It was Ekadasi, and the Vaisnavas were performing kirtana on the large raised platform beneath the Bakula tree in Srivasangana. Some were sighing heavily, saying, “Ha Gauranga!  Ha Nityananda!” None of them could understand in what kind of bhava their revered, elderly Babaji was absorbed. Before their eyes, he became stunned. Then after some time he burst into tears, crying, “Woe is me! Alas! Where is my Rupa? Where is my Sanatana?  Where is my Dasa Gosvami? Where is my Krsnadasa Kaviraja, the dearmost brother of my heart? Where have they gone, abandoning me all alone? Fie on me that I remain alive, simply tolerating the pain of their separation! I am undone by their separation. Even the remembrance of Radha-kunda is troublesome to me. My lifeforce writhes in agony. Only the vision of Rupa-Sanatana will save my forlorn life. I have not given up my life, even though separated from them! I am simply condemned in every way!” Speaking in this way, he began to roll in the dust of the courtyard. 

     All the Vaisnavas there said, “Babaji, be patient. Rupa and Raghunatha are in your heart. Look here, Sri Caitanya Mahaprabhu and Nityananda Prabhu are dancing before you.”

     “Oh! Oh, where?” Babaji suddenly leapt to his feet, and saw before him Sri Caitanya Mahaprabhu, Sri Nityananda Prabhu, Sri Advaita Prabhu, Sri Gadadhara, Srivasa and all the devotees performing kirtana. They were all dancing, completely absorbed in mahabhava. Seeing this scene, he said, “Blessed is Mayapura!  Only Sri Mayapura can remove the grief of separation from Vraja.”When the scene disappeared, he went on dancing for a long time.Later, becoming peaceful, he sat in his cottage.

      Just then, Vijaya Kumara and Vrajanatha came and offered obeisances at his lotus feet. Seeing them, Babaji Maharaja was very pleased and said, “How is your bhajana?”

     Both of them humbly folded their hands and said, “We need your mercy, for it is everything to us. It is only because of so much sukrti (pious activities) accumulated over many births that we could so easily attain the shelter of your lotus feet. Since it is Ekadasi today, with your permission we will observe nirjala fasting. We have come to take your darsana.”

Babaji: You two are blessed. Very soon you will attain the state of bhava.

Vijaya: Prabhu, what is the state of bhava? So far, you have not told us anything about this. Kindly bestow your mercy upon us by speaking on this subject.

Babaji: Up to this point, I have only given you instructions concerning the practice of sadhana. By continually practicing sadhana, one gradually comes to the perfected stage. Bhava is the preliminary condition which heralds the stage of perfection (siddhaavastha).  Sri Dasa-mula (10a) gives the following description of this perfected state:

svarupavasthane madhura-rasa-bhavodaya iha

vraje radha-krsna-svajana-jana bhavam hrdi vahan

paranande pritim jagad-atula-sampat-sukham aho

vilasakhye tattve parama-paricaryam sa labhate

 

                   In the mature stage of sadhana-bhakti, when the jiva becomes situated in his                                svarupa, then by the influence of the hladini potency, the state of bhava in madhura-                    rasa arises within him. In other words, the mood to follow in the footsteps of the                             dearmost associates of Sri Sri Radha Krsna in Vraja arises in his heart. Gradually he                     obtains happiness and prosperity that is unsurpassed in this world, in the form of the                    supreme service of paramananda-tattva, which is known as vilasa. There is no                             greater gain than this for the jiva.

    

This sloka describes prayojana-tattva, the stage of prema. The first stage of prema is bhava.

prabhuh kah ko jivah katham idam acid-visvam iti va

vicaryaitan arthan hari-bhajana-krc chastra-caturah

abhedasam dharman sakalam aparadham pariharan

harer namanandam pibati hari-daso hari janaih

                                                                                 Dasa-mula (10b)

 

                   Who is Krsna? Who am I, the jiva? What is this temporary material (acit) world, and                 the eternal spiritual (cit) world?  He, who is exclusively devoted to the bhajana of                        Sri Hari and has made an intelligent analysis of the Vaisnava sastras under the                            guidance of suddha-bhaktas, who has abandoned all offenses and attachment to                          dharma and adharma, and who can consider and dispose of all questions, that                                servant of Sri Hari drinks the sublime beverage of sri-hari-nama in the company of                         other hari-janas.

