Bhakti Rasamrta Sindhu Bindu Visvanath Cakravarti Thakura

7/29/2019 Bhakti Rasamrta Sindhu Bindu Visvanath Cakravarti Thakura

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r Bhakti-rasmta-sindhu-binduA Drop of the Nectarine Ocean of Bhakti-rasa

Composed byThe crest-jewel of spiritual preceptorsand guardian of the r Gauya sampradya

rla Vivantha Cakravart hkura

Preface

rla Vivantha Cakravart hkura, the crown prince of illustrious teachers among the Gauya Vaiava cryas, is

the author of this book. In this book there is a description of the nature of uttam-bhakti, its divisions, sdhana-bhakti,the stages in the development of prema, the agas of bhajana, offences committed in the performance of devotionalservice (sevpardha), offences against the holy name (nmpardha), vaidh and rgnug-sdhana-bhakti, bhva-bhakti,prema-bhakti, and bhakti-rasa.

Life History of rla Vivantha Cakravart hkura

rla Vivantha Cakravart hkura appeared in a family of brhmaas from the community of Rhadea in thedistrict of Nadia, West Bengal. He was celebrated by the name Hari Vallabha. He had two older brothers namedRmabhadra and Raghuntha. In childhood, he studied grammar in a village named Devagrma. After this he went to avillage named aiyadbda in the district of Muridbda where he studied the bhakti-stras in the home of his guru. Itwas in aiyadbda that he wrote three books while still undergoing his studies. These three books are Bhakti-rasmta-sindhu-bindu, Ujjavala-nlamai-kiraa, and Bhgavatmta-ka. A short time later, he renounced his household life andwent to Vndvana. There he wrote many books and commentaries.

After the disappearance of rman Mahprabhu and His eternal associates who had taken up residence in Vraja, the

current of uddha-bhakti was flowing by the influence of three great personalities: rnivsa crya, Narottama hkura,and ymnanda Prabhu. rla Vivantha Cakravart hkura was fourth in the line of disciplic succession coming fromrla Narottama hkura.

One disciple of rla Narottama hkura Mahaya was named r Gag-Nryaa Cakravart Mahaya. He lived inBlcara Gambhil within the district of Muridbda. He had no sons and only one daughter, whose name wasViupriy. rla Narottama hkura had another disciple named Rmaka Bhacrya from the brhmaa communityof Vrendra, a rural community of West Bengal. The youngest son of Rmaka Bhacrya was named Ka-caraa.r Gag-Nryana accepted Ka-caraa as an adopted son. The disciple of r Kna-caraa was Rdh-ramaaCakravart, who was the spiritual master of Vivantha Cakravart hkura.

In his commentary on rmad-Bhgavatam entitled Srrtha-darin, at the beginning of the Rsa-pacdhyya, fivechapters describing r Kas rsa-ll, Vivantha Cakravart hkura has written the following verse:

r rma-ka-gag-caran natv gurun urupremnarla narottama ntha r gaurga prabhu naumi

In this loka the name r Rma refers to the spiritual master of Vivantha Cakravart hkura, r Rdh-ramaa. Theword Ka refers to his grand-spiritual master, parama-gurudeva, r Ka-caraa. The name Gag-caraa refers to hisgreat grand-spiritual master, partpara-gurudeva, r Gag-caraa. The name Narottama refers to his great-great grand-spiritual master, parama-partpara-gurudeva, rla Narottama hkura, and the word ntha refers to the spiritual master ofrla Narottama hkura, r Lokantha Gosvm. In this way, he is offering obeisances unto his guru-parampar up torman Mahprabhu.

The daughter of rnivsa crya, Hemalat hkur, was extremely learned and a great Vaiav. She expelled anestranged disciple named Rpa Kavirja from the Gauya Vaiava community. Since then Rpa Kavirja was known asatib in the Gauya Vaiava community. He established his own concocted doctrine, opposed to the Gauya Vaiavaconclusions, that only a person in the renounced order of life could act as crya. He claimed that it was not possible for ahouseholder to become a spiritual master. Completely disregarding the path of devotional rules and regulations (viddhi-


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mrga), he propagated the path of spontaneous attraction (rga-mrga) in an unrestrained and undisciplined manner. Hisopinion was that rgnug-bhakti could be practiced by smaraa (remembrance) alone, abandoning the practices ofravaa and krtana (hearing and chanting).

Fortunately, rla Cakravart hkura was present at that time. In his Srrtha-darin commentary on the third cantoof rmad-Bhgavatam, he refuted these false conclusions. The householder disciples in the disciplic succession ofNitynanda Prabhus son, Vrabhadra, and those who are descendants of the rejected sons of Advaita crya award andaccept the title of gosvm. Such action is completely improper according to the line of cryas. r Cakravart hkurarefuted this idea of Rpa Kavirja. He proved that it was not incompatible for a qualified ghastha descendant of an cryato act as a spiritual master. But for unfit descendants of crya families who are greedy for disciples and wealth to adoptthe name of gosvm is unlawful and contrary to the statements of stra. This he also proved. Therefore, although actingas an crya, he never used the title gosvm with his name. He did this just to instruct the foolish and unfit descendantsof crya families of modern times.

When rla Vivantha Cakravart hkura was very old, he spent most of the time in a semi-conscious state, deeplyabsorbed in bhajana. At that time in the state of Jaipur, a debate broke out between the Gauya Vaiavas and otherVaiavas who supported the doctrine of svakyvda (marital love).

Jaya Sigh the second was the king of Jaipur. The Vaiavas of the antagonistic camp lead Jaya Sigh to believe thatthe worship of rmat Rdhik along with r Govinda Deva was not supported by stra. Their contention was thatrmat Rdhiks name was not mentioned anywhere in rmad-Bhgavatam or the Viu Pura and that She was neverlegally married to Ka according to Vedic rituals. Another objection was that the Gauya Vaiavas did not belong to arecognized line of disciplic succession or sampradya. There are but four lines of Vaiava disciplic succession which havedescended from time immemorial: the r sampradya, Brahma sampradya, Rudra sampradya, and Sanaka (Kumra)sampradya.

In the age of Kali the principal cryas of these four sampradyas are respectively: r Rmnuja, r Madhva, r

Viusvm, and r Nimbditya. The Gauya Vaiavas were thought to be outside of these four sampradyas and werenot accepted as having a pure lineage. In particular the Gauya Vaiavas did not have their own commentary on theBrahma-Stra. Therefore, they could not be accepted as a bona fide line of Vaiava disciplic succession.

At that time Mahrja Jaya Sigh, knowing the prominent Gauya Vaiava cryas of Vndvana to be followers ofrla Rpa Gosvm, summoned them to Jaipur to take up the challenge with the Vaiavas from the line of r Rmnuja.Because he was very old and immersed in the transcendental bliss of bhajana, r Cakravart hkura sent his student,Gauya Vaiava vedntcrya mah-mahopdhyya (the great one among great teachers), paita-kula-mukua (thecrown of the assembly of learned scholars), rpda Baladeva Vidybhaa to Jaipur along with his disciple r Kadeva,in order to address the assembly.

The caste gosvms had completely forgotten their connection with the Madhva sampradya. In addition to this theywere disrespectful to the Vaiava Vednta and created a great disturbance for the Gauya Vaiavas. rla BaladevaVidybhaa, by his irrefutable logic and powerful stric evidence, proved that the Gauya sampradya was a pureVaiava sampradya coming in the line of Madhva. The name of this sampradya is the r Brahma-Madhva GauyaVaiava sampradya. Our previous cryas like rla Jva Gosvm, Kavi Karapra, and others accepted this fact. The rGauya Vaiavas accept rmad-Bhgavatam as the natural commentary on the Vednta-Stra. For this reason no

separate commentary of Vednta-Stra was written in the Gauya Vaiava sampradya.In various Puras the name of rmat Rdhik is mentioned. She is the personification of the hldin (pleasure-giving) potency and the eternal beloved of r Ka. In several places of the rmad-Bhgavatam and specifically in thetenth canto in connection with the description of Vraja-ll, rmat Rdhik is mentioned in a very concealed manner.Only rasika and bhvuka bhaktas who are conversant with the conclusions of stra can understand this confidentialmystery.

In the learned assembly in Jaipur, Baladeva Vidybhaa refuted all the arguments and doubts of the opposing party.He solidly established that the Gauya Vaiavas were following in the line of disciplic succession descending fromMadhva, as well as the authenticity of the worship of Rdh-Govinda. The opposition was silenced by his presentation.Nonetheless, because the Gauya Vaiava sampradya did not have a commentary on Vednta-Stra, the contestingparty did not accept them as being a pure line of Vaiava disciplic succession.

r Baladeva Vidybhaa then wrote the famous Gauya commentary on the Brahma-Stra named r GovindaBhya. Once again the worship of r Rdh-Govinda began in the temple of r Govinda Deva, and the validity of the rBrahma-Madhva Gauya sampradya was accepted. It was only on the authority of r Cakravart hkura that rBaladeva Vidy-bhaa Prabhu was able to write the r Govinda Bhya and prove the connection of the GauyaVaiavas with the Madhva sampradya. There should be no doubt in this regard. This accomplishment of r Vivantha

Cakravart hkura done on behalf of the sampradya will be recorded in golden letters in the history of GauyaVaiavism.

rla Vivantha Cakravart hkura describes a very striking event in his own book entitled Mantrrtha-dpik. Oncewhile reading r Caitanya-caritmta, he came upon the verse quoted below (Madhya-ll 21.125), which describes themeaning of the kma-gyatr-mantra.

kma-gyatr-mantra rpa, haya kera svarpa,srdha-cabbia akara tra haya

se akara candra haya ke kari udayatrijagat kaila kmamaya


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The kma-gyatr-mantra is identical with r Ka. In this king of mantras there are twenty-four and a half syllables andeach syllable is a full moon. This aggregate of moons has caused the moon of r Ka to rise and fill the three worldswith prema.

It is proved by the evidence of this verse that the kma-gyatr-mantra is composed of twenty-four and a half syllables.But in spite of considerable thought, r Vivantha Cakravart could not ascertain which syllable in the kma-gyatr wasconsidered a half-syllable. Although he carefully scrutinized grammar books, the Puras, the Tantra, the stras dealingwith drama (nya) and rhetoric (alakra), and other scriptures, he found no mention anywhere of a half-syllable. In allthese stras he found mention only of the vowels and consonants which make up the fifty letters of the alphabet. Hefound no evidence anywhere of a half-syllable.

In the r Harinmmta-vykaraa, the grammar system composed by r Jva Gosvm, he found mention of onlyfifty letters in the section dealing with the names of the various groups of vowels and consonants (sajpda). By studyof the arrangement of letters (mtk) in the tknysa and other books, he found no mention anywhere of a half-syllable. In the Rdhik-sahasra-nma-stotra found in the Bhan-Nradya Pura, one of the names of Vndvanevarrmat Rdhik is given as Pacsa-vara-rpi (one whose form is composed of fifty syllables).

