BSS Prātaḥ 27-28

इत्थमियं बहुभिः कृतबोधा स्वाच्छयनादुदतिष्ठदनल्पात् ।

तामथ वीक्ष्य सुपीत-पटाङ्गीं शङ्कितहृन्मुखरेदमुवाच ॥ २७ ॥

द्रुतकनक-सवर्णं सायमेतन् मुरारेर्वसनमुरसि दृष्टं यत् सखी ते बिभर्ति ।

किमिदमयि विशाखे! हा प्रमादः प्रमादो व्यवसितमिदमस्याः पश्य शुद्धान्वयायाः ॥ २८ ॥

ittham iyaṁ bahubhiḥ kṛta-bodhā svāc chayanād udatiṣṭhad analpāt |

tām atha vīkṣya supīta-paṭāṅgīṁ śaṅkita-hṛn-mukharedam uvāca || 27 ||

druta-kanaka-savarṇaṁ sāyam etan murārer vasanam urasi dṛṣṭaṁ yat sakhī te bibharti |

kim idam ayi viśākhe! hā pramādaḥ pramādo vyavasitam idam asyāḥ paśya śuddhānvayāyāḥ || 28 ||

     In this way, Rādhā was awakened by her sakhīs and then rose from her exquisite bed. When Mukharā saw her dressed in yellow clothing, she became suspicious and said, “Ayi Viśākhā! Look! What is this? Last evening I saw on Kṛṣṇa’s chest that same lustrous golden cloth that your sakhī is now wearing! Alas! What a calamity! What a disaster! What kind of behavior is this for a girl born of a pure family?” (Govinda-Līlāmṛtam 2.53-54)

BSS Prātaḥ 26

तदैवावसराभिज्ञा जग्राह रतिमञ्जरी ।

सखी वृन्दावनेश्वर्याः श्रीमच्चरण-पङ्कजम् ॥ २६ ॥

tadaivāvasarābhijñā jagrāha rati-mañjarī |

sakhī vṛndāvaneśvaryāḥ śrīmac-caraṇa-paṅkajam || 26 ||

     Seizing the opportunity, Rati Mañjarī then affectionately placed her hands upon Vṛndāvaneśvarī Śrī Rādhā’s lovely lotus feet. (Govinda-Līlāmṛtam 2.52)

BSS Prātaḥ 24

तद्वचः प्रतिबुद्धाथ विशाखोत्थाय सालसा ।

सखि! तूर्णं समुत्तिष्ठोत्तिष्ठेति प्राह सत्वरा ॥ २४ ॥

tad-vacaḥ pratibuddhātha viśākhotthāya sālasā |

sakhi! tūrṇaṁ samuttiṣṭhottiṣṭheti prāha satvarā || 24 ||

     Hearing the old woman’s words, Viśākhā awakened from her sleep. Even though she felt very tired, she quickly rose and said to Śrīmatī, “Sakhī! Get up! Get up now!” (Govinda-Līlāmṛtam 2.50)

BSS Prātaḥ 22-23

प्रभातमायातमहो तथापि निद्राति नप्त्रीति मुहुर्वदन्ती ।

स्नेहद्रुताङ्गी मुखरा प्रविश्य शय्यालयं तामवदत्तदेदम् ॥ २२ ॥

उत्तिष्ठ वत्से शयनात् प्रमुग्धे व्यस्मारि वारोऽद्य रवेस्त्वया किम्? ।

स्नात्वा प्रभातार्घ्यविधानमस्मै पूजोपहारं रचयास्य चाशु ॥ २३ ॥

prabhātam āyātam aho tathāpi nidrāti naptrīti muhur vadantī |

sneha-drutāṅgī mukharā praviśya śayyālayaṁ tām avadat tadedam || 22 ||

uttiṣṭha vatse śayanāt pramugdhe vyasmāri vāro’dya raves tvayā kim? |

snātvā prabhātārghya-vidhānam asmai pūjopahāraṁ racayāsya cāśu || 23 ||

     Mukharā exclaimed repeatedly, “How astonishing! Morning has come and my granddaughter is still sleeping!” Her heart softened by love, she entered Rādhā’s bedroom and said, “My darling child! Please get out of bed. O lovely one! Have you forgotten that today is Sunday? After you bathe, make the morning offering to Sūryadeva and then quickly prepare for his pūjā.” (Govinda-Līlāmṛtam 2.48-49)

BSS Prātaḥ 21

वधूमथाभाषत पुत्रि! तल्पादुत्तिष्ठ तूर्णं कुरु वास्तुपूजाम् ।

त्वं मङ्गलस्नानविधिं विधाय पूजोपहारं सवितुर्विधेहि ॥ २१ ॥

vadhūm athābhāṣata putri! talpād uttiṣṭha tūrṇaṁ kuru vāstu-pūjām |

tvaṁ maṅgala-snāna-vidhiṁ vidhāya pūjopahāraṁ savitur vidhehi || 21 ||

     Jaṭilā addressed her daughter-in-law Śrī Rādhā, “O daughter! Please rise from bed now and quickly clean the house. Then take your bath and prepare the ingredients for sūrya-pūjā.” (Govinda-Līlāmṛtam 2.47)

BSS Prātaḥ 17-20

स्वभाव-कुटिलाप्यात्म-सुतसम्पत्ति-काङ्क्षया ।

व्याकुला जटिला गत्वा निकटं तामथाब्रवीत् ॥ १७ ॥

सूनोः प्रजायुर्धनवृद्धयेऽसौ त्वया स्नुषा ज्ञे! नियतं नियोज्या ।

सुमङ्गल-स्नान-विभूषणादौ गोकोटिहेतोस्तपनार्चनाय ॥ १८ ॥

आज्ञानवज्ञा निजगोष्ठराज्ञ्याः कार्यानभिज्ञोक्तिषु तेऽप्यवज्ञा ।

इत्यादिशत्यन्वहमर्थविज्ञा विज्ञापिता मे किल पौर्णमासी ॥ १९ ॥

तस्मात्त्वमार्ये स्वां नप्त्रीं सर्वमङ्गल-मण्डिताम् ।

विधेहि सर्वसम्पत्तिर्यथा सूनोर्भवेन्मम ॥ २० ॥

svabhāva-kuṭilāpy ātma-suta-sampatti-kāṅkṣayā |

vyākulā jaṭilā gatvā nikaṭaṁ tām athābravīt || 17 ||

sūnoḥ prajāyur dhana-vṛddhaye’sau tvayā snuṣā jñe! niyataṁ niyojyā |

sumaṅgala-snāna-vibhūṣaṇādau go-koṭi-hetos tapanārcanāya || 18 ||

ājñānavajñā nija-goṣṭha-rājñyāḥ kāryānabhijñoktiṣu te’py avajñā |

ity ādiśaty anvaham artha-vijñā vijñāpitā me kila paurṇamāsī || 19 ||

tasmāt tvam ārye svāṁ naptrīṁ sarva-maṅgala-maṇḍitām |

vidhehi sarva-sampattir yathā sūnor bhaven mama || 20 ||

     Even though Jaṭilā is by nature very deceitful, in hopes of increasing her own son’s wealth, she said to Mukharā, “Every day, the all-knowing Paurṇamāsī tells me, ‘O wise one, to increase your son’s offspring, life-span and riches, and to help him acquire countless numbers of cows, please have your daughter-in-law take her auspicious bath and decorate herself with ornaments so she may perform sūrya-pūjā. Never neglect the order of goṣṭheśvarī Śrī Yaśodā, but don’t bother listening to the words of the ignorant.’ Therefore, O honorable Mukharā, to help my son become wealthy in every way, please adorn your granddaughter with all blessings of good fortune.” (Govinda-Līlāmṛtam 2.43-46)

BSS Prātaḥ 16

नप्त्री-मुखाम्बुज-विलोकन-जीवितायां तत्रोपसृत्य सहसा मुखराभिधायाम् ।

वात्सल्य-रत्नपटली-भृतपेटिकायां राधे! क्व पुत्रि! भवसीति समाह्वयन्त्याम् ॥ १६ ॥

naptrī-mukhāmbuja-vilokana-jīvitāyāṁ tatropasṛtya sahasā mukharābhidhāyām |

vātsalya-ratna-paṭalī-bhṛta-peṭikāyāṁ rādhe! kva putri! bhavasīti samāhvayantyām || 16 ||

     At this time, Rādhā’s grandmother Mukharā, who is like a treasure chest full of the precious jewels of motherly affection, unexpectedly arrived at Śrīmatī’s home. Seeing Rādhikā’s beautiful face is the elixir that sustains her life. Coming inside, she began to call out, “Rādhe! My daughter! Where are you?” (Kṛṣṇa-Bhāvanāmṛtam 3.13)

BSS Prātaḥ 15

जाग्रत्सु लोकनिचयेष्वथ वासरेति कर्तव्यभावनपरेष्वधिशयमेव ।

कृष्णेक्षण-क्षण-सतृष्णतया पुरन्ध्रीवृन्देषु नन्दगृह-सन्दित-मानसेषु ॥ १५ ॥

jāgratsu loka-nicayeṣv atha vāsareti kartavya-bhāvana-pareṣv adhiśayam eva |

kṛṣṇekṣaṇa-kṣaṇa-satṛṣṇatayā purandhrī-vṛndeṣu nanda-gṛha-sandita-mānaseṣu || 15 ||

     As all the Vrajavāsīs began to wake, they sat upon their beds and planned their day. Even the married women could think of nothing but going to Nanda Mahārāja’s house for a glimpse of Kṛṣṇa. (Kṛṣṇa-Bhāvanāmṛtam 3.12)

BSS Prātaḥ 14

वृन्दिष्ठ-वन्दि-जनवृन्द-वितायमान-श्रीकृष्णकीर्ति-विरुदालि-सुधा-तरङ्गैः ।

शारीशुकव्रजकलैः कलविङ्क-केकि-कोलाहलैः क्रमत एव समेधमानैः ॥ १४ ॥

vṛndiṣṭha-vandi-jana-vṛnda-vitāyamāna-śrī-kṛṣṇa-kīrti-virudāli-sudhā-taraṅgaiḥ |

śārī-śuka-vraja-kalaiḥ kalaviṅka-keki-kolāhalaiḥ kramata eva samedhamānaiḥ || 14 ||

     The best of the panegyrists spread waves of ambrosia by singing the glories of Śrī Kṛṣṇa’s pastimes. The sweet warbling of the mynahs and parrots, and the loud cries of the sparrows, peacocks and other birds gradually became tumultuous. (Kṛṣṇa-Bhāvanāmṛtam 3.11)

