definition slokas en

8/6/2019 Definition Slokas En

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r r guru-gaurgau jayata

Definition lokas

r Gauya Vednta Samiti


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Contents

Uttama-Bhakti . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4

anybhilit-nyaraddha . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5

raddh-abdevivs kohe sudha nicoyraddh tv anyopya-varjas ca arapatti-laka

aragati . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6nuklyasya sakalpa

Guru . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8tasmd guru prapadyetatad viddhi praiptenatad-vijnrtha sa gurum evbhigacchet

Dk . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11divya-jna kapayati iti dkbrahma bhramite kona bhgyavn jva

Sadhu Saga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12samyak rpea anugamanasdhanoti sdhayati ca ka prema iti sadhu

sdhu-saga, sdhu-sagasarva-stre koysdhu-sage ka-bhaktye raddh jadi hoymahat-kp vin kona karme bhakti noyka-bhakti-janma-mla hoya sdhu-sagayadcchay mat-kathdaukenpi parama svatantrasat prasagn mama vrya-savido

Vaiava . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15ghta-viu-dkko


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Vaiava-apardha . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16apagata rdha yasmt iti apardhahanti nindati vai dvei

Uttama-adhikr . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17sarva-bhteu ya payedbhajana-vijam ananyam anya-vana-lats tarava tmani viudhany sma mha-gatayo pi hariya et

Madhyama-adhikr . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19

svare tad-adhneustra-yukti nhi jne dha, raddhvn

Kaniha-adhikr . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21arcym eva harayejhra komala raddh, se kaniha jan

Sdhana-bhakti . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22

kti-sdhy bhavet sdhya-nitya-siddha ka-prema sdhya kabhu noy

Sdhaka . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23utpanna-rataya samya-

Vaidh-bhakti . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24yatra rgn avptatvt

Rgtmik-bhakti . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25virjantm abhivyaktrgnug vivekrthamie svrasik rgas kmarp sambandha-rgtmikaika-nih ye

tat-tad-bhvdi-mdhurye


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Rgnug-bhakti . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28sev sdhaka-rpeaka smaran jana csyavidhi-mrge nhi piye braje kacandra

Five Types of Rgnug-sdhana . . . . . . . . . . . . . . . . . . 34

Bhva-bhakti . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37uddha-sattva-vietm

Nine symptoms of Bhva. . . . . . . . . . . . . . . . . . . . . . . . . 40kntir avyartha-klatva

saktis tad-gukhyne

Prema-bhakti . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45samya masita-svnto

What is love? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49arvath dhvasa-rahita

tmendriya-prti-vchYukta-vairgya . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50

ansaktasya viaynprpacikatay buddhy

Mukti . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52muktir hitvnyath rpa

Japa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53

Krtana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53nma-ll-gudnm-

Sakrtana . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 54sarva to bhvena krtanasakrtana

Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 56


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Uttama-Bhakti

anybhilitnyaother desires devoid of

jnakarmdyanvtam jna karma and so on not covered by

nuklyena knufavourable disposed to K

lana bhaktir uttamcultivation devotional service highest

The cultivation of activities which are meant exclusively for the pleasureof r Ka, or in other words the uninterrupted flow of service to rKa, performed through all endeavours of the body, mind and speech,and through the expression of various spiritual sentiments (bhvas),which is not covered by jna (knowledge aimed at impersonal libera-tion) and karma (reward-seeking activity), and which is devoid of all

desires other than the aspiration to bring happiness to r Ka, iscalled uttam-bhakti, pure devotional service.

(BRS1.1.11 / CC-Madhya19.167 / MSp.32 / JDp.184, 449 / BRSBp.3)

second 2 lines svarpa-lakaa/ first 2 lines taastha-lakaa

nuklyena not for pleasure, but for benefit

anu current /anugatya the expression of various spiritual sentiments (bhvas)

anvtam not covered

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raddha

raddhabdevivs kohe sudha nicoyby the word raddh faith is said firm certain

ke bhakti koile sarvakarma kta hoyunto Ka devotional by executing all activities completed are

service

raddh is confident, firm faith that by rendering transcendental lovingservice to Ka one automatically performs all subsidiary activities.Such faith is favourable to the discharge of devotional service.

(CC-Madhya22.62)

raddh is thejvas nitya-svabhva (eternal nature), but faith in the perfor-mance ofvarrama duties does not arise from this eternal nature; rather itarises from naimittika-svabhva (the circumstantial or temporary nature).Some people who are learned in the conclusions of the stras have explainedthat the word raddh means to have faith in the Vedas and in the words ofr-guru. This meaning is not wrong, but it is not entirely clear. In our sam-

pradya the meaning of the word raddh is given as follows:

raddh tv anyopyavarjaraddh indeed other born from the methods

bhaktyunmukh cittavttivieabhakti eager of the heart activity specific

raddh is the characteristic function of the heart that strives towardbhakti alone, which is totally devoid ofkarma and jna, and whichdesires nothing other than the exclusive pleasure of Ka.

(mnya-stra 57)

Inner meaning ofraddha Ka-seva-vsan, outer aragati

laukika (komala) /paramrthika

paramrthika-raddh comes between nih and ruci

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When the sdhaka regularly hears the instructions ofsdhus in the associationofuddha-bhaktas, a conviction arises in his heart that he cannot obtain hiseternal welfare by the methods ofkarma,jna,yoga, and so on, and that hehas no means of success unless he takes exclusive shelter at the lotus feet of

r Hari. When this conviction appears, it may be understood that raddh hasarisen in the sdhakas heart. The nature ofraddh is described as follows:

s ca arapattilakathat and aragati attainment characteristic

raddh is characterized by its external symptom known as aragati,surrender to r Hari. (mnya-stra 58)

aragati

nuklyasya sakalpaof anything that favourable for bhakti acceptance

prtiklyasya varjanamof anything that hinders devotional service complete rejection rakiyatti vivsoHe will protect thus strong conviction

gopttve varaa tathin being the guardian and maintainer acceptance as well as

tmanikepakrpayefull self-surrender and humilityavidh aragati

sixfold process of surrender

There are six symptoms of self-surrender (aragati). The first two arenuklyasya sakalpa and prtiklyasya varjanam: I will only do that

which is favourable for unalloyed bhakti, and I will reject all that isunfavourable. This is called sakalpa or pratij, a solemn vow. Thethird symptom israkiyatti vivso, faith in Bhagavn as ones protec-

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tor: Bhagavn is my only protector. I can derive absolutely no benefitfrom jna, yoga, and other such practices. This is an expression oftrust (vivsa). The fourth symptom is gopttve varaam, deliberateacceptance of Bhagavn as ones maintainer: I cannot obtain anything,

or even maintain myself, by my own endeavour. I will serve Bhagavnas far as I am able, and He will take care of me. This is what is meantby dependence (nirbharat). The fifth symptom istma-nikepa, surren-der: Who am I? I am His. My duty is to fulfill His desire. This is sub-mission of the self (tma-nivedana). The sixth symptom is krpaye,meekness: I am wretched, insignificant, and materially destitute. Thisis what is meant by humility (krpanya ordainya).

(Vaiava-tantra / Bhakti-sandarbhaA-236 / Hari-bhakti-vilsa11.47 /

CC-Madhya22.100 / JDp.118 / UPp.9 / BRSBp.92)

When these moods become established in the heart, a disposition arises thatis called raddh. Ajva who has this raddh is eligible for bhakti, and thisis the first stage in the development of the svabhva like that of those purejvas who are eternally liberated. Therefore this is the nitya-svabhva of thejvas, and all other svabhvas are naimittika.

main branch gopttve varaam example with hunter and Nrada (break your bow)

aragati complete (manifest in full way) when ruci is coming

see Prapanna Jvanmta

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Guru

tasmd guru prapadyetatherefore a spiritual master one should take shelter of

jijsu reya uttamambeing inquisitive about the highest good

bde pare ca nitain the Vedas in the Supreme and perfectly knowledgeable

brahmay upaamrayam(in these two aspects) fixed in detachmentof the Absolute Truth from material affairs

Therefore any person who seriously desires real happiness must seek abona fide spiritual master and take shelter of him by initiation. Thequalification of the bona fideguru is that he has realized the conclusionsof the scriptures by deliberation and is able to convince others of theseconclusions. Such great personalities, who have taken shelter of the

Supreme Godhead, leaving aside all material considerations, should beunderstood to be bona fide spiritual masters.(SB11.3.21 / BRS1.2.97 / BRSBp.38, 44)

The purport of this statement is that only a person who is situated in ud-dha-bhakti, who is learned in all the conclusions of the stra, whoseactions are pure, who is simple and honest, who is free from greed, who isfree from deviant conclusions such as myvda, who is expert in all func-

tions related to the service of the Lord, who is free from lethargy, and whois intently devoted to the holy name of the Lord is fit to become a guru. Itdoesnt matter what family, race, social classification (vara), or stage of life (rama) he may be in.

Another consideration is that only a person who is free from lethargy, whois faithful, whose activities are pure, and who is desirous ofbhagavad-bhak-ti is eligible to become a disciple. When the guru considers the disciple fit

and when the disciple ascertains the guru to be a pure devotee of Ka andthus reposes his faith in him, the spiritual master will then impart instruc-tions unto the disciple.