Seeing this, his doubt only increased. He began to consider whether Kavirja Gosvm might have make a mistakewhile writing. But there was no possibility of him committing any mistake. He was omniscient and thus completelydevoid of the material defects of mistakes, illusion, and so on. If the fragmented letter t (the final letter of the kma-gyatr-mantra) is taken as a half-syllable, then Kadsa Kavirja Gosvm would be guilty of the fault of disorder, for hehas given the following description in Caitanya-caritmta (Madhya-ll 21.126-128):

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

kare sage candrera samja

dui gaa sucikkaa, jini mai-sudarpaa,sei dui prna-candra jni

lale aam-indu, thte candana-bindu,sei eka pra-candra mni

kara nakha cndera ha va upara kare natra gta muralra tna

pada nakha candra-gaa tale kare sunarttananpurera dhvani yra gna

In these lines, r Kadsa Kavirja Gosvm has described the face of r Kna as the first full moon. His two cheeksare both considered as full moons. The dot of sandalwood on the upper portion of His forehead is considered as the fourthfull moon, and the region of the forehead below the dot of sandalwood is the moon of aam or, in other words, a halfmoon. According to this description, the fifth syllable is a half-syllable. If the fragmented t, which is the final letter of themantra, is taken as a half-syllable, then the fifth syllable could not be a half-syllable.

rla Vivantha Cakravart hkura fell into a dilemma because he could not decipher the half-syllable. He considered

that if the syllables of the mantra would not reveal themselves, then neither would it be possible for the worshipful deityof the mantra to manifest to him. He decided that since he could not obtain audience of the worshipful deity of themantra, it would be better to die. Thinking thus, he went to the bank of Rdh-Kua at night with the intent of givingup his body.

After the second period (prahara) of the night had passed, he began to doze off when suddenly, r Vabhnu-nandin, rmat Rdhik, appeared to him. She very affectionately said, O Vivantha! O Hari Vallabha! Do not lament!Whatever r Kadsa Kavirja has written is the absolute truth. By my grace, he knows all the inner sentiments of myheart. Do not maintain any doubt about his statements. The kma-gyatr is a mantra to worship Me and my dear beloved(pra-vallabha). We are revealed to the devotee by the syllables of this mantra. No one is capable of knowing us withoutMy grace. The half-syllable is described in the book known as Var Gamabhsvat. After consulting this book, rKadsa Kavirja determined the actual identity of the kma-gyatr. You should examine this book and then broadcastits meaning for the benefit of faithful persons.

After hearing this instruction from Vabhnu-nandin rmat Rdhik Herself, Vivantha Cakravart hkurasuddenly arose. Calling out, O Rdhe! O Rdhe! he began to cry in great lamentation. Thereafter, upon regaining hiscomposure, he set himself to carrying out Her order.

According to the indication of rmat Rdhik regarding the determination of the half-syllable, the letter vi which is

preceded by the letter ya in the mantra is considered as a half-syllable. Apart from this, all other syllables are full syllablesor full moons.

By the mercy of rmat Rdhik, rla Vivantha Cakravart hkura became acquainted with the meaning of themantra. He obtained the direct audience of his worshipful deity, and by means of his internal perfected spiritual body(siddha-deha), he was able to participate in the Lords nitya-ll as an eternal associate. After this, he established the deityof r Gokulnanda on the bank of Rdh-Kua. While residing there, he experienced the sweetness of the eternalpastimes of r Vndvana. It was at this time that he wrote his Sukhavarttin commentary on nanda-vndvana-camp,a book written by rla Kavi Karapra.

rdhparastra-kura-varttinaprptavya-vndvana cakravarttina


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nanda camp vivti pravarttinasnto-gattir me sumah-nivarttina

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

Re-establishment of the Doctrine of Parakyvda

Because of a slight decline in influence of the Six Gosvms in r Vndvana Dhma, a controversy arose regarding thedoctrines of svakyvda, marital love, and parakyvda, paramour love. To dispel the misconceptions regardingsvakyvda, rla Vivantha Cakravart hkura wrote two books named Rga-vartma-candrik and Gop-premmtawhich are wonderfully filled with all the conclusions of stra. Thereafter, in his nanda-candrik commentary on thelaghutvam atra* verse of Ujjvala-nlamai (1/21), he soundly refuted the theory of svakyvda by stric evidence andirrefutable arguments and established the conception of paraky. In his Srrtha-darin commentary on rmad-Bhgavatam, he gave strong support to the paraky bhva.

It is said that at the time of rla Vivantha Cakravart hkura there were some paitas who opposed him in regardto the worship in the mood of paraky. But by his deep scholarship and irrefutable logic he defeated them. On account ofthis, the paitas resolved to kill him. rla Vivantha Cakravart hkura used to go out in the early morning beforedawn to perform parikram of r Vndvana Dhma. They formulated a plan to kill him at that time in some dense, darkgrove.

The full verse from Ujjavala-nlamai is as follows:

laghutvam atra yat prokta tat tu prkta nyakena ke rasa nirysa svdrtham avatrii

Whatever fault or impropriety has been pointed out (in other rasa-stras) in regards to the love of paramours appliesto ordinary worldly lovers and not to r Ka, for He is the taster of the liquid essence of rasa and the source of allincarnations. (In other words, the Lords incarnations are the controllers of religion and irreligion and never subjected totheir control. How then can r Ka be subjected to such codes when He is the source of all incarnations?)

While performing parikram, Vivantha Cakravart hkura came upon the grove where the adversaries desired to killhim. But suddenly they looked and saw that he was no longer there. In his place, they saw a beautiful young Vrajavsgirl picking flowers along with two or three of her friends. The paitas inquired from the girl, Dear Child! Just amoment ago a great devotee was approaching here. Where did he go? Did you happen to see him? The girl replied, I sawhim, but I dont know where he went.

Seeing the astonishing beauty of the girl, her sidelong glancing, her graceful feminine manner, and gentle smiling, thepaitas became captivated. All the impurity in their minds was vanquished and their hearts became soft. On beingrequested by the paitas to introduce herself the girl said, I am a maidservant of Svmin rmat Rdhik. She ispresently at Her mother-in-laws home at Yvaa. She sent me to pick flowers. Saying this, she disappeared, and in herplace, they saw rla Vivantha Cakravart hkura once again. The paitas fell at his feet and prayed for forgiveness. Heforgave them all.

Many such astonishing events are heard in the life of r Cakravart hkura. In this way he refuted the theory ofsvaky-vda and established the truth of pure paraky. This work of his is of great importance for the Gauya Vaiavas.

rla Vivantha Cakravart hkura not only protected the integrity of the r Gauya Vaiava dharma, but he alsore-established its influence in r Vndvana. Anyone who evaluates this accomplishment of his is sure to be struck withwonder by his uncommon genius. The Gauya Vaiava cryas have composed the following verse in praise of hisextraordinary work:

vivasya ntharpo sau bhakti vartma pradarantbhakta-cakre varttitatvt cakravartty khyay bhavat

Because he indicates the path of bhakti, he is known by the name Vivantha, the Lord of the universe, and because healways remains in the assembly (cakra) of pure devotees, he is known by the name Cakravart (he around whom a circle

or assembly turns).In the year 1676 akbda, on the fifth day of the light phase of the moon of the month of Mgha (January-February),

at approximately one hundred years of age, while absorbed in an internal condition in r Rdh-Kua, he entered intoaprakaa (unmanifest) Vndvana. Even today his samdhi can be found just next to the temple of r Gokulnanda in rDhma Vndvana.

Following in the footsteps of rla Rpa Gosvm, he composed abundant transcendental literatures about bhakti andthus established the inner hearts longing of rman Mahprabhu in this world. He also refuted various faultyconclusions, opposed to the genuine following of r Rpa Gosvm (rpnuga). He is thus revered in Gauya Vaiavasociety as an illustrious crya and as an authoritative mahjana. He is renowned as a great transcendental philosopher,poet, and rasika-bhakta. A Vaiava composer of verse named Ka dsa has written the following lines at the conclusionof his translation of rla Cakravart hkuras book Mdhurya-kdambin:


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mdhurya kdambin grantha jagata kaila dhanyacakravart mukhe vakt pani r ka caitanya

keha kahena cakravart r rpera avatrakahina ye tattva sarala karite pracraohe gua-nidhi ri vivantha cakravartki jniba tomra gua mui mha mati

rla Vivantha Cakravart hkura has benedicted the whole world by writing the book Mdhurya-kdambin. In reality,r Ka Caitanya Mahprabhu is the speaker of this book. He has spoken it through the mouth of r Cakravart. Somepeople say that r Cakravart hkura is an incarnation of rla Rpa Gosvm. He is very expert in the art of describingextremely complex truths in an easily understandable manner. O ocean of mercy, r Vivantha Cakravart hkura! I ama great fool. Kindly reveal the mystery of your transcendental qualities in my heart. This is my prayer at your lotus feet.

Among Gauya Vaiava cryas, there are very few who wrote as many books as rla Cakravart hkura. Eventoday the following proverb is quite famous amongst the Vaiavas regarding his three books:

kiraa-bindu-ka, ei tna niye vaiava pa

These three books, Ujjvala-nlamai-kiraa, Bhakti-rasmta-sindhu-bindu, and Bhgavatmta-ka, are taken by theVai-avas as their wealth.

A list is given below of his books, commentaries, and prayers which form a storehouse of incomparable wealth ofGauya Vaiava bhakti literature.(1) Vraja-rti-cintmai, (2) Camatkra-candrik, (3) Prema-sampuam (Khaa-kvyama poetic work which displays

only partial characteristics or ornamentation of poetry), (4) Gtval, (5) Subodhin (commentary on Alakra-kaustubha), (6) nanda-candrik (commentary on Ujjvala-nlamai), (7) commentary on r Gopla Tpan, (8)Stavmta-lahar (Waves of Nectarine Prayers, included in which are the following) (a) r Guru-tattvakam, (b)Mantra-dt-guror-aakam, (c) Parama-guror-aakam, (d) Partpara-guror-aakam, (e) Parama-partpara-guror-aakam,(f) r Lokanthakam, (g) r acnandanakam, (h) r Svarpa-caritmtam, (i) r Svapna-vils-mtam, (j) rGopla Devakam, (k) r Madana-mohan-akam, (l) r Govindakam, (m) r Gopinthakam, (n) rGokulnandakam, (o) Svaya-bhagavad-aakam, (p) r Rdh-Kuakam, (q) Jagan-mohanakam, (r)Anurga-vall, (s) r Vnd Devyakam, (t) r Rdhik-dhynmtam, (u) r Rpa-cintmai, (v) rNandvarakam, (w) r Vndvanakam, (x) r Govardhanakam, (y) r Sakalpa-kalpa-druma (z) r Nikuja-virudval (Virut-kvyalaudatory poetry), (aa) Surata-kathmtam, (bb) r yma-Ku-akam, (9) r Ka-bhvanmtam, (10) r Bhgavatmta-ka, (11) r Ujjvala-nlama-kiraa, (12) r Bhakti-rasmta-sindhu-bindu,(13) Rga-vartma-candrik, (14) Aivarya-kdambin (unavailable), (15) r Mdhurya-kdam-bin, (16) commentary onr Bhakti-rasmta-sindhu, (17) commentary on Dna-keli-kaumud, (18) commentary on r Lalita-mdhava-naka,(19) commentary on r Caitanya-caritmta (incomplete), (20) commentary on Brahma-Sahit, (21) Srrtha-varicommentary on rmad Bhagavad Gt, and (22) Srrtha-darin commentary on rmad-Bhgavatam.