BSS Prātaḥ 13

अत्रान्तरे प्रतिदिशं दधिमन्थनोत्थ-रावैरवारित-महीसुर-वेदघोषैः ।

हम्बाध्वनि-व्यतिविधान-मिथोऽवधायि-धेन्वालि-तर्णकघटा वलदन्तरायैः ॥ १३ ॥

atrāntare pratidiśaṁ dadhi-manthanottha-rāvair avārita-mahīsura-veda-ghoṣaiḥ |

hambā-dhvani-vyatividhāna-mitho’vadhāyi-dhenvāli-tarṇaka-ghaṭā valad antarāyaiḥ || 13 ||

     Throughout the village, the sounds of people churning milk began to rise, while the local brāhmaṇas chanted Vedic mantras. Their loud chanting interfered with the cows who were calling for their calves, so the cows and calves mooed louder and louder. (Kṛṣṇa-Bhāvanāmṛtam 3.10)

BSS Prātaḥ 12

अन्या व्यधत्त सुमनाः सुमनोभिरेव चित्रैः किरीट-कटकाङ्गद-हार-काञ्चीः ।

जाती-लवङ्ग-खदिरादिभि रज्यमानाः काचिद्बबन्ध सुरसाः फणिवल्ली-वीटीः ॥ १२ ॥

anyā vyadhatta sumanāḥ sumanobhir eva citraiḥ kirīṭa-kaṭakāṅgada-hāra-kāñcīḥ |

jātī-lavaṅga-khadirādibhi rajyamānāḥ kācid babandha surasāḥ phaṇivallī-vīṭīḥ || 12 ||

     Another cheerful kiṅkarī fashioned a crown, bangles, necklaces and a sash out of fresh, multicolored flowers. Someone else lovingly prepared delicious tāmbūla (pāna) from nutmeg, cloves, catechu and other savory substances. (Kṛṣṇa-Bhāvanāmṛtam 3.9)

BSS Prātaḥ 11

पूर्वेद्युरंशुक-मणिमय-भूषणानि मृष्टानि यत्र निहितान्यथ संपुटं तत् ।

उच्चैर्झणद्वलयराजि समुद्घटय्य काचिज्जघर्ष विधु-कुङ्कुम-चन्दनानि ॥ ११ ॥

pūrvedyur aṁśuka-maṇimaya-bhūṣaṇāni mṛṣṭāni yatra nihitāny atha saṁpuṭaṁ tat |

uccair jhaṇad-valaya-rāji samudghaṭayya kācij jagharṣa vidhu-kuṅkuma-candanāni || 11 ||

     The previous day, one mañjarī had cleaned and placed within a chest Rādhā’s fine dress and jeweled ornaments. Now, with bangles jingling, she opened the chest for a look and then began to grind camphor, kuṅkuma and sandalwood. (Kṛṣṇa-Bhāvanāmṛtam 3.8)

BSS Prātaḥ 10

एका ममार्ज मणि-काञ्चन-भाजनानि काचित् पयः समययोग्यमुपानिनाय ।

चित्रांशुकापिहित-रत्न-चतुष्किकायामालम्बनीयमदधादपरोपबर्हम् ॥ १० ॥

ekā mamārja maṇi-kāñcana-bhājanāni kācit payaḥ samaya-yogyam upānināya |

citrāṁśukāpihita-ratna-catuṣkikāyām ālambanīyam adadhād aparopabarham || 10 ||

     One kiṅkarī polished golden, gem-studded vessels, while another brought water appropriate for the season (cool in summer and warm in winter). Another dāsī placed fluffy pillows upon a jeweled seat covered with colorful cloth. (Kṛṣṇa-Bhāvanāmṛtam 3.7)

BSS Prātaḥ 9

तत्रोपवेश-शयनाशन-भूषणादि-वेदीर्विमृज्य परिलिप्य विशोध्य तास्ताः ।

आस्तीर्य राङ्कवमुपर्युपयुक्त-मुक्तमुल्लोचमुन्नतमुदो मिलिता बबन्धुः ॥ ९ ॥

tatropaveśa-śayanāśana-bhūṣaṇādi-vedīr vimṛjya parilipya viśodhya tās tāḥ |

āstīrya rāṅkavam upary upayukta-muktam ullocam unnata-mudo militā babandhuḥ || 9 ||

     Here and there around the palace are raised platforms for sleeping, eating, sitting, decorating and so on. Rādhā’s kiṅkarīs carefully cleansed them with water and then smeared candana and other fragrant ointments upon them. When the platforms were dry, the mañjarīs spread soft mats made from deer fur upon them and joyfully tied pearl-strung canopies above each. (Kṛṣṇa-Bhāvanāmṛtam 3.6)

BSS Prātaḥ 8

यत्रेन्द्रनीलमणिभूर्वलभी घनाभा हंसालिरप्युपरि राजति राजती सा ।

ये वीक्ष्य बन्धुरिपुभानभृतो वितत्य सङ्कोचयन्ति शिखिनः स्वशिखण्ड-पङ्क्तीः ॥ ८ ॥

yatrendranīla-maṇi-bhūr-valabhī ghanābhā haṁsālir apy upari rājati rājatī sā |

ye vīkṣya bandhu-ripu-bhāna-bhṛto vitatya saṅkocayanti śikhinaḥ svaśikhaṇḍa-paṅktīḥ || 8 ||

     Atop Śrī Rādhā’s mansion sits a cloud-like sapphire turret crowned with a flock of radiant silver swans. When the peacocks see this bluish turret they surmise it is their friend the rain cloud, so they spread their tail feathers wide in welcome. But when they see the silver swans upon the turret they take them as their enemies and quickly withdraw their opened plumage. (Kṛṣṇa-Bhāvanāmṛtam 3.5)

BSS Prātaḥ 7

स्थूणा-प्रघाण-पटलाङ्गणतोरणाली-गोपानसी-विविधकोष्ठ-कपाटवेद्यः ।

राजन्ति यत्र मणिदीपतति-प्रदीप्त-वैचित्र्य-निर्मित-जनेक्षण-चित्रभावाः ॥ ७ ॥

sthūṇā-praghāṇa-paṭalāṅgaṇa-toraṇālī-gopānasī-vividha-koṣṭha-kapāṭa-vedyaḥ |

rājanti yatra maṇi-dīpa-tati-pradīpta-vaicitrya-nirmita-janekṣaṇa-citra-bhāvāḥ || 7 ||

     Within that magnificent palace are ornate columns, verandas, roofs with curved support beams, courtyards, arches, various kinds of rooms, doors and sitting platforms. When anyone sees this amazing building, its features illumined by rows of jeweled lamps, their eyes are bathed in wonder. (Kṛṣṇa-Bhāvanāmṛtam 3.4)

BSS Prātaḥ 6

श्वश्रू-पुरान्तरगतोत्तर-पार्श्ववर्ति-भ्राजिष्णुधाम वरशिल्पकलैकधाम ।

तातेन वत्सलतया वृषभानुनैव निर्मापितं तदुपमापि तदेव नान्यत् ॥ ६ ॥

śvaśrū-purāntara-gatottara-pārśva-varti-bhrājiṣṇu-dhāma vara-śilpa-kalaika-dhāma |

tātena vatsalatayā vṛṣabhānunaiva nirmāpitaṁ tad upamāpi tad eva nānyat || 6 ||

     Out of affection for his daughter Śrī Rādhā, Vṛṣabhānu Mahārāja had an incomparably beautiful and radiant palace constructed for her residence. Sitting on the northern side of Jaṭilā’s home, this mansion is a marvel of architectural artistry. (Kṛṣṇa-Bhāvanāmṛtam 3.3)

BSS Prātaḥ 5

ता विद्युदुद्द्युतिजयि-प्रपदैकरेखा वैदग्ध्य एव किल मूर्तिभृतस्तथापि ।

यूथेश्वरीत्वमपि सम्यगरोचयित्वा दास्यामृताब्धिमनु सस्नुरजस्रमस्याः ॥ ५ ॥

tā vidyud-uddyuti-jayi-prapadaika-rekhā vaidagdhya eva kila mūrti-bhṛtas tathāpi |

yūtheśvarītvam api samyag arocayitvā dāsyāmṛtābdhim anu sasnur ajasram asyāḥ || 5 ||

     Even a single ray of effulgence from the tips of their toes is more brilliant than a bolt of lightning. They are the embodiment of cleverness, and even though each is worthy to be a group leader,  they are completely disinterested and would rather continuously bathe in the nectarous ocean of service to Śrī Rādhā. (Kṛṣṇa-Bhāvanāmṛtam 3.2)

BSS Prātaḥ 3-4

राधां स्नातविभूषितां व्रजपयाहूतां सखीभिः प्रगे तद्गेहे विहितान्नपाकरचनां कृष्णावशेषाशनाम् ।

कृष्णं बुद्धमवाप्तधेनुसदनं निर्व्यूढगोदोहनं सुस्नातं कृतभोजनं सहचरैस्तां चाथ तं चाश्रये ॥ ३ ॥

rādhāṁ snāta-vibhūṣitāṁ vraja-payāhūtāṁ sakhībhiḥ prage

tad-gehe vihitānnapāka-racanāṁ kṛṣṇāvaśeṣāśanām |

kṛṣṇaṁ buddham avāpta-dhenu-sadanaṁ nirvyūḍha-godohanaṁ

susnātaṁ kṛta-bhojanaṁ sahacarais tāṁ cātha taṁ cāśraye || 3 ||

     I seek refuge at the lotus feet of Śrī Rādhikā. After being bathed and decorated in the early morning, she and her sakhīs are called by Mother Yaśodā to cook for Kṛṣṇa, and afterwards, they all eat the food remnants left by him. I also seek refuge from Śrī Kṛṣṇa, who wakes in the morning and goes to the cow shed to milk the cows, then returns, bathes and eats breakfast along with his dear friends. (Govinda-Līlāmṛtam 2.1)

स्नातानुलिप्त-वपुषः पुपुषुः स्वभास्तन्निर्माल्य-माल्य-वसनाभरणेन दास्यः ।

प्रास्य स्वकाममनुवृत्तिरतास्तयोर्याः श्रीरूपमञ्जरि-समान-गुणाभिधानाः ॥ ४ ॥

snātānulipta-vapuṣaḥ pupuṣuḥ svabhās tan nirmālya-mālya-vasanābharaṇena dāsyaḥ |

prāsya svakāmam anuvṛtti-ratās tayor yāḥ śrī-rūpa-mañjari-samāna-guṇābhidhānāḥ || 4 ||

     After Śrī Rādhā arrived home and fell asleep, Śrī Rūpa Mañjarī and the other kiṅkarīs bathed and anointed their bodies with candana and ointments. Then, to make themselves even more beautiful, they donned Śrīmatī’s prasādī garlands, clothing and ornaments. All of these maidservants, equal in splendor, charming qualities and good name, have long ago given up all personal desires in order to devote themselves to the loving service of Rādhā and Kṛṣṇa. (Kṛṣṇa-Bhāvanāmṛtam 3.1)

Prātar-Līlā from Bhāvanā-Sāra-Saṅgrahaḥ

पश्यन्तीं स्वसुतं शचि भगवती सङ्कीर्तने विक्षतं प्रातर्हा कथमेव ते वपुरिदं सूनो बभूव क्षतम् ।

इत्थं लालनतः स्वपुत्र-वनुषि व्यग्रा स्पृशन्ती मुहुस्तल्पाज्जागरयांचकार यमहं तं गौरचन्द्रं भजे ॥ १ ॥

paśyantīṁ svasutaṁ śaci bhagavatī saṅkīrtane vikṣataṁ

prātar hā katham eva te vapur idaṁ sūno babhūva kṣatam |

itthaṁ lālanataḥ svaputra-vanuṣi vyagrā spṛśantī muhus

talpāj jāgarayāṁ cakāra yam ahaṁ taṁ gauracandraṁ bhaje || 1 ||

I worship Śrī Gauracandra, who, in the early morning, lay sleeping in his bed, his body wounded from the previous night’s saṅkīrtana. When Bhagavatī Śacī Mātā saw him like this, she cried, “Hāy! Hāy my son! How has this happened to you?” Anxiously caressing his body again and again, she woke him and made him rise from bed.

