas.
They are qualified to read this book and thus reach the highest goal (prayojana).
(Gīta-govinda 1.3)
The Prohibition for Those Who are Unqualified
18.19
One should never imitate the behaviour of great persons.
If out of foolishness an ordinary person imitates such behaviour [as Kṛṣṇa's dancing with the gopīs], even mentally he is doomed, just as one who imitates Rudra by swallowing an ocean of poison.
(Bhāg. 10.33.30)
The Separation Experienced in Mādhurya-rasa
18.20
O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence.
(Śikṣāṣṭakam 7)
18.21
O Hari! O Friend of the helpless! You are the only ocean of mercy! Because I have not met You, my inauspicious days and nights have become unbearable. I do not know how I shall pass the time.
(Kṛṣṇa-karṇāmṛta 41)
18.22
I know no none but Kṛṣṇa as My Lord, and He shall remain so even if He handles Me roughly in His embrace or makes Me broken-hearted by ignoring Me completely. He is completely free to do whatever He wants, for He is a debauchee, yet He is still My worshipful Lord, unconditionally.
(Śikṣāṣṭaka 8)
Extreme Separation
18.23
O my Lord! O most merciful Master of Mathurā! When shall I see You again? Because of my not seeing You, my agitated heart has become unsteady. O most beloved one, what shall I do now?
(Padyāvalī, Mādhavendra Purī)
The Determined Prayer of One Who Aspires to Worship Kṛṣṇa in Mādhurya-rasa
18.24
O mind! Disregard the piety and impiety mentioned in the Vedas.
Render eternal, confidential, loving service to the lotus feet of Śrī Śrī Rādhā and Kṛṣṇa in Vraja.
Always meditate on the lotus feet of the son of Śacī, Śrī Caitanya Mahāprabhu, who is non-different form the son of Nanda.
And always meditate on gurudeva, who [as the representative of Śrīmatī Rādhārāṇī] is the most beloved of Mukuṇḍa [Śrī Kṛṣṇa].
(Manāh-Śikṣā 2)
Thus ends the Eighteenth Jewel of Gauḍīya-Kaṇṭhahāra, entitled Prayojana-tattva.