My most revered r Gurudeva, aottara-ata r rmad Bhakti Prajna Keava Gosvm Mahrja was a guardian ofthe r Gauya sampradya and founder-crya of the r Gauya Vednta Samiti as well as the Gauya-mahasestablished under its auspices. Aside from publishing his own books, he republished the books of rla Bhaktivinodahkura and other previous cryas in the Bengali language. Today, by his heartfelt desire, enthusiastic blessings, andcauseless mercy, Jaiva Dharma, r Caitanya-ikmta, r Caitanya Mahprabhura ik, r ikaka, and other bookshave been printed in Hindi, the national language of India. Gradually other books are being published.

The present day head and crya of the r Gauya Vednta Samiti, my most revered godbrother, parivrjakcrya rrmad Bhaktivednta Vmana Mahrja is deeply immersed in transcendental knowledge and is a very dear, intimateservant of the lotus feet of our r Guru. I humbly pray at his lotus feet that he may bless me by presenting this preciousbook, r Bhakti-rasmta-sindhu-bindu, into the lotus hands of our rla Guru-deva and thus fulfill his inner heartslonging.

I have complete faith that those who are possessed of yearning for bhakti and especially the sdhakas of rgnug-bhakti who are captivated by vraja-rasa will receive this book with great reverence. Faithful persons who study this bookwill obtain qualification to enter into the wealth of prema of r Caitanya Mah-prabhu.

Finally, I pray at the lotus feet of my most revered rla Gurudeva, the condensed personification of the Lordscompassion, that he may pour down a shower of abundant mercy upon me, by which I may obtain more and more

eligibility to engage in the service of his inner hearts longing. This is our humble prayer at his lotus feet which bestowKa-prema.

Akaya Tty(Third day of the bright half of Vaikha)510 years after the appearanceof Lord Gaurg (Gaurbda)(1918 by the Indian calendar)20th. April, 1996

An aspirant for a particle of mercy


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of r Hari, Guru, and Vaiavas,humble and insignificant,

Tridai Bhiku r Bhaktivednta Nryaa

Introduction

This book has been made possible only by the guidance, inspiration, and causeless mercy of my beloved ik guru, oviu-pda paramahasa parivrjakcrya atottara-atta r rmad Bhaktivednta Nryaa Mahrja. Although I amthoroughly unfit for the grave task of translating the books of our Gauya Vaiava cryas into English, I have taken itup by his will. He has a strong desire to distribute the invigorating fruit of Vraja bhakti which has been preserved for allGaudya Vaiavas in the books of rla Rpa Gosvm, r Raghuntha Dsa Gosvm, rla Vivantha Cakravarthkura, rla Bhaktivinoda hkura and other rpnuga cryas. It is only by his direction that we have now presentedin English books like r ikaka, Veu-gta, Mana ik, and this book r Bhakti-rasmta-sindhu-bindu. I pray athis lotus feet that he may be pleased with this humble offering.

r Bhakti-rasmta-sindhu-bindu, a drop from the nectarine ocean of bhakti-rasa, is a brief summary of the essentialtopics from r Bhakti-rasmta-sindhu. It consists of twenty-seven lokas, some of which were taken from Bhakti-rasmta-sindhu and some which were written by rla Vivantha Cakravart hkura in Sanskrit. rla Gurudeva hasgiven an illuminating translation of these lokas into Hindi. His translation and commentary is named r Bindu-vikin-vtti or the commentary which reveals the meaning of r Bhakti-rasmta-sindhu-bindu. In this commentary he has

expanded the subject matter by including rla Cakravartpdas purports to the verses taken from Bhakti-rasmta-sindhu.He has drawn additional material from Bhakti-rasmta-sindhu and relevant verses from rmad-Bhgavatam, rCaitanya-caritmta, r Hari-bhakti-vilsa, r Bhakti-sandarbha, and other stras. He has also made very significantcomments to facilitate comprehension of the subject matter. These comments are distinct from his Vikin-vtti and areidentified in this book simply as Comment.

This book is a translation of rla Gurudevas Hindi edition. The subject matter has been enlarged still further byadding many portions from Bhakti-rasmta-sindhu. The entire book has been arranged to fit the pattern of Bhakti-rasmta-sindhu, enabling the reader to see how the twenty-seven verses of rla Cakravartpdas book relate to its sourcebook. Thus the genius of rla Vivantha Cakravart hkura is revealed. He very succinctly summarized every wave ofthe four divisions of the original book. The twenty-seven lokas are easily identified in this book both from the table ofcontents and from the title pages which appear at the beginning of each of the four divisions of the book. The expansionand design of this book was done very carefully under the supervision of rla Gurudeva. He gave his time freely toexplain many subtle intricacies of the book and always encouraged me to penetrate deeply into the subject. I am eternallyindebted to him for this, and I pray that this book reflects the mood that he himself embodies. I am confident that thefruit of this work will be appreciated by devotees who are eager to taste a drop from the ocean of bhakti-rasa.

I owe an incalculable debt to my dear friend and spiritual guide rmn Satyanryaa dsa for all the help that he hasgiven me in understanding Bhakti-rasmta-sindhu. Four years of preparation by thoroughly studying three differenteditions of Bhakti-rasmta-sindhu have gone into the presentation of this book. During that time, I met with him almoston a weekly basis to raise questions I had on many points of the book. Whatever understanding I now have is largely dueto his mercy. I offer my daavat prama at his feet and pray that he will continue to be kind to me.

I am grateful to r Trthapada dsa dhikr for his exceptional editing work. He offered many valuable suggestionsand raised penetrating questions that enabled me to go more deeply into the topics and explain things with greater clarity.I am grateful to r Prema-vilsa dsa dhikr for his constant encouragement, for providing the layout and design, andfor overseeing all other aspects of the book. I would also like to thank rpda B.V. Tripurri Svm for his generouscontribution toward the printing cost of this book. I pray that the mercy of r r Guru Gaurga and Gndharvik-Giridhr be upon them all.

Lastly I offer repeated daavat prma at the feet of rmn Premnanda dsa Brahmacr and rmn Navna-kadsa Brahmacr. They are two dear friends who are confidential servants of rla Gurudeva. I always keep them close atheart, and it is by their mercy that I am able to offer any service to his lotus feet. I pray that they be merciful upon me andoffer this book into the lotus hands of r rla Gurudeva.

An aspirant for the service of thelotus feet of r Guru and Vaiavas,

Navadvpa dsa

Waves of Bhakti-rasmta-sindhuThe ocean of the nectar of Bhakti-rasa


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Prva-vibhga (Eastern division)Bhagavad-bhakti-bheda-nirpaka (Divisions of Bhagavad-bhakti)

First waveSmnya-bhakti (General characteristics of Bhakti)Second waveSdhana-bhakti (Bhakti in the stage of cultivation)Third waveBhva-bhakti (Bhakti in the budding stage of Ecstatic love)Fourth wavePrema-bhakti (Bhakti in the mature stage of Ecstatic love)

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

First waveVibhva (The causes of tasting Bhakti-rasa)Second waveAnubhva (External symptoms of ecstacy)Third waveSttvika-bhva (Symptoms of ecstacy arising from Sattva)Fourth waveVyabhicr-bhva (Internal transitory emotions)Fifth waveSthybhva (Permanent or dominant emotions)

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

First waventa-bhakti-rasa (Tranquility)Second wavePrta-bhakti-rasa (Servitude)Third wavePreyo-bhakti-rasa (Friendship)Fourth waveVtsalya-bhakti-rasa (Parental affection)Fifth waveMadhura-bhakti-rasa (Conjugal love)

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

First waveHsya-bhakti-rasa (Laughter)Second waveAdbhuta-bhakti-rasa (Astonishment)Third waveVra-bhakti-rasa (Heroism)Fourth waveKarua-bhakti-rasa (Compassion)Fifth waveRaudra-bhakti-rasa (Anger)Sixth waveBhaynaka-bhakti-rasa (Fear)Seventh waveVbhatsa-bhakti-rasa (Disgust)Eighth waveRasn-maitr-vaira-sthiti (Compatible and incompatible Rasas)Ninth waveRasbhsa (Semblance of Rasa)

Contents

Preface iIntroduction xvWaves of Bhakti-rasmta-sindhu xviii

Prva-vibhga (Eastern Division)Bhagavad-bhakti-bheda-nirpakaDivisions of Bhagavad-bhakti

First WaveSmnya-bhaktiGeneral Characteristics of Bhakti

Magalcaraam 2

(1) Uttam-bhakti 3Symptoms of Uttam-bhakti 6(1) Svarpa-lakaa

Anulanam 6Ka 11nuklyena 11

(2) Taastha-lakaa 13Anybhilit-nyam 14Jna-karmdi-anvtam 15

Three Types of Jna:Tat-padrtha-jna 15


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Tva-padrtha-jna 15Jva-brahma-aikya-jna 16

Three Types of Bhakti: 17ropa-siddh-bhakti 17Saga-siddh-bhakti 18Svarpa-siddh-bhakti 18Karma 19di 19Anvta 19

Second WaveSdhana-bhaktiBhakti in the Stage of Cultivation

(2) Sdhana-bhakti 21Types of Uttam-bhakti 24Sdhana-bhakti 24

Bhva-bhakti as Nitya-siddha 26

(3) Stages Leading to the Appearance of Prema 29Three types of Siddha-mahpuruas

(1) Bhagavat-prada-deha-prpt 37(2) Nirdhta-kaya 37(3) Mrcchita-kaya 37

(4) The Sixty-four Agas of Bhajana 42(1) r Guru-padraya 43Three Types of Gurus:

ravaa-guru 46ik-guru 46Dk-guru 47

(2) r Ka-dk-ikdi 48(3) Prtiprvaka-guru-sev 53(4) Sdhu-mrgnusra 54(5) Bhajana-rti-nti-prana 56(6) Krthe-akhila-bhoga-tyga 56(7) Trtha-vsa 57(8) Svabhakti-nirvhnurpa-bhojandi-svkram 59(9) r Ekda-vrata 59(10) Avattha, Tulas, Dhtr, Go, Brhmaa, Vaiava-sammnam 63

(11) Asdhu-saga-tyga 69(12) Bahu-iya-karaa-tyga 69(13) Bahu-rambha-tyga 70(14) Bahu-stra-vykhy-vivddi-tyga 70(15) Vyavahre-krpaya-tyga 71(16) oka-krodhdi-tyga 72(17) Devatntara-nind-tyga 72(18) Prmtre-udvega-tyga 73(19) Sevpardha-nmpardha-tyga 73(20) Guru Ka Bhakta-nind-sahana-tyga 73(21) Vaiava-cihna-dhraam 74(22) Harinmkara-dhraam 76(23) Nirmlya-dhraam 76(24) Ntyam 77(25) Daavat-pramam 77(26) Abhyutthnam 78