भक्तैः सार्धमुपागतैर्भुवि नतैः श्रीवास-गुप्तादिभिः पृच्छद्भिः कुशलं प्रगे परिमिलन् प्रक्षाल्य वक्त्रं जलैः ।

पुष्पादि-प्रतिवासितैः सुकथयन् स्वप्नानुभूतां कथां स्नात्वाद्याद्धरिशेषमोदनवरं यस्तं हि गौरं भजे ॥ २ ॥

bhaktaiḥ sārdham upāgatair bhuvi nataiḥ śrīvāsa-guptādibhiḥ

pṛcchadbhiḥ kuśalaṁ prage parimilan prakṣālya vaktraṁ jalaiḥ |

puṣpādi-prativāsitaiḥ sukathayan svapnānubhūtāṁ kathāṁ

snātvādyād dhari-śeṣam odana-varaṁ yas taṁ hi gauraṁ bhaje || 2 ||

I worship the most compassionate Śrī Gauracandra. In the early morning, Śrīvāsa Paṇḍita, Murāri Gupta and the other bhaktas arrived before Mahāprabhu, offered daṇḍavats and inquired about his well-being. After greeting them, he washed his face with flower-scented water and described the wonderful dream he had just experienced. Then, after bathing, Gaurasundara enjoyed the prasāda from Śrī Kṛṣṇa’s morning meal.

A Poem

You pulled me in,

made my head spin,

you turned me inside out.

You broke my heart,

tore me apart,

you left me filled with doubt.

I gave my all,

I took the fall,

you never gave anything back.

And now I'm done,

you've had your fun,

you made my heart turn black.

Śrī Śrī Prema-Bhakti-Candrikā 12 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

সাধু-শাস্ত্র-গুরুবাক্য,        হৃদয়ে করিয়া ঐক্য,

সতত ভাসিব প্রেমমাঝে |

কর্মী জ্ঞানী ভক্তিহীন,        ইহাকে করিব ভিন,

নরোত্তম এই তত্ত্ব গাজে || ১২ ||

     12. Uniting my heart with the words of guru, sādhu and śāstra, I shall always float in love of God. I shall remain separate from the karmīs, jñānīs and others who have no bhakti. Narottama shouts this truth at the top of his voice.

The Words of Sādhu, Śāstra and Guru

     Sudhā-Kaṇikā-Vyākhyā: Śrīla Narottama Ṭhākura Mahāśaya has been discussing careful sevā of the nine kinds of bhakti. In the śāstras and the words of the mahājanas, many types of differentiation of the nine kinds of bhakti have been preserved. For example, Śrīmad Rūpa Gosvāmipāda has expanded them into sixty-four limbs in his book Bhakti-Rasāmṛta-Sindhu. Moreover, on this path of bhakti, the sādhaka must observe all the virtuous practices (sadācāra) as well as perform all practical bodily activities with the same intention. The sādhakas who desire auspiciousness must act according to the words of guru, sādhu and śāstra. This has been mentioned in the first half of this verse. Previously, in the fourth verse, it was written, guru-mukha-padma bākya, hṛdi kari mahāśakya: “The words from Śrī Guru’s lotus mouth have great power.” By this statement, it is understood that the words of Śrī Guru regarding what should or should not be done among the above-mentioned activities should be firmly held within one’s heart. Now, here the question may be asked, “If Śrī Gurudeva gives some improper order that is incompatible with the words of the sādhus and śāstras, or is unfavorable to bhajana, should that also be indiscriminately followed?” To remove this type of doubt, he says, sādhu-śāstra-guru-bākya hṛdaye kariyā aikya. The meaning is that if the words of Śrī Guru are one with or in agreement with the śāstras that have been produced to help obtain Śrī Bhagavān, and with the words of the sādhus who are firm in sadācāra, then they are to be followed without consideration. If one takes shelter of the lotus feet of a true guru, well-versed in the scriptures and possessing good behavior, his order can never be in opposition to the words of the śāstras and sādhus. For this reason, the direction has been given that one must take shelter of the lotus feet of a guru who is knowledgeable in śabda-brahma such as Śrīmad-Bhāgavatam and other scriptures (in other words, he must be competent in the Vedic literatures) and also deeply absorbed in parabrahma, or devoted to Śrī Bhagavān. In this way, there will be no times of great difficulty for a sādhaka in his life of sādhana.

     However, if Śrī Gurudeva does give some improper instruction that is incompatible with the words of the sādhus and śāstras, the sādhaka may think he is being tested or that the guru wants to determine his faith in sādhu and śāstra. If that is the case, the sādhaka must humbly present his reason for disregarding that order to Śrī Guru’s lotus feet. Nevertheless, if Śrī Gurudeva repeatedly gives such an improper order to the sādhaka, then, perceiving that to be Śrī Guru’s difficult test, the deep meaning of which he is unable to understand, the sādhaka should remain at a distance and continue his bhajana with faithful adherence to sādhu and śāstra. The teachings of Śrī Guru that are contrary to the teachings of the śāstras and sādhus should not be followed, but no irreverence or disrespect should be shown toward him.

     The śruti-śāstras are of many kinds. In some śāstras, karma, jñāna and so on have been described as predominant. Also, in the śāstras that establish the path of bhakti, the various means to attain Śrī Bhagavān have been glorified. It is not possible for any sādhaka to practice all of these. Therefore, if the sādhus of one’s own tradition follow some practice mentioned in the scriptures, which means it is in agreement with the words of śāstra and guru, then only is that practice to be unanimously accepted by the sādhaka who desires auspiciousness. The purport is that if an order given by Śrī Gurudeva is approved by the śāstras and sādhus of one’s own sampradāya, then that order is acceptable. Moreover, only those statements of śāstra are acceptable that are approved by Śrī Gurudeva and the sādhus of one’s own sampradāya. Furthermore, only those statements of the sādhus that agree with the words of Śrī Guru and the śāstras are to be accepted. Only one, meaning either the statement of the sādhus or of śāstra or of guru, is unacceptable if not in agreement with the other two. If there is unity among these three, the statement is to be accepted. Therefore, he has said, sādhu-śāstra-guru-bākya hṛdaye kariyā aikya, satata bhāsiba prema-mājhe. The meaning is that by accepting the words of sādhu, śāstra and guru, all favorable instructions for doing bhajana for Śrī Kṛṣṇa’s pleasure will be received, and if they are held firmly within one’s heart, all obstacles to bhajana will be removed and prema will appear. At the appearance of prema, the devotee gets an indescribable taste of divine love, of which the essential faculties are hlādinī and samvit. Prema blesses the devotee with a taste of Śrī Bhagavān’s mādhurya and the premika then always floats in the ocean of bhagavad-rasa-mādhurī. satata bhāsiba prema-mājhe.

     Then Ṭhākura Mahāśaya says, karmī jñānī bhakti-hīna, ihāke kariba bhina, narottama ei tattva gāje. Karmīs, jñānīs and other sādhakas are devoid of bhakti. Service to Śrī Kṛṣṇa or arranging for Śrī Kṛṣṇa’s happiness is called bhakti. Karmīs and jñānīs are searching for self-happiness, meaning, in the karmī’s heart there is a desire for reaching the heavenly worlds and so on, and in the jñānī’s heart a desire for mukti exists. Although they perform their various karma and jñāna sādhanas with the hope of getting their respective results, they also perform śravaṇa-kīrtana and so on of Śrī Hari because bhakti binu kona sādhana dite nāre phala, saba phala deya bhakti svatantra prabala (CC. M. 24.92). “Without bhakti, no sādhana can give any result. Bhakti is independent and powerful and gives all success.” Still, since they have desires, they are devoid of bhakti because the longing to serve Śrī Bhagavān never awakens in their hearts. They are only doing bhajana to obtain their desired results. Śrīla Ṭhākura Mahāśaya says, ihāke kariba bhina: at the time of satsaṅga, genuine kṛṣṇa-bhaktas must keep themselves separate from these karmīs and jñānīs. In other words, bhaktas must never associate with them at any time. If a sādhaka engaged in pure bhajana observes their practices and then associates with them, it is possible that the desire for something other than Kṛṣṇa that is present in the hearts of the karmīs and jñānīs can be transmitted into the bhakta’s heart. In Hari-Bhakti-Sudhodaya it is seen that, yasya yat-saṅgati puṁso maṇivat syāt sa tad-guṇaḥ. “Whatever the qualities of a person, like a jewel, one who associates with him also acquires those qualities.” Following this convention, the desires of the person with whom one associates are inevitably transferred to the heart of the one associating with him. Even though their association does not cause the desire for something other than Kṛṣṇa to be transferred to the heart of a faithful sādhaka, he still suffers when in contact with karmīs and jñānīs, whose natures are very different from his own. The reason is that they try to diminish the glory of bhakti by extolling the virtues of karma and jñāna as above all. So, for the sādhaka who desires auspiciousness, it is in every way beneficial for him to keep a distance from them. narottama ei tattva gāje means that in this verse, Śrī Narottama Dāsa Ṭhākura Mahāśaya is proclaiming with a strong voice this clear philosophical conclusion.