     This Dasa-mula is a compilation of unparalleled beauty, in which all of Sriman Mahaprabhu’s instructions have been expressed concisely.

Vijaya: I would like to hear the exalted position of Dasa-mula in brief.

Babaji: Then listen.

samsevya dasa-mulam vai hitva ‘vidyam ayam janah

bhava-pustim tatha tustim labhate sadhu-sangatah

                                                              Dasa-mula-mahatmya

 

                   When the jiva studies and carefully follows this Dasa-mula, he throws far away                             material disease in the form of ignorance.  Thereafter, through the association of                            sadhus, he obtains the nourishment of bhava, and becomes fully satisfied. 

 

Vijaya: Prabhu, may all of us wear the necklace of this incomparable Dasa-mula about our necks. We will recite this Dasa-mula every day, and offer respectful obeisances unto Sriman Mahaprabhu. Now kindly elaborate on the subject of bhava (bhava-tattva). 

 

Babaji: The characteristic feature of bhava is that it is situated in unalloyed goodness (suddha-sattva-visesa-rupa-tattva). It can be compared to a tiny ray of the prema sun.

     The constitutional characteristic (svarupa-laksana) of bhava is that it is situated in unalloyed goodness (visuddha-sattva). Bhava is also known by the name rati, and is sometimes called a sprout of prema (premankura). The propensity for divine knowledge (samvitvrtti) is an aspect of the all-enlightening internal potency (svarupasakti), and is the state of unalloyed goodness (suddha-sattva), having no connection with maya. When this samvit-vrtti combines with the propensity for unalloyed bliss (hladini-vrtti), the essential aspect of that combination is called bhava.

     One obtains knowledge of an object (vastu) by means of the propensity for consciousness (samvit-vrtti), and one tastes that object through the propensity for unalloyed bliss (hladini-vrtti).  Krsna is the supreme object, and His svarupa can only be known through the all-enlightening propensity of svarupa-sakti, and not by the mental faculty of the marginal jivas. When the svarupa-sakti manifests herself within the heart of the jiva by the mercy of Krsna or of His bhakta, then the cognitive faculty (samvit-vrtti) of the svarupa-sakti begins to act within the heart. When that happens, knowledge of the spiritual realm (cid-jagat) is revealed. The spiritual world is constituted of suddha-sattva, whereas the material world is constituted of a combination of the three material modes of sattva, rajah and tamah. The essential combination of hladini with the knowledge of the spiritual world enables one to taste the sweetness of that spiritual realm, and when that taste attains fullness, it is called prema.

     If prema is compared to the sun, bhava can be compared to a ray (kirana) of the sun. The constitutional nature (svarupa) of bhava is that it is a ray of the sun of prema, and its unique characteristic (visesata) is that it purifies the heart of the jiva and thus causes the heart to become softened or melted (masrna). The word ruci signifies three desires. These are 1) the desire to attain the service of Radha and Krsna (prapty-abhilasa), 2) the desire to do that which is favorable for Krsna’s pleasure (anukulya-abhilasa), and 3) the desire to serve Krsna with love and affection (sauharda-abhilasa). 

     Bhava can be described as the first glimpse of prema. The word masrna means ‘softness and melting of the heart.’ Bhava has been described in the tantra as the preliminary state of prema, and when it arises, horripilation and other transformations of ecstasy (sattvika-vikara) are manifested slightly. However, the state of bhava is self-established (svatah-siddha) in the nitya-siddha-bhaktas, which means that suddha-sattva is eternally present in them, so there is no question of it becoming manifest in them. 

     In the baddha-jiva, this state of bhava first manifests in the mental faculties (mano-vrtti) and then becomes identified (svarupata) with them. Therefore, although bhava is self-manifest (svayam-prakasa), it appears that it did not exist previously, and that its manifestation was brought about by something else (prakasya). The natural function of bhava is to reveal the intrinsic identity (svarupa) of Krsna and His sweet pastimes. Bhava manifests in the mental faculties (mano-vrtti), yet it appears to have been manifested by some other faculty of knowledge. In reality, the nature (svarupa) of rati is self-tasting (svayam-asvadanasvarupa); in other words, it is itself the object of taste and enjoyment for the bhakta, and yet at the same time it becomes the cause of the baddha-jiva relishing Krsna and His lila.

Vrajanatha: How many types of bhava are there?

