Bhakti-rasa-tarangi

Waves of Devotion

A Comprehensive Study of the Nectar of Devotion

Dhanurdhara Swami

Author's Preface Waves of Devotion is a commentary on Srila Prabhupada's Nectar of Devotion. It is probably one of the last things you would expect from someone who was formerly the coach of a high school soccer team in Johnson City, NY. Suprisingly, however, the history behind the compilation of Waves of Devotion shows that being a coach was perhaps my best qualification for the work. I'm good at putting together teams.1

i. history

Nectar of Devotion is Srila Prabhupada's summary study of Srila Rupa Gosvami's Bhakti-rasamrta-sindhu. Since its first release in 1970, devotees eagerly studied Nectar of Devotion and were thus introduced to the basic principles and practices of devotional service, as well as to the loving sentiments of the Lord's eternal associates in Vrindaban.

Most ISKCON devotees regularly study The Nectar of Devotion I know many who proclaim it their favorite book. Still, a number of its sections remained difficult to grasp. Thus all of us were enlivened when, in January of 1988, His Holiness Tamala Krsna Maharaja joined the Vrindaban Institute for Higher Education (VIHE) and taught a course on Nectar of Devotion.

Tamala Krsna Maharaja was certainly an appropriate person to teach the course. In 1985, he wrote Jagannatha-priya-natakam (the first English drama based on Sanskrit dramaturgy), which required that he deeply study Nataka-candrika, by Srila Rupa Gosvami. Nataka-candrika elaborately describes rasa-tattva the basis of Sanskrit drama, and of the later, more difficult sections in The Nectar of Devotion.

To further his realization of these difficult subjects, Tamala Krsna Maharaja also consulted with Sripad B.V. Narayana Maharaja, a devoted follower of Srila Rupa Gosvami, and an authority on his teachings.

Tamala Krsna Maharaja's impressive presentation substantially deepened my knowledge and appreciation of The Nectar of Devotion. However, twenty-four lectures of only fifty minutes each was far too little time to comprehensively cover the book's fifty-one chapters. I was inspired to study in more depth.

For me to learn a subject deeply, I must teach it. Thus in 1987 I began preparing a course on The Nectar of Devotion for the VIHE's Karttika semester; limiting myself to the first 19 chapters.

As I expected, having to express the philosophical intricacies of The Nectar of Devotion forced me to confront my shortcomings in scholarship, and inspired me to

1 What is a "commentary"? Nyyakoa defines: Tkyate praviyate jyate vnay iti tk A

commentary is that by which we understand a subject clearly.

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delve deeper into the subject. When I could not manage to clearly explain a section to my class, I would consult Srila Jiva Gosvami and Srila Visvanatha Cakravarti Thakura's commentaries on Bhakti-rasamrta-sindhu. My access to these limitlessly valuable works was made possible by the scholarship of Sriman Navadvipa Prabhu, who teaches Hindi and writing at the Bhaktivedanta Swami International Gurukula where, for the past nineteen years, I have been the Principal.

If still more clarification was required, I would go to the head of our Sanskrit Department, Sriman Satyanarayana Prabhu, who has thoroughly studied the main works of the Six Gosvamis with renowned Vrindaban scholars.

I continued the process of learning-by-lecturing whenever I got the chance; teaching several VIHE semesters, two one-week seminars at the Gita-Nagari Institute, and a one-week seminar at the VIHE in Belgium. During my summer travels, I would even give Sunday Feast lectures and "home programs" based on relevant sections of The Nectar of Devotion.2

At the same time, His Holiness Giriraja Swami and His Grace Bhurijana Prabhu each embarked on very comprehensive studies of the book, supplemented with the many verses of Bhakti-rasamrta-sindhu that Srila Prabhupada translated and commented upon in his Caitanya-caritamrta. When I got the opportunity, I would attend their classes. These brilliant Vaisnavas understood many important concepts in The Nectar of Devotion far more deeply than myself, although I had been studying the book almost exclusively for several years. By hearing from them, and by discussing The Nectar of Devotion with them, I gained important insights into the text.

My desire to help people clearly understand the book increased, and I felt the need for something to be written on the subject. Eventually, I decided to try writing something on The Nectar of Devotion.

As I had lacked the scholarship to effectively teach The Nectar of Devotion, I lacked even more the skills to write a commentary on it. But since I was a coach, I was good at forming teams. I had formed a team of devotees to help me teach. Now I would form a team to help me write.

Initially, Waves of Devotion was in the form of chapter summaries, prepared for my "Nectar of Devotion Overview" in the VIHE's Gaura Purnima semester of January 1992. Each chapter summary connected various paragraphs in The Nectar of Devotion by clarifying essential themes and adding some pertinent comments from my research. The students found the materials extremely useful. Having tasted Waves of Devotion, there was not a single student in my class who didn't implore me to finish the work.

Nonetheless, considerably more work was needed before the chapter summaries could be printed as a book. If the philosophical subtleties of The Nectar of

2 Such as "Relief from Material Distress" (Chapter One); "Devotional Service in Practice" (Chapter

Two); and Kna's 64 Transcendental Qualities (Chapters 21 - 22).

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Devotion were to be properly expressed, Waves of Devotion would have to be substantially edited, for clarity and force. Many topics from the later sections still needed research. I needed help.

To spread Krsna consciousness in Kali-Yuga, Lord Caitanya has hidden many qualified devotees, with the talents to spread Krsna consciousness, in strange forms. To assist me in writing Waves of Devotion I needed a devotee with fixed devotional practices, talent in writing, and ability to understand the subtleties of philosophy. I found such a devotee in the guise of a raging Hardcore guitarist and revolutionary Hare Krsna straight-edge leader, Vic 108!3

Vic 108 (who took initiation from me in February of 1992, and received the name Vraja Kishor das) visits me yearly in Vrindaban. On my request, he eagerly took up the task of editing. Actually, he would do more than editing:

I had significantly redrafted my chapter summaries to the point of a more complete book. Vraja Kishor would help bring it the rest of the way. This included re-writing key sections of the book after suggesting points that could be developed, creating the helpful diagrams, doing substantial editing, organizing and laying-out the text, and adding the Appendices and Sanskrit Glossary.

Over the next two years I sent Vraja Kishor the drafts of further chapters. Considering I was his Guru, I was initially quite surprised how unabashedly he took to editing my words! But my tendency is to give maximum initiative and encouragement to the members of my team. When I found points that Vraja Kishor did not properly understand and express, I corrected him. But for the most part, Vraja Kishor's suggestions for improving the text were brilliant.

Still, something more was required. Again I turned to Navadvipa Prabhu, who is also an excellent scholar with exceptional ability to analyse and grasp philosophy. Although by nature he keeps himself in the background, many senior ISKCON Vaisnavas consult him on various philosophical points, and request his assistance in research.

Navadvipa Prabhu checked my analysis against the original commentaries, point by point. By incorporating his suggestions, I felt my presentation had become thorough.

To understand many of the difficult passages in the later sections, I required translations of the original verses. Navadvipa Prabhu not only translated them, he lent me his personal copy of The Nectar of Devotion in which he had written the original verse numbers alongside the corresponding text, allowing easy cross-reference between the two. Again, when it was necessary, he would research Srila Jiva Goswami's commentary and add pertinent comments.

3 108 is the name of his band.

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Finally, my friend Satyaraja Prabhu (Steven Rosen), author of many books on Gauiya Vaisnavism, offered his assistance as a copy editor, and to look over the book from the viewpoint of academia.

My team, and my book, was complete.

I hope this history serves to explain how one not conversant with the original language of the text, not talented in writing, nor a particularly gifted academic, could produce a commentary on The Nectar of Devotion.

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Introduction Since The Nectar of Devotion is already the commentary of a self realized soul, what is the need to comment on it at all? Srila Prabhupada himself said that his books were written not by him, but by Krsna. Thus aren't they already perfect?

The Vedas emanate directly from the Supreme Lord's breathing. Still, they are understood with the help of a teacher acaryavan puruso veda. Like the Vedas, Srila Prabhupada's books are transcendental sound vibration (sabda brahman). Thus the same principle holds for them: they become more accessible through the aid of a teacher.

Commenting on Srila Prabhupada's books is not unprecedented in ISKCON. A simple example is our daily Srimad-Bhagavatam class, which Srila Prabhupada himself instituted. Again, the principle of acaryavan puruso veda is at work: learning erudite Vaisnavas deepens our comprehension and appreciation of Srila Prabhupada's books.

I'd like to briefly share my personal experience of how essential it is to learn Srila Prabhupada's books from a teacher.

Every year, I teach a five-month course on Bhagavada-Gita. This rigorous course requires that I be capable of analyzing each verse in context of the various themes and sub-themes within and between each chapter. Obviously, this requires very thorough knowledge of the book.

Even after studying on my own for many years, I would have never been able to teach this course without attending the classes given in 1985 by His Holiness Jagadisa Goswami, or without hearing Satyanarayana Prabhu translate the commentaries of Srila Visvanatha Cakravarti Thakura and Srila Baladeva Vidyabhusana, or without taking His Grace Bhurijana Prabhu's "Bhagavada-Gita Overview" three times.

I thus remain indebted to my teachers for helping me come closer to my spiritual master, His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada by making his vani, the instructions in his books, clearer to me.

Everything is in Srila Prabhupada's books, which are complete in and of themselves. A sincere and qualified follower can realize the full import of Vedic knowledge by serving Srila Prabhupada and reading his books. However, due to our own deficiencies in devotion and scholarship, we sometimes have difficulty understanding them deeply. Sometimes we even lose enthusiasm to read them.