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first 2 lines sat-iya, second 2 lines sad-guru

inquisitive only about the spiritual, highest good reya uttamam

no worldly desires

one way ticket

bde ca nita firmly fixed, no doubt

pare ca nita realization (uttama only)

ultimate meaning aa-klya-ll

In theBhakti-sandarbha, Anuccheda 202, rla Jva Gosvm has defined the

meaning of the words bde pare ca nitam in the following statement:bde brahmai vede ttparya vicrea nita tathaiva nih prptam, pare brahmai-bhagavad-di-rpvirbhvestu aparoknubhavenaOnewho is expert in explaining the purport of the Vedas which are abda-brah-ma, who has direct experience of Parabrahma (the Supreme Brahman, rKa), and who is devoid of all material expectations and requirementsshould be accepted as a genuine spiritual master. One should take shelter of

such a guru through the process of hearing in order to know the truth regard-ing sdhana, the means, and sdhya, the goal.

tad viddhi praiptenathis you must by surrendering

knowledge understand to the guru

paripranena sevayby relevant inquiries on every aspect by rendering devotional service

upadekyanti te jnawill reveal unto you that knowledge

jninas tattva-darinathose in knowledge who have seen the Absolute Truth

Acquire this jna by offering prostrated obeisances to a guru whoimparts transcendental knowledge, by asking relevant questions fromhim and by rendering service to him. Thetattva dar, who are expert in

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the imports ofstra, and the jns, who have realized the AbsoluteReality, will enlighten you with thatjna. (BG4.34)

praipt(surrender),pariprana (inquiry) and sev

tad-vijnrtha sagurum evbhigacchetto learn that transcendental one a spiritual certainly must approach

subject matter master

samit-pni rotriya brahma-nihamcarrying firewood expert in understanding constantly engaged in the

in his hand the Vedic conclusion service of Bhagavn

In order to obtain knowledge of thatbhagavad-vastu (the absolute truthconcerning r Bhagavn), one should approachsad-guru, carrying firewood for sacrifice. The qualification ofsad-guru is that he is well versedin the Vedas, absorbed in the Absolute Truth (brahma-jna) and devot-ed to the service of Bhagavn.

(Muaka Upaniad1.2.12 /JDp.477)

The qualities of a sad-guru (bona fide guru) and the sat-iya (bona fide disci-ple) are given in detail in the r Hari-bhakti-vilsa (1.23.64). The essence isthatonlyapersonwithpurecharacterand raddh isqualifiedtobecomea iyaand only that person who is endowed with uddha-bhakti, who knows bhakti-tattva, and is of spotless character, simple, without greed, free from Myvdaphilosophy, and expert in all devotional activities is qualified as sad-guru.

samit-pni not asking for our worldly needs / fuel = our heart

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Sadhu Saga

samyak rpea anugamanafollowing strictly(in the footsteps)

sdhanoti sdhayati ca ka prema iti sadhu

Sadhu knows goal, going, showing (helping) others

anyone who not know kti-sdhy bhavet sdhya not a sadhu

sdhu-saga, sdhu-sagasarva-stre koyassociation with pure devotees all the revealed scriptures say

lava-mtra sdhu-sage sarva-siddhi hoyeven for a moment by association all success there is

with a devotee

The verdict of all revealed scriptures is that by even a moments associ-ation with a pure devotee, one can attain all success.

(CC-Madhya22.54)

sdhu-sage ka-bhaktye raddh jadi hoyby the association in discharging devotional faith if there is

of devotees service to Ka

bhakti-phala prema hoy sasra jya khoythe result of prema awakens material becomes

devotional service entanglement vanquished

When a sdhaka-bhakta obtains faith in the association of soft-heartedand affectionate (snigdha)rasika Vaiavas who are more advanced thanhimself, who are thoroughly versed in all the conclusions of the revealed

scriptures, and who are of the same disposition (svajtya), he very quick-ly obtainsprema-bhakti and his material entanglement is easily dissipated.

(CC-Madhya22.49)

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mahat-kp vin kona karme bhakti noythe mercy of without by some there is not

great devotees other activity devotional service

ka-bhakti dre rahu sasre nahe khoyka-bhakti leaving aside the bondage of there is destruc-material existence not tionWithout the mercy of elevated devotees, bhakti cannot be obtained byany method. To say nothing ofka-bhakti, one cannot even obtain free-dom from material attachment and repeated birth and death.

(CC-Madhya22.51)

ka-bhakti-janma-mla hoya sdhu-sagaof ka-bhakti the root cause is sdhu-saga

(CC-Madhya22.83)

In rmad-Bhgavatam (11.20.8) the Supreme Lord has said:

yadcchay mat-kathdauby virtue of the good fortune My ll-kath

jta-raddhas tu ya pumnawakened faith indeed one who a person

By virtue of the good fortune of their previous births, those in whomrad-dh is awakened towards My ll-kath are eligible to take upbhakti.

Jva Gosvm, in defining the wordyadcchay (voluntarily, spontaneously

or by their own will) used in this loka, has said:kenpi parama svatantra

bhagavad-bhakta-saga tat-kpjtaparama-magalodayena

By the association of the Lords supremely independent devotees and as a

consequence of the mercy obtained from them, one obtains great fortune(saubhgya). Thatsaubhgya itself becomes the eligibility forbhakti.

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The meaning ofsaubhgya is that by the contact ofsdhus from ones pre-vious life and by the mercy obtained from them, a very deep impression(saskra) is formed upon the mind or heart. When it is nourished again inthe present life, it arises in the form ofraddh. This raddh is the cause of

the awakening ofbhakti. In this connection it is said in rmad-Bhgavatam:sat prasagn mama vryasavido

of pure by the intimate of Me talks full ofdevotees association spiritual potency

bhavanti htkara rasyan kathappear to the and to a source of talks

heart the ears sweetness

tajjoad v apavargavartmaniof them from proper quickly of liberation on the path

cultivation

raddh ratir bhaktir anukramiyatifaith attraction love will follow one after another

In the association of pure devotees one hears descriptions of My heroicdeeds which are very pleasing to the ear and the heart. Such descriptionsbestow real knowledge of My excellence. By regular hearing and con-templation of such topics one is liberated from ignorance, as a result ofwhich one successively attains raddh, rati (bhva-bhakti) and prema-

bhakti towards Me.(SB3.25.25 / CC-di1.60/ BRS1.3.12 / BRSBp.36 / JDp.124, 197, 408)

According to the above-mentioned siddhnta, sdhu-saga is the passage-

way which brings one face to face with the Lord. By the influence ofsdhu-saga, the living entity who is averted from the Lord becomes turnedtowards the Lord. Furthermore, by that association, raddh, rati andpremaarise one after another.

By the association ofsdhus whose attention is not incessantly and exclu-sively drawn upon the Lord, and in whom raddh, rati andprema have notarisen, the conditioned soul cannot be turned towards the Lord, nor can rad-

dh, rati or prema develop in him. By the association of sdhus who areattached only to the rituals of proper conduct which are in accordance with

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the rules and regulations of the Vedas, bhagavad-unmukhat (attentivenesstowards the Lord) and raddh, rati andprema cannot arise.

Sdhu-saga is of two types: the association ofsiddha-mahpuruas, or per-fected souls, who pursue the path of knowledge (jna-mrga) and the asso-

ciation of siddha-mahpuruas who pursue the path of bhakti (bhakti-mrga). By the association ofjns, raddh, rati andprema cannot awak-en. Although material attachments may be dissipated by the association ofsuch persons, raddh, rati andprema towards the personal form of the Lorddoes not arise in thejva. Therefore their association is irrelevant.

Siddha-mahpuruas who pursue the path ofbhakti are of three types: (1)bhagavat-prada-deha-prpt(those who have obtained perfected spiritual

bodies as eternal associates of the Lord), (2) nirdhta-kaya (those whohave thrown off all material impurities) and (3) mrcchita-kaya (those inwhom a trace of material contamination still lies dormant).

(See BRSBp.37)

Vaiavaghtaviudkkoaccepted into a Viu mantra initiation

viupj paro naraengaged in the worship of r Viu a person

vaiavo bhihito bhijairvaiava is called by the wiseitaro smd avaiava

other than him not a devotee

Learned scholars have determined that a Vaiava is one who is initi-ated into a Viu mantra in accordance with the regulations ofstra,

and who is engaged in the worship of r Viu. All others are knownas non-Vaiavas.

(Hari-bhakti-vilsa1.55 / JDp.182)

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without dk one can not be a Vaiava (except one who have saskrasfrom previous life)

dk is complete when aragati is complete (manifest in full way)

aragati is complete when ruci is coming Vaiava only with ruci

Kaniha vaiava-bhsa

general meaning Vaiava is anyone who get dk

Vaiava-apardha

apagata rdha yasmt iti apardha

hanti nindati vai dveito kill or beat, to slander, indeed to bear malice or envy,

vaiavn nbhinandatiVaiava not to welcome or praise,

krudhyate yti no harato become angry, to get no pleasuredarane patanni a

seeing him falls down

To beat Vaiava, to slander him, to bear malice or envy against him, tofail to welcome or please him, to become angry with him, and to not feelpleasure upon seeing himby these six types ofvaiava-apardha, one

falls down to a degraded position.(Skanda Pura / Hari-bhakti-vilsa10.312 / Bhakti-sandarbhaA-265 /

BRSBp.68, 116 / JDp.229)

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17

Uttama-adhikr

sarva-bhteu ya payedin all objects who sees

bhagavad-bhvam tmana(his own mood of) attraction for Ka the Soul of all souls

bhtni bhagavaty tmanyall beings with the Supreme Lord the principle of

all existence

ea bhgavatottamathis is an uttama-bhgavataOne who sees his own bhagavad-bhva, ecstatic mood of attractiontowards r Kacandra, in the hearts of all jvas (sarva-bhteu) andsees all beings within r Kacandra is an uttama-bhgavata.