Babaji: There are two types of bhava, arising from two different causes. The first is bhava that has arisen as a result of ardent spiritual practice (sadhana-abhinivesa-ja-bhava); and the second is bhava that has arisen due to Krsna’s mercy or the mercy of Krsna’s bhakta (prasada-ja-bhava). Bhava that arises from the practice of sadhana is the most commonly observed; bhava arising from special mercy is very rare.

Vrajanatha: What is bhava arising from practice (sadhana-abhinivesa-ja-bhava)?

Babaji: There are two kinds of bhava arising from practice, one on the vaidhi-marga and the other on the raganuga-marga. Ruci appears first, before bhava, and it is followed by attachment (asakti) to Krsna, and finally rati. I consider bhava and rati to be the same because this is the opinion of the Puranas and the sastras concerning the performance of the dramatic arts (natya-sastras). 

     In the case of bhava arising from vaidhi-sadhana, sraddha comes first, and then gives rise to nistha, which in turn develops into ruci. However, in the case of bhava arising from raganuga-sadhana, ruci is produced immediately.

Vrajanatha: What is bhava arising from the mercy of Krsna or His bhakta (prasada-ja-bhava)?

Babaji: Bhava arising from the mercy of Krsna or His bhakta (prasada-ja-bhava) is bhava that occurs spontaneously, without the performance of any kind of sadhana.

Vrajanatha: Please explain this further.

Babaji: Krsna’s mercy is bestowed in three ways: 1) by words (vacika), 2) by granting vision (aloka-dana), and 3) by grace manifest in the heart (harda). Suppose that Krsna bestows His mercy upon some brahmana by saying, “O best of the twice-born, may supremely auspicious, blissful, and uninterrupted bhakti arise within you.” Simply by such words, vacika-prasada-ja-bhava arises within the heart. 

     The rsis residing in the forest had never previously seen Krsna, but when they attained His darsana, bhava arose within their hearts. Such is the power of Krsna’s mercy. This is an example of bhava arising due to Krsna’s granting His vision (aloka-dana). 

     Bhava that arises within the heart due to mercy is called hardabhava, and this is observed in the life history of Sukadeva Gosvami and other bhaktas. When Sri Krsna descended as Sri Caitanya Mahaprabhu, there were many instances of these three kinds of bhava arising from His mercy. One cannot count the number of people who were filled with bhava when they saw Sriman Mahaprabhu. Jagai and Madhai are examples of those who obtained bhava because of the Lord’s words, and Jiva Gosvami obtained bhava from within his heart (harda-bhava), by Sri Gauranga’s mercy. 

Vrajanatha: What is bhava arising from the mercy of a bhakta?

 Babaji: Dhruva and Prahlada obtained bhava for Bhagavan by Narada Muni’s mercy, and bhava-bhakti arose in the hearts of innumerable people by the mercy of Sri Rupa, Sanatana and other associates (parsada) of Krsna.

Vijaya: What are the symptoms of the appearance of bhava? 

Babaji: The following characteristics begin to manifest in the sadhaka when bhava appears:

      1. ksanti—tolerance,

      2. avyartha-kalatva—concern that time should not be wasted,

      3. virakti—detachment,

      4. mana-sunyata—freedom from pride,

      5. asa-bandha—bound by hope,

      6. utkantha—deep longing,

      7. nama-gane sada-ruci—taste to always chant sri-hari-nama,

      8. asaktis tad-gunakhyane—attraction for hearing about Sri

    Hari’s transcendental qualities, and

      9. tad-vasati-sthale priti—affection for the places of Krsna’s pastimes.

 

Vijaya: What is ksanti (tolerance)?

Babaji: Ksanti means that one remains peaceful even when there

is cause for anger or mental agitation. Ksanti may also be called

ksama.

Vijaya: What is avyartha-kalatva (concern that time should not be wasted)?

Babaji: Avyartha-kalatva means that one does not let a moment pass in vain, and thus is incessantly engaged in hari-bhajana. 

Vijaya: Please explain the meaning of virakti (detachment).

Babaji: Virakti is disinterest in sense gratification. 

Vijaya: Can those who have taken vesa (renounced order, sannyasavesa or babaji-vesa) assert that they are detached?