A teacher who has realized the subject can help us. What does it mean to "realize the subject"?

Personal realization does not mean that one should, out of vanity, attempt to show one's own learning by trying to surpass the previous acarya. He must have full confidence in the previous acarya, and at the same time he must realize the subject matter so nicely that he can present the matter for the particular circumstances in a suitable manner. The original purpose of the text must be maintained. No obscure

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meaning should be screwed out of it, yet it should be presented in an interesting manner for the understanding of the audience. This is called realization. [SB 1.4.1,p]

Vaisnavas who have deeply studied Srila Prabhupada's books can help us increase our understanding and appreciation of them. In fact, it is the duty of the disciple to become thoroughly conversant in the teachings of his spiritual master and present them to others in a way which increases their interest in following them.

Waves of Devotion is one such attempt.

ii. "errors" and "corrections"

To properly convey the import of Srila Prabhupada's words, transcribers and editors must themselves be quite learned in the intricacies of Vaisnava philosophy. When Srila Prabhupada began writing The Nectar of Devotion over twenty-five years ago, in many cases they were not. Consequently, mistakes were sometimes made.

Teaching The Nectar of Devotion and writing Waves of Devotion sometimes required that I research the Bhakti-rasamrta-sindhu to clarify the original statements of Srila Prabhupada.

Again, this is not unprecedented. The first edition of Bhagavada-Gita As It Is was comprehensively re-edited. Transcriptional and editorial errors were corrected, and the text was thus brought closer to the original statements of Srila Prabhupada.

For example, in the first edition of Bhagavada-Gita As It Is (10.29), the word pitrloka (pronounced: "pit-tree-low-kuh") was translated as "the planet of the trees." Even an elementary student of Krsna consciousness can understand that pitrloka is a Sanskrit word, not an English one, and refers to the planet (loka) of the ancestors ("pit-trees") not to "the planet of the trees."

Of course, this is a fairly crude mistake, but if we compare the final edition of Bhagavada-Gita to the one originally produced, we will find many intricacies of Srila Prabhupada's writing missed by inexperienced transcribers or editors.

There are similar problems in the transcription and editing of The Nectar of Devotion, especially since it was an earlier work and more complex by nature.

In clarifying Bhagavada-Gita, devotees had access to the tapes of Srila Prabhupada's original dictation. In clarifying The Nectar of Devotion, I did not. To the best of my knowledge, they no longer exist. However, I feel that my access to the original texts and commentaries of Bhakti-rasamrta-sindhu allowed me to, in some instances, bring the text of The Nectar of Devotion closer to Srila Prabhupada's original statements.

For example:

In Srimad-Bhagavatam (11.6.46), Uddhava says, My dear Krsna, I have taken things which You have used and enjoyed, such as garlands of flowers, saintly articles, garments and ornaments... (NOD Page 74) The phrase saintly articles should be scented oils. The Sanskrit word used here is gandha "scents." The phonetic similarity between saintly articles and scented oils makes it obvious that the original

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transcriber did not hear Srila Prabhupada properly. [Waves of Devotion, page Error! Bookmark not defined.]

Another example, from the Thirty-Eighth Chapter of The Nectar of Devotion:

As far as the feverish condition of the body is concerned, Uddhava once told Narada, "My dear great sage, the lotus flower that is a friend of the sun may be a cause of distress for us, the fire in the ocean may cause us some burning sensation, and Indivara, the friend of a demon, may distress us in various ways we do not mind. But the most regrettable factor is that all of them remind us of Krsna, and this is giving us too much distress!"

The statement, "Indivara, the friend of a demon" should read, "Indivara, the friend of the moon." I surmise that Srila Prabhupada's strong accent may have led the transcribers to hear Srila Prabhupada's friend of de-moon as "friend of demon"!4

The above two examples are clearly transcriptional errors. Still, even if all of Srila Prabhupada's words were heard and transcribed perfectly, he was expressing complex philosophical concepts in a foreign language (English) and therefore required experienced editors conversant with the subject mater. To the extent this was lacking, clarity was lost.

Bhakti-rasamrta-sindhu uses meticulous Sanskrit terminology, essential for understanding it's intricacies. Being conversant with neither the Sanskrit terms nor the concepts they represented, Srila Prabhupada's editors were unable to effectively emend The Nectar of Devotion for consistency in terminology. As a result, one may find it difficult to grasp some of the complex points Srila Prabhupada presented.

There are many cases of this. One example concerns an ecstatic symptom (vyabhicari-bhava) called nirveda. In The Nectar of Devotion, nirveda is sometimes translated as "self-disparagement," sometimes as "disappointment," sometimes "depression," "hopelessness," "despair," "lamentation," etc. All these synonyms correctly convey the meaning of nirveda, but they also correctly convey the meaning of other vyabhicari-bhavas (visada "depression," soka "lamentation"). Thus, when we read, "This is an instance of lamentation in ecstatic love," exactly what does that mean? Is it an instance of nirveda, or visada, or soka?

Waves of Devotion is therefore intended to give relevant comments, when necessary, to help the readers understand many of the more difficult passages of The Nectar of Devotion.

4 Indvara is not the name of a person, it is a type of blue lotus flower. The original Sanskrit for this text

of Bhakti-rasmta-sindhu (3.2.118) is indvara vidhu-suht. The Indvara lotus is a friend of the moon because it is night-blooming.

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iii. "summary study"

The Nectar of Devotion is not a translation of Bhakti-rasamrta-sindhu. It is a summary study. Srila Prabhupada's main intention in writing The Nectar of Devotion was not to produce an edition that would win respect among circles of academicians and Sanskrit scholars. His intention was practical: to quickly provide his very young American disciples with an essential understanding of the basic practices and ideals of Krsna consciousness, and introduce the Western world to the beauty of our devotional conceptions.

He himself tells us this: The Nectar of Devotion is specifically presented for persons who are now engaged in the Krsna consciousness movement (page xvii).

If we consider that the Bhakti-rasamrta-sindhu has 2,129 verses, almost three times as many as Bhagavada-Gita; and if we consider that the verses of Bhakti-rasamrta-sindhu often describe complex philosophical points and subtle nuances in rasa and are thus far more complex than Bhagavada-Gita it becomes clear that a comprehensive commentary would have taken Srila Prabhupada several years to complete, if not more. Would that be the best use of his time, when in 1970 most of his disciples were relatively inexperienced, and thus substantial portions of Bhakti-rasamrta-sindhu had little relevance to them? Was it the best use of Srila Prabhupada's time, considering that he had not yet even presented them with Bhagavada-Gita, Srimad-Bhagavatam, or Caitanya-caritamrta?

Comparing The Nectar of Devotion to the verses of Bhakti-rasamrta-sindhu makes it evident that Srila Prabhupada gave his dictations while systematically consulting the original text and commentaries, as was his standard in translating other prominent Vaisnava scriptures. However, In The Nectar of Devotion he did not use his standard format: Sanskrit script, Roman transliteration, Sanskrit/English word-for-word, English translation, and commentary for each text.

Thus he could sometimes take the liberty to greatly expand the original text when he felt that his audience needed a more relevant explanation.5 He could also drastically summarize sections he felt were not so relevant to his audience at that time.6 In translated sections in the last division of Bhakti-rasamrta-sindhu he would sometimes even omit tens of verses at a stretch.

To fully appreciate Bhakti-rasamrta-sindhu, one requires a complete translation of the texts and commentaries. Srila Prabhupada's widely acclaimed Bhagavada-Gita, Srimad-Bhagavatam, and Caitanya-caritamrta attest to his qualification for this task. If Srila Prabhupada had stayed with us longer, surely he would have given us a complete translation of Bhakti-rasamrta-sindhu as he gave us Caitanya-caritamrta even after 5 His elaborate description of the yogic-siddhis and their comparison to modern science are an example of

this. (See NOD, pages 11 - 12.) 6 An example is his brief summary of rla Rpa Gosvm's three verses describing the practices of

rgnug-sdhana-bhakti, which are elaborately commented on, and which rla Vivantha Cakravart hkura has even developed into a small book. (See NOD, page 126.)

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previously publishing it's summary study, Teachings of Lord Caitanya; and as he gave us the Tenth Canto even after previously publishing it's summary study, Krsna, The Supreme Personality of Godhead.

Srila Prabhupada said that Lord Caitanya could have spread Krsna consciousness all over the world, but He left something for us to do. Srila Prabhupada also told us that he had build the framework for spreading Krsna consciousness, but we, his followers, should fill in the details. He did not give us a complete translation and commentary on the Bhakti-rasamrta-sindhu. So Waves of Devotion attempts to take up the service left for us by Srila Prabhupada to fill in the details.

iv. too advanced?

It is sometimes misunderstood that Srila Prabhupada purposely did not elaborate all the sections of Bhakti-rasamrta-sindhu because some of the topics were too advanced to be made publicly accessible. However, we find that Srila Prabhupada translated and widely distributed the Caitanya-caritamrta a book that quotes major portions of the advanced topics in Srila Rupa Gosvami's Bhakti-rasamrta-sindhu and Ujjvala-nilamani.7 Since Srila Prabhupada translated and commented upon these verses, it is clear that he desired to make these topics accessible.

v. "waves of devotion"

For the most part, Srila Prabhupada at least briefly summarized every verse in Bhakti-rasamrta-sindhu. Consequently, I was able to solidly base the present book on His authoritative statements. Therefore we have entitled the book Waves of Devotion (Bhakti-rasa-tarangi):

Waves are born from the ocean, heighten the ocean, and then merge within it. Similarly, the explanations in Waves of Devotion are born the statements in Nectar of Devotion. They further explain Srila Prabhupada's statements, and thus heighten or expand them. Finally, after hearing these explanations one will find the very same points in Srila Prabhupada's own statements. Waves of Devotion will thus merge in the ocean of The Nectar of Devotion.