(SB11.2.45 / JDp.158, 191)

An uttama Vaiava perceives that all living beings love Bhagavn with thesame particular feeling of transcendental love that he himself cherishestowards his iadeva. He also perceives that Bhagavn feels a reciprocalattitude of love towards all living beings. An uttama Vaiava has no dis-position other than this mood of transcendental love. Other moods arisefrom time to time, according to different circumstances, but they are alltransformations of thatprema.

In Upademta (5) rla Rpa Gosvm has described this stage of life asbhajana-vijam ananyam anya-

ninddi-nya-hdambhajana-vijama self-realized, expert mah-bhgavata Vaiava who per-forms bhajana of r Rdh-Kas eightfold daily pastimes by renderingservice mentally.

ananyamwho is an exclusive devotee of r Ka.


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anya-ninddi-nya-hdamand whose heart, due to his undeviating absorp-tion in Ka, is free from faults such as the tendency to criticize others.

rla Jva Gosvm has quoted the following verse, which illustrate the ecsta-tic feelings of the topmost devotees of the Lord. In the Tenth Canto of r-

mad-Bhgavatam (10.35.9) the goddesses of Vraja speak as follows:

vanalats tarava tmani viuthe forest creepers and the trees within themselves the Lord Viu

vyajayantya iva pupaphalhyrevealing as if with flowers and fruits richly endowed

praatabhraviap madhudhrbowed down because of whose of sweet sap torrentsthe weight branches

premahatanavo vavu smaout of ecstatic hairs stand- on whose they have

love ing on end bodies rained down

The creepers and trees of the forest, their branches weighed down by

rich coverings of flowers and fruits, seemed to manifest Viu withintheir hearts. Exhibiting eruptions of ecstatic love upon their bodies, theypoured down rains of honey.

uttama sees his iadeva everywhere / his own mood in all beings

dhany sma mhagatayo pi hariya etfortunate certainly having taken birth in an although she-deer these

ignorant animal species y nandanandanam upttavicitraveamwho the son of Mahrja Nanda dressed very attractively

karya veuraita sahakasrhearing the sound of His flute accompanied by the black deer

(their husbands)

pj dadhur viracit praayvalokaithey worshiped performed by their affectionate glances

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O sakhle! When our dearmost Nanda-nandana r Ka dressesHimself in a most extraordinary fashion and plays upon His flute, theneven the foolish deer, hearing the melody of the flute, approach Nanda-nandana along with their husbands (who are known as the ka-sra

deer) and begin to glance upon Him very affectionately with their largeeyes. We know the meaning of their glancing. With their enormous eyes,expanded like the petals of a lotus flower, they are offering worship atthe lotus feet of r Ka and accepting His invitation, which Heextends by casting loving, sidelong glances. Truly, the lives of these deerare blessed. (Although we are gops of Vndvana, we are not able tooffer ourselves freely to Ka in the same manner as the deer, for ourhusbands and elders restrain us and beat uswhat an absurdity!)

(SB10.21.11)

Madhyama-adhikr

svare tad-adhneuunto the Supreme to persons who have taken

Personality of Godhead fully to Ka consciousness

blieu dviatsu caunto the neophytes to persons envious of and

or the ignorant Ka and His devotees

prema-maitr-kpopeklove friendship mercy negligence

ya karoti sa madhyamaanyone who does he a second-class devotee

Amadhyama-bhgavata is one who loves vara, is friendly towards His

bhaktas, shows mercy towards those who are ignorant ofbhakti, andneglects those who are inimical to vara or Hisbhaktas.(SB11.2.46 / JDp.183)

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prema/maitr/kpa/upek

prema doesnt mean stage ofprema, but affection in general

madhyama doesnt achieveprema

Cakravart hkura has quoted from rmad-Bhgavatam (10.20.36):

girayo mumucus toya / kvacin na mumucu ivamyath jnmta kle / jnino dadate na v

Sometimes in autumn the water falls down from the tops of the hills to sup-ply clean water, and sometimes the water stops. Similarly, sometimes greatsaintly persons distribute clear knowledge, and sometimes they are silent.

rla Jva Gosvm has mentioned Prahlda Mahrja as an example of asaintly person. In rmad-Bhgavatam (7.9.43) there is the following state-ment by Prahlda:

naivodvije para duratyaya-vaitaraystvad-vrya-gyana-mahmta-magna-citta

oce tato vimukha-cetasa indriyrtha-

my-sukhya bharam udvahato vimhnO best of the great personalities, I am not at all afraid of material existence,for wherever I stay I am fully absorbed in thought of Your glories and activ-ities. My concern is only for the fools and rascals who are making elaborateplans for material happiness and maintaining their families, societies andcountries. I am simply concerned with love for them.

stra-yukti nhi jne dha, raddhvnbased on stras arguments not knows firmly faithful

madhyam-adhikr sei mah-bhgyavnsecond-class devotee he very fortunate

One who is not very expert in argument and logic based on the revealed

scriptures but who has firm faith (raddh) is considered a second-classdevotee. He also must be considered most fortunate.(CC-Madhya22.67)

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Kaniha-adhikr

arcym eva harayeDeity certainly to Lord Hari

pj ya raddhayehateworship who faithfully engages

na tad- bhakteu cnyeunot of Ka toward the devotees and people in general

sa bhakta prkta smtahe materialistic devotee is called

One who faithfully worships the Deity form of r Hari, but does notrender service to Hisbhaktas or to other living beings, is aprkta-bhak-

ta, a materialistic devotee.(SB11.2.47 / JDp.181, 576)

Thus it is established that raddh is the bja, or seed ofbhakti. Ones bhak-

ti is only effective when he worships Bhagavn with raddh, and it is stillnot uddha-bhakti unless he worships the bhaktas as well.

In this loka the word raddh is mentioned. However, the intended mean-ing is raddhbhsa, not pure raddh, because if one worships Ka butnot His bhaktas, then his raddh is either chy (shadow) or pratibimba(reflection). That faith is worldly faith; it is not spiritual faith (aprkta-rad-dh). Therefore we should understand that anyone in whom we see that faith

is a materialistic devotee (prkta-bhakta), or a semblance of a Vaiava(vaiava-bhsa).

Vaiava begin from madhyama level

jhra komala raddh, se kaniha janwhose soft faith such a neophyte person

krame krame tho bhakta hoibe uttamby a gradual progression he devotee will become first class

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One whose faith is soft and pliable is called a neophyte, but by graduallyfollowing the process he will rise to the platform of a first-class devotee.

even not a bhakta butjana

komala-rahhd = laukika-rahhd (ordinary faith)paramrthika-raddh comes between nih and ruci

Sdhana-bhakti

kti sdhy bhavet sdhyawhich is to be executed should be by which bhvaby the senses is attained bhv s sdhanbhidh

that called sdhana-bhakti

nitya siddhasya bhvasyawhich is eternally exists this bhva

prkaya hdi sdhyatthe awakening in the heart potentiality

Sdhana-bhakti, or the regulative discharge of devotional service, is thepractice performed with the present senses, by whichbhva (transcen-dental loving service for Ka) is attained. Thisbhva exists eternallywithin the heart of every jva, and it is the potentiality of sdhana-

bhakti to awaken it.(BRS1.2.2 / CC-Madhya22.105/ JDp.455)

In this verse sdhana-bhakti is referred to as sdhya-bhva. In other wordsthe sdhana or practice ofbhakti by which bhva-bhakti is attained is calledsdhya-bhva. Since bhva-bhakti is the fruit ofsdhana-bhakti, how can itbe included within sdhana-bhakti? The sdhana or means of attainment ofbhva-bhakti can never be called bhva-bhakti. Therefore three divisions ofuttam-bhakti namely, sdhana-bhakti, bhva-bhakti andprema-bhakti are thoroughly appropriate and pleasing in every respect.

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nitya-siddha ka-prema sdhyakabhu noyeternally established ka-prema to be gained at any time not

ravadi-uddha-citte koroye udoyby hearing, etc. purified in the heart awakens

Pure love for Ka is eternally established in the hearts of the living enti-ties. It is not something to be gained from another source. When the heart ispurified by hearing and chanting, this love naturally awakens.

(CC-Madhya22.107)

Sdhaka

utpanna-rataya samya-

nairvighnyam anupgatka skt ktau yogy

sdhak pariklsrttit

One in whose heartrati (bhva) toward r Ka has already manifest-ed, who has become qualified to perceive the direct manifestation of theLord, but who has not yet obtained complete freedom from all obstacles,is called asdhaka-bhakta.

(BRS2.1.276 / BRSBp.22)

in whom ratijust risen finish nih comes to ruci (aragati and dk complete)

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Vaidh-bhakti

yatra rgn avptatvt

pravttir upajyate

sanenaiva strasya

s vaidh-bhaktir ucyate

Engagement insdhana-bhakti is sometimes inspired by lobha or intensegreed and sometimes by the disciplinary statements of thestras. Whenengagement insdhana-bhakti is not inspired byrga (ruci or lobha) butby the governing directions of thestras, it is called vaidh-bhakti.