(27) Anuvrajy 78(28) r-mrti-sthne-gamanam 79(29) Parikram 79(30) Pj 80(31) Paricary 80(32) Gtam 81(33) Sakrtanam 81(34) Japa 82(35) Stava-pha 83(36) Mahprasda-sev 83(37) Vijapti 83


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(38) Caramta-pnam 85(39) Dhpa-mlydi-saurabha-grahaam 85(40) r Mrti-daranam 86(41) r Mrti-sparanam 86(42) rtrika-daranam 86(43) ravaam 86(44) Tat-kppekaam 87(45) Smaraam 87(46) Dhynam 88(47) Dsyam 89(48) Sakhyam 89(49) tma-nivedanam 90(50) Nija-priya-vastu-samarpaam 91(51) Krthe-samasta-karma-karaam 91(52) Sarvath-arapatti 91(53) Tulas-sev 92(54) Vaiava-stra-sev 92(55) Mathur-maale-vsa 93(56) Vaiava-sev 94(57) Yath-akti Doldi-mahotsava-karaam 94(58) Krttika-vratam 95(59) Sarvad Harinma-grahaa, Janmam-ytrdi-kaca 96(60) raddh-purvaka r Mrti-sev 97

(61) Rasikai-saha r Bhgavatrthsvda 98(62) Sajtya-snigdha-mahattara-sdhu-saga 98(63) Nma-sakrtanam 100(64) r Vndvana-vsa 109(5) Sevpardha 111

(6) The severity of Nmpardha 115

(7) Nmpardha 116

(8) Vaidh-bhakti 118

(9) Rgnug-bhakti 121

(10) Further Discussion on Rgnug-bhakti 130

(11) Five Types of Rgnug-sdhana 133(1) Bhvamaya 134(2) Bhva-sambandh 134(3) Bhva anukla 135(4) Bhva-aviruddha-sdhana 135(5) Bhva-pratikla 135

Third WaveBhva-bhaktiBhakti in the Budding Stage of Ecstatic Love

(12) Bhva-bhakti 136Nine Symptoms of Bhva 139Two Types of Ratybhsa:

(1) Pratibimba-ratybhsa 142(2) Chy-ratybhsa 144

Fourth WavePrema-bhaktiBhakti in the Mature Stage of Ecstatic Love

(13) Prema-bhakti 145

Dakia-vibhga (Southern Division)Smnya-bhagavad-bhakti-rasa-nirpakaGeneral Characteristics of Bhagavad-bhakti-rasa


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(14) Overview of Bhakti-rasa 150Components of Bhakti-rasa 151Vibhva 154Anubhva 155Sttvika-bhva 155Sttvikbhsa 156

Ratybhsa 156Sattvbhsa 157Nisattva 157Pratpa 157

First WaveVibhvaThe Causes of Tasting Bhakti-rasa

Viaylambana-vibhvaKas 64 Qualities as Viaylambana 158Four Kinds of Nyakas or Heroes 162

(1) Dhrodtta 162(2) Dhra-lalita 162(3) Dhra-nta 162(4) Dhroddhata 162

The Causes of Tasting Rati 163Uddpana-vibhva 164

Qualities 165Dress and Ornaments 166Flutes 167

Second WaveAnubhvaExternal Symptoms of Ecstacy

Anubhva 168

Third WaveSttvika-bhvaSymptoms of Ecstacy Arising from Sattva

General Description 169

Eight External Symptoms of Ecstacy 170How the Sttvika-bhvas Manifest 171

Fourth WaveVyabhicr-bhvaInternal Transitory Emotions

(15) Description of Vyabhicr-bhvas 172

Types of Vyabhicr-bhvas 179Vyabhicr-bhvbhsa 180Various Conditions of Vyabhicr-bhvas 181

(16) Gradation in the Manifestation of Bhvas 182

Various Conditions of the Heart 186Corresponding Emotions 187

Meltability of the Heart 188

Fifth WaveSthybhvaPermanent or Dominant Emotions

(17) General Description of Sthybhva 189Smnya 191Svaccha 191Five types of Sthybhva 191Mukhya-rati 192Gaua-rati 194


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Divisions of the Sthybhva 196Presiding Deities and Colors of Bhakti-rasa 197Bhakti-rasa Tasted in Five Ways 198

Pacima-vibhga (Western Division)Mukhya-bhakti-rasa-nirpakaPrimary Divisions of Bhakti-rasa

First Waventa-bhakti-rasaTranquility

(18) nta-rasa 200Vibhva

Viaylambana 201raylambana 201

(1) tmrma 201(2) Tapasv-gaa 201

UddpanaAsdhraa-uddpana 202Sdhraa-uddpana 202

AnubhvaAsdhraa-anubhva 202Sdhraa-anubhva 203

Sttvika-bhva 203Vyabhicr-bhva 203Sthybhva 203Rasa 204

Second WavePrta-bhakti-rasaServitude

(19) Dsya-rasa 206

Sambhrama-prta-rasa 207VibhvaViaylambana 208raylambana: 208

(1) Adhikta 209(2) rita 209(3) Priada 210(4) Anuga 210

(1) Dhurya 210(2) Dhra 211(3) Vra 212

UddpanaAsdhraa-uddpana 213Sdhraa-uddpana 213

AnubhvaAsdhraa-uddpana 213Sdhraa-uddpana 214

Sttvika-bhva 214Vyabhicr-bhva 214Sthybhva 214

Prema 215Sneha 215Rga 215


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Prema, Sneha, and Rga Manifest in Different Devotees 216Ayoga

(1) Utkahitva 216(2) Viyoga 216Ten Conditions of Viyoga 217

Yoga(1) Siddhi 217(2) Tuhi 217(3) Sthiti 217

Gaurava-prta-rasa 217Vibhva

Viaylambana 218raylambana 218Uddpana 218

Anubhva 219Sttvika-bhva 219Vyabhicr-bhva 219Sthybhva 219

Third WavePreyo-bhakti-rasaFriendship

(20) Sakhya-rasa 221

VibhvaViaylambana 222raylambana 223

(1) Pura-sambandhi 223(2) Vraja-sambandhi 223(1) Suhda 224(2) Sakh 224(3) Priya-sakh 224(4) Priyanarma-sakh 225

Uddpana 225(1) Vayasa 225

Anubhva

Sdhraa-anubhva 226Asdhraa-anubhvas of the Suht-sakhs 226Asdhraa-anubhvas of the Sakhs 227Asdhraa-anubhvas of the Priya-sakhs 227Asdhraa-anubhvas of the Priyanarma-sakhs 227

Sttvika-bhva 227Vyabhicr-bhva 227Sthybhva

Praaya 228

Fourth WaveVtsalya-bhakti-rasaParental Affection

(21) Vtsalya-rasa 229

VibhvaViaylambana 229raylambana 230Uddpana 230


(22) Mixture of Bhvas 232


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Fifth WaveMadhura-bhakti-rasaConjugal love

(23) Madhura or gra-rasa 233



Meeting and SeparationVipralambha

(1) Prva-rga 235(2) Mna 235(3) Pravsa 235

Sambhoga 235

Uttara-vibhga (Northern Division)Gaua-bhakti-rasa-nirpakaSecondary Divisions of Bhakti-rasa

(24) Overview of Gaua-rasa 240

First WaveHsya-bhakti-rasaLaughterVibhva

lambana 242Uddpana 242

nubhva 243Sttvika-bhva 243Vybhicr-bhva 243Sthybhva 243

(1) Smita 243(2) Hasita 243(3) Vihasita 243(4) Avahasita 244(5) Apahasita 244(6) Atihasita 244

Second WaveAdbhuta-bhakti-rasaAstonishment


Anubhva 245Sttvika-bhva 245Vyabhicr-bhva 245Sthybhva 245Third WaveVra-bhakti-rasaHeroism


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Yuddha-VraHeroism in Fighting

Vibhvalambana 247Uddpana 247

Anubhva 247Sttvika-bhva 248Vyabhicr-bhva 248Sthybhva

(1) Svaakty hrya 248(2) Svaakty sahaja 248(3) Sahyenhrya 248(4) Sahyena sahaja 248

Dna-VraHeroism in Giving Charity

(I) BahupradaGiver of Great Wealth


Anubhva 249Vyabhicr-bhva 249Sthybhva 249

(1) bhyudayika 250(2) Tat-sampradnaka 250

(II) Upasthita-durprtha-tygA Renouncer of Rare Wealth

Vibhva

lambana 250Uddpana 250


Day-VraHeroism in Compassion



Dharma-VraHeroism in Religious Activities



Fourth WaveKarua-bhakti-rasa


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Compassion

VibhvaViaylambana 254

(1) r Ka 254(2) Priya 254(3) Sva-priya 254

raylambana 254Uddpana 255


Fifth WaveRaudra-bhakti-rasaAnger


(1) r Ka 256(2) Hita (a well-wisher) 256

Anavahita (inattentive) 256

Shas (rash) 256ryu (jealous) 256

(3) Ahita (one who is hostile) 256Svasyhita (hostile to oneself) 256Harer ahita (hostile to Ka) 257

raylambana 257Uddpana 257


(1) Kopa (fury) 258(2) Manyu (indignation) 258(3) Roa (pique) 258

Sixth WaveBhaynaka-bhakti-rasaFear


(1) r Ka 259(2) Druathe wicked 259

raylambana 259(1) Anukampya (fit to be favored) 259(2) Bandhu (a relative or friend) 259

Darana (by seeing) 259ravaa (by hearing) 259Smaraa (by remembrance) 259

Uddpana 260

Anubhva 260Sttvika-bhva 260Vyabhicr-bhva 261Sthybhva

(1) kti(dreadful form) 261(2) Prakti(dreadful nature) 261


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(3) Prabhva(awesome power) 261

Seventh WaveVbhatsa-bhakti-rasaDisgust

Vibhvalambana 262


(1) Vivekaj (arising from discrimination) 263(2) Pryik (general) 263

Eighth WaveRasn-maitr-vaira-sthitiCompatible and Incompatible Rasas

(25) Compatible and Incompatible Rasas 264Mukhya-rasa 264Gaua-rasa 265

(26) Inclusion of Gaua-rasas within Mukhya-rasas 268

Ninth WaveRasbhsaSemblance of Rasa

(27) Rasbhsa 269Uparasa 272Anurasa 273Aparasa 273

References 275Verse Index 279

Prva-vibhga (Eastern Division)Bhagavad-bhakti-bheda-nirpaka

Divisions of Bhagavad-bhakti


loka 1

Second WaveSdhana-bhaktiBhakti in the Stage of Cultivation

lokas 2-11

Third WaveBhva-bhaktiBhakti in the Budding Stage of Ecstatic Love

loka 12


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Fourth WavePrema-bhaktiBhakti in the Mature Stage of Ecstatic Love

loka 13

r r Guru-Gaurgau Jayata


Magalcaraam

akhila-rasmta-mrti prasmara-rucir-uddha-trak-pli

kalita-ym-lalitordh-preyn vidhur jayati

The supreme benefactor of all devotees, r r Rpa Gosvm, composed the above loka as the magalcaraa orinvocation verse to his unprecedented book named r Bhakti-rasmta-sindhu, which manifested from the treasury of the

divine lotus of his heart. This sacred book named Bhakti-rasmta-sindhu-bindu, written by r rla VivanthaCakravart hkura, is also begun with the same magalcaraa loka composed by rla Rpa Gosvm. The meaning ofthis verse is as follows:

Let there be all glory to the omnipotent Lord r Ka Candra who is endowed with all excellence and who is thepersonification of transcendental bliss characterised by the twelve forms of rasafive primary (mukhya rasanta,dsya, sakhya, vtsalya, and madhura) and seven secondary (gaua rasalaughter, wonder, compassion, anger, fear,heroism, and disgust). By the radiance of His limbs which is spreading in all directions, He has brought under His controlthe ythevars or leaders of the various groups of gops, named Trak (vipakrepresenting a rival group to that of rRdh) and Pli (taasth pakrepresenting a neutral group). He has made ymal (suhta pakrepresenting afriendly group) and Lalit (svapakbelonging to Rdhiks own group) His very own, and He is the most beloved ofrmat Rdhik (Rdh-preyn). That is, being under the control of the prema of rmat Rdhik, who is the embodimentof the mahbhva of all the ythevars, He is always intently absorbed in inspiring Her love.

(1) Uttam-bhakti

anybhilit nyajna-karmdy anvtam

nuklyena knu-lan bhaktir uttam

asyrthaanybhila jna-karmdi-rahit r kamuddiynuklyena kya-v-manobhir yvat kriy s bhakti

The cultivation of activities which are meant exclusively for the pleasure of r Ka, or in other words the uninterruptedflow of service to r Ka, performed through all endeavors of the body, mind, and speech, and through the expressionof various spiritual sentiments (bhvas), which is not covered by jna (knowledge aimed at impersonal liberation) andkarma (reward-seeking activity), and which is devoid of all desires other than the aspiration to bring happiness to rKa, is called uttam-bhakti, pure devotional service. (Brs 1.1.11)

r Cakravartpdas Sanskrit Commentary

atha tasy lakaa vadanneva grantham rabhate,anyeti. yath kriy-abdena dhtv artha mtram ucyate,tathtrnu-lana-abdenpi dhtv artha mtram ucyate. dhtva artha ca dvividhapravtti-nivtty tmaka. tatra

pravtty tmaka dhtv arthas tu kya-v-mnasya tat tac ce rpa. nivtty tmaka-dhtva artha ca pravtti bhinna,prti-vidtmako mnasa tat tad bhva rpa ca, sa ca vakyama rati premdi sthyi bhva rpa ca, sev-nmpardhnm udbhavbhva kritety di vacana-vyajita-sev-nmpardhdy abhva rpa ca.

tad eva sati ka-sambandhi krtha v nulanam iti tat sambandha mtrasya tad arthasya v vivakitatvdguru-pdraydau, bhva rpasypi kroktatvd ratydi-sthyini vyabhicribhveu ca nvypti.

etac ca ka-tad-bhakta kpayaiva labhya r bhagavata svarpa-akti-vtti rpam api kydi-vtti tdtmyenvir-bhtam iti jeyam. agre tu spat kariyate. ka-abda ctra svaya bhagavata kasya tad rp cnyemavatr grhaka. tratamyam agre vivecanym.


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tatra bhakti svarpat siddhy artha vieaam ha nu-klyeneti, prtiklye bhaktitvprasiddhe. nuklya-coddeyya r kya rocamn pravttir ity ukte lakae tivyptir avypti ca. tad yathasura-kartka-prahrarpnulana yuddha-rasa utsha-rati r kya rocate. yathokta prathama skandhe (S.B. 1.13.40)manasvinmiva san saprahra iti. tath r ka vihya dugdha rakrtha gaty yaodys tdnulana r kya narocate. yathokta r daame (S.B. 10.9.6)sajtakopa sphurit-ru-dharam iti. tath ca tatra tatrtivypty avypteca vraya-nuklyn pratiklya nyatvam eva vivakayam. eva satyasureu dvea rpa prtiklya sattvnntivypti. eva yaody prtiklybhvn nvyptir iti bodhyam.

etena vieaasynuklyasyaiva bhaktitvam astu. bhakti smnyasyaiva kya rocamnatvd vieyasynulana-padasya vaiyarthyam ity api ak nirast. tda prtikly-bhva mtrasya ghae pi sattvt.

uttamtva siddhy-artha vieaa dvayam haanybhilit-nyam itydi. katham bhtam anulanam? anyasminbhakty tirikte phalatvenbhila nyabhakty sajtay bhakty (S.B. 11.3.31) ity ekdaokter bhakty uddeakabhakti karaam ucitam evetyato nyasmin khalu bhakty atirikta iti. yathtrnybhila-nyatva vihynybhilitnyam iti svabhvrthaka-tcchlya pratyayena kasyacid bhaktasya kadcid akasmt maraa sakae prptehebhagavan bhakta mm etad vipatte sakd raketi kdcitkbhila sattve pi na kati. yatas tasya vaivaya hetuka-svabhva-viparyayeaiva td-bhilo na tu svbhvika iti bodhyam.

puna kda? jna karmdy anvtamjnamatra nirbheda brahmnusandhna na tu bhajanya-tattvnusandhnam api tasyvaypekayatvt. karmasmrtta nitya-naimittikdi na tu bhajanya-paricarydi tasyatad anulana rpatvt. di abdena phalgu vairgya yoga skhybhysdayastair anvta na tu nyam ity artha.tena ca bhakty varakm eva jna karmdn niedho bhipreta. bhakty varakatva nma vidhi sann nityakarmkarae pratyavydi bhayc-chraddhay kriyamatva tath bhaktydi rpea sdhanatvc-chraddhaykriyamatva ca. tena loka sagra-hrthama raddhay pitrdi rddhga krvat mahnu-bhvn uddhabhaktau nvypti. atra r knulana ka bhaktir iti vaktavye bhagavac-chstreu kevalasya bhakti abdasyatatraiva virntir ity abhipryt tathoktam.

r Bindu-vikin-vttiIllumination of the meaning of r Bhakti-rasmta-sindhu-bindu

nama o viupdya gaura-prehya bhtaler rmad bhakti prajna keava iti nmine

atimartya caritrya svritnca plinejva-dukhe sadrttya r nma-prema dyine

vivasya ntha-rpo sau bhakti-vartma-pradarantbhakta-cakre varttitatvt cakravarty-khyay bhavat

ri caitanya mano bha sthpita yena bhtalesvaya rpa kad mahya dadti sva-padntikam

vch kalpatarubhya ca kp sindhubhya eva capatitnpvanebhyo vaiavebhyo namo nama

namo mah-vadnyya ka-prema pradya tekya ka-caitanya-nmne gaura tvie nama

Let me first of all offer repeated obeisances at the lotus feet of my spiritual master, nitya-ll-pravia o viupdaaottara-ata r rmad Bhakti Prajna Keava Gosvm, r Rpa Gosvm, who is the eternal associate of LordGaurga, all the spiritual masters who are following in the line of r Rpa Gosvm, and r r Gaurga GndharvikGiridhr, r r Rdh- Vinoda-bihr. Praying for their causeless mercy and blessings, this insignificant and lowly personis beginning the translation and commentary named r Bindu-vikin-vtti of this sacred book r Bhakti-rasmta-sindhu-bindu written by the supreme teacher among the followers of r Rpa Gosvm (rpnugas), r Vivantha

Cakravart hkura.

Symptoms of Uttam-bhakti

We are beginning hereafter by enumerating the symptoms of uttam-bhakti. The symptoms of uttam-bhakti, asdescribed in the above verse, are of two kinds: (1) svarpa-lakaa (intrinsic characteristics), and (2) taastha-lakaa(extrinsic characteristics). The svarpa-lakaa is described in the second line of the versenuklyena knulanabhaktir uttam: uttam-bhakti involves the cultivation of activities favorable to r Ka. This is said to be the svarpa-lakaa of uttam-bhakti because it acquaints us with the inherent nature or svarpa of bhakti.

The taastha-lakaa is described in the first line of the verseanybhilit-nya jna-karmdy anvtam:


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uttam-bhakti is devoid of all desires other than to please r Ka, and it is not covered by jna and karma. This is calledthe taastha-lakaa because it defines those characteristics which are not part of the nature of bhakti.

Svarpa-lakaaIntrinsic Characteristics

AnulanamConstant cultivation

Here the svarpa-lakaa of uttam-bhakti will be described beginning with knulanam. Just as all the variousmeanings of the verbal roots (dhtus), or in other words the constituent parts of words, can be understood by the ideasthey express when applied as verbs (kriy), all the meanings of this verbal root lana, constant study or practice, may beknown by the word anulana, that is constant practice or cultivation.

There are two meanings of any verbal root or dhtu: ce-rpa (in every verbal root some activity is implied) andbhva-rpa (inherent in every action, or accompanying every action, there is some particular sentiment). The meaning ofce-rpa is also of two kinds: (1) sdhana-rpaendeavors in the stage of sdhana leading to the manifestation ofbhva (comprising both vaidh and rgnug-sdhana), and (2) krya-rpaendeavors which manifest as effects uponattainment of the stage of bhva, or in other words the anubhvas of bhva-bhakti. Included within this category are theeight sttvika-bhvas, such as crying and standing of the hairs on end, and the anubhvas such as singing and dancing.All these effects (anubhvas) are expressions arising from the mind which is constituted of viuddha-sattva.

Sdhana-rpa is further divided into two parts: pravtti-mlaka or that which is based on performance of positiveaction, and nivtti-mlaka or that which is based on avoidance of negative action.

The aspect of the verbal root which deals with the performance of positive action refers to favourable endeavorsundertaken with the body (kyika), mind (mnasika), and speech (vcika). The aspect of the verbal root which involvesthe avoidance of negative action is different in meaning from that which arises from engagement in positive activity. In

other words, nivtty-tmaka-ce-rpa involves the avoidance of all activities, also performed with body, mind andspeech, which give rise to offenses in service (sevpardha), offenses to the holy name (nmpardha), and offenses tothe holy places (dhmpardha).

The meaning of bhva-rpa is also of two kinds: prti or love and vida, despondency. Prti refers to the manifestationof the sthybhva, and vida refers to the sacr-bhvas. rla Viva-ntha Cakravart hkura has explained this samething in his commentary to Bhakti-rasmta-sindhu (1.3.1). There he says that bhva-rpa may be divided into twoaspects: (1) sthy-bhva-rpathe permanent sentiment in one of the five primary relationships of nta, dsya, sakhya,vtsalya or madhura, and (2) sacr-bhva rpathe internal transitory emotions which arise like waves from the oceanof the sthybhva, enhance it and then submerge once again into the sthybhva. There are thirty-three sacr-bhvas,such as nirveda (self-disparagement), vida (despondency), and dainya (depression).