Waves are not just born from the ocean, their very existence depends upon its support. Similarly, every comment in Waves of Devotion is authorized by a corresponding statement from Srila Prabhupada's Nectar of Devotion.

7 rla Rpa Gosvm describes Ujjvala-nlamani as an even more advanced supplement to Bhakti-

rasmta-sindhu. The Bhakti-rasmta-sindhu gives only a brief description of mdhurya-rasa. Ujjvala-nlamani, however, exclusively and extensively describes mdhurya-rasa. Knadsa Kavirja quoted extensively from this book, and rla Prabhupda presented these quotations in his Caitanya-caritmta.

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vi. faults or glories?

Sometimes scholars criticise The Nectar of Devotion. They find omissions and apparent errors similar to the ones that I have pointed out. In one sense, their analysis is not unjustified Since translations of philosophical treatises are expected to meet strict academic standards.

However, Srila Prabhupada was a unique translator and commentator. Never before was spiritual teacher requested to not only enlighten the masses, but to literally transplant an entire culture and to begin this work at the end of his life. Thus his primary concern was to quickly and effectively communicate Krsna consciousness. Academic standards were secondary.

Devotees and scholars should see The Nectar of Devotion as it was intended to be seen as a summary study of Bhakti-rasamrta-sindhu; which Srila Prabhupada urgently gave his young disciples, to root them in the science of bhakti-yoga, spark some devotion in their hearts, and give them a basic grasp of the spiritual practices and ideals of Krsna consciousness.

Srila Prabhupada was successful. By the mass distribution of The Nectar of Devotion, thousands upon thousands of sincere spiritual seekers were, and still are, introduced to and inspired by "The Complete Science of Bhakti-Yoga." Indeed, probably more people have studied Srila Rupa Gosvami's teachings through The Nectar of Devotion than through the original text.

If we judge The Nectar of Devotion in this light, its apparent shortcomings are seen as it's glory; for they reflect the urgency and boldness of an intensely compassionate Vaisnava in giving Krsna consciousness to the world.

In Srimad-Bhagavatam (1.5.11) Narada Muni describes how an "imperfectly composed" scripture can be glorious:

tad-vag-visargo janatagha-viplavo yasmin prati-slokam abaddhavaty api namany anantasya yaso kitani yat srnvanti gayanti grnanti sadhavah

On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world's misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest.

Srila Prabhupada appeared to fulfil the prediction of Vyasadeva and Sri Caitanya Mahaprabhu, that a revolution of Krsna consciousness would be spread all over the world. To assist his mission, he distributed an ocean of Krsna consciousness (Bhakti-rasamrta-sindhu). Waves of Devotion is simply an attempt to assist Srila Prabhupada by helping his followers (especially) to dive deeper into that ocean.

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CONTENTS Author's Preface iiiIntroduction vii

Nectar of Devotion's Preface 18

Eastern Ocean: Varieties of Devotional Service

First Wave: Samanya-Bhakti Overview of Devotional Service

Introduction Error! Bookmark not defined. Chapter 1 - Characteristics of Pure Devotional Service Error! Bookmark not defined.

Second Wave: Sadhana-Bhakti Devotional Service in Practice

Part 1: Vaidhi-Sadhana Regulative Practice Chapter 2 - The First Stages of Devotion Error! Bookmark not defined. Chapter 3 - Eligibility of the Candidate Error! Bookmark not defined. Chapter 4 - Devotional Service Surpasses All Liberation Error! Bookmark not defined. Chapter 5 - The Purity of Devotional Service Error! Bookmark not defined. Chapter 6 - How to Discharge Devotional Service Error! Bookmark not defined. Chapter 7 - Evidence Regarding Devotional Principles Error! Bookmark not defined. Chapter 8 - Offences to Be Avoided Error! Bookmark not defined. Chapter 9 - Further Consideration of Devotional Principles Error! Bookmark not defined. Chapter 10 - Techniques of Hearing and Remembering Error! Bookmark not defined. Chapter 11 - Aspects of Transcendental Service Error! Bookmark not defined. Chapter 12 - Further Aspects of Transcendental Service Error! Bookmark not defined.

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Chapter 13 - Five Potent Forms of Devotional Service Error! Bookmark not defined. Chapter 14 - Devotional Qualifications Error! Bookmark not defined.

Part 2: Raganuga-Sadhana Spontaneous Practice

Chapter 15 - Spontaneous Devotional Service Error! Bookmark not defined. Chapter 16 - Spontaneous Devotion Further Described Error! Bookmark not defined.

Third Wave: Bhava-Bhakti Devotional Service in Ecstasy

Chapter 17 - Ecstatic Love Error! Bookmark not defined. Chapter 18 - Character of One in Ecstatic Love Error! Bookmark not defined.

Fourth Wave: Prema-Bhakti Devotional Service in Pure Love of Godhead

Chapter 19 - Devotional Service in Pure Love of God Error! Bookmark not defined.

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Southern Ocean: Overview of Bhakti-Rasa

First Wave: Vibhava Ecstatic Stimulants

Chapter 20 - Transcendental Mellow Error! Bookmark not defined. Chapter 21 - Qualities of Sri Krsna Error! Bookmark not defined. Chapter 22 - Qualities of Krsna Further Explained Error! Bookmark not defined. Chapter 23 - Krsna's Personality Error! Bookmark not defined. Chapter 24 - Further Traits of Sri Krsna Error! Bookmark not defined. Chapter 25 - Devotees of Krsna Error! Bookmark not defined. Chapter 26 - Stimulation for Ecstatic Love Error! Bookmark not defined.

Second Wave: Anubhava Subsequent Ecstasy

Chapter 27 - Symptoms of Ecstatic Love Error! Bookmark not defined.

Third Wave: Sattvika-Bhava Existential Ecstasy

Chapter 28 - Existential Ecstatic Love Error! Bookmark not defined.

Fourth Wave: Vyabhicari-Bhava Transitory Ecstasies

Chapter 29 - Expressions of Love for Krsna Error! Bookmark not defined. Chapter 30 - Further Features of Ecstatic Love for Krsna Error! Bookmark not defined. Chapter 31 - Additional Symptoms Error! Bookmark not defined.

Fifth Wave: Sthayi-Bhava Constitutional Ecstasy

Chapter 32 - Symptoms of Continuous Ecstasy Error! Bookmark not defined. Chapter 33 - Indirect Expressions of Ecstatic Love Error! Bookmark not defined. Chapter 34 - The Nectar of Devotion Error! Bookmark not defined.

Western Ocean: Direct Bhakti-Rasa 13

First Wave: Santa-Rasa Neutral Affection

Chapter 35 - Neutral Love of God Error! Bookmark not defined.

Second Wave: Priti-Rasa Servitude

Chapter 36 - Transcendental Affection (Servitude) Error! Bookmark not defined. Chapter 37 - Impetuses for Krsna's Service Error! Bookmark not defined. Chapter 38 - Indifference and Separation Error! Bookmark not defined. Chapter 39 - Ways of Meeting Krsna Error! Bookmark not defined. Chapter 40 - Reverential Devotion of Sons & Subordinates Error! Bookmark not defined.

Third Wave: Preyo-Rasa Friendship

Chapter 41 - Fraternal Devotion Error! Bookmark not defined. Chapter 42 - Fraternal Loving Affairs Error! Bookmark not defined.

Fourth Wave: Vatsala-Rasa Parenthood

Chapter 43 - Parenthood Error! Bookmark not defined.

Fifth Wave: Madhura-Rasa Consorthood

Chapter 44 - Devotional Service in Conjugal Love Error! Bookmark not defined.

Northern Ocean: Indirect Bhakti-Rasa

First Wave: Hasya-Rasa Laughter

Chapter 45 - Laughing Ecstasy Error! Bookmark not defined.

Second & Third Waves: Adbhuta-Rasa & Vira-Rasa Astonishment & Chivalry

Chapter 46 - Astonishment & Chivalry Error! Bookmark not defined.

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Fourth & Fifth Waves: Karuna-Rasa & Raudra-Rasa Compassion & Anger

Chapter 47 - Compassion & Anger Error! Bookmark not defined.

Sixth & Seventh Waves: Bhayananka & Vibhatsa-Rasa Dread & Ghastliness

Chapter 48 - Dread & Ghastliness Error! Bookmark not defined.

Eighth Wave: Maitri-Vaira-Sthiti Compatible & Incompatible Mixture of Mellows

Chapter 49 - Mixing of Rasas Error! Bookmark not defined. Chapter 50 - Further Analysis of Mixed Rasas Error! Bookmark not defined.

Ninth Wave: Rasabhasa Imperfect Expression of Mellows

Chapter 51 - Perverted Expression of Mellows Error! Bookmark not defined.

Appendixes Glossary Error! Bookmark not defined.

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Preface The preface deals mainly with two subjects: (1) a brief history of Bhakti-rasamrta-sindhu including a biography of its author, and (2) bhakti-rasa, a primary subject of Bhakti-rasamrta-sindhu.