(BRS1.2.6 / BRSBp.118 / MSp.42 / Rga-vartma-candrik)

By taking darana of the deity of the Lord and by hearing the sweetness ofKas pastimes in childhood, boyhood and youth, as described in the tenthcanto of rmad-Bhgavatam, intense longing (lobha) arises for the practiceofbhajana. When intense longing has not arisen (in other words when lobhais not the cause of ones engagement in bhakti) and the discipline of thescriptures alone is the cause for such engagement, it is called vaidh-bhakti.

mukhya-laka absence of love /gaua-laka motivation by stras

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Rgtmik-bhakti

virjantm abhivyaktshining intensely fully expressed

vraja-vsi-jandiuamong the eternal inhabitants of Vndvana

rgtmikm anustdevotional service consisting of spontaneous love following

y s rgnugocyatewhich that devotional service following is saidin the wake of spontaneous love

(BRS1.2.270 / CC-Madhya22.154 / MSp.43)

rgnug vivekrtham

dau rgtmikocyate(BRS1.2.271 / MSp.43)

ie svrasik rgaunto the desired appropriate for ones own attachment

object of life original aptitude of love

paramviat bhavetabsorption in the service of the Lord istan-may y bhaved bhakti

consisting of that trans- which is devotional servicecendental attachment

stra rgtmikoditthat here called rgtmik, or spontane-ous devotional service

(BRS1.2.272 / CC-Madhya22.150 / MSp.43)

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s kmarp sambandha-

rp ceti bhaved dvidh(BRS1.2.273 / MSp.43)

That bhakti which is distinctly present in the eternal inhabitants ofVrajaincluding the cows, deer, parrots, and other birds and ani-malsis called rgtmik-bhakti. Bhakti which follows in accordancewith that rgtmik-bhakti is called rgnug-bhakti. In order to thor-oughly understand rgnug-bhakti, rgtmik-bhakti is beingdescribed first. An unquenchable loving thirst (prema-may-t) forthe object of ones affection (r Ka) which gives rise to spontaneousand intense absorption (svrasik param-viat) in that object is called

rga. Such rgamay-bhakti, or the performance of services such asstringing garlands with intense rga, is called rgtmik-bhakti. This

rgtmik-bhakti is of two kinds: (1)kma-rpa (that which is based onconjugal attraction) and (2) sambandha-rpa (that which is based on

parental and other relationships).Who is eligible for rgnug-bhakti? r Rpa Gosvms conclusions re-garding this topic are expressed in Bhakti-rasmta-sindhu (1.2.291-293)as follows:

rgtmikaika-nih ye

vrajavsi-jandayate bhvptaye lubdho

bhaved atrdhikravn

Those who have intense greed to obtain that bhva which is exactly inaccordance with the mood and sentiments of the residents of Vraja who

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are exclusively established inrgtmik-bhakti are alone eligible for thepath ofrgnug-bhakti.

tat-tad-bhvdi-mdhuryerespective the sweetness of the loving moods

of the inhabitants of Vndvana

rute dhr yad apekatewhen heard the intelligence which depends on

ntra stra na yukti canot here revealed not logic and also

scriptures argument

tal lobhotpatti-lakaamthat lobhaof covetousness to follow in the footsteps

utpatti-lakaamthe symptom of awakening

The symptom of the awakening oflobha is that upon hearing the incom-parably sweet ll-kath from rmad-Bhgavatam and other bookscomposed byrasika devotees concerning the sentiments, form, qualities,

and so on of r Nanda, r Yaod, and other vraja-vss, which aresupremely attractive to r Ka and satisfy all His senses, one auto-matically engages inbhakti with an intense desire to obtain those samesentiments. At that time ones intelligence is not even the least bit depen-dent on scriptural injunctions or logical reasoning.

Those who are eligible only for vaidh-bhakti remain dependent on scrip-tural injunctions and favourable reasoning until bhagavat-rati manifests in

their hearts. After the appearance ofrati, however, they are no longer depen-dent upon such things.

But those who are eligible for rgnug-bhakti are from the very beginningengaged in bhakti with greed to obtain vraja-bhva, and are never dependenton reasoning and scriptural injunctions. This is the supreme excellence ofrgnug-bhakti.

Nonetheless, when greed awakens it is essential to investigate the strasand to meticulously carry out the sdhana mentioned therein by which onesobjective may be achieved.

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r Rpa Gosvms conclusions regarding the method for performing rg-nug-bhajana are stated inBhakti-rasmta-sindhu (1.2.294-296) as follows:

Rgnug-bhakti

sev sdhaka-rpeaservice with the external body as a devotee

siddha-rpea ctra hiwith the internally conceived body also in this certainly

connection

tad bhva lipsun kryof that the mood desiring to obtain to be executedvraja-loknusrata

of a particular Vraja-parikara by following in the footsteps.

A sdhaka who has lobha for rgnug-bhakti should serve r Kaboth in the sdhaka-rpa and the siddha-rpa in accordance with the

bhva of thes who possess the same mood for which he aspires.(BRS1.2.295 / BRSBp.121 / MSp.45)

The sdhaka-rpa refers to the physical body in which one is presently sit-uated, and the siddha-rpa refers to the internally conceived spiritual formwhich is suitable to serve Ka according to ones cherished desire. Oneshould serve r Ka in these two forms by following (not imitating) under

the guidance of Kas beloved r Rdhik, Lalit, Vikh, Rpa Majar,and others, as well as their followers such as r Rpa, r Santana, and rRaghuntha Dsa Gosvm.

Devotion which involves the practice of the limbs ofbhakti, such as ravaaand krtana, carried out by sdhakas with intense longing (lobha) to obtainthe service of their innermost desired object, Vrajarja-nandana r Ksa, iscalled rgnug-bhakti.

Rgnug-bhakti is performed in two ways: (1) with the sdhaka-rpa with the external body through execution of the limbs of bhakti; and (2) with

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the siddha-rpa with the internally conceived body that is suitable for car-rying out the perfected service (prema-sev) for which one aspires.

Residing in Vraja with an intense desire to obtain ones cherished object rKa and the divine sentiments of His beloved associates (that is, rati

towards r Ka), one should follow in the footsteps of the eternal residentsof Vraja, the dear associates of r Ka, such as r Rdhik, Lalit,Vikh and r Rpa Majar.

One should also adhere to personalities such as r Rpa Gosvm andSantana Gosvm who performed bhajana in Vraja in pursuance of the sen-timents of those eternal associates.

With ones internally conceived body (siddha-rpa) one should execute ser-vice within the mind (mnas-sev) in accordance with the eternal associatesof Vraja such as r Rdh, Lalit, Vikh and r Rpa Majar.

With the external body (sdhaka-rpa) one should carry out bodily servicesfollowing in the wake of perfectly realized devotees such as r Rpa andSantana who are also residents of Vraja.

If someone raises the objection that the word vraja-loka refers only to rRdh, Lalit and others, it would then follow that with the sdhaka-deha(the external body) one should perform bodily services following in theirwake. If this indeed were the case, then the followers of those eternal asso-ciates would not be required to carry out the limbs ofbhakti such as takingshelter of a spiritual master, observance of Ekda, worship oflagrma,worship of tulas and so on, since it is not mentioned anywhere that rRdh and Lalit ever performed such activities. However, this erroneous

conclusion (apasiddhnta) held by sceptics who have taken shelter of mod-ern adverse opinions is actually refuted by the word vraja-loka.

In his commentary to this verse ofBhakti-rasmta-sindhu (1.2.295), rlaJva Gosvmpda has explained the same thing; namely, that the wordvraja-loka refers to the dearmost associates of r Ka and their followerssuch as r Rpa Gosvm and others. Therefore one should perform inter-nal service (mnas-sev) through the medium of the siddha-deha by fol-

lowing in accordance with r Rpa Majar and other Vrajavss. With thesdhaka-deha one should perform bodily service by following r RpaGosvm and others.

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It is not possible to taste the ll-rasa of r Ka without entering into rgaura-ll. In other words only through the medium ofgaura-ll is it possi-ble to taste the ll-rasa of r Ka.

Consequently, it is essential for sdhakas to remember gaura-ll and to fol-

low the eternal associates of r Caitanya.

Since it is necessary to follow the gaura-parikaras, it is certainly imperativethat one observe the limbs ofbhakti (guru-padraya, ekda-vrata, tulas-sev and so on) which were practiced by the foremost associates such asrla Rpa Gosvm and others.

Without the mercy of r Gurudeva or pure rasika devotees, the sdhaka

cannot conceive of his siddha-deha (perfected spiritual body) by himself.Therefore the contemplation of ones nitya-siddha-deha arises of its ownaccord only by the merciful indication of r Gurudeva.

By continual remembrance of aa-klya-ll, performed internally(mnas-sev) with the nitya-siddha-deha, one obtains svarpa-siddhi (per-ception of ones eternal perfected form which occurs at the stage ofbhva-bhakti) and ultimately vastu-siddhi. Vastu-siddhi is attained after giving up

this body and taking birth in Kas bhauma-ll from the womb of a gop.After attaining the association of Kas eternal associates and being puri-fied of all final traces of material identification, when prema is intensified,one attains vastu-siddhi.

Not everyone has the eligibility to perform yugala-sev by meditating inthis way on Their supermundane (aprkrta) daily pastimes. This practicemust be concealed very diligently. One should not disclose these pastimes

to ineligible persons. Until genuine greed to enter into the rga-mrga aris-es in the heart of thejva bound by matter, this subject should be kept hid-den from him.