Sthybhva-rpa is again divided into two forms: (1) prem-kura-rpathe sprout of prema, that is, rati or bhva,and (2) prema-rpaprema which is developed through the stages of sneha, mna, praaya, rga, anurga, bhva, andmahbhva. All these states (bhva and so on) are completely beyond mundane worldly sentiments. They aretranscendental and fully situated in unalloyed goodness, viuddha-sattva. These will be described later.

CommentOf the sixty-four agas of bhakti which are described in Bhakti-rasmta-sindhu, the first ten beginning from r guru-

padraya, taking shelter of the lotus feet of a spiritual master, involve the cultivation of bhakti through endeavors (ce-rpa) arising from positive activity, pravtti-mlaka. These ten agas are the beginning forms of bhajana. After this, thenext ten agas describe activities which are to be given up. These include renunciation of the association of non-devotees,avaiava-saga-tyga, avoidance of sev and nmpardha, and so on. To refrain from such activities is what is meant bythe cultivation of bhakti through endeavors (ce-rpa) arising from avoidance of negative activity (nivtti-mlaka). Oneshould act in such a way as to exclude these negative items.

The meaning of the word anulana has thus been defined in terms of endeavors or ce-rpa of two kinds,pravttytmaka and nivttytmaka, and in terms of sentiments which arise in connection with such endeavors, bhva-rpa. When such cultivation or anulana is in relationship with r Ka or when it is performed for His pleasure, it iscalled bhakti.

The word knulana implies two kinds of endeavors or ceall varieties of anulana which are related to rKa and all varieties of anulana which are performed directly for r Ka. This refers to the agas of bhakti such asr guru-padraya, accepting dk (initiation) and ik (spiritual instructions) from r Gurudeva, virambha-bhva-

guru-sev (serving the guru with a feeling of great intimacy), and so on. In all these agas of bhakti there is no possibilitythat the fault of avypti or under-extension of a definition could occur. In other words there is no possibility that theseagas of bhakti could fail to be included within the definition of knulana.

Similarly, the sthybhva, including rati, prema, sneha, and so on, and the vyabhicr-bhvas, which both come underthe heading of bhva-rpa, are included within the word knulana. Consequently, there is no possibility of the faultof avypti occurring in their case either.

Thus anulana which is undertaken for Ka both as ce-rpa, endeavors, and as bhva-rpa (both sthybhva andvyabhi-cr-bhva-rpa) is possible only by the mercy of r Ka and the devotees of Ka. r Gurudeva is a parama-bhagavad-bhakta. Therefore, the agas of bhakti known as r gurupadraya and so on are also within knulana. Thesthybhva and other sentiments associated with it, or in other words anubhva, sttvika-bhva, and vyabhicr-bhvaare related to r Ka as well. Therefore, they are also within knuilana.


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Knulana or bhakti is a special function (vtti) of the svarpa-akti or internal energy of r Ka. The body,mind, and senses of the baddha-jvas or conditioned souls are all unconscious. The function of svarpa-akti can notmanifest in the unconscious or inanimate body, mind, and speech of the baddha-jvas. But due to the causeless mercy ofthe ocean of mercy, r Ka, or the parama-bhagavad-bhaktas, the function of svarpa-akti obtains identification with(tdtma) and manifests in the body, mind, and words of the devotees (even though they are material) who have takenshelter of the lotus feet of r Gurudeva. This subject will be described more clearly ahead.

The meaning of the word tdtma can be understood from the following example. When fire permeates an iron rod, itburns other objects. The iron rod does not burn other objects. In this example, the fire is said to have obtained onenesswith the iron rod (tdtma). Similarly, by the mercy of the Lord, the bhakti-vtti of svarpa-akti obtains tdtma withthe body, mind, and words of the devotees and then acts through them.Ka

In the verse under discussion, the word Ka has been used to indicate Svayam-Bhagavn Vrajendra-nandana rKa and all other avatras of r Ka. However, there is a gradation in the cultivation of bhakti in accordance with itsobjecteither svayam-avatr Ka, the original source of all incarnations, or other avatras. This gradation in theanulana of bhakti will be described later.

nuklyenaThe svarpa-lakaa of bhakti has been defined as the cultivation of activities in relationship to r Ka

(knulana). Now in order to further qualify this definition, the word nu-klyena will be explained. In order toestablish the svarpa or inherent nature of bhakti, the qualifying adjective nuklyena (favorably disposed) has beenused, because bhakti is not accomplished by unfavorable behavior.

Certain liberal-minded philosophers have defined the meaning of the word nuklya as behavior or engagement which

is pleasing. In other words, they say that bhakti or the cultivation of activities in relationship to r Ka should bepleasing to Him. Such engagement which is pleasing to r Ka is termed as nuklya-viia-bhakti, or devotion whichis favorable to the pleasure of Ka. But by accepting this kind of meaning, the faults of ativypti, over-extension of arule, and avypti, under-extension of a rule, may become present in the symptoms of bhakti. Ativypti means that when adefinition is too wide it encompasses things which are not to be included within the description. Avypti means thatwhen a definition is too narrow it excludes things which should be included within the description.

Just as when the asuras Cra, Mika, and others struck the limbs of r Ka in the wrestling match, it gave greathappiness to Him. He began to taste the vra-rasa (heroism) with great enthusiasm in the company of Cra, Mika,and others. In this example, the asuras activity of striking the Lord appears to be pleasing to Ka. A doubt arises here asto how the activity of the asuras can be pleasing to Ka. In response to this doubt, a portion of the verse from rmad-Bhgavatam (1.13.30) is cited heremanasvinm iva san samprahra: although in the vision of ordinary persons, a fiercebattle with an enemy is the cause of great distress, for great heroes it is very pleasing.

If the activity of the asuras of violently striking the Lord in the wrestling match, due to its being pleasing to Ka, isaccepted as bhakti, then the fault of ativypti or over-extension enters into the definition of bhakti. In other words, theactivity of the asuras of maliciously striking the Lord is completely opposed to bhakti, but because it is pleasing to Ka,

it appears to be included within the characteristics of bhakti.Another example is when Yaod-maiy seated r Ka in her lap, and began to breast-feed Him. At that time, themilk on the stove boiled over and was falling into the fire. Yaod-maiy left Ka unsatisfied and went to rescue themilk. This was not pleasing to Ka. His tiny lips began to tremble with angersajta kopa sphuritr dharam iti(rmad-Bhgavatam 10.9.6). In this example, because the activity of Mother Yaod was displeasing to r Ka, itwould seem to be excluded from the definition of bhakti. Therefore, here the fault of avypti or under-extension appearsto be present in the definition of bhakti.

The faults of ativypti and avypti, respectively, seem to appear in the cited examples of the activities of the asuras andthose of Yaod-maiy. The word nuklya has been used here with the intention of prohibiting these kinds of faults.The real meaning of nuklya is to be completely free of any attitude that is unfavorable or hostile to the Lord.

Without the complete absence of any attitude that is unfavor-able to the Lord, bhakti is not established. According tothis principle, the fault of ativypti cannot be applied to the asuras (in other words the definition of bhakti does notextend to them), because they are always possessed of a malicious attitude toward the Lord. Consequently, because theyare not devoid of a hostile attitude, their activities are not counted as bhakti. Here the meaning of anuklya is to be devoidof any attitude unfavorable to the Lord.

On the other hand, the activity of Yaod-maiy, from the external point of view, appeared to be unfavorable because it

was seen to be displeasing to Ka. But Yaod-maiy has no trace of any attitude that is displeasing to Ka. She isalways permeated with an attitude that is completely agreeable toward Ka, being constantly attentive to rearing Himand looking after His welfare. Therefore, this symptom has no contact with the fault of avypti (in other words, thedefinition of bhakti does not exclude this example).

The devotees naturally display even greater love toward those things which are favorable toward the service of Kathan toward Ka directly. Ka was to be nourished with the milk that was boiling on the stove. It was only with theidea of Kas future benefit that Yaod-maiy left Him aside to tend to the milk; therefore, this action is also bhakti.

Someone may raise the contention that if a favorable attitude (nuklya), or in other words, the absence of anyinimical attitude (prtiklya) is defined as bhakti, and if bhakti involves some kind of activity that is favorable or pleasingto Ka, then what need is there to further qualify bhakti by use of the word anuilana (attentive study or practice)?Why has this word been used if it is without meaning? It is with the purpose of responding to just such a doubt that the


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word anulana has been employed.The true nature of bhakti is not established by the mere absence of an inimical attitude, for even within a clay pot there

is an absence of animosity. Can the pot then be said to possess bhakti? It never can. It is true that there is no animosity inthe pot; however, because there is no activity of the kind implied by the word anulana, the existence of bhakti cannot beadmitted. Therefore, the use of the word anulana is not without meaning.

Taastha-lakaaExtrinsic Characteristics

Having thus described the svarpa-lakaa of bhakti, the taastha-lakaa or extrinsic characteristics are described inorder to establish the exclusivity of uttam-bhakti. The taastha-lakaa is pointed out in the beginning of this verse byuse of two qualifying terms: (1) anybhilit-nyam, and (2) jna-karmdyanvtam.

Anybhilit-nyam

How should the cultivation of activities favorable to Ka be undertaken? One should act only in such a way thatbhakti may be augmented, giving up laukika-abhil (worldly desires), pralaukika-abhil (other worldly pursuits suchas elevation to the heavenly planets and acquisition of mystic perfections in yoga), and any other kind of aspiration. Thissame idea has been expressed in rmad-Bhgavatam: bhakty sajtay bhakty (S.B. 11.3.31)bhakti is produced onlyby bhakti. According to this statement, bhakti (ravaa, krtana, and other forms of sdhana) is to be done only for thesake of bhakti. The meaning of this is that sdhana and bhva-bhakti should be done only with the objective of attainingprema-bhakti. Therefore, to be devoid of all desires other than bhakti is uttam-bhakti.

It is especially noteworthy here to consider why it is that the term anybhilit-nyam has been used rather thananybhi-la-nyam. A very deep and confidential idea of rla Rpa Gosvmpda has been concealed in this statement.

rla Rpa Gosvm has used the term anybhilit-nya after giving a great deal of consideration to this matter. Theterm anybhila means a desire for other objects. To this word the suffix in has first been added. This suffix indicates thenatural or acquired way of living or acting. When used in conjunction with the word anybhila, it means the innatetendency to act under extraneous desires. To this the suffix t is added which indicates the quality or state of being ofanything. This means that in his natural condition, a sdhaka should have no desires other than for bhakti. But if on theappearance of some unexpected calamity (in an unnatural condition), a sdhaka prays, O Bhagavn! I am Your devotee.Please protect me from this calamity, then in spite of this desire, no damage is done to his bhakti. It is only due to somecalamity that there is a reversal of his natural condition. Therefore he becomes compelled by circumstances to pray in anunnatural way. It should be understood that this desire is not his innate condition.