BRIEF HISTORY Sri Krsna Caitanya Mahaprabhu is the original speaker of Bhakti-rasamrta-sindhu. Srila Rupa Gosvami heard Him for ten days on the bank of the Gaga at Dasasvamedha-ghata in Prayaga. The Gosvami assimilated the Lord's instructions and systematically presented them in writing. In 1970, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada summarized Bhakti-rasamrta-sindhu and gave it to the world as The Nectar of Devotion.8

BHAKTI-RASAMRTA-SINDHU Bhakti-rasa is the primary subject of Bhakti-rasamrta-sindhu. Srila Prabhupada introduces this subject by briefly commenting on the book's title.

Bhakti

Srila Prabhupada says, Bhakti means devotional service (pg xii).

Bhakti connotes devotion or love, and love implies service activity to please the beloved. Thus "devotional service" is an eloquent definition of bhakti.9

Devotion is the most fundamental drive of every living entity. The basic principle of the living condition is that we have a general propensity to love someone. No one can live without loving someone else (pg xv).

We cannot be happy without satisfying this desire to love. We will not be able to perfectly fulfil this desire without permitting its expansion to the most inclusive extent.

In the primary stage a child loves his parents, then his brothers and sisters, and as he daily grows up he begins to love his family, society, community, country, nation, or even the whole human society. But the loving propensity is not satisfied even by loving all human society; that loving propensity remains imperfectly fulfilled until we know who is the supreme beloved (pg xv).

Srila Prabhupada says that love can become all-embracing only when we understand that Krsna is the supreme beloved. He is the root of all creation. By embracing Him one successfully embraces everyone, as pouring water on the root of a tree successfully nourishes every leaf and branch.

The Nectar of Devotion teaches us the science of loving every one of the living entities perfectly by the easy method of loving Krsna (pg xv).

The loving propensity expands like a beam of light. By instructing us to love Krsna, The Nectar of Devotion will teach us how to turn the one switch that will immediately brighten

8 Jva Gosvm and Vivantha Cakravart hkura are the two most significant commentators on Bhakti-rasmta-

sindhu. 9 "Mita ca sra ca vaco hi vgmit" iti Essential truth spoken concisely is true eloquence. (Cc. Adi 1.106) 16

everything, everywhere. One who does not know this method is missing the point of life (pg xvi).

Rasa

Rasa is difficult to translate. Srila Bhaktisiddhanta Maharaja translated it as "mellow." Srila Prabhupada followed in his footsteps.

The word rasa, used in the Bhakti-rasamrta-sindhu, is understood by different persons differently because the exact English equivalent is very difficult to find. But as we have seen our spiritual master translate this word rasa into "mellow," we shall follow in his footsteps and also translate the word in that way (pg 151).

Literally, rasa means "juice." Contextually, it means "mellow."

Mellow means, "Sweet and full-flavored from ripeness, as fruit."10 Thus "mellow" refers to the relishably sweet taste of a fruit a taste contained in it's juice.

Relationships are comparable to fruits. The pleasure we taste in these relationships is the juice, the mellow the rasa.

The taste of a fruit is what attracts us to eat it. Similarly, the force that attracts us to a certain activity or relationship is the taste we enjoy in it. Srila Prabhupada explains, Driven by affection for his wife and children, a family man works day and night. A philanthropist works in the same way for love of the greater family, and a nationalist for the cause of his country and countrymen. That force which drives the philanthropist, the householder and the nationalist is called rasa, or a kind of mellow (relationship) whose taste is very sweet (pg xiii).

There are two kinds of tastes: (1) bhakti-rasa the taste relished in devotional service to Krsna, and (2) mundane-"rasa" the taste enjoyed by sense gratification.

Bhakti-rasa is the incalculably superior taste. Not only is it superior to sense gratification, it is limitlessly superior even to the bliss of spiritual emancipation. Srila Rupa Gosvami describes, If brahmananda, or the happiness of becoming one with the Supreme, is multiplied by one trillion-fold, it still cannot be compared to an atomic fraction of the happiness derived from the ocean of devotional service (pg 15).

It is impossible for us to fully understand the infinite happiness relished in bhakti because it is beyond the realm of anything we can experience in our finite existence. Srila Prabhupada, however, gives us a glimpse of bhakti-rasa by comparing it to something we are quite familiar with: mundane-rasa.

Mundane-"Rasa"

Srila Prabhupada describes mundane-rasa by noting it's two qualities: (1) bhoga-tyaga oscillation between enjoyment and renunciation, and (2) capala-sukha flickering duration of happiness.

Bhoga-Tyaga

Neither enjoyment (bhoga) nor renunciation (tyaga) is the natural position of the soul. Therefore one cannot remain permanently situated in either; one will oscillate between the two, finding satisfaction in neither. 10 Random House Webster's. 17

Capala-Sukha

The happiness (sukha) of mundane-rasa is always temporary and flickering (capala). Even the greatest material pleasure must end at death.

Bhakti-Rasa

Srila Prabhupada illustrates the superiority of bhakti-rasa over mundane-rasa by contrasting the two. (See pg xiii.)

Mundane-rasa is bhoga-tyaga. In contrast, bhakti-rasa is the natural position of the soul, and thus one can remain satisfied there perpetually, without oscillation.

Mundane-rasa is capala-sukha. In contrast, the pleasure of bhakti-rasa does not flicker.

Amrta

Since the pleasure of bhakti-rasa does not fade, it is amrta deathless. Bhakti-rasa, however, the mellow relished in the transcendental loving service of the Lord, does not finish with the end of life. It continues perpetually and is therefore called amrta, that which does not die but exists eternally (pg xiv).

Srila Prabhupada explains that the activities of devotional service are never vanquished, even by death.

Amrta also means "nectar," a tasty beverage which makes one deathless. Devotional service not only bestows eternal pleasure, it is also the process of achieving eternality.

Bhakti-Rasamrta-Sindhu

The nectarean pleasure derived from devotional service to Krsna is clearly superior to material sense gratification. One may sometimes manage to procure a few drops of sense pleasure, but there is an entire ocean (sindhu) of the nectar of devotion easily available to everyone, always. By understanding The Nectar of Devotion, one can dive deeply into that ocean. (See page xvi.)

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Part One: Eastern Ocean

I: Bhagavad-Bhakti-Bheda Varieties of Devotional Service

1: Samanya-Bhakti Overview of Devotional Service Introduction - Chapter One

2: Sadhana-Bhakti Devotional Service in Practice Chapters Two - Sixteen

3: Bhava-Bhakti Devotional Service in Ecstasy Chapters Seventeen & Eighteen

4: Prema-Bhakti Devotional Service in Love of God Chapter Nineteen

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Eastern Ocean First Wave

Samanya-Bhakti Introduction - Chapter One

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Introduction BRS 1.1.1 - 16

The Introduction to The Nectar of Devotion includes three topics: (1) The magalacaranam of Bhakti-rasamrta-sindhu, (2) a brief description of the book's contents, and (3) an authoritative definition of pure devotional service.

MAGALACARANAM A magalacaranam is an auspicious invocation; thus Srila Prabhupada's first words in the Introduction are, Invoking auspiciousness (pg xix).

Krsna dasa Kaviraja Gosvami explains that a magalacaranam accomplishes three ends: (1) define the book's objective, (2) offer obeisances, and (3) offer benedictions.1

The first six verses of Bhakti-rasamrta-sindhu comprise Srila Rupa Gosvami's magalacaranam.

The First Verse (First Paragraph of Introduction)

The first verse of Bhakti-rasamrta-sindhu defines the book's objective: Lord Sri Krsna. He is the Supreme Personality of Godhead because He is the reservoir of all rasas (akhila-rasamrta-murtih).

Srila Prabhupada translates this verse in Caitanya-caritamrta (Madhya 8.142):

akhila-rasamrta-murtih prasrmara-ruci-ruddha-taraka-palih kalita-syama-lalito radha-preyan vidhur jayati

Let Krsna, the Supreme Personality of Godhead, be glorified! By virtue of His expanding attractive features, He subjugated the gopis named Taraka and Pali and absorbed Syama and Lalita. He is the most attractive lover of Srimati Radharani, and is the reservoir of pleasure for all devotional mellows.

Krsna Reservoir of all Rasa

Krsna's supremacy is His all-lovable personality, not His position of majesty and authority.

In the Caitanya-caritamrta (Adi 2.29), Srila Prabhupada explains this by comparing Lord Narayana to a high-court judge. The judge is a majestic and powerful figure in the courtroom, but only in the privacy of his own home is he fully manifest. At home, the judge abundantly reveals his intimate and sweet personality: To his old parents he is an obedient and faithful son, to his friends a bosom chum, and to his mate a passionate lover.

Similarly, when Lord Narayana performs the creationary role of God, He reveals only His majesty and power. At home in Vrndavana, however, the fullness of His wonderfully sweet

1 Cc. Adi 1.22: "The invocation involves three processes: defining the objective, offering benedictions, and offering

obeisances." Cc. Adi 1.20: "In the beginning of this narration [magalcaranam], simply by remembering the spiritual master, the devotees of the Lord, and the Personality of Godhead, I have invoked their blessings." 21

4

personality blossoms. Therefore Srila Rupa Gosvami addresses Vrndavana-Krsna as akhila-rasamrta-murti, and singles Him out as the objective of Bhakti-rasamrta-sindhu.2

Krsna Attractor of the Gopis

...by His universal and transcendental attractive features He has captivated all the gopis, headed by Tarika, Palika, Syama, Lalita, and ultimately Srimati Radharani (page xix).

