Bhakti Rasamrta Sindhu Purva Vibhaga - Eastern Portion

I.

First wave: samanya bhakti: general description

Introduction akhila rasamrta murtih prasrmara ruci ruddha taraka-palih kalita syama lalita radha preyan vidhur jayati All glories to Sri Krsna, the personification of all rasas, who brings under his control taraka and palika by his extended beauty, who is embraced by syama and lalita, and the beloved of Radha. Glorification of Krsna as source of all rasa, obeisances to Sri Caitanya, Sanatan Goswami, and the devotees who are like makara, king of the fishes, joyful in the ocean of rasa. Srila

Sri Rupa prays that the book may smoother the tongues of the followers of jnana and karma who are like volcanoes in the ocean. B. Definition of pure bhakti anyabhilasita sunya jnana karma anavrtam anukulyena krsnanusilanam bhaktir uttama
svarupa laksana : favorable service to krsna tatastha laksana: no other desires, not obstructed by jnana or karma p.xxi

sarvopadhi vinirmukam tat paratvena nirmalam hrsikena hrskesa sevanam bhaktir ucyate
This verse from Narada pancaratra supports the same point p.xxiv

C. Types of uttama bhakti 1. Sadhana bhakti 2. Bhava bhakti 3. Prema bhakti D. Unique qualities of bhakti p.3

Klesa ghni subha da moksa-laghuta krt sudurlabha sandrananda-visesatma sri krsnakarsani ca sa 1. klesa-ghni: destruction of suffering
a) causes: i) (ii) (iii)
avidya : ignorance papa bija : desire papa: action and reactions

aprarabdha-phalam papam kutam bijam phalon mukha kramenaiva praliyate visnu-bhakir ataatmanam (a) (b) (c) (d)
p.6. aparabdha- to be experienced in future lives kuta- slightly grossified bija- subtle, detectible impression in subtle body prarabdha experienced as suffering in gross body

b) all these types of klesa are destroyed by bhakti, gradually from aparabdha to prarabdha

2. subha-da: manifesting auspiciousness

a) b) c) d)

p.8

jagat prinan- affection for all entities jagatam anurakta- attractive to all entities sad guna - develops all good qualities sukha - happiness (i) bhoga material enjoyment (ii) mukti liberation (iii) bhakti happiness from devotion p.10

3. moksa laghuta krti - disinterest in bliss of liberation 4. sudurlabha - rarely attained p.14
a) not attainable without ruci b) not attainable for a long time

5. sandrananda visesatma -condensed bliss

tvat saksat karanahlada-vsuuddhabdhi-sthitasya me sukhani gospadayante brahmany api jagad guro p.15

6. krsna akarsini - attracts even Krsna

na sadhayati mam yogo na sankhya dharma uddhava na svadhyayas tapas tyago yatha bhaktir mamorjita p.16 E. Manifestion of the qualities : The first two during sadhana bhakti the second two during bhava bhakti the third two during prema bhakti

p.19

F. Qualfication for understanding bhakti: ruci not tarka, taste not logic p.19 II.

Sadhana bhakti
A. Definition

krti-sadhya bhavet sadhya-bhava sa sadhanabhidha nitya-siddhasya bhavasya prakatyam hrdi sadhyata

Activities which lead to bhava or spiritual love for Krsna are called sadhana bhakti. The eternal love from the spiritual world appears in the heart of the devotee. It is not created or temporary. p.20

B. Types

1. Vaidhi bhakti
a) Definition

yatra raganavaptatvat pravrtir upajayate sasanenaiva sastrasya sa vaidhi bhaktir ucyate

When the service is not impelled by attachment but by the force of rule it is called vaidhi bhakti. p.22

smartavyah satatam visnur vismartavyo na jatucit sarve vidhi-nisedhah syur etayor eva kinkarah
There are injunctions and prohibitions. They all aim to help the devote remember Krsna and never forget him. p.23 b) Qualification

yadrcchaya mat-kathadau jata-sraddhas tu yah puman na nirvinno natisakto bhakti-yogo'sya siddhi-dah