Śrī Śrī Prema-Bhakti-Candrikā 11, part 5 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

     Sixth, regarding vandana, Śrī Jīvapāda has written (Bhakti-Sandarbhaḥ 303 Anuḥ), atha vandanam--tac ca yady apy arcanāṅgatvenāpi vartate, tathāpi kīrtana-smaraṇavat svātantryeṇāpīty abhipretya pṛthag-vidhīyate...vandanasya pṛthag-vidhānaṁ cānanta-guṇaiśvarya-śravaṇāt tad-guṇānusandhāna-pāda-sevādau vidhṛta-dainyānāṁ namaskāra-mātre kṛtādhyavasāyānām arthe...tad etad vandanaṁ yathā--‘tat te’nukampāṁ susamīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam. hṛd-vāg-vapurbhir vidadhan namas te jīveta yo mukti-pade sa dāya-bhāk (Bhāg. 10.14.8). “Now the vandana limb of bhakti is being described. Even though this vandanāṅga-bhakti has been included within the arcana limb, still, like the kīrtana and smaraṇa limbs (meaning, while performing kīrtana, smaraṇa of Śrī Hari is also there; but because of the importance of smaraṇa, a separate arrangement has been made for a smaraṇa limb), to independently show the importance of the vandana limb, a separate component has been created. Some bhakta, after hearing of Śrī Bhagavān’s limitless qualities and power, may become bewildered and filled with humility, feeling he has no qualification to explore those qualities or to serve the Lord’s lotus feet. Thinking like this, he decides to only offer obeisance to the Lord. This vandana limb has been independently described specifically for such a person. Regarding this vandana limb, in Śrīmad-Bhāgavatam, in the narration of his prayers to Śrī Bhagavān, Śrī Brahmā said, “O Lord! You are the embodiment of all good qualities, which no one can measure. For this reason, the person who desires only your mercy accepts all happiness and distress as a compassionate gift from you and goes on enjoying the results of his own actions, offering obeisance to you with his body, words and mind. Like a cātaka bird waiting with hope for a new raincloud to release its water, the devotee maintains his life with the hope of getting a drop of your boundless mercy. Like a brother receiving a share of his father’s wealth, he surely inherits the service of your lotus feet.” In this verse, correct sevā of the vandana limb of bhakti has been described. If correct sevā of these six of the nine kinds of bhakti is possible, then it is also true for dāsya, sakhya and ātma-nivedana. On the other hand, if the heart and mind are not purified by śravaṇa, kīrtana and so on, one’s intelligence alone is not enough to allow one to perform correct sevā of these three limbs. Nevertheless, for the information of our readers, we are briefly mentioning the characteristics of these three limbs in accordance with the description of Śrī Jīva. 

     Seventh, dāsya: atha dāsyam; tac ca śrī-viṣṇor dāsaṁ manyatvam--‘janmāntara-sahasreṣu yasya syān matir īdrśī. dāso’haṁ vāsudevasya sarvān lokān samuddharet.’ ity ukta-lakṣaṇam. astu tāvad bhajana-prayāsaḥ kevala-tādṛśatvābhimānenāpi siddhir bhavatīty abhipretyaivottaratra nirdeśaś ca tasya…tad etad dāsya-sambandhenaiva sarvam api bhajanaṁ mahattaraṁ bhavatīty āha--‘yan-nāma-śruti-mātreṇa pumān bhavati nirmalaḥ. tasya tīrtha-padaḥ kiṁ vā dāsānām avaśiṣyate.’ (Bhāg. 9.5.16) yasya bhagavato nāma-śravaṇa-mātreṇa yathā kathaṁcit tac-chravaṇena, kiṁ punaḥ samyak tat-tad-bhajanenety arthaḥ. tarhi dāso’smīty abhimānena samyag eva bhajatāṁ sarvatra sādhane sādhye ca kim avaśiṣyate--tad-adhikam anyat kim api nāstīty arthaḥ (Bhakti-Sandarbhaḥ 304-305 Anuḥ). “Now, dāsya-bhakti is being described. The performance of bhajana with the self-concept that ‘I am the servant of Śrī Viṣṇu’ is called dāsya-bhakti. After countless births, the self-concept may appear in some fortunate person that ‘I am the servant of Vāsudeva.’ Such a person can liberate the entire world. Talk of the endeavor for doing bhajana remains far away. Simply by the self-concept that ‘I am the servant of Śrī Bhagavān,’ siddhi or prema-bhakti is attained. For this purpose, discussion of the limb of dāsya-bhakti has been mentioned after referring to the other limbs of bhakti. All other types of bhajana reach their highest state when connected with dāsya. Durvāsā Muni said to Ambarīṣa Mahārāja, ‘A person becomes purified by somehow or other just hearing the name of Śrī Bhagavān, whose feet are worthy of veneration. As a result of tasting the Lord’s sweetness, he considers anything else as insignificant. Needless to say, he becomes successful in all respects by performing bhajana.’ Moreover, for those who are performing proper bhajana with the mentality that ‘I am the servant of Śrī Hari,’ what need is there for any other sādhana or sādhya? There is no need for anything else.”

     Eighth, sakhya: atha sakhyam; tac ca hitāśaṁsanamayaṁ bandhu-bhāva-lakṣaṇam (Bhāg. 10.14.32)--‘yan-mitraṁ paramānandam’ ity atra tathaiva mitra-pada-nyāsāt. yathā rāmārcana-candrikāyām ‘paricaryā-parāḥ kecit prāsādādiṣu śerate. manuṣyam iva taṁ draṣṭuṁ vyavahartuṁ ca bandhuvat’ iti. asya cottaratra pāṭhaḥ prema-viśrambhavad bhāvanāmayatvena dāsyād apy uttamatvāpekṣayā. kiṁ ca, parameśvare’pi yat sakhyaṁ śāstre vidhīyate tan nāścarya--‘nādevo devam arcayet’ iti tad-bhāvasyāpi vidhāna-śravaṇāt. kintu tad-bhāvas tat-sevā-viruddha iti śuddha-bhaktair upekṣyate, sakhyaṁ tu parama-sevānukūlam ity upādīyata iti.” (Bhakti-Sandarbhaḥ 306 Anuḥ)

     “Now, sakhya is being described. The mood of well-wishing friendship toward Śrī Bhagavān is called sakhya. In Śrīmad-Bhāgavatam 10.14.32, speaking to Svayaṁ Bhagavān Śrī Kṛṣṇa, the absolute being and embodiment of transcendental joy, Śrī Brahmā glorifies the Vrajavāsīs as Kṛṣṇa’s mitras, or friends. In the Rāmārcana-Candrikā it is seen that, ‘Some devoted bhaktas sleep in the temple because they see Śrī Bhagavān as a human being and behave with him as a friend.’ For this reason, sakhya has been mentioned after dāsya in the śravaṇaṁ kīrtanam verse. In dāsya, even though the treasure of sevā is present, awe and reverence, hesitation and so on also become manifest. But because of the affectionate, friendly mood in sakhya, devoid of any hesitation, there is a predominance of trust. Thus, sakhya is considered superior to dāsya. Moreover, it is no wonder that in śāstra a system of unhesitant friendship toward even the Supreme Lord has been established because in the scriptures such instructions as ‘Though being God, you must worship God’ are also heard. But if a sādhaka thinks of himself as God, there will be disharmony in the service of his own Lord. For this reason, the pure bhaktas disregard any scriptural injunctions to think of oneself as identical with one’s cherished Deity. Sakhya-bhāva has been widely accepted as most favorable to the service of one’s Deity.”

     Finally, the ninth limb, ātma-nivedana: tac ca dehādi-śuddhātma-paryantasya sarvato-bhāvena tasminn evārpaṇam. tat-kāryaṁ cātmārtha-ceṣṭā-śūnyatvaṁ tan-nyastātma-sādhana-sādhyatvaṁ tad-arthaika-ceṣṭāmayatvaṁ ca. idaṁ hy ātmārpaṇaṁ go-vikrayavat vikrītasya gor vartanārthaṁ vikrītavatā ceṣṭā na kriyate. tasya ca śreyaḥ-sādhakaḥ sa krītavān eva syāt. sa ca gaus tasyaiva karma kuryāt, na punar vikrītavato’pīti (Bhakti-Sandarbhaḥ 309 Anuḥ). “Surrender is of two types: (1) surrender of the body, and (2) surrender of one’s pure soul. The word samarpaṇa (surrender) means to give oneself in every way to Śrī Bhagavān. The action of self-surrender is devoid of any endeavor for oneself. All of one’s activities aimed at perfection are to be offered to Śrī Bhagavān, including all bodily, verbal and mental endeavors. This self-surrender is like the selling of a cow. If a cow is sold, the seller no longer makes any effort to protect or maintain the cow; the buyer then provides for the cow’s well-being. The cow also now only serves the buyer, not the seller. In the same way, the sādhaka who surrenders himself to Śrī Hari undoubtedly becomes free from concern about his body or anything related to it and is blessed with the good fortune of constant bhajana.”

     Then, in the second half of the verse, Śrīla Ṭhākura Mahāśaya says, “I say to you, dear brothers, do not take shelter of other gods; this bhakti is the highest worship.” “O mind, my dear brother! Don’t take shelter of other gods like Brahmā or Rudra; only by taking shelter of the lotus feet of Śrī Govinda and performing careful sevā of the above-mentioned nine kinds of bhakti does one practice the highest bhajana.” “Among the various types of bhajana, the nine kinds of bhakti are the best.” (CC. Antya 4.70)

Śrī Śrī Prema-Bhakti-Candrikā 11, part 4 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