Srila Rupa Gosvami groups five different gopis according to the intensity of their affection for Krsna: Taraka and Palika, Syama and Lalita, and Srimati Radharani. By His radiantly attractive features Krsna "subjugates" Taraka and Palika; He controls them. Krsna "absorbs" Syama and Lalita; He takes them into His own intimate circle. Srimati Radharani is the dearest to Krsna. He becomes Her submissive lover (radha-preyan). Such is the unrivalled power of Her devotion.3

Krsna, the lover of Srimati Radharani and reservoir of all rasa, is the object and goal of Bhakti-rasamrta-sindhu.

The Second Verse (Second Paragraph)

hrdi yasya preranaya pravartito'ham varaka-rupo'pi tasya hareh pada-kamalam- vande caitanya-devasya

Although I am the lowest of men and have no knowledge, the inspiration to write transcendental literatures about devotional service has been mercifully bestowed upon me. Therefore I am offering my obeisances at the lotus feet of Sri Caitanya Mahaprabhu, the Supreme Personality of Godhead, who has given me the chance to write these books. (Cc. Madhya 19.134)

Srila Rupa Gosvami offers obeisances to Sri Caitanya Mahaprabhu, who personally taught him the science of bhakti-rasa and inspired him to write Bhakti-rasamrta-sindhu. Srila Prabhupada was instructed in Krsna consciousness by his own spiritual master. Thus The Nectar of Devotion was more directly inspired by Srila Bhaktisiddhanta Maharaja and Srila Rupa Gosvami, the original author. Therefore he adjusts his summary so that this verse offers obeisances to them.

Let me offer my respectful obeisances unto the lotus feet of Srila Rupa Gosvami Prabhupada and of Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada, by whose inspiration I have been engaged in the matter of compiling this summary study of Bhakti-rasamrta-sindhu (pg xix).

2 Akhila-rasmta-mrti means that Kna is the full embodiment of all rasa. In The Nectar of Devotion, rla

Prabhupda translates akhila-rasmta-mrti as "the reservoir of all rasa (pg xix)." (akhila full, every, all; rasa-amta nectarean mellows; mrti embodiment, form.) 3 Bhaviya Purna mentions Trik and Plik along with ym, Lalit, and rmat Rdhrn as being

among ten most important gops who attended the rasa dance. See BRS 1.1.1, Jva Gosvm's commentary. 22

5

Keeping close to the original text, Srila Prabhupada says, This is the sublime science of devotional service as propounded by Sri Caitanya Mahaprabhu, who appeared five hundred years ago in West Bengal, India, to propagate the movement of Krsna consciousness (pg xix).

The Third Verse (Third Paragraph)

Here Srila Rupa Gosvami offers obeisances to his guru, declaring that the sole purpose of Bhakti-rasamrta-sindhu is to please him.

Srila Prabhupada offered obeisances to his spiritual master in the previous paragraph, so he translates this verse in the third-person: Srila Rupa Gosvami begins his great book by offering his respectful obeisances unto Sri Sanatana Gosvami, who is his elder brother and spiritual master, and he prays that Bhakti-rasamrta-sindhu may be very pleasing to him (pg xix).4

The Fourth Verse (Fourth Paragraph)

Let us offer our respectful obeisances to all the great devotees and acaryas (holy teachers), who are compared to sharks in the great ocean of nectar and who do not care for the various rivers of liberation (pg xix).

Srila Rupa Gosvami uses the shark analogy to glorify devotees in three ways: (1) Sharks live only in the ocean, (2) Sharks reject the rivers, (3) Sharks are never caught in the fisherman's net.

Sharks Live Only in the Ocean

Sharks refuse to reside in any lesser body of water. Similarly, devotees always relish the nectarean ocean of devotion, and are never attracted to any lesser pleasure.

Sharks Reject the Rivers

Impersonalists argue that the ultimate end of self-realization is to merge with the Supreme, as a river ultimately merges with the ocean. Impersonalists are very fond of merging into the Supreme, like rivers that come down and merge into the ocean (pg xix).

The fault in their argument: they fail to accurately distinguish the path of self-realization from the person who practices it. If the path of self-realization is like a river, then the person on the path is like a fish in the river; not the river itself. The river may merge with the ocean, but the fish in that river do not. They enter the ocean and experience it's variegated forms and entities.

Srila Prabhupada explains, The impersonalists are dwelling in the river water, which eventually comes to mix with the ocean. They have no information, however, that within the ocean, as within the river, there are innumerable aquatic living entities (pg xix).

4 rla Rpa Gosvm uses the word santana with a double meaning. Santana (which literally means "eternal")

can refer either to Kna the eternal Lord, or to Santana Gosvm. Thus the magalcarana's third verse offers obeisances to Guru and Kna simultaneously. 23

6

The real destination of self-realization is not to merge with the Supreme, but to enter the realm of the Supreme, which is full of innumerable forms and entities. Devotees have already achieved this destination. Therefore they never take to any process of self-realization other than bhakti. The sharks who dwell in the ocean do not care for the rivers which are gliding down into it... [They] have no business with the other processes, which are compared to the rivers that only gradually come to the ocean (pgs xix - xx).

Sharks are Never Caught by the Fisherman's Net

Because devotees swim very deep in the ocean of devotional service they are never caught by the fisherman's net the snares of birth and death.

The Fifth Verse (Fifth Paragraph)

Srila Rupa Gosvami invokes a benediction for the protection of Bhakti-rasamrta-sindhu from argumentative logicians. He compares their arguments and logic to volcanic eruptions in the midst of the ocean. In the midst of the ocean, volcanic eruptions can do very little harm, and similarly, those who are against the devotional service of the Lord and who put forward many philosophical theses about the ultimate transcendental realization cannot disturb this great ocean of devotional service (pg xx).

Srila Rupa Gosvami gives his blessings by indicating that those who study this book will become freed from the misconceptions of the impersonalists.

The Sixth Verse (Sixth Paragraph)

In verse two, Srila Rupa Gosvami expressed his humble sentiments and attributed all credit for Bhakti-rasamrta-sindhu to Sri Caitanya Mahaprabhu's inspiration. In the sixth verse he similarly describes himself as incompetent.

Srila Prabhupada sums up Srila Rupa Gosvami's humility and notes that it is the proper mood of a preacher: That should be the attitude of all preachers of the Krsna consciousness movement, following in the footsteps of Srila Rupa Gosvami. We should never think of ourselves as great preachers, but should always consider that we are simply instrumental to the previous acaryas, and simply by following in their footsteps we may be able to do something for the benefit of suffering humanity (pg xx).

Srila Rupa Gosvami explains that his eagerness to write Bhakti-rasamrta-sindhu stems from the desire to please the devotees. In this way he blesses whoever reads his book to achieve transcendental happiness.

CONTENTS OF BHAKTI-RASAMRTA-SINDHU Seventh Paragraph Verses 7 - 9

Originally, in Bhakti-rasamrta-sindhu, the ocean is divided like the watery ocean into east, south, west and north, while the subsections within these different divisions are called waves... In the first part there are four waves, the first being a general description of devotional service. The second concerns the regulative principles for executing devotional service, and the third wave, devotional service in ecstasy. In the fourth is the ultimate goal, love of God (pg xx).

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Eastern SideVarities of Bhakti

1. Overview of Devotion2. Dev. Service in Practice3. Dev. Service in Ecstacy4. Dev. Service in Love of God

Southern SideOverview of Rasa

1. Vibhva2. Anubhva3. Sttvika-bhva4. Vyabhicr-bhva5. Sthy-bhva

Western SidePrimary Rasas

1. Neutrality2. Servitude3. Friendship4. Parental5. Conjugal

Northern SideSecondary Rasas1. Laughter2. Astonishment3. Chivalry4. Compasion5. Anger6. Fear7. Ghastliness8. Incompatable Mellows9. Distorted Mellows

Bhakti-rasmta-sindhuThe Ocean of the Nectar of Devotion

DEFINITION OF PURE DEVOTIONAL SERVICE From the top of page xxi, Srila Prabhupada begins to translate and explain the definition of uttama-bhakti pure devotional service, which is the most important verse in Bhakti-rasamrta-sindhu:5

anyabhilasita-sunyam jnana-karmady-anavrtam anukulyena krsnanu- silanam bhaktir uttama

When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive actions. The devotee must constantly serve Krsna favorably, as Krsna desires. (Cc. Mad 19.167)

In other words, pure devotional service is activity intended to please Krsna, without ulterior motive, and not covered by philosophical or fruitive pursuits.

Svarupa-Laksanam Primary Characteristics6

In The Nectar of Devotion, Srila Prabhupada translates the primary characteristics of pure devotional service: First-class devotional service is known by one's tendency to be fully engaged in Krsna consciousness, serving the Lord favorably (pg xxi).

There are three primary characteristics: (1) devotional service is for Krsna, (2) devotional service is an active engagement, and (3) devotional service is executed with favorable intent.

"Krsna" Devotional Service is for Krsna

Pure devotional service is for Krsna, not for anyone else. Of all the primary characteristics, this is the most essential.

5 This verse is the paribh-stra the "thesis statement" upon which the entire book is based. In Hari-nmmra-vykarana, Jva Gosvm defines paribh-stra as: Aniyame niyama-krin paribh.

"A paribh-stra implies a rule or theme where it is not explicitly stated." In other words, it gives the context in which to understand a series of apparently unrelated statements in a book.

rla Prabhupda's explanation of this verse (BRS 1.1.11) draws mainly from the commentary of Jva Gosvm.

6 The naykoa defines svarpa-lakanam as: svarpamera lakanam that which describes the fundamental nature of an object or person.

7

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It may seem a bit too exclusive to say that devotion is only for Krsna and no one else. What about the people around us, can't we also love them?