One remains ineligible to hear the confidential pastimes of r Yugala, whichare saturated with rasa, as long as the conception of the transcendentalnature of the Lords name, form, qualities and pastimes has not implanteditself in the heart. In other words one should understand that the name, form,

qualities and pastimes of r Ka are fully constituted of pure spiritualtranscendence (uddha-cinmaya-svarpa).

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When ineligible persons hear or study these pastimes they recall only the illu-sory and mundane association of men and women and are thus compelled tofall down. Thus they sink down into the muck of debauchery. Therefore judi-cious students, proceeding cautiously, may enter into this ll after having

obtained the appropriate impressions (saskras) for aprkta-gra-rasa.The fundamental conclusion is that only upon obtaining the aforementionedeligibility can the sdhaka undertake the discipline ofrgnug-bhakti.

By following this method of sdhana while still plagued with anarthasand without the appearance of genuine greed, the opposite effect will beproduced.

When genuine greed for vraja-bhajana arises, one should first of all takeshelter of a dear devotee of r Gaurasundara, that Lord who is identical inevery respect to r Vrajendra-nandana. The beloved devotees of r Cai-tanya will instruct us on the path ofrgnug-sdhana in accordance withour eligibility.

Otherwise, if one falls into bad association and by ill advice imitates the bha-jana practices of those on the highest level of eligibility, then under the guise

of adopting ones siddha-deha one will obtain only a harmful effect.Some persons, distorting the meaning of the instruction that one should per-form bhajana according to the residents of Vraja, consider themselves asLalit, Vikh or others. Although males, they adopt a female dress and per-form bhajana making themselves out to be sakhs. This attitude leads toahagrahopsan of the myvds, a type of worship in the course of whichone considers himself to be identical with the object of worship. Such per-

sons become offenders at the feet of Lalit and Vikh and fall down to amost dreadful hell.

Without faithful adherence to the vraja-gops, no one is entitled to enter intothe conjugal service of Yugala-kiora. Even amongst the various types ofsakhs, the majar-sakhs are themselves followers of the sakhs.

In order to pursue majar-bhva one must certainly follow the associates ofr Caitanya such as Rpa and Santana Gosvms.

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ka smaran jana csyaLord Ka thinking of a devotee and of His

preha nija-samhitamvery dear chosen by oneself

tat-tat-kath rata csauto those respective topics attached and that

kuryd vsa vraje sadshould do living in Vndvana always

One should constantly remember ones dearestnava-kiora r Nanda-nandana and the beloved associates of Ka who are possessed of

sajtya-bhva or the identical mood for which one aspires. One shouldalways reside in r Vraja-dhma with great attachment for hearingtopics regarding Ka and His devotees. If one is physically unable tolive in Vraja, one should do so mentally. This is the method ofrgnug-

bhakti-sdhana.(BRS1.2.294 / BRSBp.121 / MSp.45)

Now the methodology ofrgnug-bhakti is being described. The sdhaka,continuously remembering r Ka in the pastime form which is mostcherished by him and the beloved associates of r Ka whom he desiresto follow, should always reside in Vraja with great attachment to hearingtheir ll-kath. One should remember Ka as navakiora (a fresh youth)and naavara (the best of dancers) and at the same time one should remem-ber r Rpa Majar and other priya-sakhs of r Ka who are deeply

affected with the sentiments that one cherishes in his heart.

Being intently focused on this kind of remembrance, the sdhaka shouldalways live in Vraja. If one is capable he should physically take up residencein Vndvana (Vndvana, Nandago, Var, Govardhana, r Rdh-kua and other places in Vraja). Otherwise he should adopt residence inVraja within his mind.

By following the mood and sentiment (bhva) of one of Kas associatesamong the servants, friends, parents or lovers, corresponding to ones owndisposition, the sdhaka attains affection for the lotus feet of r Ka that

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is exactly of the same nature as the associate whom he follows. This is themethod ofrgnug-bhakti.

In rgnug-bhakti, the predominant aga is smaraa.

Smaraa should be related to Ka and His beloved associates who are dis-tinguished by pastimes (ll), emotional rapture (vea) and natures (svab-hva) that are appropriate for ones own internal spiritual mood.

In the process of arcana one is recommended to employ mudrs, nysa,meditation on Dvrak and so on. Although these limbs ofbhakti are pre-scribed in the gama-stras, they are not to be followed in rgnug-bhakti because they are unfavourable to ones particular spiritual mood

(bhva-pratikla).On the path ofbhakti no harm is done either by non-performance of the assort-ment of activities appropriate for varrama or by diminution of certainlimbs of bhakti. This is fine. But there is certainly great harm if there isdiminution of any of the principle limbs ofbhakti such as taking shelter of abona fide spiritual master, ravaa, krtana and so on. Therefore one shouldtake great care that there be no decline in any of the principle limbs ofbhakti.

This is declared in the gama-stras, as quoted in Bhakti-rasmta-sindhu (1.2.101):

ruti-smti-purdi-pacartra vidhi vinaikntik harer bhaktir

utptyaiva kalpate

Although engaged in single-minded devotion to Lord Hari, if one trans-gresses the regulations mentioned in the ruti, Smti, Puras and theNrada-pacartra, great misgivings (anarthas) are produced.

Because the practice ofsmaraa is predominant in rgnug-bhakti, somepersons, prior to the actual appearance ofrga within the heart, make a deceit-ful display of solitary bhajana while still plagued with anarthas. They con-sider themselves rgnug-bhaktas and thus begin to practice remembrance

ofaa-kly-ll. But to display the exclusive devotion that is described inthe ruti-smti-purdi verse is for them the cause of great disturbance.

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Some ineligible persons who are entangled in anarthas obtain so-called sid-dha-pralfrom such deceitful people, and by imitation they begin to con-sider themselves fit to conduct the practice ofrgnug-bhakti. But withoutthe appearance of genuine greed (lobha) they cannot obtain qualification by

pretentious means.A devotee who has an intense desire within his heart to obtain the spiritualmood of the Vrajavss and who executes all the limbs of bhakti in accor-dance with the vidhi-mrga, obtains fidelity only to Rukmi and the otherprinciple queens of Dvrak. In other words he attains to the position of thequeens of Dvrak.

Because the vidhi-mrga is mixed with the mood of Dvrak and the majes-

tic conception (aivarya), one cannot obtain the service of Vrajendra-nan-dana r Ka by that means. This is confirmed in r Caitanya-caritmta(Madhya-ll 8.226):

vidhi-mrge nhi piye braje kacandraOne cannot obtain r Kacandra in Vraja by following thevidhi-mrga.

Five Types of Rgnug-sdhana

Upon hearing of the sweetness of the conjugal mood (or the moods of theother rasas) displayed by Kas eternal associates in vraja-ll, one begins

to think, This mood is possible for me also.

When this type of greed arises one is no longer dependent on the reasoningsofstra. As long as one is dependent upon the arguments of the scriptures,he has not obtained consummation of his greed.

In other words it should be understood from this that greed has not yetarisen in the sdhaka.

This is so because greed is never observed in anyone who is dependent onthe reasonings ofstra.

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Rather, by hearing about or seeing an enticing object, greed automaticallyarises to acquire it.

Nonetheless, after the appearance of greed when one inquires, How maythis irresistible vraja-bhva be obtained? there is dependence upon the

scriptures because it is only in the scriptures and nowhere else that themethod of obtaining this is written.

The scripture from which this method may be known is rmad-Bhgavatamfor it has ascertained the method ofbhagavad-bhajana.

Among the limbs of bhajana:1.tad-bhvamaya (composed ofbhva)

2.tad-bhva-sambandhi (related to bhva)

3.tad-bhva-anukla (favourable to bhva)

4.tad-bhva-aviruddha (not opposed to nor incompatible with bhva)

5.tad-bhva-pratikla (opposed to bhva)

(1) Bhvamaya-sdhana4 primary relationships: dsya, sakhya, vtsalya, mdhurya.

When ravaa, krtana and other such limbs ofbhakti become saturated withone of the bhvas ofdsya, sakhya and so on, they nourish the future tree ofthe sdhakas prema.

(2) Bhva-sambandh-sdhana

The limbs ofbhakti beginning from acceptance of the shelter of a spiritualmaster, mantra-japa, hearing, chanting and remembering of the name, form,qualities and pastimes appropriate for different periods of the day of dearestr Ka and the beloved associates of Ka towards whom one has attrac-tion and rendering various services unto them.

The updna-kraa, or material cause ofbhva, is called bhva-sambandh.

That by which bhva attains maturity is called the material cause.

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Bhva is shaped or moulded by the various limbs of bhakti such as guru-padraya and so on.

Therefore the performance of these limbs is called bhva-sambandh-sd-hana, that sdhana which is related to bhva.

(3) Bhva-anukla-sdhanaThe observance of Ekda, Janmam and krttik-vrata, the renuncia-tion of sense pleasure and other austerities performed for the pleasure ofKa, and offering respect to tulas, the banyan tree and others allthese limbs of bhakti performed with great eagerness to obtain onescherished bhva (among the four attitudes of dsya and so on) are

favourable to bhva.In other words they are helpful for the attainment ofbhva and are thereforeknown as bhva-anukla-sdhana.

(4) Bhva-aviruddhaWearing the remnants of flower garlands and other paraphernalia offered tothe deity, stamping ones body with the syllables ofr harinma, offering

obeisances and other such limbs ofbhakti.That which is not opposed to the attainment of ones bhva is bhva-avirud-dha. It is ones duty to carry out these limbs ofbhakti.