     Now we shall discuss the way to perform careful service of the arcana limb of bhakti. Every person initiated in viṣṇu-mantra should undertake daily worship of his own iṣṭadevatā or cherished deity. Stories are heard that if otherwise, extreme harm can be done. dīkṣitānāṁ tu sarveṣāṁ tad-akaraṇe naraka-pātaḥ śrūyate yathā viṣṇu-dharmottare--‘ekakālaṁ dvikālaṁ vā trikālaṁ pujayed dharim. apūjya bhojanaṁ kurvan narakāṇi vrajen naraḥ’ (Bhakti-Sandarbhaḥ 283 Anuḥ). There are narrations in the śāstras about those initiated in viṣṇu-mantra who fall into hell if they do not perform their own iṣṭa-pūjā, whether they may be gṛhastha, tyāgī, brahmacārī or vānaprastha. In the Viṣṇu-Dharmottara it is written that a person initiated in viṣṇu-mantra must perform pūjā of Śrī Hari either once, twice or three times a day. If one neglects Śrī Hari’s pūjā but still eats, he goes to various kinds of hells. For the gṛhastha-bhaktas especially, the path of arcana is the primary limb of bhajana. ye tu sampattimanto gṛhasthās teṣāṁ tv arcana-mārga eva mukhyaḥ...tad-akṛtvā hi niṣkiñcanavat kevala-smaraṇādi-niṣṭhatve vitta-śāṭhya-pratipattiḥ syāt. para-dvārā tat-sampādanaṁ vyavahāra-niṣṭhatvasyālasatvasya vā pratipādakam. tato’śraddhāmayatvāddhīnam eva tat (Bhakti-Sandarbhaḥ 283 Anuḥ). The meaning is that specifically for those who are wealthy gṛhasthas, the arcana-mārga is primary. If they neglect to perform arcana of Śrī Bhagavān and engage only in smaraṇa like one who has no material possessions, then the fault of being deceitful about one’s wealth is present. If instead of performing his own arcana, a person engages someone else to do it, then it becomes clear that he is either devoted to his business affairs or lazy. In other words, one is either attached to his money-making activities or excessively lazy in matters of sevā. bigraha naha--sākśāt tumi brajendranandana (CC). “You are not a vigraha (deity icon)--You are directly the son of the king of Vraja.” By having such faith while engaged in the service of the vigraha, genuine sevā of the arcana-mārga is performed. Therefore, it is written in Bhakti-Sandarbhaḥ, śrīmat-pratimāyāṁ tu tad-ākāraika-rūpatayaiva cintayanti, ākāraikyāt. śilā-buddhiḥ kṛtā kiṁvā pratimāyāṁ harer mayā--iti bhāvanāntare doṣa-śravaṇāc ca...paramopāsakāś ca sākṣāt-parameśvaratvenaiva tāṁ paśyanti; bheda-sphūrter bhakti-vicchedakatvāt tathaiva hy ucitam. The meaning is that the mahātmās consider the icons of Śrī Kṛṣṇa and other deities to be in all respects identical with those deities. It is improper to consider any difference between Śrī Vigraha and one’s own cherished deity because there is none. Many stories have been heard of material and spiritual inauspiciousness that occurred because of someone thinking there is even a slight difference between one’s cherished deity and Śrī Vigraha, or that the icon is only stone or metal. After Mahārāja Daśaratha accidentally killed Sindhu, the son of a blind muni, with an arrow, mistaking him for a deer, he then took the boy to his father. The blind muni accepted his son and began to wail, saying, “Have I at some time offensively thought of the icon of Śrī Hari to be stone, by which such grief for my son has now come upon me?” In fact, nāma, bigraha, svarūpa tina ekarūpa. tine bheda nāi--tina cidānanda rūpa (CC. Mad. 17.131). “The Lord’s name, form and nature are all identical. There is no difference between them. All three are composed of spiritual consciousness and bliss.” By worshipping the vigraha with firm faith in all the śāstras and the words of the mahājanas, and with complete understanding of the identity of the vigraha with one’s own iṣṭadeva, correct sevā of the arcana limb of bhakti is possible. Vratas (vows) such as observing Śrī Janmāṣṭamī, Kārtika, Ekādaśī and bathing in the month of Māgha (January-February) are all included in the arcana-mārga.

(To be continued...)

Śrī Śrī Prema-Bhakti-Candrikā 11, part 3 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

     Third, smaraṇa--when the mind attains union with Śrī Bhagavān’s names, qualities, pastimes and so on, that is called smaraṇa. Remembrance of Śrī Hari is by nature the very life of all sādhana. Still, in practicing the smaraṇa limb of bhakti, concentration of the mind is the absolute necessity. If the mind is not pure, concentration is not possible. The import is that if impurities in the form of the appearance of other things in the mind are not expelled, the heart and mind do not become clear. For this reason, the practice of smaraṇa is not possible for everyone. Therefore, Śrī Jīva Gosvāmipāda has written, atha śaraṇāpattyādibhiḥ śuddhāntaḥkaraṇaś cet...nāmakīrtanāparityāgena smaraṇaṁ kuryāt. “When the heart and mind have been purified by taking shelter of the Lord and other practices, the practice of smaraṇāṅga-bhakti should be performed along with nāma-kīrtana.” The meaning is that as much as the sādhaka’s heart and mind are sanctified or cleansed by practicing the limbs of bhajana, such as having faith, taking shelter, service to Śrī Guru and the Vaiṣṇavas, hearing, chanting and so on, to that degree, smaraṇāṅga-bhajana gives happiness or enjoyment to the sādhaka. Gradually, the sādhaka engaged in smaraṇa-sevā with great care and attention passes through several levels and finally arrives in the realm where love is attained. Śrīmat Jīva Gosvāmipāda has mentioned those levels: tad idaṁ smaraṇaṁ pañca-vidhaṁ, yat-kiñcid anusandhānaṁ smaraṇam. sarvataś cittam ākṛṣya sāmānyākāreṇa manodhāraṇaṁ dhāraṇā. viśeṣato rūpādi-cintanaṁ dhyānam. amṛta-dhārāvad avicchinnaṁ tat dhruvānusmṛtiḥ. dhyeya-mātra-sphuraṇaṁ samādhir iti (Bhakti-Sandarbhaḥ 278 anuḥ). “The aforementioned smaraṇa is of five kinds. Exploration of Śrī Hari’s name, form and so on to a small degree is called smaraṇa. Pulling one’s attention away from all sense objects and holding Śrī Hari’s form, qualities and so on steadily in one’s thoughts is called dhāraṇā. Contemplating his form and so on in a more specific way is called dhyāna. Uninterrupted remembrance, as though it were a stream of nectar, is called dhruvānusmṛti. When only that which is to be meditated upon appears in the mind, that is called samādhi.” As a result of careful sevā of the smaraṇa limb of bhakti, the sādhaka is gradually blessed with the attainment of bhāva-samādhi, complete absorption in divine love.

     Then, pāda-sevana--pāda-śabdo bhaktyaiva nirdiṣṭaḥ. tataḥ sevāyāḥ sādaratvaṁ vidhiyate. sevā ca kāla-deśādy ucitā paricaryādi-paryāyā. sā yathā--‘yat-pāda-sevābhirucis tapasvinām aśeṣa-janmopacitaṁ malaṁ dhiyaḥ. sadyaḥ kṣīṇoty anvaham edhatī satī yathā padāṅguṣṭha-viniḥsṛtā sarit.’ The meaning is that in pāda-sevā, or serving the lotus feet, the word pāda has been used to indicate devotion or respect. It is not that only sevā of the lotus feet is to be done, and not of other limbs like the lotus face, lotus hands and so on. Sevā of all limbs must be done with great affection and respect. Service that is appropriate for the time, place and so on is called sevā. The word sevā denotes service. In a discourse in Śrīmad-Bhāgavatam 4.21.31 concerning having a taste for sevā, Śrīla Pṛthu Mahārāja said to Śrī Viṣṇu, “O Lord! If a fondness for serving your lotus feet arises in a person burnt by the miseries of the material world, the impure desires for sense objects accumulated in his heart and mind from endless births are very quickly destroyed, just as the three worlds are purified by the Gaṅgā flowing from your big toe.” Here, the secondary result of having a taste for, or having done careful service of, this pāda-sevana limb has been described. In truth, as a result of his fondness for pāda-sevana, the bhakta desires only that pāda-sevā and nothing else. For this reason, in Śrīmad-Bhāgavatam 10.51.55, Śrī Mucukunda Mahārāja says to Śrī Bhagavān, 

न कामयेऽन्यं तव पादसेवनादकिञ्चनप्रार्थ्यतमाद्वरं विभो ।

आराध्य कस्त्वां ह्यपवर्गदं हरे वृणीत आर्यो वरमात्मबन्धनम् ॥

     “O Lord! I pray for no other blessing than the service of your lotus feet, which is the constant prayer of those humble souls who have given up all desires. O Hari! What wise person, having worshiped you, the bestower of liberation, would accept another boon which may bind his soul?” Regarding the significance of using the word apavargada (giver of liberation), Śrī Jīvapāda has written that though the devotee may pray for a blessing concerning his own bondage, he will still not accept mukti. Within this pāda-sevā form of bhakti, practices such as seeing and touching the Deity, circumambulating and following the Deity, going to Bhagavān’s temples, and bathing and so forth in holy places like the Gaṅgā, Puruṣottama (Jagannātha Purī), Dvārakā and Mathurā are included because all of these generally go along with pāda-sevana.

Śrī Śrī Prema-Bhakti-Candrikā 11, part 2 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

  Second, kīrtana means to speak about the name, qualities, pastimes and so on of Śrī Kṛṣṇa. Specifically, kīrtana of Śrī Bhagavān’s names is the dharma for kali-yuga. Among all sādhanas, there is none better than chanting Śrī Bhagavān’s names for obtaining prema. It is devoid of any consideration of place, time or recipient; the idea of qualification or lack thereof has been rejected; it is supremely beneficial for all living beings; it is warmly received by all virtuous people and practiced by innumerable siddhas (perfected beings) as well as sādhakas.  In all śāstras, this nāma-saṅkīrtana (chanting of the Holy Names) has been determined to be the best means for obtaining prema. etan nirvidyamānānām icchatām akutobhayam, yogināṁ nṛpa nirṇītaṁ harer nāmānukīrtanam (Bhāg. 2.1.11). sādhakānāṁ siddhānāṁ ca nātaḥ param anyat śreyo’stīty āha etad iti. icchatāṁ kāmināṁ tat-tat-phala-sādhanam etad eva. yogināṁ jñānināṁ phalaṁ caitad eva nirṇītam. nātra-pramāṇaṁ vyaktavyam ity arthaḥ (Śrīdhara Ṭīkā). The meaning is that for both the sādhakas and the siddha-mahāpuruṣas there is no better sādhana than nāma-kīrtana. With this in mind, he says, “O King! For those who have desires, nāma-saṅkīrtana is the unfailing sādhana for obtaining their goals. And for those who are indifferent to worldly life and desire liberation, this nāma-saṅkīrtana is the foremost sādhana. The primary result of the sādhanas performed by the yogīs and jñānīs is also nāma-saṅkīrtana.”