He who has developed faith in topices of Krsna, who is not too attached to matter and not too attached to impersonal liberation is qualifed. (i)
Types (a) Uttama sastre yuktau ca nipunah sarvatha drdha-niscaya praudha-sraddho'dhikari yah sa bhaktav uttamo matah (b) Madhyama

yah sastradisv anipunah sraddhavan sa tu madhyamah (c) Kanistha yo bhavet komala-sraddhah sa kanistho nigadyate
p.29

c) The following are not necessary for practicing bhakti and rather disqualify one (i) bhukti (ii) mukti p.33-44 bhukti-mukti-srpha yavat pisaci hrdi vartate tavad bhakti-sukhasyatra katham abhyudayo bhavet (iii) varnasrama
anyone can practice, even born outside varnasrama

d) Those aspiring for pure devotion do not want any type of liberation salokya sarsthi samipya sarupyaikatvam apy uta diyamana na grhnanti vina mat-sevanam janah e) The devotees of Govind are the best Differencer between Krna and Visnu:

siddhantatas tv abhedo'pi srisa-krsna-svarupayoh rasenotkrsyate krsna-rupam esa rasa-sthitih Though Krsna and Visnu are ontologically the same, Krsna is the source of unlimited variegated rasa which is not manifest in other forms. e) A qualified devotee is not obliged to follow lower qualification sve sve'dhikare ya nistha sa gunah parikirtitah viparyayas tu dosah syad ubhayor esa niscayah tyakva sva-dharmam caranambujamm harer bhajann apakko'tha patet tato yadi yatra kva vabhadram abhud amusya kim ko vartha apto' bhajatam sva-dharmatah p.48-52 g) angas (i) entrance to bhaki 10 positive injunctions (vidhi) and 10 negative injunctions (nisedha-anarthas) : The first three are most important: surrender to guru, take diksa, siksa etc. and serve the guru. surrender to guru: tasmad gurum prapadyate jijnasuh sreya uttamam sabde pare ca nisnatam brahmany upasamasrayan serve the guru: acaryam mam vijaniyan navamanyeta karhicit na martya-buddhyasuyeta sarva-devamayo guruh follow the acaryas: sruti-smrti-puranadi-pancaratra-vidhim vina aikantiki harer bhakir utpatayaiva kalpate p.53-111 inquire about real dharma give up enjoyment for krnsas sake live simply live in spiritual place observe vows like ekadasi respect cows brahmanas, vaisnavas, tulasi

nisedha: avoid asat sanga

take association

avoid excessive learning take siksa avoid excessive disciples better to serve avoid excessive projects concentrate of goal avoid unkindness toward others live simply avoid excessive emotional states give up enjoyment

avoid disrespect of devata avoid aparadhas seva and nama avoid aparadhis avoid violence towards other entities respect plant animal (ii) time serving with body,sense, mind and soul, place and (a) (b) (c) (d) (e) (f) (g) (h) (i) (j) (k)
body 3 body action 8 voice 5 taste 2 smell 1 touch 1 sight 2 hearing 1 mind 9 mixed 7 five most potent angas

serving the deity with devotion relishing bhagavatam association with advanced devotees sankirtana living in a dhama
atah sri krsna-namadi na bhaved grahyam indriyaih sevonmukhe hi jihvadau svayam eva sphuraty adah nama-cintamanih krsnas caitanya-rasa-vigrahah purnah suddho nitya-mukto'bhinnatvan namanaminoh These five angas, by their inconceivable power, can produce bhava and manifest the object of bhava, krsna, the goal of the angas of bhakti, very quickly, though usually bhava is very rare. (l) In some of the verses quoted, the results seem
tinged with material desire.(offering of mukti, living with the Lord, etc. ) This is only to encourage the materialistic persons to practice. The chief result of these angas is rati or bhava.

h) varnasrama is not an anga

p.112 It is for those not qualified for bhakti

i) Jnana and vairagya are not angas They are produced or bestowed by bhakti; they do not create or nourish it. Vairagya and jnana make the heart dry: they do not encourage the development of bhava. j) Acquisition of wealth and disciples is also not an anga of

bhakti. It is another covering like jnana and karma. k) Acquisition of good qualities is also not an anga of bhakti as they are products of bhakti. l) Yukta vairagya p.114 anasaktasya visayan yatharham upayunjatah nirbandhah krsna-sambandhe yuktam vairagyam ucyate m) Phalgu vairagya prapancikataya buddhya hari-sambandi-vastunah mumuksubhih parityago vairagyam phalgu kathyate n) Performance of one anga p.117

sukadeva: kirtana pariksit: sravana smaranam: prahlada vandanam: akrura pada sevanam: laksmi dasyam: hanuman sakhyam: arjuna arcanam: prthu atma nivedanam: bali o) performance of many angas Ambarisa 2. Raganuga bhakti a) Definition of raganuga m
virajanti abhivyaktam vrajavasi-janadisu ragatmikam anusrta ya sa raganugocyate When bhakti follows after the ragatmika bhakti clearly exhibited by the inhabitants of Vraja it is called raganuga p.119 b) Definition of raga and ragatmika iste svarasiki ragah paramavistatata bhavet tan-mayi ya bhaved bhaktih satra ragatmikodita Raga is defined as complete absorption in the desired object. When bhakti exhibits such symptoms it is called ragatmika. 1. kama rupa- based on intense desire to give pleasure to Krsna by offering oneself. p.122 Gopis are in this category. Kubja's love is called kama praya as it was not just for Krsna's pleasure. 2. sambandha rupa- attraction based on conventional relations like friendship or parenthood. p.125 c) Qualification for Raganuga Greed to attain the type of love exhibited by the Vraja vasis. If a person does not have that greed he should practice vaidhi bhakti p.125 d) Types (i)
Kamanuga p.128