(5) Bhva-pratiklaMental assignment of different parts of the body to various deities (nysa),particular positions of intertwining the fingers (mudr), meditation on

Kas pastimes in Dvrak and other such agas should be abandoned inrgnug-bhakti because they are opposed to the attainment of ones desiredbhva (bhva-pratikla).

Thus according to ones eligibility, one is obligated to perform the limbs ofbhakti prescribed in the scriptures and to reject those which are forbidden.

in line ofrgnug-bhakti may be ruci, some rati or evenparamrthika-

sneha (depend from power ofguru).

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Bhva-bhakti

This bhva-bhakti is not obtained by any means ofsdhana. Rather, by con-

tinual performance of ravaa, krtana and other limbs of bhakti, whenbhakti attains maturity, it automatically cleanses all misgivings from theheart of the sdhaka. At that time bhva-bhakti manifests itself in the trans-parent heart by the mercy of r Ka or His devotees.

uddha-sattva- vietmby unadulterated goodness distinguished whose nature

prema-sryu-smya-bhkPrema like the sun a ray which is similar torucibhi citta-masya-

by different tastes of the heart softness

kd asau bhva ucyatewhich causes that softness Bhva is called

That bhakti which is the embodiment ofuddha-sattva, which is com-pared to a ray of the sun ofprema, and which melts the heart by varioustastes is calledbhva.

(BRS1.3.1 / BRSBp.136-138 / CC-Madhya23.5 / Biography of BPKGp.397)

sat existence

uddha-sattva (in tm) /mira-sattva (mixed with passion, ignorance)

everyone in this world covered by mira-sattva

when hldin+savitcomes from the heart ofnitya-parikara to our hearton platform of sandiniit is called uddha-sattva-vietm (meansviuddha-sattva)

Bhva-bhakti (bhva-rpa-knulana) is a special manifestation ofud-dha-sattva. In other words the constitutional characteristic ofbhva-bhaktiis that it is a phenomenon entirely constituted ofuddha-sattva.

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It is like a ray (kiraa) of the sun ofprema and it softens the heart by vari-ous tastes (ruci).

When the sdhana-bhakti succeeds in softening the heart by various tastes(ruci), it is called bhva-bhakti.

The wordruci here refers to three kinds of hankering:

1.bhagavad-prpti-abhila (desire for the attainment of r Ka),

2.nuklya-abhila (desire to do that which is favourable to Ka)

3.sauhrda-abhila (desire to serve the Lord with affection).

The constitutional identity (svarpa) ofbhva-bhakti is that it is fully com-posed ofuddha-sattva (uddha-sattva-vietm).

The words uddha-sattva refer to the self-manifest cognitive function (samvit-vtti) of the Lords own internal spiritual energy known as svarpa-akti.

The addition of the word viea to the words uddha-sattva indicates the sec-ond supreme potency (mah-akti) ofsvarpa-akti known as hldin.

It should be understood from this that the condition known as mahbhva,which is the highest state of development of the hldin-akti, is also includ-ed within uddha-sattva-viea.

Therefore that supreme function (parama-pravtti) which is fully possessedof desire favourable to r Kna, which is the essence of the combination ofthe samvitand hldinpotencies, and which is situated in the hearts of theLords eternal associates being indistinguishably unified with the condition

of their hearts (tdtma-bhva), is known as uddha-sattva-vietm.

In simpler language the nitya-siddha-bhva situated in the hearts of the eter-nal associates of r Ka is called uddha-sattva-vietm.

This bhva-bhakti is like the first ray of the sun ofprema-bhakti. Thereforeit is also called the sprout ofprema (premkura).

In his commentary on r Caitanya-caritmta, Bhaktivinoda hkura hasexplained this verse in simple and straightforward language:

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Prema-bhakti is the fruit ofsdhana-bhakti.

There are two categories ofprema-bhakti: the state of bhva and thestate ofprema.

Ifprema is compared with the sun, then bhva can be said to be a ray of thesun ofprema.

Bhva, which is of the identity ofviuddha-sattva, melts the heart by vari-ous kinds of taste (ruci).

At first, while describing the general symptoms of bhakti, it was said thatbhakti involves the cultivation of activities in relation to Ka(knulana).

The state in which that cultivation becomes saturated with viuddha-sattvaand softens the heart by ruci is called bhva.

When bhva makes its appearance within the faculty of the mind, it attainsthe state of identification with the mental faculty.

In reality bhva is a self-manifest condition, but when it makes its appear-

ance within the mental faculty it appears as though it was brought into man-ifestation by the faculty of the mind.

That which is referred to here as bhva is also known as rati.

Although rati is itself relishable, it is understood to be the cause of tastingr Ka and various paraphernalia related to r Ka.

It should be understood here that rati (the word rati also means love or affec-

tion) is that particular bhva (the word bhva also means love, affection oremotion) which is a fully spiritual reality (cit-tattva).

It is not a substance belonging to the world of inert matter.

The rati (mundane affection) which the baddha-jvas have towards mundanesense objects is merely a perverted reflection, arising from contact with mat-ter, of a fragmented portion of the true spiritual bhva of thejva.

When, within the world of matter, one takes up the cultivation of activitiesin relationship with Bhagavn, then rati in its cognitive aspect (samvit-aa)becomes the cause of tasting worthy objects which are related to Bhagavn.

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At the same time, by virtue of its pleasure-giving aspect (hldin), rati itselfbestows spiritual delight.

Nine symptoms of Bhva

On the appearance of bhva-bhakti the following nine symptoms areobserved:

kntir avyartha-klatvaforgiveness, being free from wasting time,

viraktir mna-nyatdetachment, absence of false prestige,-bandha samutkah

steadfast hope, eagerness,

nma-gne sad-rucito chant the holy name always taste,

saktis tad-gukhyneattachment to hearing narrations of the Lords qualities,

prtis tad vasati-sthaleaffection for the transcendental residences of the Lord

ity-dayo nubhv syurthus and so on the signs arejta-bhvkure jane

developed whose seed of bhva in a person

Knti (forbearance or tolerance), avyartha-klatva (effective use ofones time), virakti (detachment from worldly enjoyment), mna-ny-

at (absence of pride),bandha (steadfast hope that Ka will bestowHis mercy), samutkah (intense longing to obtain ones goal), nma-gne sad-ruci (always possessed of taste to chant the holy name), tad-

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gukhyne-sakti (attachment to hearing narrations of the Lordsqualities) andtad-vasati-sthale-prti (affection for the transcendental res-idences of the Lord) these are the nine sprouts of love of God (prti), orin other words, the symptoms of the appearance ofbhva.

(BRS1.3.25-26 / CC-Madhya23.18-19 / BRSBp.131, 134)

(1) Knti When the heart remains unagitated in spite of the presence ofsome disturbing element, such a condition is called knti (forbearance ortolerance).

example Mahrja Parkit

(2) Avyartha-klatva To spend ones time exclusively in bhagavad-bha-

jana, avoiding all futile material engagements, is called avyartha-klatva(effective use of ones time).

example Mahrja Ambara

(3) Virakti A natural distaste for material sense enjoyment is called virak-ti (detachment).

Upon the appearance ofbhva within the heart, attraction towards the spiri-tual dimension (cit-jagat) becomes progressively stronger and ones taste forthe material world gradually perishes.

This is real detachment. Those who, upon the awakening of this naturaldetachment, adopt the external feature and dress of a renunciant in order todiminish their material necessities can be called renounced Vaiavas.

But those who adopt the external feature of a renunciant prior to the appear-

ance of bhva do so unlawfully. By chastising Choa Haridsa, rmanMahprabhu has imparted this lesson to the world.

(4) Mna-nyat To remain devoid of pride in spite of ones elevatedposition is called mna-nyat (absence of pride).

Pride arises from high birth, social classification (vara), stage of life (ra-ma), wealth, strength, beauty, high position and so on. In spite of possessing

all these qualities the sdhakas in whose hearts bhva has manifested easilyrenounce all these vanities.

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According to the Padma Pura, King Bhagratha, the crest-jewel amongkings, having attained rati towards r Ka, completely renounced thepride borne of kingdom and wealth. He performed bhajana and maintainedhis existence by begging from door to door in the cities of his enemy kings.

He always offered obeisances and praise to everyone whether they werebrhmaas or clas (dog-eaters).

(5)bandha r Ka will certainly bestow His mercy upon me toapply ones mind very diligently in bhajana with this firm faith is calledbandha (steadfast hope that Ka will bestow His mercy).

(6) Samutkah Intense longing for ones desired object of attainment iscalled samutkah.

When bhva-bhakti manifests in the heart of the sdhaka his hankering toobtain r Ka increases day by day. The desire to serve r Ka becomesthe obsession of his heart.

This is nicely expressed in r Ka-karmta (54), as quoted inBhakti-rasmta-sindhu (1.3.36):

namrm asita-bhruvor upacitm akia pakmkure-vlolm anurgior nayanayor rdr mdau jalpite

tmrm adharmte mada-kalm amlna va-svane-vste mama locana vraja-ior-mrtti jagan mohinm

My eyes are ever restless to see that vraja-kiora who enchants the entireworld, whose eyebrows are dark and slightly curved, whose eyelashes arethick and dense, whose eyes are always restless to see those who are possessed

ofanurga (or whose eyes always display anurga), whose mild speech isexceedingly soft and filled with rasa, whose lips are as sweet and tasty as nec-tar and slightly reddish-copper in hue, and who carries a flawless flute whoseinexplicably sweet and mild tones madden all (and incite the gops kma).