  The way by which prema is realized as a result of carefully serving nāma-saṅkīrtana has been revealed from the mouth of Śrīman Mahāprabhu himself in his Śikṣāṣṭaka: yerūpe laile nāma prema upajāya, tāhāra lakṣaṇa śuna svarūpa rāmarāya. tṛṇād api sunīcena taror iva sahiṣṇuṇā, amāninā mānadena kīrtanīyaḥ sadā hariḥ. “Hear from me, Svarūpa and Rāmarāya, the characteristic of how prema is born of chanting the Holy Names. Feeling oneself to be lower than even the grass, one should always chant Hari’s names with forbearance like a tree, with humility and with respect.” Mahāprabhu has personally explained the meaning of this verse in Caitanya-Caritāmṛta (Antya 20.22-26):

উত্তম হঞা আপনাকে মানে তৃণাধম | দুইপ্রকারে সহিষ্ণুতা করে বৃক্ষসম ||

বৃক্ষ যেন কাটিলেহ কিছু না বোলয় | শুখাইয়া মৈলে কারে পানি না মাগয় ||

যেই যে মাগয়ে তারে দেয় আপন ধন | ঘর্ম-বৃষ্টি সহে, আনের করয়ে রক্ষণ ||

উত্তম হঞা বৈষ্ণব হবে নিরভিমান | জীবে সম্মান দিবে জানি কৃষ্ণ-অধিষ্ঠান ||

এইমত হঞা যেই কৃষ্ণনাম লয় | কৃষ্ণের চরণে তার প্রেম উপজয় ||

     “Even though being the highest, he regards himself as lower than grass. He is tolerant like a tree in two ways: if cut, he says nothing, and if weak from thirst, he does not ask for water. If someone begs from him, he gives his own wealth. He endures heat and rain, yet gives shelter to others. Although the highest, a Vaiṣṇava must be without pride, always giving respect to everyone, knowing them to be the dwelling place of Śrī Kṛṣṇa. Love for Śrī Kṛṣṇa’s lotus feet will awaken for whomever chants the Lord’s name in this way.”

  Regarding the tṛṇād api verse, Śrīla Kavirāja Gosvāmipāda has written,

ঊর্ধ্ববাহু করি কহি শুন সর্বলোক | নামসূত্রে গাঁথি পর কণ্ঠে এই শ্লোক ||

প্রভুর আজ্ঞায় কর এই শ্লোক আচরণ | অবশ্য পাইবে তবে শ্রীকৃষ্ণচরণ ||

  “With arms raised high, I say, listen everyone! String this verse upon the thread of the holy name and wear it around your necks. Whoever follows this verse by Mahāprabhu’s order shall certainly attain Śrī Kṛṣṇa’s lotus feet.” (CC. Ādi 17.32-33)

  The meaning of this statement is that to chant nāma continuously, this verse must be remembered, and in order to attain this state, the sādhaka must pray forlornly to Śrī Nāma and express the extreme anxiety in his heart. Because until such a condition is attained, one does not acquire prema, the primary result of chanting nāma. The genuine honoring of this verse is the unfailing method of offenseless nāma-kīrtana because nāmāparādha is the most serious obstacle to obtaining prema through the very powerful process of nāma-sādhanā. Śrī Nāma is not pleased by an offensive person, and even though that person may perform kīrtana for a long time, Śrī Nāma has no desire to give him prema. Since careful service of this harināma-saṅkīrtana is the kali-yuga-dharma, those who desire to obtain prema without delay must perform nāma-kīrtana free from the ten kinds of offenses against the Name. The verbal root rādh connotes satisfaction. If one commits an aparādha, or offense, the satisfaction of chanting nāma goes away because Śrī Nāma thoroughly conceals his own power. As a result, the nāmāparādhī (offender) becomes incapable of performing proper service to nāma. Never mind proper sevā, lack of faith, hypocrisy, absorption in things other than Kṛṣṇa, hoping for profit, adoration and fame, negligence in nāma-bhajana and so on are the poisonous fruits of this aparādha. Moreover, another meaning of rādh is siddhi (accomplishment, realization). Whenever there is an aparādha, the desired result is not attained. The reason is that the aparādha makes all of the sādhaka’s sādhana and bhajana fruitless, causing all spiritual matters to appear as material. A desire for enjoyment then awakens in the sādhaka’s heart and mind and prevents him from taking full shelter of nāma. Here we shall mention the various nāma-aparādhas in brief: (1) defaming a saintly person, (2) thinking the name, form and so on of Śrī Śiva are independent of Śrī Viṣṇu, (3) disrespecting Śrī Guru or regarding him as an ordinary person, (4) blaspheming the Vedas or scriptures following them, (5) considering the glories of Śrī Harināma as empty praise, (6) imagining other interpretations of Śrī Harināma, (7) engaging in sinful behavior on the strength of the Holy Name, (8) thinking that other auspicious activities are equal to Śrī Harināma, (9) instructing faithless persons about the Holy Name, (10) having a lack of affection for the Holy Name even after hearing of its glories. Nāma-kīrtana devoid of these ten kinds of offenses is susevana, or careful service, of the kīrtana limb of bhakti.

To be continued...

Śrī Śrī Prema-Bhakti-Candrikā 11, part 1 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

ভাগবত শাস্ত্রমর্ম,        নববিধা ভক্তি-ধর্ম,

সদাই করিব সুসেবন |

অন্য দেবাশ্রয় নাই,        তোমারে কহিল ভাই,

এই ভক্তি পরম ভজন || ১১ ||

     I shall always serve by carefully performing the nine kinds of bhakti-dharma, the essence of Śrīmad-Bhāgavatam. I say to you, dear brothers, do not take shelter of other gods; this bhakti is the highest worship.

Navavidhā Bhakti

     Sudhā-Kaṇikā-Vyākhyā: Even though within the Vaiṣṇava community Śrīla Ṭhākura Mahāśaya is known as “the mahārāja of prema-bhakti,” meaning that although he has incomparable competency in prema-bhakti, he humbly thinks of himself as an ordinary sādhaka, saying, bhāgabata śāstra-marma, nababidhā bhakti-dharma, sadāi kariba susebana. “I shall always serve by carefully performing the nine kinds of bhakti-dharma, the essence of Śrīmad-Bhāgavatam.” This can be explained in two ways. “By Śrīman Mahāprabhu’s mercy, the true hidden meanings of the Bhāgavata-śāstra have been revealed in the commentaries of the Gosvāmīs. I shall always study the Vaiṣṇava-Toṣaṇī, Krama-Sandarbha and the other Ṣaṭ-Sandarbha commentaries, which reveal the deepest meanings of the Bhāgavata, along with those of Śrīla Viśvanātha Cakravartipāda and Baladeva Vidyābhūṣaṇa Mahodaya, which faithfully follow the teachings of the Gosvāmīs. I shall always serve the nine kinds of bhakti, such as hearing, chanting and so on, the true dharma of the jīva, the eternal servant of Kṛṣṇa.”

     Or, “I shall always serve the nine kinds of bhakti, the true essence of the Bhāgavata-śāstra.” This is known from the words of Śrīla Prahlāda Mahāśaya in Śrī Bhāgavatam (7.5.23-24): śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam. iti puṁsārpitā viṣṇau bhaktiś cen nava-lakṣaṇā kriyeta bhagavaty addhā tan manye’dhītam uttamam. “Hearing, chanting and remembering Śrī Viṣṇu, serving his lotus feet, worshiping and praising him, thinking of oneself as his servant or friend and devoting one’s entire being to him---if these nine types of bhakti are directly offered to Śrī Bhagavān by the jīva, I consider that to be the highest learning.” Having resolved to carefully serve these nine limbs of bhakti contained in the Śrīmad-Bhāgavatam, the essence of all the Vedas, Śrīla Ṭhākura Mahāśaya is urging the sādhaka community to also serve them with utmost care. Here Śrīla Ṭhākura Mahāśaya has not used the word sevana (service), but rather susevana (careful service). The meaning is that the sādhaka who desires his highest welfare must serve or practice the nine kinds of bhakti in the highest way, by which his heart and mind, soiled by desires and longings, quickly become purified and rati or prema are allowed to appear without delay. In what way must hearing, chanting and the other limbs of bhakti be carefully served? With the support of the Gosvāmīs’ words, we shall undertake a small discussion of this matter because in the absence of careful sevā, or because of lack of skill in sevā, the sādhaka’s progress in bhajana and attainment of prema will be much delayed.

     First, regarding careful sevā, or sevā done in the highest way, in the limb of bhakti comprised of hearing, or śravaṇa, Śrī Jīva Gosvāmipāda has written, tac ca nāma-rūpa-guṇa-līlāmaya-śabdānāṁ śrotra-sparśaḥ...tatrāpi śravaṇe śrī-bhāgavata-śravaṇaṁ tu parama-śreṣṭhaṁ tasya tādṛśa prabhāvamaya-śabdātmakatvāt parama-rasamayatvāc ca tatra pūrvasmād yathā (Bhāg. 1/1/2) ‘śrīmad-bhāgavate mahāmuni-kṛte kiṁvā parair īśvaraḥ sadyo hṛdy avarudhyate’tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt.’ mahāmuniḥ sarva-mahan-mahanīya-caraṇa-paṅkajaḥ śrī-bhagavān. atra kiṁvā parair ityādinā śabda-svābhāvika-māhātmyaṁ darśitam. uttarasmād yathā ‘sarva-vedānta-sāraṁ hi śrī-bhāgavatam iṣyate. tad-rasāmṛta-tṛptasya nānyatra syād ratiḥ kvacit.’ tad-rasa evāmṛtaṁ tena tṛptasya. atraivaṁ vivecanīyam; śrī-bhagavan-nāmādeḥ śravaṇaṁ tāvat paramaḥ śreyaḥ; tatrāpi mahad-āvirbhāvita-prabandhādeḥ, tatra mahat-kīrtyamānasya; tato’pi śrī-bhāgavatasya. tatrāpi mahat-kīrtyamānasyeti. tatrāpi savāsana-mahānubhava-mukhāt sarvasya śrī-kṛṣṇa-nāmādi śravaṇaṁ tu parama-bhāgyād eva sampadyate tasya pūrṇa-bhagavattvād iti (Bhakti-Sandarbhaḥ). 