We can only love Krsna, but Krsna is not ordinary. When we speak of Krsna we refer to the Supreme Personality of Godhead, along with His many expansions (pg xxiii). In other words, Krsna and His expansions are proper recipients of our pure devotion.

Srila Prabhupada explains "many expansions:" He is expanded by His plenary parts and parcels, His differentiated parts and parcels and His different energies (pg xxiii).

Plenary parts and parcels refers to all the expansions and incarnations of Godhead, such as ...Baladeva, Sakarsana, Vasudeva, Aniruddha, Pradyumna, Rama, Nrsimha and Varaha, as well as many other incarnations and innumerable Visnu expansions (pg xxiii). Differentiated parts and parcels refers to the living entities. Different energies refers to the material and spiritual worlds.

These three categories include everything that exists. Krsna, in other words, means everything and includes everything (pg xxiii).

Obviously, it is overly inclusive to say that anything and everything is a valid recipient of pure devotional service. Srila Prabhupada therefore explains, Generally, however, we should understand Krsna to mean Krsna and His personal expansions... So Krsna includes all such expansions, as well as His pure devotees. (pg xxiii). Two paragraphs later, Srila Prabhupada also includes Krsna's paraphernalia and His transcendental abode as bona fide objects of the devotee's pure loving affection.

The conclusion: Krsna is the singular target of pure devotion. As a result of this one-pointed love for Krsna, one loves everything directly connected to Him.

This is neither too exclusive nor too inclusive.

Anusilanam Devotional Service is an Active Engagement

Pure devotion is an active engagement of loving service to Krsna. The particular word used by Srila Rupa Gosvami in this connection is anusilana, or cultivation by following the predecessor teachers (acaryas). As soon as we say cultivation we refer to activity. Without activity, consciousness alone cannot help us (pg xxi).

8

Pravtti

Body Mind Words

Srila Prabhupada explains that there are two aspects of anusilanam: (1) pravrtti pursuance of activities that are favorable to Krsna consciousness, and (2) nivrtti avoidance of activities unfavorable to Krsna consciousness. There are three ways to perform pravrtti and nivrtti: with body, mind, and words. (See pg

xxi.)

Anulanam

Nivtti

Body Mind Words

Positive Negative

Devotional Activities

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9

Anu-Silanam

All these positive and negative devotional activities cannot connect to Krsna without the assistance of disciplic succession (guru-parampara).7 Srila Rupa Gosvami indicates this with the prefix anu-, which means: "that which follows."

Those who follow Krsna are the guru-parampara. One performs devotional activities by following a spiritual master, who himself is following the guru-parampara, which is ultimately following the dictations of Sri Krsna. In this way, one's own activities may connect to the transcendental desires of Krsna.

Srila Prabhupada explains, We can offer many services with our bodily activities. But all such activities must be in relationship with Krsna. This relationship is established by connecting oneself with the bona fide spiritual master, who is the direct representative of Krsna in disciplic succession (pg xxii).

Initiation by the spiritual master insures purity and selflessness in our service. Without this, one cannot connect with Krsna and know exactly what one should do to please the Lord.

Devotional Activities are Under the Internal Energy

Another point imparted by the prefix anu- is that the activities of Krsna consciousness are all spiritual. Any activities done in devotional service, or in Krsna consciousness, are directly under the control of spiritual energy (pg xxii).

The energy and inspiration to perform devotional service follows from Krsna. It originates from Krsna's spiritual potency, flows down through the disciplic succession, and is instilled in one's heart by the spiritual master. By following a bona fide spiritual master one links his energies and activities to Krsna's internal potency. Thus they become spiritualized.

Srila Prabhupada sums it up, In other words, energy is a sort of strength, and this strength can be spiritualized by the mercy of both the bona fide spiritual master and Krsna (pg xxii).

Anukulyena Favorable Intention

Devotional service is intended to please Krsna. An activity that only incidentally pleases Him is not devotional service.

To explain this, Jiva Gosvami introduces the analogy of "the warrior and his weapons." Srila Prabhupada mentions it: For instance, if someone says, Give something to eat to the man with the weapons, the eating process is done by the man and not by the weapons (pg xxiii).

Srila Prabhupada treats this briefly, since it is only alluded to in a commentary and is not an integral part of Srila Rupa Gosvami's original text. However, in understanding The Nectar of Devotion it is enlivening to appreciate how both Jiva Gosvami and Srila Prabhupada employ this analogy.

7 rla Rpa Gosvm's physical placement of the Sanskrit words illustrates this point: lanam (activities) cannot

connect to Kna without anu (disciplic succession): kna-anu-lana. 27

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The Warrior and His Weapons In Context of Jiva Gosvami

Srila Rupa Gosvami already defined devotional service as activities that please Krsna' (krsna-anu-silanam). What is the need for him to add that it is 'intended to please Krsna' (anukulyena)? It seems redundant.

To exemplify this apparent redundancy, Jiva Gosvami introduces an analogy:

"Send the warrior into battle" already implies that the warrior's weapons will accompany him to the battlefield. Since the warrior and his weapons are implicitly connected, there is no need to add, "He should take his weapons."

Similarly, the intention to please Krsna is implicitly connected with the act of pleasing Him. Thus it doesn't seem that Srila Rupa Gosvami needs to add the word anukulyena.

To resolve this, Jiva Gosvami employs the same analogy:

It is true that the warrior and his weapons are implicitly connected, but this does not mean they should never be dealt with separately. For example, when the king says, "Feed the warrior," one does not feed his weapons. In exceptional cases, one must separate and distinguish the two.

Similarly, in exceptional cases it is important to distinguish "pleasing Krsna" from "the intention to please Krsna."

For example, the demons sometimes please Krsna by giving Him the opportunity to fight and protect His devotees. Thus, they are engaged in activity that pleases Krsna (krsna-anu-silanam). But it would be absurd to say that demons engage in pure devotional service.

That is why Srila Rupa Gosvami explicitly includes the word anukulyena (favorable intention) in his definition of bhakti. Pure devotional service is not just an activity that incidentally pleases Krsna. It must be intended to please Krsna. Otherwise it is not bhakti.

Srila Prabhupada says, ...great demons like Ravana, Kamsa and Hiranyakasipu were always thinking of Krsna, but they were thinking of Him as their enemy. This sort of thinking cannot be accepted as bhakti, or Krsna consciousness (pg xxiii).

On the other hand, even an action that apparently displeases Krsna can still be pure devotional service, if the intention is loving. A perfect example is mother Yasoda's chastisement of Krsna.

This shows that favorable intention (anukulyena) is of prime importance in executing devotional service.

The Warrior and His Weapons In Context of Srila Prabhupada

Srila Prabhupada uses the same analogy to explain that Srila Rupa Gosvami's use of the word "krsna" includes His paraphernalia and abode as well. He reasons that, as the weapons are implicitly connected with the warrior, all of Krsna's energies are implicitly connected with Krsna. (See pg xxiii - xxiv.)

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Tatastha-Laksanam Secondary Characteristics8

The two secondary characteristics of pure devotional service are: (1) anyabhilasita-sunyam pure devotional service is free from ulterior motive, and (2) jnana-karmady anavrttam pure devotional service is not covered by philosophical or fruitive pursuits.

Srila Prabhupada summarizes, Pure devotional service should be free from the desire for any material benefit or for sense gratification, as these desires are cultivated through fruitive activities and philosophical speculation. In order to keep the purity of such Krsna conscious activities, one must be freed from all material desires and philosophical speculation (pg xxi).

The secondary characteristics distinguish general devotional service from pure devotional service. General devotional service is activity intended to please Krsna. Additionally, pure devotional service is (1) free from ulterior motive, and (2) not covered by philosophical or fruitive pursuits.

Anyabhilasita-Sunyam Free From Ulterior Motive Anya other; abhilasita integral desire, "motive"; sunyam void.

Anyabhilasita-sunyam means "void of any other desire." Srila Prabhupada says, Any desire except for the service of the Lord is called material desire (pg xxiv).

If one says that pure devotional service is utterly void of all material desires, that could be too exclusive. Therefore Srila Rupa Gosvami modifies anyabhilasa ("material desire") by adding the suffix "-ta."

Abhilasa means "desire." The suffix -ta means "-ness." Thus abhilasita literally means "desire-ness." Since "desire-ness" is a cumbersome and uncertain term, we will use another, and define it clearly.

We translate abhilasa as "desire," and abhilasita as "motive."

We define "motive" as a desire that is an integral part of one's nature.

One can have a personal desire and still not be out of the realm of pure devotional service, as long as that desire is not an integral part of one's nature. For example, suppose a devotee who has dedicated his full energy to advancement in devotion is suddenly put in a life-threatening situation. He may call out: "Krsna, save me!"

This is not a desire for Krsna's pleasure. It is a personal desire, for self-preservation. But it not an integral part of the devotee's nature. It is a superficial, fleeting desire. It is not a motive. It is not anyabhilasita.

Such non-integral desires do not exclude one from pure devotional service.9

This gives scope to the feasibility of executing pure devotional service even in the stage of practice (sadhana-bhakti).10

8 The naykoa defines tatastha-lakanam as: yval-lakyaklam anavasth-yitve sati yad vyvartakam tat that

which further distinguishes an object (or person) by describing qualities outside it's fundamental nature. 9 See BRS 1.1.11, Jva Gosvm. 10 See Appendix A. 29

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Conclusion

Even if there are extraneous desires, one's motive must be kept completely pure. One should desire only to please the Lord, and thus execute pure devotional service

Jnana-Karmady Anavrttam Not Covered By Jnana or Karma

As mentioned, there are two secondary characteristics (tatastha-laksanam) of pure devotional service: (1) anyabhilasita-sunyam free from ulterior motive, and (2) jnana-karmady anavrttam not covered by philosophical or fruitive pursuits. These secondary characteristics modify the primary characteristics, and thereby distinguish pure devotional service from general devotional service.

