লুবধ ভ্রমর যেন, চকোর চন্দ্রিকা তেন,
পতিব্রতাজন যেন পতি ।
অন্যত্র না চলে মন, যেন দরিদ্রের ধন,
এই মত প্রেমভক্তি রীতি ॥ ৮১ ॥
lubadha bhramara yena, cakora candrikā tena,
patibratā-jana yena pati |
anyatra nā cale mana, yena daridrera dhana,
ei mata prema-bhakti rīti || 81 ||
Like a bee hungry for flower nectar or a cakora bird longing for moonlight; like a wife devoted to her husband or a poor person always thinking of money, the bhakta’s mind never wanders. Such is the nature of prema-bhakti.
The Nature of Prema-Bhakti
Sudhā-Kaṇikā-Vyākhyā: After discussing the nature of the ekānti-bhakta, Śrīla Ṭhākura Mahāśaya now addresses the nature of prema-bhakti. lubadha bhramara yena, cakora candrikā tena, patibratā-jana yena pati; anyatra nā cale mana, yena daridrera dhana, ei mata prema-bhakti rīti. One who has love for Śrī Rādhā-Kṛṣṇa is like a bee hungry for flower nectar, a cakora bird longing for moonlight and a wife devoted to her husband. Just as a bee hungry for flower nectar constantly searches with his body and mind for clusters of lotuses, in the same way, the bhakta’s mind-bee is ever eager to taste the nectar of Śrī Śrī Rādhā-Kṛṣṇa’s lotus feet. Just as a cakora bird longs to taste the light of the full moon, in the same way, the bhakta’s heart-cakora always longs to taste the sweetness of Śrī Śrī Rādhā-Govinda’s moonlike faces. A loving, devoted wife perceives nothing but her husband while awake, dreaming or deeply asleep. Always engaged in service to him, she is unaware of when day turns to night. In the same way, a premika-bhakta always engages his body, mind and words in singleminded service to Śrī Rādhā-Mādhava.
Or, just as the thirsty bee, the cakora and the devoted wife have profound attachment for the lotus, the moon and the husband respectively, in the same way, the loving bhakta has profound attachment to Śrī Rādhā-Mādhava’s lotus feet. In Śrī-Govinda-Bhāṣya, Śrīpāda Baladeva Vidyābhūṣaṇa has written that bhaktas who are devoted to the worship of Śrī Hari are better ekāntīs than those who desire some reward because the hari-bhaktas only have faith in spiritual substance. Moreover, better than this type of ekāntī are those bhaktas whose hearts and minds are devoted to the form of Vrajendranandana. Even the kindness and serenity of Śrīman Nārāyaṇa cannot steal their minds. Among the devout ekāntīs, those bhaktas who are devoted to the lotus feet of Śrī Śrī Rādhā-Mādhava are the highest of all because Vrajendranandana alone, without Śrī Rādhārāṇī, is not able to please their hearts and minds.
In Śrī-Prīti-Sandarbha, Śrī Jīva Gosvāmipāda has differentiated the ekānti-bhaktas and shown comparisons of their devotion: ekāntinas tāvad dvividhāḥ, ajāta-jāta-prītis tv abhedena. jāta-prītayaś ca trividhāḥ eke tadīyānubhava-mātra-niṣṭhāḥ śānta-bhaktādayaḥ anye tadīya-darśana-sevanādi-rasamayāḥ parikara-viśeṣābhimāninaḥ, svayaṁ parikara-viśeṣāś ca. tatra teṣu ajāta-prītibhiḥ sarva-puruṣārthatvena tat-prītir eva prārthanīyā. atha jāta-prītiṣu śānta-bhaktādayas tu kadācid darśanādikaṁ vā prārthayante sevādikaṁ vinaiva; tad-vāsanāyā abhāvāt. sakṛd api kṛpā-dṛṣṭyādi-lābhena tṛptāś ca bhavanti; ‘nātikṣāmaṁ bhagavataḥ snigdhāpāṅga-vilokanād iti’ śrī-kardama varṇanāt ataeva tat-sāmīpyādike’pi teṣām anāgrahaḥ. ye tat-parikara-viśeṣābhimāninas te khalu tat-tat-prīti-viśeṣotkaṇṭhito yadā bhavanti tadā tat-tat-sevā-viśeṣecchayā prārthayanta eva tat-sāmīpyādikam. tat-prārthanā ca prīti-vilāsa-rūpaiva. puṣṇāti ca tām iti guṇa eva. yadā ca teṣāṁ dainyena tat-prāpty-asambhāvanā jāyate tadāpi ca tat-prīty-aviccheda-mātraṁ prārthayante. so’pi ca guṇa eva. yat tu kevala-saṁsāra-mokṣa-tat-sāmīpyānanda-viśeṣa-prārthanaṁ prīti-vikāratā-śūnyaṁ tat, punaḥ sarvathā keśāñcid apy ekāntināṁ nābhirucitam (51 anuh).
The purport is that there are two kinds of ekānti-bhaktas: those in whom love has arisen (jāta-prīti) and those in whom it has not (ajāta-prīti). There are three kinds of jāta-prīti devotees: (1) the śānta-bhaktas and so on who have faith only in the majesty of Śrī Bhagavān; (2) those who conceive of themselves as Śrī Bhagavān’s companions or assistants during darśana, sevā and so on; and (3) those who are Śrī Bhagavān’s personal companions. The ajāta-prīti-bhaktas always pray for Bhagavān’s love in the form of attaining the goals of human life. The jāta-prīti-śānta-bhaktas will at some time or other pray for darśana only, without sevā. They have no desire for sevā; they are satisfied by simply once receiving Bhagavān’s merciful glance. We see in Śrīmad-Bhāgavatam 3.21.46 that although Śrī Kardama Muni had been weakened by austerities, he didn’t appear overly emaciated because he had obtained Śrī Bhagavān’s affectionate glance and had been drinking the nectar of his moonlike words. By this it is understood that he never desired sevā, only darśana. Such bhaktas always perceive the Lord in their hearts, but they have no inclination to serve him in person.
When the bhaktas who conceive of themselves as Śrī Bhagavān’s companions or assistants become eager for dāsya, sakhya and the other types of love, they pray for suitable services to perform in his presence. Their prayers are filled with the play of love and they nourish love; therefore, they are ornaments, not defilements. Moreover, out of humility, they sometimes feel it is impossible for them to attain Bhagavān, so they also pray for divine love that is never interrupted. This is also a quality rather than a fault. On the other hand, prayers only for liberation from material life and the joy of living near Bhagavān, but which are devoid of love, are never pleasing to the ekānti-bhaktas. For this reason, Śrīla Ṭhākura Mahāśaya has said, anyatra nā cale mana, yena daridrera dhana, ei mata prema-bhakti rīti. “Like a poor person always thinking of money, the bhakta’s mind goes nowhere else. Such is the nature of prema-bhakti.”
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