Babaji: Vesa is a matter of social etiquette. When bhava appears within the heart, ruci for the spiritual world becomes very strong, and taste for the material world gradually diminishes. Finally, when bhava fully manifests, taste far the mundane world becomes practically nil (sunya-praya). This is called detachment (virakti).  A detached Vaisnava is one who has attained virakti and then takes vaisnava-vesa to diminish his necessities. However, the sastras do not sanction taking vesa prior to the appearance of bhava; that is not real vesa at all. Sriman Mahaprabhu taught this lesson to the whole world when he punished Chota Haridasa. 

Vijaya: What is mana-sunyata (freedom from pride)? 

Babaji: Pride (abhimana) arises when one identifies with one’s wealth, strength, beauty, high position, high caste, good family, lineage, etc. Mana-sunyata means being free from pride in spite of possessing such material qualification. Padma Purana gives an excellent example of mana-sunyata. There was a wise emperor, who ruled all other prominent kings. However, when by good fortune krsna-bhakti arose within his heart, he gave up his opulence and his pride in being the emperor, and maintained his life by begging in the cities of his enemies. He offered respects to all, regardless of whether they were brahmanas or enemies.

Vijaya: What is asa-bandha (the bondage of hope)?

Babaji: Asa-bandha means to engage the mind in bhajana bound by

is cause for anger or mental agitation. Ksanti may also be called ksama.

Vijaya: What is avyartha-kalatva (concern that time should not be wasted)?

Babaji: Avyartha-kalatva means that one does not let a moment pass in vain, and thus is incessantly engaged in hari-bhajana. 

Vijaya: Please explain the meaning of virakti (detachment).

Babaji: Virakti is disinterest in sense gratification. 

Vijaya: Can those who have taken vesa (renounced order, sannyasavesa or babaji-vesa) assert that they are detached?

Babaji: Vesa is a matter of social etiquette. When bhava appears within the heart, ruci for the spiritual world becomes very strong, and taste for the material world gradually diminishes. Finally, when bhava fully manifests, taste far the mundane world becomes practically nil (sunya-praya). This is called detachment (virakti).  A detached Vaisnava is one who has attained virakti and then takes vaisnava-vesa to diminish his necessities. However, the sastras do not sanction taking vesa prior to the appearance of bhava; that is not real vesa at all. Sriman Mahaprabhu taught this lesson to the whole world when he punished Chota Haridasa. 

Vijaya: What is mana-sunyata (freedom from pride)?

 Babaji: Pride (abhimana) arises when one identifies with one’s wealth, strength, beauty, high position, high caste, good family, lineage, etc. Mana-sunyata means being free from pride in spite of possessing such material qualification. Padma Purana gives an excellent example of mana-sunyata. There was a wise emperor, who ruled all other prominent kings. However, when by good fortune krsna-bhakti arose within his heart, he gave up his opulence and his pride in being the emperor, and maintained his life by begging in the cities of his enemies. He offered respects to all, regardless of whether they were brahmanas or enemies.

Vijaya: What is asa-bandha (the bondage of hope)? 

Babaji: Asa-bandha means to engage the mind in bhajana bound by the unswerving faith that “Krsna will certainly bestow His mercy upon me.”

Vijaya: What is utkantha (deep longing)?

Babaji: Utkantha is extreme greed to obtain one’s heart’s desire.

Vijaya: What is nama-kirtana-ruci (taste for chanting sri-harinama)?

Babaji: Ruci in nama-kirtana means incessant engagement in harinama

with the faith (visvasa) that sri-nama-bhajana is the highest

of all the many types of bhajana. Ruci for nama-kirtana is the key to

attaining supreme auspiciousness. Another day I will explain the

truth regarding sri-hari-nama.

Vijaya: What is asaktis tad-gunakhyane (attachment to the descriptions of the transcendental qualities of Krsna)?

Babaji: It is said in Sri Krsna-karnamrta:

madhuryad api madhuram manmathata tasya kim api kaisoram

capalyad api capalam, ceto bata harati hanta kim kurmah

 

                   Sri Krsna, as the transcendental Cupid (manmatha), is sweeter than the most sweet,                        and His adolescence is more restless than the most restless thing. The qualities of                     that transcendental Cupid, which defy description, are stealing my mind. Alas! What                   shall I do now?

 

     No matter how much one hears about Sri Krsna’s qualities, one never becomes satiated. The attachment to hearing goes on increasing incessantly, and one never stops wishing to hear more and more.