This kind of intense hankering to see r Ka is called samutkah. It isever-present in the hearts ofbhva-bhaktas.

(7)Nma-gne-sad-ruci Loving thirst to always sing harinma is called

nma-gne sad-ruci.

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(8) Gukhyne-sakti Natural and spontaneous attachment for thedescriptions of the Lords supremely charming qualities is called gu-khyne-sakti.

The significance of this attachment is that, for the devotees in whom bhva

has arisen (jta-bhva-bhaktas), the thirst to hear and describe the charmingpastimes of Ka, which are decorated with all-auspicious qualities, is neversatiated. The more they hear and describe the Lords qualities, the more theirthirst increases.

(9) Tad-vasati-sthale-prti The desire to reside in r Vndvana, rNavadvpa and other spiritual abodes of the Lord is called tad-vasati-sthale-prti (affection for the transcendental residences of the Lord).

These nine symptoms (anubhavas) are manifest in the devotee in whoseheart the sprout ofbhva has arisen. It may be understood that the devoteein whom the sprout of love is visible has become eligible to receive the directaudience of Ka. If some of these symptoms ofbhva are perceived in kar-ms who are anxious for material sense enjoyment orjns who aspire forliberation, then one should know this to be but a reflection (pratibimba) ofbhva. This should not be considered as a genuine manifestation ofbhva.If the symptoms ofbhva are seen in ignorant persons by virtue of their asso-ciation with devotees, this is known as a shadow (chy) ofrati.

InBhakti-rasmta-sindhu (1.3.4551) there is the following descriptionofratybhsa, the semblance ofrati:

Ratybhsa isoftwokinds:(1)pratibimba (reflection) and (2)chy (shadow).

(1) Pratibimba-ratybhsaIfratybhsa, which appears like genuine rati due to the presence of one or twosymptoms such as tears and horripilation, is expressive of the desire for happi-ness in the form ofbhukti and mukti, it is known aspratibimba-ratybhsa.

This reflection ofrati easily fulfils the desired aspiration for happiness in theform ofbhukti and mukti without undergoing great endeavour.

In his commentary on verse 1.3.46, rla Jva Gosvm explains that the prin-cipal nature ofbhgavat-rati is that it is free from all material designationsor adulterations.

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The presence of designations is symptomatic of the semblance ofrati.

Where such designations exist there is striving for some secondary or inferi-or inclination. In the mumukus there is the desire for liberation and in thekarma-ks there is the desire for elevation to the heavenly planets. These

are adulterations.

The mumukus and the karms know that the Lord bestows liberation andmaterial enjoyment and thus they engage in bhakti to the Lord directed towardsthe fulfilment of these two ends. Their performance ofbhakti is not primarybut secondary, for bhakti or bhgavat-rati is not the end desired by them.

Nonetheless due to the power of performing the limbs ofbhakti, tears and

horripilation arise in them.Because they are adulterated with desires for bhukti and mukti, their tearsand horripilation are but a reflection ofbhgavat-rati.

The power of even this reflection ofrati is such that, without undergoing thelaborious sdhana that constitutes the jna-mrga, they can easily obtainthe partial happiness ofbhukti and mukti.

Sometimes persons who are attached to material enjoyment and liberationadopt the limbs ofbhakti such as krtana in the assembly of pure devotees inorder to obtain their desired aspiration. By such performances they remainpleased at heart for a considerable time. By the influence of the associationof pure devotees in whose hearts the moon ofbhva has arisen, some suchpersons may have the extreme good fortune of having the moon of bhvareflected in their hearts.

In his commentary on verses 1.3.47-8, rla Jva Gosvm has said that itis only due to the association of devotees in whose hearts bhva has arisenthat bhva is reflected in the hearts of persons attached to bhoga andmoka. This reflection occurs during the performance ofkrtana undertak-en in the association of pure devotees. The tears and horripilation whichare observed in such persons are not symptoms of genuine rati but ofprat-ibimba-ratybhsa.

rla Jva Gosvm raises a question that when there is intervention of acloud, the moon is not reflected on a reservoir of water. So when thosedesiring liberation and those desiring material enjoyment are separated

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from the association of pure devotees, how can the reflection of bhvaremain in their hearts?

He answers this by saying that the transcendental influence of the associa-tion ofjta-rati-bhaktas is so powerful that even when separated from such

persons the reflection ofbhva remains in the hearts of the mumukus andbhoga-kms for a long time in the form of subtle impressions (samskras).

(2) Chy-ratybhsaThat ratybhsa which bears some resemblance to uddha-rati, which pos-sesses curiosity or inquisitiveness of an insignificant nature, which isunsteady and which relieves material distress is known as chy-ratybhsa.

By even incidental association with activities such as krtana, times such asJanmtam, places such as r Vndvana, and persons dear to Lord Hari,chy-rati sometimes arises even in ignorant persons.

This chy-rati can never arise without extreme good fortune. Good fortunehere refers to the saskras ofbhakti acquired in a previous life or by theassociation of devotees in this or a previous life.

When uddha-rati manifests to a very slight extent by virtue of the associa-tion ofjta-bhva-bhaktas or at the time of performing sdhana in vaidh-bhakti, it is called chy-ratybhsa (a shadow ofrati).

This shadow of rati is not steady. This semblance of rati is sometimesobserved even in ordinary persons, who are ignorant of the truth, by theinfluence of the association of devotees.

It is highly auspicious for thejvas when chy-rati, which is of the form ofthe lustre (knti) ofuddha-rati, arises in them, for upon its appearance theygradually obtain good fortune.

Prema-bhakti

The mature stage ofbhva-bhakti is calledprema. The symptom ofprema is

that even when obstacles or impediments are present, there is not even theslightest diminution of affection (bhva).

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three kinds of hankering (abhila) become very thick

heart becomes soft and smooth

A superior condition ofprema is marked by an increase ofmamat and is

known as sneha.The word mamat refers to a deep sense of attachment or possessiveness inrelation to r Ka by which one thinks, Ka is mine.

Sneha is symptomized by the melting of the heart. Superior to this is the con-dition known as rga.

The symptom ofrga is extreme affection (sneha). Superior to this is the

condition known aspraaya.The symptom ofpraaya is deep faith.

InBhakti-rasmta-sindhu (1.4.1) the general definition ofprema has beengiven as follows:

samya masita svntocompletely which makes the heart soft of a sense of ownership

mamatvtiaykitamarked with an abundance

bhva sa eva sndrtmBhva that certainly whose nature is very condensed

budhai prem nigadyateby learned persons prem is described

When bhva-bhakti or rati deepens and matures, the sdhakas heartbecomes completely soft and melted. At that time the devotee experi-ences the supreme exultation of transcendental bliss and awakens anoverwhelming sense ofmamat or possessiveness toward r Ka.Learned authorities describe this condition asprema.

(BRS1.4.1 / CC-Madhya23.7 / BRSBp.145 / MSp.83)

rla Vivantha Cakravart hkuras commentary to this verse is trans-lated as follows:

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The subject ofprema is being discussed with reference to the previouslydescribed bhva-bhakti.

When bhva thickens beyond its previous condition it begins to make theinner recesses of the heart much more tender, moist and soft than before,

it produces an experience of concentrated transcendental bliss andbestows extreme mamat towards r Ka. This mature stage ofbhvais calledprema.

The following doubt may be raised here. According to skhya philosophythe material or immediate cause (updna kraa) abandons its previouscondition and is transformed into its effect. At that time it no longer remainsas a cause, or in other words, there is no more existence of its prior condition.

For instance, when gua (jaggery a type of solid unrefined molasses) istransformed, it abandons its former state and becomes unrefined sugar(kha). When it becomes unrefined sugar, gua can no longer be conceivedas having its own separate state because the gua has been transformed intoraw sugar. Similarly, unrefined sugar (kha) becomes refined sugar (cn)and refined sugar becomes rock candy (mir). In the condition of rock candythere is no separate existence of unrefined sugar or refined sugar.

In the same way, when bhva matures intoprema, why should there be anyseparate existence ofbhva?

When prema matures it gradually increases and takes the forms ofsneha,mna, praaya, rga, anurga, bhva and mahbhva. At that time onlymahbhva should remain. Why should there be any existence of rati,prema, sneha, mna and the other prior conditions?

This cannot be said because rati is a distinct and superior function of Kashldin-akti.

By the power of r Kas inconceivable potency (acintya-akti), rati,sneha, mna, praaya and so on attain successively higher states withoutgiving up their previous conditions. The separate existence of each and everycondition is certainly to be admitted.

For example, it can be said that when r Kas childhood form (blya-deha) is imbued with a particular sweetness, then without giving up the con-dition of childhood, it attains to the boyhood form (paugaa-deha). Again

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when the paugaa-deha attains even greater sweetness and excellence, itassumes the form of fresh youth (kaiora-deha).

Unlike the material body of the jva, Kas body is never subject to anytransformation arising from age. r Kas blya, paugaa and kaiora

forms, as well as the lls connected with them, are all eternal.

But when thepaugaa form manifests, the blya-deha disappears from thisuniverse and manifests in some other universe. Simultaneously the blya-llis also revealed in that universe.

Therefore, as regards the revelation of the unmanifest pastimes (aprakaa-ll) within Vndvana of the earthly sphere (bhauma Vndvana), where the

blya-ll begins, the blya-deha also becomes manifest.In the vaivasvata-manvantara of the next kalpa (day of Brahm), when theprakaa-ll of Vndvana is manifest in this universe, then at that time theblya-deha will again be manifest in this very same universe.