a. sambhoga iccha mayi- aspiring for direct association and activities with Krsna

b. tat tad bhava iccha mayi- aspiring only for mood of a gopi c. qualification: one who develops a desire for this bhava on seeing Krsna's deity or hearing about Krsna and the gopis. Example: the sages of Dandakaranya. d. those with desire for sambhoga by performing vaidhi seva attain the position of queens in Dvaraka. (ii)
Sambandhanuga p.129

Performing service by following the bhava and actions of a father, mother, friend of Krsna. One should not thinkthat one is Nanda, Yasoda etc. e) Angas (activities): Same as vaidhi bhakti angas. He remembers Krsna and the Vraja vasi ideal, He develops attraction of hearing about their activities, He lives in Vraja He serves with his body and his meditational siddha rupa.
f)

Cause: mercy of devotees

p.130

III.

Bhava bhakti
A. Definition

suddha-sattva-visesatma prema-suryamsu-samyabhak rucibhis citta-masrnya-krt asau bhava ucyate

When one begins to experience bliss, a ray of prema constituted of the samvit and hladini sakti coming from Krsna's svarupa sakti, the heart becomes softened by attraction to Krsna, it is called bhava. p.131 samvit gives the ability to have spiritual perception. hladini gives the power to have spiritual bliss. Service through bhava or emotion becomes prominent. svarupa laksana: suddha sattva visesatma When nistha adances to ruci and asakti, it is ready to proceed to bhava. B. Qualities 1. There will be a few ecstatic symptoms. 2. Bhava is spiritual and independent of matter, but manifests at this time in the body of the devotee, so that he can experience the spiritual world. It appears through the mental functions and replaces the mind. Though self manifesting, it appears to arise by the mind. 3. Bhava is a taste for Krsna, but it also produces more taste for Krsna C. Cause 1. sadhana -the normal method p.132 a) from vaidhi--example of Narada b) from raganuga p.133 the girl who danced all night 2. mercy of krsna -without sadhana - rare p.133 a) words b) darsana

c) through the heart 3. mercy of the devotee p.134 Prahlada and the hunter got the mercy of Narada 4. continuing from previous life D. Types 1. santa 2. dasya 3. sakhya 4. vatsalya 5. madhurya E. Nine qualities: ksanti, avyartha-kalatvam, virakti, mana sunyata, asabandha, samutkantha, name ruci, kathane asakti, vasati shale priti p.135-139 F. Rati abhasa p.139-140 The appearance of rati symptoms in non-devotees, without having developed a soft heart for Krsna. This is not real rati, as real rati is rare even for devotees. 1. pratibimba rati abhasa- when symptoms of bhava are imitated by those desiring bhukti and mukti through devotee association 2. chaya rati abhasa-slight symptoms of pure rati, but very temporary, with some experience of spiritual pleasure and relief from material distress, generated through devotee association. 3. progress to rati by devotee association 4. demotion through aparadha a) serious bhava and bhava abhasa disappear b) medium bhava turns to bhava abhasa c) mild bhava weakens 5. If one has a strong desire for moksa then he may show isvara bhava or ahamgrahopasana: worshipping oneself or thinking oneself the Lord This is unfavorable for developing bhava. P.141 G. Faults in the bhava bhakta Apparent faults must be overlooked because that devotee has reached an exalted stage. His activities cannot be judged by a lower person IV.

Prema bhakti
A. Definition

samyag-masrnita-svanto mamatvatisayankitah bhavah sa eva sandratma budhaih prema nigadyate When the heart is completely softened, and the attachment to krsna becomes
very possessive, and the bliss becomes intense it is called prema p.143 svarupa laksana: sandratma, intense bliss. the other two qualities are tatastha. B. Cause and Types 1. from bhava p.143 a) vaidhi uttha bhava b) raganuga uttha bhava--example of candrakanti

2. mercy of krsna -by his presence, words etc. example--gopis p.144 a) mahatmya jnana yukta for those practicing vaidhi marga b) kevala prema for those practicing raga marga 3. development p.146 sraddha bhajan kriya anartha nivrtti nistha ruci asakti bhava prema C. Activities: His activities cannot be understood even by a man knowledgeable of scripture.