"Freedom from ulterior motive" (anyabhilasita-sunyam) further modifies "favorable intention" (anukulyena). "Not covered by philosophical or fruitive pursuits" (jnana-karmady anavrttam) further modifies "activities" (anusilanam).

Jnana Philosophical Speculation

It is not that one must completely rule out all philosophical speculation, but if one's philosophical interests become more prominent than one's concentration on simple bhakti they will cover one's devotional attitude and disqualify him from pure devotional service.

The ultimate end of philosophical speculation then must be Krsna, with the understanding the Krsna is everything, the cause of all causes, and that one should therefore surrender to Him. If this ultimate goal is reached, then philosophical advancement is favorable, but if the conclusion of philosophical speculation is voidism or impersonalism, that is not bhakti (pg xxiv).

Karma Ritualistic Pursuits

Similarly, one can engage in ordinary social and religious activities, but such engagements must not become more prominent than one's engagement in direct bhakti. If such activities overshadow one's attention to devotional activities like hearing and chanting, they cover one's devotional attitude and disqualify him from pure devotional service. There are many persons who are very much attracted by the ritualistic activities described in the Vedas. But if one becomes attracted simply to ritualistic activities without understanding Krsna, his activities are unfavorable to Krsna consciousness (pg xxiv).

An example of ritualistic activities that do not cover devotional service are those performed simply out of social convention, such as Lord Caitanya's offering pina upon the death of His father.11

An example of activity that might cover devotional service is astrology. Although it can serve some functional purpose, a devotee may gradually put more faith in the power of destiny than in the power of bhakti, and thus impede or cover his surrender to Krsna.

Devotional service need only involve the nine activities of hearing, chanting, remembering, etc. Anything else is extraneous, and could become an unfavorable impediment to pure devotion. Pure devotees must therefore be on guard not to let such extraneous activities overwhelm and cover one's hearing, chanting, etc. Actually, Krsna consciousness can be based

11 Pina is a type of funeral ceremony in which a son offers prasdam to his deceased father. 30

simply on hearing, chanting, remembering, etc... .besides which everything done is unfavorable to Krsna consciousness. Thus, one should always be guarding against falldowns (pg xxiv).

Adi Other Pursuits

We can apply the same paradigm to any other pursuit, such as renunciation, yoga, etc. One can utlilize these processes, but they must not cover bhakti. Srila Prabhupada summarizes, Many forms of so-called renunciation are also not favorable to Krsna conscious devotional service (pg xxiv).

Review of Definition

Pure devotional service is: Activity intended to please Krsna; without ulterior motive, and not covered by philosophical or fruitive pursuits.

Srila Rupa Gosvami's definition of uttama-bhakti (pure devotional service) is perfect. Each word is so precise that one cannot mistake pure devotional service for anything else. His definition is not overly exclusive, nor overly inclusive. It perfectly applies to all stages of devotees in practice, and in perfection.

References Quoted to Support this Definition

Srila Rupa Gosvami quotes verses to support his definition of pure devotional service, beginning with a prominent verse from Narada Pancaratna describing unalloyed bhakti: sarvopadhi-vinirmuktam... Srila Prabhupada ends his introduction with a brief explanation of this verse.

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Chapter One Characteristics of Pure Devotional Service

BRS 1.1.13 - 43

This chapter begins with Lord Kapiladeva stating that a pure devotee never aspires selfishly, even for the five kinds of liberation. By pointing out the desirelessness of a pure devotee, this quotation supports Srila Rupa Gosvami's assertion that pure devotional service is free from desire for sense gratification or liberation.

Srila Prabhupada explains, In the above statement by Kapiladeva from Srimad-Bhagavatam, the actual position of a pure devotee is described, and the primary characteristics of pure devotional service are also defined (pg 3).

SIX CHARACTERISTICS OF PURE DEVOTIONAL SERVICE

Srila Rupa Gosvami describes the six characteristics of pure devotional service:

1. Klesaghni relief from material distress. 2. Subhada attainment of auspiciousness. 3. Moksa-laghutakrt pure devotional service derides

even the happiness of liberation. 4. Sudurlabha rarely achieved. 5. Sandrananda-visesatma automatically puts one in

transcendental pleasure.1

6. Sri krsnakarsini it is the only means to attract Krsna.

The Nectar of Devotion lists these characteristics in a different order. The reason for this will become clear by describing the characteristics.

1 Sandra highly concentrated and condensed, to the point of impenetrability; ananda bliss; viea

special, distinctive; tm nature, self. Thus sandrnanda-vietm literally means: "the distinctive nature [of prema-bhakti] is impenetrably condensed, concentrated bliss."

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Klesaghni Relief From All Distress

Klesa refers to distress, and the causes of distress.

AvidyIgnornance

BjaMaterial Desire

PpamSinful Act

Suffering

Distress has three causes: (1) papam sin, (2) bijam material desires, and (3) avidya ignorance, the root cause.

Srila Rupa Gosvami will explain that devotional service is the best means of obtaining relief from distress, because it is the only process that can counteract all three causes.

Papam Sinful Activity

Sinful actions (papam) produce two reactions: (1) prarabdha manifest, and (2) aprarabdha unmanifest. Srila Prabhupada describes, ...for some of our sinful activities we are awaiting distress in the future, and for others, which are mature, we are suffering at the present moment (pg 4).

Manifest Sinful Reactions (Prarabdha-Papam)

A disease caught early is curable, but is far more difficult to counteract if allowed to become chronic. Similarly, sinful reactions are more difficult to counteract once they become manifest. Devotional service, however, can remove even manifest sinful reactions and the suffering they bring.

Devahuti explains that by practicing devotional service even someone born in the lowest family of dog-eaters becomes qualified to perform the highest brahminical sacrifices.2 The behavior of those born into degraded families disqualifies them from performing Vedic sacrifices. Devahuti points out that even slight engagement in devotional service can counteract the disqualifications incurred by a low birth.

Aprrabdhaunmanifest reaction

Prrabdhamanifest reaction

Ppam sinful action

One's birth is a tangible result of karma a manifest reaction (prarabdha-papam). Thus Devahuti's statement is sastric evidence that devotional service can counteract prarabdha-papam.

Unmanifest Sinful Reactions (Aprarabdha-Papam)

Devotional service is like a blazing fire, able to consume limitless amounts of unmanifest sinful reactions. Srila Prabhupada says, ...as the blazing fire can burn any

2 BRS 1.1.21

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amount of fuel to ashes, so devotional service to the Lord in Krsna consciousness can burn up all the fuel of sinful activities (pg 5).

How Unmanifest Reactions Cause Suffering.

Previously, we said that sinful activity causes two types of reaction: manifest and unmanifest. We will further clarify this statement.

A sinful action generates two types of unmanifest reactions. One type creates direct physical or emotional suffering. The other type creates indirect suffering by increasing one's sinful proclivities.

For example, if one engages in illicit sex he receives two types of reactions.

One type creates some direct physical or emotional suffering. The other type creates indirect suffering by exacerbating his proclivity for sex; thereby increasing sexual desires, impelling future illicit sex, and entangling him in a karmic cycle of suffering.

unmanifest reaction

Sinful ActionPpa

Prrabdha

Aprrabdha (1)

direct physical or emotional suffering

Aprrabdha (2)unmanifest reaction

indirect suffering - byincreased sinful proclivity

Kam

When sinful desires increase, sinful activities increase. When sinful activities increase, sinful desires increase it is a self-perpetuating cycle. The more one tries to satisfy his desires, the stronger they become.

To break this cycle of bondage one must tolerate sinful desires and not endeavor to fulfil them. Not being reinforced by unmanifest reactions, they will gradually dissipate and leave the heart forever.3

Evolution of Unmanifest Sin

The cycle of unmanifest reaction goes through four stages, as explained in Padma Purana:

3 Kna explains this principle in the Bhagavada-Gt (7.28): ye tv anta-gata ppa, jann

punya-karmanm, te dvandva-moha-nirmukt, bhajante m dha-vrat. To make significant advancement one must engage in Kna consciousness with unwavering

determination. This is difficult when one's stock of unmanifested reactions continuously generates sinful desires that distract one from bhakti. But by acting piously (controlling the senses) one avoids sinful activity, and thus does not increase his sinful proclivities. This gradually exhausts one's stock of sins, and one can engage in devotional service without distraction (ddha-vrata).

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Aprrabdhaunmanifest reactions

Prrabdhamanifest reaction

Kasinful inclination

Bja sinful desire

Ppam sinful action

1. Aprarabdha (unmanifest reaction) In this stage the reaction is completely unmanifest and has no perceptible effect.

2. Kutam (sinful proclivity) In this stage the reaction evolves into a psychological disposition towards sin.

3. Bijam (sinful desire) In this stage the sinful proclivity evolves into a specific desire to commit a particular sinful action.

4. Prarabdha (manifest sinful reaction) In this stage the sinful desire causes one to commit a sinful action and suffer the concomitant reaction.4

The following illustration may help clarify the subtle distinctions between these four stages:

As a result of some sinful act, a man is destined to become a thief and suffer punishment. However, this reaction is not immediately felt it is stored for a future birth (this is the stage of aprarabdha). In his next life, the reaction begins to manifest as an almost unnoticed proclivity towards dishonesty and cheating (this is the stage of kutam). This proclivity gradually intensifies and eventually manifests an explicit desire to steal (this is the stage of bijam). Finally, this desire causes the man to commit theft and undergo the consequential suffering (this is the stage of prarabdha).