Therefore, as regards eternal phenomena, it is only a matter of acceptingtheir appearance and disappearance.

In the hearts of devotees in whom rati, prema and the other stages of thesthybhva have been aroused, a particular aspect of the sthybhva (rati,prema, sneha and so on) sometimes arises due to contact with the stimulat-ing elements known as vibhva.

At that time that particular feature of the sthybhva becomes manifestexternally, while the other bhvas remain in the unmanifest condition.

In ordinary worldly-minded persons who are possessed of lust, anger and soon, when one emotion is manifest the others remain dormant within in theform of latent desires and impressions (saskras).

When the appropriate opportunity comes about, the other emotions assertthemselves. Similarly rati,prema and so on sometimes become manifest bycontact with specific stimuli and at other times they remain concealed within.

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49

What is love?

arvath dhvasa-rahita

saty api dhvasa-krae

yad bhva-bandhana yno

sa prem parikrtita

When the affectionate bond between a young man and a young womancan never be destroyed, even when there is every cause for the destruc-tion of that relationship, the attachment between them is said to be purelove.

This is the nature of the eternal loving affairs between Lord Ka and His

pure conjugal associates.

tmendriya-prti-vchfor the pleasure of ones own senses desires

tre boli kmato that I say lust

kendriya-prti-icchfor the pleasure of Lord Kas senses desire

dhare prema nmaholds love the name

The desire to gratify ones own senses is kma [lust], but the desire to

please the senses of Lord Ka isprema [love]. (CC-Adi4.165)


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Yukta-vairgya

yukta-vairgya-sthiti saba ikhila

uka-vairgya-jna saba niedhilar Caitanya Mahprabhu then told Santana Gosvm about properrenunciation according to a particular situation (yukta-vairgya), andthe Lord forbade dry renunciation (uka-vairgya) and speculativeknowledge in all respects.

(CC-Madhya23.105)

A Vaiava is immediately purified, provided he follows the rules and regu-

lations of his bona fide spiritual master.

It is not necessary that the rules and regulations followed in India be exact-ly the same as those in Europe, America and other Western countries. Simplyimitating without effect is called niyamgraha.

Not following the regulative principles but instead living extravagantly isalso called niyamgraha.

The word niyama means regulative principles, and graha means eager-ness. The word agraha means not to accept.

We should not follow regulative principles without an effect, nor should wefail to accept the regulative principles. What is required is a special techniqueaccording to country, time and candidate.

Without the sanction of the spiritual master, we should not try to imitate.

This principle is recommended here: uka-vairgya-jna saba niedhila.This is r Caitanya Mahprabhus liberal demonstration of the bhakti cult.We should not introduce anything whimsically, without the sanction of thebona fide spiritual master.

(from purport by A. C. Bhaktivedanta Swami)

In this connection, rla Bhaktisiddhnta Sarasvat hkura comments onthese points by quoting two verses by r Rpa Gosvm (Bhakti-rasmta-

sindhu 1.2.255256).

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ansaktasya viayn

yathrham upayujata

nirbandha ka-sambandhe

yukta vairgyam ucyate

prpacikatay buddhy

hari-sambandhi-vastuna

mumukubhi paritygo

vairgya phalgu kathyate

When one is not attached to anything but at the same time acceptseverything in relation to Ka, one is rightly situated above possessive-ness. On the other hand, one who rejects everything without knowledge

of its relationship to Ka is not as complete in his renunciation.To preach the bhakti cult, one should seriously consider these verses.

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Japa

The wordjapa comes from the verbal rootjap which means to utter or whis-

per repeatedly (especially prayers or incantations).In the abda-kalpa-druma,japa has been defined as the utterance ofmantraseither within the heart or verbally.

In Hari-bhakti-vilsa (17.155-159) rla Santana Gosvm describes japain the following words:

In theNsiha-Pura it is said thatjapa-yaja is of three kinds: (1) vci-

ka (verbal), (2) upu (in a whisper), and (3)mnasika (within the mind).When a mantra is pronounced very distinctly either in a high, low, or reso-nant voice it is known as vcika-japa.

When a mantra is uttered slowly with slight movement of the lips and canbe heard only by ones own ears it is known as upu-japa.

When one meditates on the meaning of the mantra by application of the

intelligence going repeatedly from one syllable to the next and from oneword to the next it is known as mnasika-japa.

Krtana

nma-ll-gudnm-

uccair-bh tu krtanam

Krtanam is defined as loudly giving voice to the glories of the Lord,beginning with the names, pastimes, and qualities of Ka.

(Bhakti-rasmta-sindhu, Prva-vibhga 2.145)

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Sakrtana

sarva to bhvena krtanasakrtana

By chanting the holy names in full sambandha with Ka, withoutanarthas, apardhas and in anugatya.

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Index

namrm asita-bhruvor upacitm akia pakmkure- - - 42ansaktasya viayn - - - - - - - - - - - - - - - - - - - - - - - - - 51nuklyasya sakalpa - - - - - - - - - - - - - - - - - - - - - - - - 6anybhilit-nya - - - - - - - - - - - - - - - - - - - - - - - - - 4apagata rdha yasmt iti apardha - - - - - - - - - - - - - - - 16arcym eva haraye - - - - - - - - - - - - - - - - - - - - - - - - - 21arvath dhvasa-rahita - - - - - - - - - - - - - - - - - - - - - 49saktis tad-gukhyne - - - - - - - - - - - - - - - - - - - - - - - 40

tmendriya-prti-vch- - - - - - - - - - - - - - - - - - - - - - - 49bhajana-vijam ananyam anya - - - - - - - - - - - - - - - - - - 17brahma bhramite kona bhgyavn jva - - - - - - - - - - - 11dhany sma mha-gatayo pi hariya et - - - - - - - - - - 18divya-jna kapayati iti dk - - - - - - - - - - - - - - - - - 11girayo mumucus toya - - - - - - - - - - - - - - - - - - - - - - - 20

ghta-viu-dkko - - - - - - - - - - - - - - - - - - - - - - - - - 15hanti nindati vai dvei- - - - - - - - - - - - - - - - - - - - - - - - 16ie svrasik rga - - - - - - - - - - - - - - - - - - - - - - - - - - 25svare tad-adhneu - - - - - - - - - - - - - - - - - - - - - - - - - - 19

jhra komala raddh, se kaniha jan- - - - - - - - - - - - 21kenpi parama svatantra - - - - - - - - - - - - - - - - - - - - - - 13

ka-bhakti-janma-mla hoya sdhu-saga- - - - - - - - - - 13ka smaran jana csya - - - - - - - - - - - - - - - - - - - - 32kti-sdhy bhavet sdhya - - - - - - - - - - - - - - - - - - - - - 22kntir avyartha-klatva - - - - - - - - - - - - - - - - - - - - - 40mahat-kp vin kona karme bhakti noy - - - - - - - - - - - - 13muktir hitvnyath rpa - - - - - - - - - - - - - - - - - - - - - 52

naivodvije para duratyaya-vaitarays - - - - - - - - - - - - - 20nma-ll-gudnm - - - - - - - - - - - - - - - - - - - - - - - - 53nitya-siddha ka-prema sdhya kabhu noy - - - - - - - - 23

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prpacikatay buddhy - - - - - - - - - - - - - - - - - - - - - - 51rgnug vivekrtham - - - - - - - - - - - - - - - - - - - - - - - 25rgtmikaika-nih ye - - - - - - - - - - - - - - - - - - - - - - - 26s ca arapatti-laka - - - - - - - - - - - - - - - - - - - - - - 6sdhanoti sdhayati ca ka prema iti sadhu - - - - - - - - 12

sdhu-saga, sdhu-sagasarva-stre koy - - - - - - 12sdhu-sage ka-bhaktye raddh jadi hoy - - - - - - - - 12s kmarp sambandha - - - - - - - - - - - - - - - - - - - - - - 26samyak rpea anugamana - - - - - - - - - - - - - - - - - - - - 12

samya masita-svnto - - - - - - - - - - - - - - - - - - - - - - 46sarva-bhteu ya payed - - - - - - - - - - - - - - - - - - - - - 17sarva to bhvena krtanasakrtana - - - - - - - - - - - - - 54stra-yukti nhi jne dha, raddhvn - - - - - - - - - - - 20sat prasagn mama vrya-savido - - - - - - - - - - - - 14sev sdhaka-rpea - - - - - - - - - - - - - - - - - - - - - - - - 28

raddh-abdevivs kohe sudha nicoy - - - - - - - - - 5raddh tv anyopya-varja - - - - - - - - - - - - - - - - - - - - 5ruti-smti-purdi - - - - - - - - - - - - - - - - - - - - - - - - - 33uddha-sattva-vietm - - - - - - - - - - - - - - - - - - - - - - 37tad viddhi praiptena - - - - - - - - - - - - - - - - - - - - - - - - 9tad-vijnrtha sa gurum evbhigacchet - - - - - - - - - - 10

tasmd guru prapadyeta - - - - - - - - - - - - - - - - - - - - - - 8tat-tad-bhvdi-mdhurye - - - - - - - - - - - - - - - - - - - - - 27utpanna-rataya samya - - - - - - - - - - - - - - - - - - - - - - 23vana-lats tarava tmani viu- - - - - - - - - - - - - - - - - 18vidhi-mrge nhi piye braje kacandra - - - - - - - - - - 34

57

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