Vijaya: What is tad-vasati-sthale priti (affection for the places of Krsna’s pastimes)?

Babaji: When a bhakta performs parikrama of Sri Navadvipa-dhama, he inquires as follows: “O residents of the dhama, where is the birthplace of the dearmost Master of our life? In which direction would Mahaprabhu’s kirtana party pass? Please tell me where our Master used to perform his forenoon pastimes with the gopas.” residents of the dhama reply, “This place where we are standing is Sri Mayapura. The elevated place that you see directly in front of us, surrounded by the grove of tulasi plants, is the very place where the most precious appearance of Sriman Mahaprabhu took place. Just see the villages of Ganga-nagara, Simuliya, Gadigacha, Majida, and others. Sriman Mahaprabhu’s first sankirtana party passed through these very villages.” Hearing such sweet talks saturated with prema from the mouths of the residents of Gauda, his body thrills with horripilation, his heart becomes overwhelmed with bliss, and tears trickle from his eyes. In this way, he performs parikrama of all Mahaprabhu’s pastime places. This is called affection for the places where the Lord performed His pastimes (tadvasati-sthale priti).

Vrajanatha: Should we understand that rati towards Krsna has arisen in every individual in whom we observe this kind of emotion?

Babaji: No. Rati is emotion (bhava) that arises spontaneously towards Krsna. Similar emotion may be observed in relation to other objects, but it cannot be called rati.

Vrajanatha: Will you kindly give one or two examples to make this subject clear?

Babaji: Suppose a man desires liberation, but the dry and difficult worship of the nirvisesa-brahma seems troublesome to him. Then he hears from somewhere that one can very easily attain mukti simply by uttering the names of Bhagavan. For example, Ajamila obtained mukti easily by uttering the name of Narayana. When the man hears this, he becomes overjoyed. As he remembers the power of sri-nama to give liberation, he becomes agitated with ecstasy, thinking that he will receive liberation easily. He chants sri-hari-nama, weeps continuously, and falls down unconscious. In this instance, the name uttered by the sadhaka who desires liberation is not suddha-nama, and the bhava that he displays is not krsna-rati (suddha-bhava), because his spontaneous feeling is not directed towards Krsna. His main objective is to obtain mukti, and not krsna-prema. The name that he utters is called namaabhasa, and his emotional display (bhava) is called bhava-abhasa. 

     Another example is that of a person who worships Durga-devi in order to obtain material enjoyment. He prays, “Please give me benedictions! Please give me wealth!” Then, thinking that Durgadevi will fulfill his heart’s desire as soon as she becomes pleased, he exclaims, “O Durga!” and rolls on the ground before her, crying.  This person’s bhava when he cries and falls on the ground is not suddha-bhava. It is sometimes described as bhava-abhasa, and sometimes as false or impure emotion (kubhava). Bhava cannot arise unless one performs unadulterated worship of Krsna (suddha-krsnabhajana).  Bhava is known as kubhava or bhava-abhasa if it arises from a desire for material enjoyment (bhoga) or liberation (moksa), even if it is related to Krsna.

     The word kubhava refers to any sort of bhava that may arise in the heart of one who is contaminated with Mayavada philosophy.  Even if such a person lies unconscious for seven praharas, this display cannot be called bhava. Aho! Even the most elevated liberated souls, who are freed from all kinds of desires, incessantly search out bhagavad-rati. It is the supreme secret, and Krsna does not easily bestow it, even on completely sincere bhaktas whose practice of bhajana is fully accomplished. How, then, can it arise in the hearts of those who do not have suddha-bhakti, and who are contaminated with desires for material enjoyment and liberation?  Vrajanatha: Prabhu, it is often observed that when those who desire material enjoyment and liberation perform hari-namasankirtana, they manifest the bodily symptoms of bhava that you have described. How is this to be understood?

Babaji: Only foolish people are astonished to see the external symptoms of bhava in such people; those who understand bhavatattva properly call this sort of bhava “the semblance of rati (ratyabhasa),” and they remain far away from it.

Vijaya: How many kinds of raty-abhasa are there?

Babaji: There are two kinds of raty-abhasa: reflected raty-abhasa

(pratibimba raty-abhasa) and shadow raty-abhasa (chaya raty-abhasa).

Vijaya: What is pratibimba raty-abhasa?