Devotional service eradicates all four stages of sinful reaction in chronological order first aprarabdha, next kutam, then bijam, and finally prarabdha. (See page 6.)

Bijam Desire

Srila Rupa Gosvami described the first cause of suffering (papam) in all it's subheadings. Now he describes the second cause of suffering: bijam sinful desire.

He quotes the Visnuduttas (SB 6.2.17), who explain that many processes can neutralize the reactions of sinful activities, but only devotional service can uproot sinful desire which is the cause of sinful activity.

Srila Prabhupada elaborates by citing Ajamila. In spite of his strict performance of brahminical duties, sinful desires remained in Ajamila's heart and caused him to succumb to sinful life. Later, the simple devotional service of chanting "Narayana" uprooted all his calamities, although he was in the midst of sinful activities. (See page 6.) 4 In The Nectar of Devotion (page 6), rla Prabhupda denotes the four stages with the following

terminology: aprrabdha the effect which is not yet fructified, ka almost ready to produce seed, or the effect of seed, bja The effect which is almost mature, and prrabdha The effect which is already mature.

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Vedic rituals like charity and austerity can neutralize sinful reactions, but they cannot neutralize sinful desire. Srila Prabhupada gives two illustrations: (1) a person may be cured of venereal disease by some painful medical treatment, but because sex desire remains in his heart he again implicates himself in suffering; (2) an elephant may carefully bathe in a lake, but upon returning to the land immediately covers himself again with dirt. (See page 7.)

Devotional service can uproot even sinful desire, and is therefore the best method for attaining relief from suffering.

Avidya Ignorance

The root cause of suffering is avidya ignorance of one's true identity as Krsna's eternal servant. In ignorance, one acts as an enjoyer and suffers the concomitant reactions. Srila Prabhupada says, As long as one is ignorant about his identity, he is sure to act wrongly and thereby become entangled in material contamination (pg 8).

Uprooting ignorance is the best way to uproot suffering. Only devotional service can uproot all ignorance. Srila Rupa Gosvami authenticates this by quoting Padma Purana and Srimad-Bhagavatam (Fourth Canto).

Srila Prabhupada's summarizes the quotation from Padma Purana, Pure devotional service in Krsna consciousness is the highest enlightenment, and when

such enlightenment is there, it is just like a blazing forest fire, killing all the inauspicious snakes of desire (page 8). In this quotation, Srila Prabhupada expresses the Sanskrit word avidyam as "desire." One usually translates avidyam as ignorance. Accordingly, Srila Prabhupada clarifies, Similarly, the blazing fire of Krsna consciousness is so strong that the snakes of ignorance are immediately killed (page 8).

Suffering

Aprrabdhaunmanifest reaction

Prrabdhamanifest reaction

Ppam sinful action

Bjasinful desire

Kasinful disposition

Avidy IGNORANCE

Conclusion

Devotional service eradicates sinful reactions, nullifies sinful desires, counteracts material proclivities, and most importantly uproots ignorance. Therefore it is the only efficient and effective way to achieve permanent relief from all suffering.

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Subhada All Auspiciousness

The first characteristic is (relief from all suffering) and the second characteristic (all-auspiciousness) are related, as suffering decreases, auspiciousness increases.

These two characteristics fully manifest at the stage of nistha, "Steadiness." One should understand that he has not yet become steady in sadhana-bhakti if he is not being freed from suffering and manifesting all-auspicious qualities.

Something cannot be "all-auspiciousness" without meeting four criteria: it must (1) benefit everyone, (2) attract everyone, (3) produce good qualities, and (4) bestow superior happiness. Devotional service meets all four of these criteria. No other practice can make this claim.

Benefit Everyone & Attract Everyone

Srila Prabhupada highlights the all-auspiciousness of devotional service by contrasting it with the United Nations' failure to either (1) benefit or (2) attract anyone. On the other hand, Krsna consciousness is all-auspicious because, Everyone can be attracted by the movement, and everyone can feel the result [ie. be benefited] (pg 8). Srila Rupa Gosvami and all great acaryas thus recommend the spreading of Krsna consciousness as the highest welfare activity.

Padma Purana confirms the all-attractive and all-beneficial nature of devotional service: A person who is engaged in devotional service in full Krsna consciousness is to be understood to be doing the best service to the whole world and to be pleasing everyone in the world. In addition to human society, he is pleasing even the trees and animals, because they also become attracted by such a movement (pgs 8 - 9).

Srila Prabhupada elaborates by mentioning how Lord Caitanya attracted all the animals in Jharikhana Forest to dance and chant Hare Krsna, benedicting them with sublime bliss.

Development of Saintly Qualities

A steady devotee develops all saintly qualities. Srila Rupa Gosvami authenticates this with the noted verse from Srimad-Bhagavatam: yasyasti bhaktir bhagavaty akincana... Persons who have unflinching faith in Krsna and are without any duplicity can develop all the good qualities of the demigods. (SB 5.18.12, NOD p. 9)

Many people think that modern education is auspicious and endows one with good qualities. Srila Prabhupada exposes this misconception, A Krsna conscious boy, even if he is not very well educated, can immediately give up all illicit sex life, gambling, meat-eating, and intoxication, whereas those who are not in Krsna consciousness, although very highly educated, are often drunkards, meat-eaters, sex mongers and gamblers (pg 9).

Many people think that yoga is auspicious. Srila Prabhupada dispels this misunderstanding, Artificially, they may sit down for so-called meditation, but

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immediately after their yogic performance they will engage themselves again in such activities as illicit sex life, gambling, meat-eating, and many other nonsensical things. But a Krsna conscious person... automatically gives up all this nonsense and develops a high character (pg 10).

Neither modern education nor yoga are all-auspicious because they fail the third criteria: sad-guna development of saintly character.

Superior Happiness

There are three types of happiness: (1) that which comes from sense gratification, (2) that which comes from liberation & Brahman realization, and (3) that which comes from devotional service.

Srila Prabhupada explains, Srila Rupa Gosvami has analyzed the different sources of happiness. He has divided happiness into three categories, which are (1) happiness derived from material enjoyment, (2) happiness derived by identifying oneself with the Supreme Brahman and (3) happiness derived from Krsna consciousness (page 10).

Of these, the happiness of devotional service is superior. There are two reasons: (1) it is eternal whereas the others are temporary, and (2) it includes and excels the pleasures found in other types of happiness.

Only the Happiness of Devotional Service is Eternal

Neither liberation, mystic perfection, nor sense gratification can bring eternal happiness:

Liberation

Srila Prabhupada states that even the pleasure of liberation is not eternal, as proven by the Mayavadis who fall down and return to material activities. (See page 11.)

Mystic Perfection

The pleasure of yogic perfection is also not eternal. Srila Prabhupada elaborately shows how the yoga-siddhis are essentially subtle versions of modern material science. Thus the pleasure they afford is also material, temporary. (See page 11 - 12.)

Sense Gratification

Srila Prabhupada says, Foolishly, people who are enamored of the glimmer of modern materialistic advancement are thinking that the Krsna consciousness movement is for less intelligent men. I am better off being busy with my material comforts maintaining a nice apartment, family and sex life. These people do not know that at any moment they can be kicked out of their material situation. Due to

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ignorance, they do not know that real life is eternal. The temporary comforts of the body are not the goal of life... (pg 12)

The Happiness of Devotional Service Includes all Others

Devotional service affords superior happiness because it includes and excels the pleasures found in the other types of happiness.

Lord Siva says, My dear wife, a person who has surrendered himself at the lotus feet of Govinda and who has thus developed pure Krsna consciousness can be very easily awarded all the perfections desired by the impersonalists; and beyond this, he can enjoy the happiness achieved by the pure devotees (pg 10). This shows that devotional service includes the happiness of liberation.

Prahlada Maharaja says, My dear Lord, I repeatedly pray unto Your lotus feet that I may simply be stronger in devotional service. I simply pray that my Krsna consciousness may be more strong and steady, because happiness derived out of Krsna consciousness and devotional service is so powerful that with it one can have all the other perfections of religiousness, economic development, sense gratification, and even the attainment of liberation from material existence (pg 13).

Srila Prabhupada elaborates by mentioning the story of Kholaveca Sridhara. Experiencing the happiness of Krsna consciousness, he became disinterested in all other pleasures.

Final Two References

The final two references in this section also show that the pleasure of Krsna consciousness includes and excels all other happiness: (1) ...any person who has developed even a small amount of devotional service doesn't care a fig for any kind of happiness derived from religiousness, economic development, sense gratification or the five kinds of liberation (pg 13). (2) It is stated that as the personal attendants and maidservants of a queen follow the queen with all respect and obeisances, similarly the joys of religiousness, economic development, sense gratification and liberation follow the devotional service of the Lord (pg 14).

Conclusion

Only devotional service is (1) all-attractive and (2) all-beneficial, can (3) develops saintly character, and (4) bestow superior happiness. Thus only devotional service is truly all-auspicious.

Moksa-Laghutakrt Derides the Happiness of Liberation

At the stage of bhava, the third characteristic of pure devotional service manifests: moksa-laghutakrt. The happiness of devotional service makes even the inestimable bliss of liberation (moksa) seem insignificant (laghuta).

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Srila Rupa Gosvami exemplifies moksa-laghutakrt with the previous two quotes (A devotee doesn't care a fig for other happiness, and all other joys follow devotion as attendants follow a queen), which Srila Prabhupad