When words describing the name, form, qualities and pastimes of Śrī Bhagavān contact the ear, it is called śravaṇa. Moreover, among things to hear, the hearing of Śrīmad-Bhāgavatam is considered best because its words are the most powerful and contain the most rasa. It has been described in the beginning of Śrīmad-Bhāgavatam that its every word is supremely powerful. ‘That mahāmuni Bhagavān Śrīman Nārāyaṇa, whose lotus feet are worshipped by the greatest sages, has revealed this Śrīmad-Bhāgavatam.’ Because such powerful words and transcendental enjoyment have been deposited in this book, by the mere desire to hear it, the devotee captures Śrī Bhagavān within his heart. Does one capture Bhagavān in his heart by hearing or following any other śāstra? Never. By this, the inherent glory of Śrīmad-Bhāgavatam has been clearly shown. In addition to that, Śrīmad-Bhāgavatam is said to contain the most rasa: ‘One who becomes thoroughly satisfied by tasting the nectar in this Śrīmad-Bhāgavatam, the essence of all vedānta, loses all taste for any other śāstra or sādhana.’ By this, the profound depth of enjoyment found in Śrīmad-Bhāgavatam has been indicated. Here it is to be considered that first of all, the hearing of Śrī Bhagavān’s name, form, qualities, pastimes and so on produces the supreme benefit. Among the various sources, hearing from treatises manifested by great souls produces even more auspiciousness. Moreover, if those books produced by great souls are also sung or narrated by great souls, then the glory of the text becomes even greater. If the Śrīmad-Bhāgavatam, which was produced by the extremely great souls Śrī Vyāsa and Śrī Śuka, is narrated by a great soul, that generates extreme auspiciousness. If the name, qualities and pastimes of Śrī Hari that have been deposited in Śrīmad-Bhāgavatam are heard from the mouth of a magnanimous soul whose desires are similar to the hearer, then that gives the most enjoyment of all. Moreover, even though the pastimes of various avatāras are narrated in Śrīmad-Bhāgavatam, in respect of bringing good fortune, the name, form, qualities and pastimes of Śrī Kṛṣṇa are topmost because he is himself Bhagavān and the direct embodiment of mādhurya.

     From this siddhānta of Śrīla Gosvāmipāda we have understood the gist to be that hearing about Śrī Kṛṣṇa’s name, form, qualities and pastimes from the mouth of a great soul who has similar intentions is extremely powerful and filled with the highest rasa, and that the limb of bhakti composed of hearing is to be carefully served by the sādhaka. Making Śrīmad-Bhāgavatam the center, the Gosvāmīs have composed their philosophical and rasa-related books concerning Śrī Kṛṣṇa’s pastimes. All of those books should also be regarded as of the same status as the Bhāgavatam. The books concerning the līlās of Śrīman Mahāprabhu, who is the combined form of Śrī Rādhā-Kṛṣṇa, such as Śrī Caitanya-Bhāgavata and Śrī Caitanya-Caritāmṛta, as well as Śrīla Ṭhākura Mahāśaya’s Prema-Bhakti-Candrikā, Prārthanā and so on are also very powerful and filled with rasa. By carefully hearing all these books from a like-minded great soul, all obstacles are quickly removed and the sādhaka who has developed a taste for this subject matter is in a short time blessed with prema. This is how to perform good service of the śravaṇa limb of bhakti.

To be continued...

Śrī Śrī Prema-Bhakti-Candrikā 10 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

যুগল-কিশোর প্রেম,        লক্ষবাণ যেন হেম,

হেন ধন প্রকাশিল যাঁরা ।

জয় রূপ! সনাতন,        দেহ মোরে প্রেমধন,

সে রতন মোর গলে হারা ॥ ১০ ॥

     Victory to Śrī Rūpa and Śrī Sanātana, who have revealed the treasure of yugala-kiśora-prema, purer than gold heated a hundred thousand times. Please give me this treasure and I shall wear it as a string of jewels around my neck.

Lakṣabāṇa Hema

     Sudhā-Kaṇikā-Vyākhyā: In the previous verse, Śrīla Narottama Ṭhākura Mahāśaya referred to the books of Śrī Rūpa-Sanātana as vessels for yugala-madhura-rasa. Here in this verse, he shows that by establishing in their own books the supreme purity of prema, they have revealed in numerous and various ways that most mysterious truth within this world. First he says, yugala-kiśora prema, lakṣabāṇa yena hema. As many times as gold is heated in fire, to that degree it becomes purified. Just as it is assumed that in gold heated a hundred thousand times, no base metal can remain, in the same way, in Śrī Rādhā-Kṛṣṇa’s mutual prema or in gopī-prema, there isn’t even the faintest trace of the desire for self-satisfaction.

না গণি আপন দুঃখ, সবে বাঞ্ছি তাঁর সুখ, তাঁর সুখে আমার তাৎপর্য ।

মোরে যদি দিলে দুঃখ, তাঁর হৈল মহাসুখ, সেই দুঃখ মোর সুখবর্য ॥

     “Without considering my own suffering, I only wish for his happiness; his happiness is the goal of my life. If by giving me misery, he becomes very happy, then that misery is my greatest happiness.” (C.C. Antya 20.52)

     Only the vraja-sundarīs can say this because their love is fully developed and powerful. Because Śrī Rādhā has the ability to make her desire for union dependent upon her love for Kṛṣṇa, she is called samarthā, or capable. When iron comes in contact with fire, it becomes of the same nature as fire by losing its qualities of coolness and darkness and acquiring the fire’s burning power and brightness. In the same way, if one combines the sambhogecchā mood with rati, an affectionate desire to make Śrī Kṛṣṇa happy, the deep darkness of her own desire for enjoyment is driven far away and her heart is tinged with the saffron hue of love. When the two are united, rati (love) becomes of primary importance and sambhogecchā (desire for union) is secondary. The gopīs attain success by serving Kṛṣṇa. There is no desire for personal happiness in the hearts of those who serve Śrī Kṛṣṇa.

আত্ম-সুখ-দুঃখ গোপীর নাহিক বিচার । কৃষ্ণ-সুখ হেতু চেষ্টা মনো ব্যবহার ॥

কৃষ্ণ বিনা আর সব করি পরিত্যাগ । কৃষ্ণ-সুখ হেতু করে শুদ্ধ অনুরাগ ॥

     “The gopīs don’t consider their own happiness or distress. All their thoughts and actions are directed toward making Kṛṣṇa happy. They have given up everything but Kṛṣṇa, and they give their pure love only for his happiness.” (C.C. Ādi 4.174-175) Therefore, the maxim of the vraja-gopīs’ hearts is kānta-sebā sukha-pūra, saṅgama haite sumadhura: “Service to our lover is the abode of happiness and is even sweeter than direct union.” 

     In the Śrīmad-Bhāgavata and other scriptures the story is narrated of the vraja-sundarīs’ terrible feelings of separation when Śrī Kṛṣṇa, during his manifest pastimes, went away to Mathurā. Some bhaktas would not be able to sustain their lives in such a situation, but these young girls of Vraja were able to survive. The only reason for that is their desire for their beloved Śrī Kṛṣṇa’s happiness. If they lost their lives, in their absence Śrī Kṛṣṇa would become unhappy. This is the only reason they remain alive. In such separation, if even the slightest bit of desire for their own happiness remained, it would be impossible for them to maintain their lives.

প্রিয়া প্রিয়-সঙ্গ হীনা, প্রিয় প্রিয়া-সঙ্গ বিনা, নাহি জীয়ে এ সত্য প্রমাণ ।

মোর দশা শুনে যবে, তার এই দশা হবে, এই ভয়ে দোঁহে রাখে প্রাণ ॥

     “It is true that without each other’s companionship, two lovers cannot sustain their lives. They think, ‘If my beloved hears of my condition, he/she will also enter that state.’ In fear of this happening, both of them preserve their lives.” (C.C.)

     Because even the most subtle of limiting qualities have vanished from Śrīmatī Rādhārāṇī’s preeminent mādanākhya-mahābhāva, it is purer than gold heated one hundred thousand times. In their books, Śrīla Rūpa-Sanātana have elaborately described with many examples the purity of Śrī Śrī Rādhā-Mādhava’s love. The esoteric prema of Śrī Śrī Rādhā-Mādhava, which was previously difficult for even Brahmā, Uddhava and others to comprehend, has been expressed in the books of Śrī Rūpa-Sanātana in such a way that it can be easily understood and practiced by even the ordinary sādhakas of kali-yuga. hena dhana prakāśila yāṅrā.

     Moreover, yugala-kiśora prema, lakṣabāṇa yena hema can mean that the love of Rādhā’s sakhīs for Yugala-Kiśora Śrī Rādhā-Mādhava is purer than gold heated one hundred thousand times. When Śrī Śrī Rādhā-Mādhava are happy, the sakhīs are always happy. The tasting of Śrī Rādhā-Mādhava’s supremely pure prema-mādhurī is their exclusive treasure. Śrīla Kavirāja Gosvāmipāda has written,

রাধাকৃষ্ণের লীলা এই অতি গূঢ়তর । দাস্য বাৎসল্যাদিভাবের না হয় গোচর ॥

সবে এক সখীগণের ইহা অধিকার । সখী হৈতে হয় এই লীলার বিস্তার ॥ 

সখী বিনু এই লীলার পুষ্টি নাহি হয় । সখী লীলা বিস্তারিয়া সখী আস্বাদয় ॥

সখী বিনু এই লীলায় অন্যের নাহি গতি । ইত্যাদি

     “The līlā of Śrī Rādhā-Kṛṣṇa is very deep. It is not within the range of dāsya or vātsalya-bhāva. Among all, only the sakhīs have ownership of this. From the sakhīs the līlā is expanded, and without them, the līlā is not nourished. Having expanded the līlā, the sakhīs then relish it. Without them, this līlā has no other shelter.” (C.C. Madhya 8.201-204)

     Furthermore, among the sakhīs, those mañjarīs who have more love for Rādhā than for Kṛṣṇa, her kiñkarīs, have the purest love of all for the Divine Couple. The reason is that although her sakhīs have no desire for direct contact with Kṛṣṇa, by Śrī Rādhārāṇī’s desire or endeavor, they do sometimes unite with him.

সখীর স্বভাব এক অকথ্য কথন । কৃষ্ণসহ নিজলীলায় নাহি সখীর মন ॥

কৃষ্ণসহ রাধিকার লীলা যে করায় । নিজকেলি হৈতে তাহে কোটিসুখ পায় ॥

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যদ্যপি সখীর কৃষ্ণসঙ্গমে নাহি মন । তথাপি রাধিকা যত্নে করায় সঙ্গম ॥

নানা-ছলে কৃষ্ণে প্রেরি সঙ্গম করায় । আত্মকৃষ্ণসঙ্গ হৈতে কোটি সুখ পায় ॥

অন্যোন্যে বিশুদ্ধ প্রেমে করে রস পুষ্ট । তা-সবার প্রেম দেখি কৃষ্ণ হয় তুষ্ট ॥

     “Regarding the nature of the sakhīs, there is one inexplicable fact: they never think of engaging in their own pastimes with Kṛṣṇa. They prefer to arrange for Śrī Rādhikā’s pastimes with Kṛṣṇa, from which they derive ten million times more happiness than sporting with him directly. Although the sakhīs never think of union with Kṛṣṇa, Rādhikā still sometimes tries to get them together. By various tricks, she sends them off to meet with Kṛṣṇa and feels ten million times happier than enjoying with him herself. The rasa is nourished by their pure love for each other, and when Kṛṣṇa sees the love they all possess, he too becomes very satisfied.” (C.C. Madhya 8.207-208, 212-214)

    However, the desire for union with Śrī Kṛṣṇa never arises within Śrī Rādhā’s mañjarīs. They are solely devoted to sevā, their lives surrendered to it and their bodies formed by it. This bhāva-sādhanā of the mañjarīs is Śrīman Mahāprabhu’s unprecedented gift of mercy and the most desired accomplishment for the Gauḍīya-Vaiṣṇava community. Śrī Rūpa-Sanātana are the ācāryas of mañjarī-bhāva and have elaborately described in their books the tattvas and siddhāntas of its practice. After defining mañjarī-bhāva-sādhanā, they introduced various fundamental doctrines, philosophical conclusions and narratives with the intention of establishing it above all others. Śrīla Sanātana Gosvāmipāda’s book Śrī Bṛhad-Bhāgavatāmṛta is an excellent example of this. In this way, Śrī Rūpa and Śrī Sanātana have revealed in their books the mañjarīs’ supremely pure love for Yugala-Kiśora in extensive detail.