Jna-karmdy-anvtam

The second extrinsic characteristic or taastha-lakaa is now being explained. The term jna-karmdy-anvtammeans that the cultivation of bhakti should be free from the covering of jna, karma, and so forth. There are threedivisions of jna: (1) tat-padrtha-jna, (2) tva-padrtha-jna, and (3) jva-brahma-aikya-jna.

Tat-padrtha-jnaKnowledge of the Constitutional Identity of Bhagavn

r Ka is the absolute truth, parama-tattva. He is the nondual Parabrahma. He is the origin of all, yet He is withoutorigin. He is the cause of all causes. He is the supreme repository of all the qualities of aivarya (majesty) and mdhurya(sweetness). He is completely bereft of inferior material qualities (prkta-gua). He is replete with all transcendentalqualities (aprkta-gua). He is sac-cid-nandamaya-vigraha, the embodiment of existence, cognizance, and bliss. He isacintya-sarva-aktimna, the inconceivable possessor of all potencies. He is the very identity of both rasa and rasika. Inother words, He is the abode of all rasa, and He Himself is fully adept in enjoying such rasa in the company of Hisdevotees. He is Svayam-Bhagavn, the ultimate object to be ascertained by all the Vedas and all stras. He alone is theperson to be designated by the term Svayam-Bhagavn. This kind of knowledge is called tat-padrtha-jna.

Tva-padrtha-jnaKnowledge of the Constitutional Identity of the Jva and his Relationship with Bhagavn

The jvas, as atomic particles of living spirit (cit-paramu-svarpa), are but infinitesimal rays of the supremeexistential spirit, r Ka. Although nondifferent from Lord Hari, they are eternally distinct from Him. The jvas areinfinitesimal consciousness, au-caitanya, whereas the Lord is the all-pervading consciousness, vibhu-caitanya. The jvasare subjugated by my, while the Lord is the controller of my. Even in the liberated condition, the jva, in accordancewith his nature as the marginal potency, taasth-akti, is capable of falling under the sway of material nature (my-prakti). The jva is represented both as knowledge (jna-svarpa) and as the knower (jt-svarpa). Although thepotentiality for action or kartttva is present in him, he nonetheless remains atomic spirit, aucit.

He has minute independence; therefore, he is by nature the eternal servant of the supreme absolute truth, r Ka.He also possesses eternal separate existence. In other words, he is both independent and dependent. On account of being aproduct of the taasth-akti of r Ka, the jvas relationship with r Ka is one of inconceivable, simultaneousoneness and difference, acintya-bheda-abheda. Apart from this, because he is a portion of the Lord and because the


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tendency to serve the Lord is inherent in his nature, the jvas relationship with r Ka is that of the eternal servant andthe served. This type of know-ledge is called tva-padrtha-jna.

Jva-brahma-aikya-jnaKnowledge of the Oneness of the Jva and Brahma

There is no difference between the jva and Brahma. When ignorance is dissipated, the jva becomes identical with thesvarpa of Brahma. At that time, the jva has no separate existence. This kind of knowledge is called jva-brahma-aikya-jna.

The word jna, which is used in the verse under discussion, refers only to this knowledge of the oneness of the jvasand Brahma. This knowledge is called nirviea-jna, knowledge of non-distinction or impersonalism. Nirviea-jna isopposed to bhakti. But the other two forms of knowledge mentioned beforetat-padrtha-jna and tva-padrtha-jnaare not opposed to bhakti. When one adopts the path of bhakti, these two types of knowledge are essential. But uponentering the path of bhakti, devotion mixed with empiric speculative knowledge (jna-mir-bhakti) is labelled asexternal (bhya). This type of knowledge must also be given up.

There is no possibility that the jvas natural relationship with the Supreme Lord as servant and served could ever arisein jva-brahma-aikya-jna. This attitude of servant and served, sevya-sevaka-bhva, is the very life of bhakti. Therefore, toremain fully purified of any taint of nirviea-brahma-jna is the gaua-lakaa or secondary characteristic of uttam-bhakti.

Three Types of Bhakti

One should also remember that bhakti is of three types: sva-rpa-siddh (those endeavors which are purely constituted

of uttam-bhakti), saga-siddh (those endeavors which are associated with or favorable to the development of bhakti butnot of themselves purely composed of bhakti), and ropa-siddh (those activities which, although not consisting of purebhakti, are designated as bhakti due to their being offered to the Supreme Lord).

ropa-siddh-bhaktiEndeavors Indirectly Attributed with the Quality of Bhakti

Endeavors which by nature are not purely constituted of bhaktithat is, nuklya-knulanaand in which theperformer, in order to fulfill his own purpose, offers his activities and their results to the Lord so that He may be pleased,is called ropa-siddh-bhakti. In other words, because his activities are assigned (ropa) to the Supreme Lord, bhakti isattributed (ropita) to them.

Comment

That bhakti in which there is a mixture of karma or desires for material enjoyment is called sakma-bhakti or sagua-

bhakti. Without the assistance of bhakti, karma cannot yield any fruit. Knowing this, many persons offer their prescribedduties for the satisfaction of the Lord, in order that He might fulfill their extraneous desires. The activities of suchpersons are not sva-rpa-siddh-bhakti. Nonetheless, because they offer the fruit of their activity to the Lord, it isconsidered as a type of bhakti. Although their activities are offered for the satisfaction of the Lord, their motivation is thatby pleasing Him, He may fulfill their extraneous desires. In this case their activities are attributed with the sense of bhakti.Therefore, such endeavors are known as ropa-siddh-bhakti.

Saga-siddh-bhaktiEndeavors Associated with or Favorable to the Cultivation of Bhakti

There are other endeavors which, although not purely constituted of bhakti, anuklya-knulana, acquire alikeness to bhakti due to their being established as assistants to bhakti. Such endeavors are known as saga-siddh-bhakti.An example of this is found in rmad-Bhgavatam (11.3.23-25) in the statement of r Prabuddha Muni to MahrjaNimi.

One should cultivate compassion toward others, friendliness, offering respect to others, cleanliness, austerity,tolerance, silence, study of the Vedas, simplicity, celibacy, non-violence, and so on. One should consider heat and cold,

happiness and distress to be the same. One should perceive the presence of the Lord everywhere. One should live in asecluded place, renounce family attachments and remain satisfied with gain which comes of its own accord.

Even though the behavior or practices of bhgavata-dharma described in this verse are not by nature purely constitutedof bhakti, they are assistants to bhakti. Thus they are considered to be like associates or parikaras of bhakti. If bhagavad-bhakti is removed from the twenty-six qualities mentioned, then Bhaga-vn has no direct relationship with the remainingqualities such as compassion, friendliness, tolerance, austerity, and so on. Only when theses items exist as assistants to orassociates of bhakti is their likeness to bhakti effected. Therefore they are known as saga-siddh-bhakti.

Svarpa-siddh-bhaktiEndeavors Purely Constituted of Uttam-bhakti


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All favorable endeavors or ce such as ravaa, krtana, smaraa, and so on, as well as the manifestation of thespiritual sentiments which occur beginning from the stage of bhva, which are completely devoid of all desires separatefrom r Ka and which are freed from the coverings of jna and karma are known as svarpa-siddh-bhakti. In otherwords all endeavors of the body, words and mind which are related to r Ka and which are performed exclusively anddirectly for His pleasure without any intervention are known as svarpa-siddh-bhakti.

Therefore in Rya Rmnanda samvda, the conversation between r Caitanya Mahprabhu and Rya Rmnanda,found in r Caitanya-caritmta, both ropa-siddh and saga-siddh-bhakti

*A prkta-sahajiy is one who abandons the fundamental procedures of sdhana and imitates the symptoms of advanceddevotees by a material display.

*****Part is missing*****(from page 19 to 42 in printed edition)

or(from page 57 to 80 in PDF file)

(4) The Sixty-four Agas of Bhajana

atha bhajanasya catu-air-agnir-guru-pdraya, r ka-dk-ikdi, r-guru-sev, sdhu-mrgnusra, bhajana-rti-prana, r ka-prtaye

bhogdi-tyga, trtha-vsa, trtha-mhtmya-ravaa ca, sva-bhakti-nirvhnurpa-bhojandi-svkra, ekda-vratam, avattha-tulas-dhtr-go-brhmaa-vaiava-sammnaprva-daa-grahaam.

para-daa-tygaasdhu-saga-tyga, bahu-iya-karaa-tyga, bahvrambha tyga, bahu-stra-vykhy-vivddi tyga, vyavahre krpaya-tyga, oka-krodhdi-tyga, devatntara-nind-tyga, primtre udvega-tyga, sevpardha-nmpardha-tyga, guru-ka-bhakta-nind sahana tyga.

vaiava-cihna-dhraa, harinmkara-dhraa, nirmlya-dhraa, ntya, daavat-prama,abhyutthnam, anuvrajy, r-mrti-sthne gamana, parikram, pj, pari-caryy, gta, sakrtana, japastavapha, mahprasda-sev, vijapti, caramta-pna, dhpa-mlydi-saurabha-grahaa, r-mrti-darana,r-mrti-sparana, rtrika-darana, ravaa, tat-kppekaa, smaraa, dhyna, dsya, sakhya, tma-nivedana, nija-priya-vastu-samarpaa, krthe samasta-karma-karaa.

sarvath arapatti, tulas-sev, vaiava-stra-sev, mathur-maale vsa, vaiava-sev, yath-akti doldi-mahotsava-karaa, krttika-vrata, sarvad harinma-grahaa, janmam-ytrdi-kaca, eva naai bhakty-agni; atha tatra paca agni sarvata rehni yathr-mrti-sev-kauala, rasikai saha r-bhgavatrthsvda, sajtya-snigdha-mahattara-sdhu-saga, nma-sakrtana, r-vndvana-vsa eva militvcatu-ay-agni.

r Cakravartpdas Sanskrit Commentary

ka-dkdtidk-prvaka ikaam ity artha. r ketir ka prpteryo hetu ka-prasdas tadarthamity artha. di grahalloka-vitta-putrdayo ghyante. sev-nmpardhetisev-nmpardhnm udbhava sdhakasyapryo-bhavaty eva, kintu pact yatnena tem abhvakrit.

r Bindu-vikin-vtti

(1) r Guru-padrayaTaking shelter at the lotus feet of r Guru

In all the scriptures which promote bhakti, the unlimited glories of r Guru have been described. Without takingshelter at the lotus feet of a sad-guru, it is impossible to enter into the realm of bhagavad-bhajana. Therefore, out of all theagas of bhakti, sad-guru-padraya has been cited first. It is the duty of all faithful persons who have a desire forbhagavad-bhakti to take shelter at the lotus feet of a spiritual master who is a genuine preceptor of the stras expounding

the glories of Bhagavn and who is expert in understanding and explaining the mantras describing Bhagavn.All anarthas are easily removed only by the mercy of such a genuine spiritual master and thus one also obtains the

supreme favor of Bhagavn. By the mercy of r Guru, all anarthas are easily destroyed. rla Jva Gosvm hasdemonstrated this in his Bhakti-sandarbha (Anuccheda 237) by citing the evidence of various stras. He has explainedthis by the statement of Brahmj as well:

yo mantra sa guru skt yo guru sa hari svayagurur-yasya bhavet tuas-tasya tuo hari svayam

The mantra (which is given by the guru) is itself the guru, and the guru is directly the Supreme Lord Hari. He uponwhom the spiritual master is pleased also obtains the pleasure of r Hari Himself.