Babaji: People who desire liberation think that one can only obtain mukti through brahma-jnana, but the spiritual discipline of brahma-jnana is difficult and troublesome. Some of them come to understand that mukti may be achieved simply by performing harinama, and that one may obtain brahma-jnana in this way very easily, and without hard labor. When they think like this, they become blissful, expecting to obtain mukti without having to undergo great difficulty. Then this semblance (abhasa) of the bodily transformations, such as tears, horripilation, etc., appear in their bodies.  Such transformations are known as pratibimba-abhasa.

Vrajanatha: Why are they called ‘reflected (pratibimba)’? 

Babaji: If those who desire liberation or material sense enjoyment have the good fortune to associate with advanced bhaktas, they also begin to adopt the processes of hari-nama-kirtana and so on.  At that time, some reflection of the bhava-moon in the sky of the suddha-bhakta’s heart also appears in the heart of those who are thirsty for liberation. This reflection is called pratibimba. Suddhabhava never arises in the hearts of those who desire material sense enjoyment or liberation, but bhava-abhasa arises in them when they see the bhava of suddha-bhaktas. That bhava-abhasa is known as pratibimba-abhasa, and it does not generally produce any enduring benefit. It only bestows material enjoyment and liberation, and then it disappears. Such bhava-abhasa may also be understood to be a kind of nama-aparadha.

Vrajanatha: Please explain the nature of chaya-bhava-abhasa. 

Babaji: When a kanistha-bhakta who is unacquainted with knowledge of the self (atma-tattva) associates with activities, time, places, and bhaktas that are dear to Hari, a shadow (chaya) of rati may appear.  Compared to rati itself, this shadow is insignificant by nature and unsteady, but it creates curiosity (as to the rati the suddhabhaktas experience), and it destroys sorrows. This is called chayaraty-abhasa. The bhakti of these bhaktas may be pure up to a certain limit, but it is not resolute, and that is why it gives rise to ratyabhasa.  In any case, such chaya-bhava-abhasa only arises through the influence of many pious activities. By the association of Vaisnavas (sat-sanga), chaya-bhava-abhasa becomes pure, and subsequently gives rise to suddha-bhava. Nonetheless, one should bear in mind that, no matter how developed this bhava-abhasa may be, it gradually wanes like the moon in the dark half of a lunar month if one commits some offense towards a pure Vaisnava. What to speak of bhava-abhasa, even suddha-bhava will gradually vanish if one commits offenses towards Krsna’s bhaktas.  If one repeatedly associates with those who desire liberation, his bhava will also become bhava-abhasa, or he may fall victim to the pride of thinking himself to be Isvara. This is why it is sometimes seen that when new bhaktas are dancing, they develop the desire for liberation. These new bhaktas do not think carefully and consider their situation, and so they associate with those who seek liberation, which results in disturbances. New bhaktas should, therefore, carefully avoid the association of people who aspire for liberation.

     Occasionally the state of bhava is seen to arise in someone suddenly, and without apparent cause. The explanation for this is that he practiced sadhana extensively in his previous birth, but

that practice could not bear fruit until now because of various kinds of hindrances or impediments. However, suddha-bhava suddenly arose in his heart when these obstacles were removed. Sometimes, an excellent state of bhava like this may also arise suddenly because of Krsna’s causeless mercy. This kind of bhava is known as sri-krsna-prasada-ja-bhava.

 

     One should not criticize a person in whom true bhava has manifested, even though one may observe some slight fault in his behavior, for once bhava has arisen, the sadhaka becomes completely successful in all his endeavors. Under such circumstances, it is not possible for him to behave sinfully, but if any sinful behavior is sometimes observed, it should be understood in one of two ways. The maha-purusa-bhakta may have performed some sinful activity by force of circumstances, but he cannot possibly remain in that condition permanently. Alternatively, some semblance of sin (papa-abhasa) from his previous life has not been completely destroyed, and is still present even after bhava has arisen in him, although it will be destroyed very soon. One should think like this and not pay any attention to the commonplace faults that may be seen in bhaktas, for it is nama-aparadha to do so. The Nrsimha Purana forbids us to absorb our attention in such faults.

 

bhagavati ca harav ananya-ceta

bhrsa-malino’pi virajate manusyah

na hi sasa-kalusa-cchavih kadacit

timira-paro bhavatam upaiti candrah

 

                   Just as the moon is never obscured by darkness, even though covered with black                             spots, similarly, a person exclusively devoted to Sri Hari remains glorious, though                         by appearance he may be wicked and depraved.