     Śrīla Ṭhākura Mahāśaya is praying, jaya rūpa sanātana, deha more prema-dhana, se ratana mora gale hārā. “O merciful Śrī Rūpa-Sanātana! Please give me the prema that depends upon mañjarī-bhāva. Like a string of jewels around my throat, that necklace of prema forever increases the beauty of my soul.” Here, prema has been defined as a treasure. Just as by acquiring wealth, one’s poverty is destroyed and enjoyment is attained, in the same way, by acquiring prema, the miseries of material life are destroyed and one simultaneously enjoys the taste of prema-rasa. Moreover, prema gives one a taste of Śrī Kṛṣṇa’s inexhaustible sweetness. pañcama puruṣārtha sei prema-mahādhana, kṛṣṇera mādhurya-rasa karāya āsvādana. “The fifth goal of human life is the great treasure of prema, which causes one to taste Śrī Kṛṣṇa’s mādhurya-rasa.” In the prema pervaded by mañjarī-bhāva, along with that most excellent prema-rasa, one obtains a taste of the boundless sweetness of Śrī Rādhā-Kṛṣṇa. It should be understood that by begging for the mercy of Śrī Rūpa-Sanātana to allow him to wear that necklace made of the jewels of prema, Śrīla Ṭhākura Mahāśaya is asking for a taste of both prema-rasa and śrī-rādhā-kṛṣṇa-mādhurya.

Śrī Śrī Prema-Bhakti-Candrikā 9 (comm. by Śrī Anantadāsa Bābājī Mahārāja)

প্রেমভক্তি-রীতি যত,        নিজ গ্রন্থে সুবেকত,

লিখিয়াছে দুই মহাশয় ।

যাহার শ্রবণ হৈতে,         প্রেমানন্দে ভাসে চিতে,

যুগল মধুর রসাশ্রয় ॥ ৯ ॥

     These two great souls have written books that clearly reveal all the practices of prema-bhakti. The minds and hearts of those who hear these descriptions float in premānanda and become vessels for yugala-madhura-rasa.

Yugala-Madhura-Rasāśraya

     Sudhā-Kaṇikā-Vyākhyā: After singing the glories of the premamaya books written by Śrī Śrī Rūpa-Sanātana, Śrīla Narottama Ṭhākura Mahāśaya then discusses their noble contribution---prema-bhakti-rīti yata, nija granthe subekata, likhiyāche dui mahāśaya. Both Śrī Rūpa and Śrī Sanātana are known as mahāśaya, meaning high-minded or magnanimous. Even though they were always floating in the ocean of divine contemplation and deeply absorbed in tasting rasa, they were still overcome with compassion for the jīvas of the world. Due to their kind and benevolent natures, they stored their most profound feelings and realizations within the books they composed. Or mahāśaya can also mean bhakti-rasa-lampaṭa, always yearning for bhakti-rasa. Just as they tasted bhajana-rasa or bhakti-rasa by hearing, chanting, remembering and meditating, they also tasted it by writing books. Those who are engaged in the work of composing books about bhakti or rasa certainly understand how extraordinarily enjoyable it can be! Śrīla Ṭhākura Mahāśaya himself has suggested a very beautiful explanation of the word mahāśaya: rādhikā caraṇāśraya, ye kare se mahāśaya. “One who has taken shelter of Śrī Rādhikā is a great soul.” Śrī Rūpa-Sanātana have earnestly taken shelter of the lotus feet of Śrī Rādhā, and as her eternal maidservants, they are truly one at heart with their affectionate Śrīmatī. Therefore they are indeed well-qualified for composing such wonderful premamaya books.

     Śrīla Ṭhākura Mahāśaya here alludes to the incomparable quality of Śrī Rūpa-Sanātana’s books: prema-bhakti-rīti yata, nija granthe subekata, likhiyāche dui mahāśaya. There are several types of meanings found in the dictionaries for the word rīti, such as krama, prakāra, svabhāva, paddhati, guṇa, dharma and so on, and the utility of all these meanings has been preserved here. Śrīla Ṭhākura Mahāśaya is so extraordinarily eloquent that with this one small word, rīti, comprised of only two syllables, he has encapsulated the far-reaching subject matters described in Śrī Rūpa-Sanātana’s many books. 

     Concerning the word rīti as meaning krama, or sequence, in his books Bhakti-Rasāmṛta-Sindhu and Ujjvala-Nīlamaṇi, Śrīmad Rūpa Gosvāmipāda has given very transcendental and thoughtful descriptions of the steps to attaining prema-bhakti. He begins with śraddhā, sādhu-saṅga and bhajana-kriyā, continuing up through the higher levels of sneha, māna, praṇaya and finally mahābhāva. He also discusses the many profound amorous sentiments displayed within mahābhāva, such as rūḍha, adhirūḍha, modana, mohana and mādana. In the first section of his Śrī Bṛhad-Bhāgavatāmṛta, Śrīmat Sanātana Gosvāmipāda has given a wonderful description of the gradual development of bhakti within those who are the objects of Śrī Kṛṣṇa’s compassion. In the second section he describes the evolution of prema-bhakti in the various dhāmas, such as Vaikuṇṭha, according to the type of rasa.

     Similarly, rīti can mean prakāra, or type. In various books, Śrī Rūpa-Sanātana have skillfully written about the different types of prema-bhakti-rasa, namely śānta, dāsya, sakhya, vātsalya and madhura, and have given examples of each. They have also given extensive descriptions of the svabhāva, or nature, of prema-bhakti, which is that the mind becomes completely focused on Śrī Kṛṣṇa, with all other thoughts cast away. In the same way, they have provided elaborate descriptions of the paddhati, or system, of prema-bhakti, namely the particular set of rules pertaining to sādhana-bhakti, bhāva-bhakti and prema-bhakti, as well as discussions about its transcendental guṇa (quality) and dharma (virtue). Besides this, Śrīmat Sanātana Gosvāmipāda has written about the practices and various doctrines of bhakti in his Śrī Hari-Bhakti-Vilāsa, Līlā-Stava or Daśama-Carita, and in his Bṛhad-Vaiṣṇava-Toṣaṇī commentary. In Laghu-Bhāgavatāmṛta, Vidagdha-Mādhava, Lalita-Mādhava, Stava-Mālā, Dāna-Keli-Kaumudī and other books, Śrī Rūpa Gosvāmipāda has described the methods and mysteries of prema-bhakti to make a very difficult subject easily understood by mankind.

     Śrī Rūpa-Sanātana have clearly and in great detail explained the method of prema-bhakti in their books. Śrīmad Rūpa Gosvāmipāda has written, śrīmat-prabhupadāmbhojaiḥ sarvā bhāgavatāmṛte, vyaktī-kṛtāsti gūḍhāpi bhakti-siddhānta-mādhurī (Bh. R. 1.4.20). “Although the sweetness of the doctrine of bhakti is a very profound subject matter, my master Śrīla Sanātana Gosvāmipāda has described it very clearly in his book Śrī Bṛhad-Bhāgavatāmṛta.” This is also the case with Śrī Rūpa Gosvāmipāda’s books. For the benefit of mankind, they openly discussed the tenets of bhakti, and one shining example of this is Śrīmat Sanātana Gosvāmipāda’s commentary on his Śrī Bṛhad-Bhāgavatāmṛta. Even though he described the philosophical conclusions of bhakti in great detail by quoting extensive examples from the Purāṇas and other ancient texts,  he also gave a personal commentary to each verse so the doctrines could be easily understood by everyone. Therefore, Śrīla Ṭhākura Mahāśaya has appropriately said, prema-bhakti-rīti yata, nija granthe subekata, likhiyāche dui mahāśaya!

     Then he said, yāhāra śrabaṇa haite, premānande bhāse cite, yugala-madhura rasāśraya. “The minds and hearts of those who have heard these descriptions float in premānanda and become vessels for yugala-madhura-rasa.” By hearing the books of Śrī Rūpa-Sanātana (which also implies by chanting and remembering), one’s heart and mind are flooded with premānanda-rasa. The meaning is that in śāstra and the words of the mahājanas it has been stated that association with great souls who are of a similar nature to oneself, affectionate and more spiritually advanced is the topmost sādhana for obtaining śrī-kṛṣṇa-prema or tasting bhakti-rasa. This most desirable type of association is very rare in this world. Śrī Rūpa-Sanātana have fully deposited within their books the sādhana that is the treasure of their hearts, along with their own vast realizations. Secondly, every syllable of these books is filled with prema. Therefore, chanting and hearing the words of these books is a very powerful and unfailing sādhana for obtaining prema and tasting prema-rasa. Moreover, for the Gauḍīya Vaiṣṇavas who worship Śrī Rādhā-Kṛṣṇa, this collection of books is like a necklace filled with yugala-madhura-rasa. All of Śrī Rūpa-Sanātana’s books are filled with discussions of Śrī Śrī Rādhā-Mādhava’s forms, qualities, and līlā-rasa, as well as of the methods of prema-sādhana and compatible philosophical doctrines. Therefore, when the worshipper savors the contents of all these books, his or her heart fills with premānanda-rasa. Another reading, parānanda haya cite, meaning ‘the heart becomes supremely joyful,’ is also sometimes found. The meaning is the same in both readings because premānanda and parānanda are the same. There is no greater joy in the world than prema. On the other hand, it has also been made clear that experiencing or studying these books with an argumentative attitude will never allow one to become a receptacle for Śrī Rādhā-Mādhava’s madhura-rasa, or even have any realization of it.