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Comment

The gurus internal, spiritual mood of service to r Rdhik and Ka is conveyed to the disciple through the mediumof a mantra. Everything is given in seed form within the mantra. At first the disciple will not be able to understand, butby performing sdhana and bhajana under the guidance of r Gurudeva and by meditating on the mantra given by him,gradually everything will be revealed. Therefore it is said here that the mantra is the direct representation of r Gurudeva.

In the Hari-bhakti-vilsa (4.360) it is stated:

harau rue gurus-trt, gurau rue na kacanatasmt sarva-prayatnena gurum-eva prasdayet

Even if a person incurs the displeasure of the Lord, the spiritual master may still give him protection, but if the spiritualmaster is displeased, there is no one to give him protection. Therefore, one should please r Gurudeva by all endeavors ofones body, mind, and words.

The author rla Vivantha Cakravart hkura has also said: yasya prasdd-bhagavat-prasdo yasyprasdn-na gatikuto piFor one who pleases the spiritual master the Supreme Lord is automatically pleased, but for one who displeasesthe spiritual master there is no means of obtaining success. I therefore meditate upon r Gurudeva, offer prayers to him,and bow down before him three times a day.

What is required to be a guru? This has been stated in the eleventh canto of rmad-Bhgavatam (11.3.21):

tasmd guru prapadyeta jijsu reya uttamam

bde pare ca nita brahmay-upasamrayam

In the Bhakti-sandarbha, Anuccheda 202, rla Jva Gosvm has defined the meaning of the words bde pare canitam in the following statement: bde brahmai vede ttparya vicrea nita tathaiva nih prptam, parebrahmai-bhagavad-di-rpvirbhvestu aparoknubhavena One who is expert in explaining the purport of the Vedaswhich are abda-brahma, who has direct experience of Parabrahma (the Supreme Brahman, r Ka), and who is devoidof all material expectations and requirements should be accepted as a genuine spiritual master. One should take shelter ofsuch a guru through the process of hearing in order to know the truth regarding sdhana, the means, and sdhya, thegoal.

Similarly, it has been stated in the rutis (Muaka Upaniad 1.2.12): tad-vijnrtha sa gurum-evbhigacchetsamit-pi rotriya brahma-nihamIn order to obtain direct realization of the supreme absolute reality, bhagavat-tattva-vastu-vijna, or knowledge concerning prema-bhakti, a person who is desirous of his own welfare, shouldapproach a sad-guru who knows the purport of the Vedas and who is learned in the truths regarding r Ka. Taking anoffering in ones hands, one should submit oneself to such a sad-guru with body, mind and words.

rla Jva Gosvm has here described that the instructors who disseminate knowledge of bhagavat-tattva are of two

kindssarga, with attachments, and nirga, without attachments. Instructors who are greedy for wealth and whomaintain desires for sensual enjoyment are known as speakers with material attachments or sarga-vakts. The influenceof such instructors is not enduring. An instructor who is a topmost devotee of the Lord (parama-bhagavad-bhakta), whois adept in relishing bhakti-rasa and evoking spiritual emotions in others (sarasa), and who is capable of extracting theessence of anything (sragrh) is known as a speaker without attachments or nirga-vakt. The verse cited above refersexclusively to the instructor who is devoid of attachments (nirga-vakt).

In Bhakti-sandarbha, rla Jva Gosvm, in examining guru-tattva, has cited three types of gurus: ravaa-guru, ik-guru, and dk-guru.

ravaa-guruThe person from whom one hears knowledge of the bhaktas, bhakti, and bhagavat-tattva is known as the ravaa-

guru. In the conversation between Mahrja Nimi and the Nava-Yogendras in the eleventh canto of rmad-Bhgavatam(11.3.22) it is said:

tatra bhgavatn dharmn iked gurvtma-daivataamyaynuvtty yais tuyed tmtma-do hari

A sdhaka should adopt the practice of bhakti free from all hypocrisy. He should approach a guru who knows all thetruths related to Supreme Lord and who is very dear to the Lord. The sdhaka should receive instructions on bhgavat-dharma from such a spiritual master. By carrying out those instructions, Bhaga-vn r Hari personally gives Himself tothe devotee.

Such a person who gives instructions on how to execute bhajana is called a ravaa-guru. There may be many ravaa-gurus; nonetheless, the sdhaka should take shelter of one mahat-purua among them who is suitable to his nature andreceive instructions from him regarding how to perform bhajana.


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ik-guruOut of many such competent ravaa-gurus, one who gives instructions in bhajana which are just suitable to the

bhva of the sdhaka is called a ik-guru. There may be many ik-gurus also; however, it is advantageous to have oneik-guru in particular who is conducive to ones mood. The ravaa-guru and the ik-guru are usually one and thesame person as stated in the Bhakti-sandarbha, Anuccheda 206atha ravaa-guru bhajana ik-gurvo pryakam-ekatvam-iti tathaivha: The ravaa-guru and the bhajana-ik-guru are usually the same person. The verses alreadycited tasmd guru prapadyeta, tatra bhagavatn dharmn siked , tad-vijnrtha, and so on should be understoodin relationship to both the ravaa-guru and the ik-guru.

Dk-guruOne who gives a mantra for worship according to the rules and regulations of scripture is called a dk-guru or

mantra-guru. The dk-guru should possess all the symptoms already described of a mahat-purua (described in lokafour in reference to sdhu-saga) and those described in connection with the sad-guru. The dk-guru should be wellconversant in the conclusions of the Vedas, he should be adept in expounding those conclusions, he should have directexperience and realization of Bhagavn, and he should be completely detached from material sense objects. If he is lackingin these characteristics then the faith of the disciples will waiver.

There is only one dk-guru. The ik-guru should be in conformity with the dk-guru; otherwise, impedimentsmay arise in the practice of sdhana. Ordinarily the dk-guru carries out the function of ik-guru. In his absence, oneshould accept an advanced devotee possessing the characteristics already describ-ed as ones ik-guru.

There is no direction that permits one to renounce a sad-guru; however, a guru who has become inimical to Vaiavas,the stras, and bhakti, who is engrossed in sense enjoyment, who is lacking discrimination as to what is duty and whatis not duty, who is foolish, or who is following a path other than uddha-bhakti should be given up. It is directed in

various places in the stra that one should then take dks again from a Vaiava guru in accordance with the rules andregulations. This is the purport of the verses quoted below from Bhakti-sandarbha, Anuccheda 238:guror apy avaliptasya krykryam-ajnatautpatha-pratipannasya paritygo vidhyate(Mahbhrata, Udyoga-parva, 178.48)

avaiavopadiena mantrea niraya vrajetpuna-ca vidhin sabhyag grhayed-vaiavd-guro(Hari-bhakti-vilsa, 4.366)

In other words, one who accepts a mantra from a non-Vaiava guru goes to hell. Therefore, one should again receivedk-mantra from a Vaiava guru in accordance with the rules and regulations.

(2) r Ka-dk-ikdi(Receiving initiation and spiritual instructions)

It is essential to accept dk and ik from a guru in order to gain entrance into bhagavad-bhajana. In the Hari-bhakti-vilsa the following is said regarding dk:

divya jna yato dadyt kuryt ppasya sakayamtasmd-dketi s prokt deikais-tattva-kovidai(Hari-bhakti-vilsa, 2.9; cited from the Viu-ymala)

That religious undertaking which bestows divya-jna or transcendental knowledge and destroys ppa (sin), ppa-bja(the seed of sin), and avidy (ignorance) to the root is called dk by learned authorities in the absolute truth.

Therefore, a faithful sdhaka will dedicate his entire self to the lotus feet of r Gurudeva, offer prama unto him, andtake dk from him by receiving a Vaiava mantra in accordance with the rules and regulations of the stra. Themeaning of divya-jna referred to above is that the jva is not a material phenomena; the jva is an atomic particle ofspiritual consciousness belonging to the sac-cid-nanda-svarpa of r Ka. By virtue of this, the jva is nothing otherthan the nitya-dsa of Bhagavn. This is also stated in the r Caitanya-caritmta, Madhya 20.108: jivera svarpa hayakera nitya dsa: the svarpa or identity of the jva is to be an eternal servant of r Ka.

Although the jva is by nature an eternal servant of Bhagavn, because his face has been averted from the Lord(bhagavad-vimukhat) from a time without beginning (andi-kla), he has been wandering in various species of life. Heis thus being scorched by the threefold miseries of material existence.

By the causeless mercy of the ocean of mercy r Bhagavn or His devotees, the jva attains sdhu-saga. By thepotency of that sdhu-saga, the jva offers himself at the lotus feet of r Gurudeva. By bestowing the ka-mantra, rGurudeva dispels the jvas aversion toward the Lord (bhagavad-vimukhat) and directs his attention toward theperformance of bhagavad-bhajana. He gives sambandha-jna concerning bhagavad-tattva, jva-tattva, and my-tattvaand awakens the dormant inclination of the jva to serve the Lord (bhagavad-unmukhat). As a consequence of this,ppa, ppa-bja, and avidy of the sdhaka are all destroyed to the root. This procedure of dk is not completed in one day;rather, it is begun from the day of dk.

In the Bhakti-sandarbha, Anuccheda 283, rla Jva Gosvm has explained the meaning of divya-jna in the following


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words: divya jna hy atra mantre bhagavat-svarpa jnam, tena bhagavat sambandha-viea jnaca Divya-jna is transcendental knowledge contained within a mantra which reveals the form and identity of the Supreme Lord(bhagavat-svarpa) as well as the knowledge of the sdhaka-jvas particular relationship with the Lord.

The relationship between Bhagavn and the jva is that of servant and served. Bhagavn is the served (sevya) and thejva is the servant (sevaka)this is only a general relationship. In the advanced stage, this same relationship manifests inone particular form out of the various moods of dsya, sakhya, vtsalya, or madhura. r Gurudeva, knowing thesvarpagata-bhva, or in other words the natural, inherent disposition of the sdhaka, gives nourishment to thatparticular mood within his heart in order to bring it clearly into view. In the Hari-bhakti-vilsa (2.12), quoting a statementfrom the Tattva-sgara, it is said:

yath kcanat yti ksya rasa-vidhnatatath dk-vidhnena dvijatva jyate nm

Just as bell metal is turned to gold by a particular alchemical process, a man

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Bhakti Rasamrta Sindhu Bindu Visvanath Cakravarti Thakura