     It should not be concluded from this instruction that a bhakta repeatedly engages in sinful activities. Once a bhakta has developed nistha in bhakti, he will have no inclination to sin further.  However, as long as the material body exists, there is a chance that sinful activity will occur unexpectedly. If a bhakta is exclusively devoted, the influence of his bhajana immediately burns to ashes all kinds of sins, just as a blazing fire easily consumes a small heap of cotton, and he becomes cautious not to become victimized by any sinful activity again.

     All kinds of sinful actions are dissipated at the stage of steady, uninterrupted ananya-bhakti, so it may be clearly understood that those who repeatedly engage in sinful activities have not yet developed this type of bhakti. To engage repeatedly and knowingly in sinful activity while practicing bhakti-yoga is nama-aparadha, which uproots bhakti completely and casts it aside. Bhaktas therefore keep themselves distant from such offenses.

     Rati is by nature restless (asanti), warm, vigorous, and blissful, because it is perpetually full of increasing spiritual longing (abhilasa). Although it produces warmth in the form of sancaribhava, it is more cooling than millions of moons, and it tastes as sweet as nectar.

     When Vrajanatha and Vijaya Kumara heard this explanation of bhava-tattva, they were wonderstruck and sat silently for a while, absorbed in thoughts of bhava. After some time, they said, “Prabhu, the powerful rain of your nectarean instructions has created a flood of prema in our scorched hearts. Now what should we do? Where should we go? We cannot understand anything. It is very difficult for us to attain bhava because our hearts are bereft of humility. We are full of pride because of our brahmana birth, and the only thing that can save us is your abundant love and mercy. If you bestow a drop of prema on us we shall certainly achieve our objective. Our only hope is that we have been able to establish a spiritual relationship with you. We are extremely poor, wretched, and destitute, and you are Krsna’s dear associate, and supremely merciful. Please be merciful to us and instruct us as to our duty.”

     Vijaya Kumara took advantage of the opportunity, and said, “At this very moment Prabhu, the desire is arising in me to renounce householder life and obtain residence as a servant of your lotus feet. Vrajanatha is just a boy, and his mother wants him to become a grhastha, but he does not desire to do so. Please give your instruction as to what he should do in this connection.”

Babaji: You have both received Krsna’s mercy. You should serve Krsna by transforming your household into Krsna’s household. Everyone should act according to the instructions which Caitanya Mahaprabhu gave to the world. He taught that there are two ways by which one may worship Bhagavan while in this world: one may live as a householder or in the renounced order. Until one is qualified to take up the renounced order, he should remain a householder and engage in Krsna’s service.

     In the first twenty-four years of His manifest pastimes, Caitanya Mahaprabhu displayed the ideal for a grhastha Vaisnava, and during His last twenty-four years, He set the ideal for a renounced Vaisnava. Mahaprabhu’s example as a grhastha established the goal of householder life. In my opinion, you should also do the same.  You should not think that one cannot obtain the goal of krsnaprema in householder life. Most of Mahaprabhu’s favored devotees were grhasthas, and even Vaisnavas in the renounced order of life pray for the dust from the lotus feet of those grhastha-bhaktas. 

     The night was far advanced. Vijaya Kumara and Vrajanatha spent the whole night in Srivasangana, chanting the glories of Sri Hari in the company of the other Vaisnavas. At dawn the next morning, they finished their ablutions, bathed in the Ganga, and then offered dandavat-pranama at the feet of their Gurudeva and the Vaisnavas. Then they again performed sankirtana, took mahaprasada, and returned home before noon. Vijaya Kumara called his sister and said, “Now Vrajanatha will marry, so you should make the necessary preparations. I am going to Modadruma for a few days.  You can send news to me when you have fixed a date for the wedding.  I shall come with other family members to enhance the auspicious marriage ceremony. I shall send my young brother Harinatha here tomorrow. He will stay here and arrange everything.”

      Vrajanatha’s mother and paternal grandmother felt as if they had obtained sovereignty over the earth. Completely overjoyed, they presented Vijaya Kumara with new clothes and other gifts before they bade him farewell.

THUS ENDS THE TWENTY-SECOND CHAPTER OF JAIVA-DHARMA,

ENTITLED

“PRAMEYA:PRAYOJANA-TATTVA”