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Priti (Love) by Çréla Saccidänanda Bhaktivinoda
Öhäkura [NOTE: This page uses Balarama font
(available here) The sweetness of the word “love” Love is a very sweet word. When it is spoken, a very sweet
mood arises in the hearts of both
the speaker and the listeners.
Though few are able to understand its true meaning, everyone still likes to hear the word. All beings are controlled by love. Many will even give up their lives for it. All beings are controlled by love To love is the sole purpose of human life.
Many think that the fulfilment of their selfish desires is the primary purpose
of their existence, but that is wrong. For love, man can sacrifice all of his
own interests. Selfishness causes man to strive only for his
own happiness and autonomy, but love causes him to sacrifice all of his own
interests for the sake of that thing or person that is dear to him. Whenever
there is a clash between selfishness and love, love is victorious. In
particular, even when selfishness is very intense it still remains subordinate
to love. What is selfishness? Selfishness is to endeavour for that which is
dear to oneself. Therefore, it is not unreasonable to say that human life is
directed by love. Love becomes the primary purpose of man’s life, even when he
strives to fulfil his selfish desires. Materialists and liberationists strive for enjoyment and liberation, out of love for them Love is pre-eminent on the path of
transcendentalism also. Those who seek spiritual pleasure, considering worldly
pleasure to be temporary, are of two kinds: those overcome by an urge to enjoy
and those driven by a desire to be liberated. Those overcome by an urge to
enjoy are presently either preoccupied with their search for wealth, kingdom,
wife or children, or encumbered with a desire for the position of Indra or any
other demigod in Svarga or for happiness in the higher planets such as
Brahmaloka. Because they have a love for those things, they constantly
endeavour to have them. Those who crave liberation have no love for
such worldly enjoyments, but cherish instead the desire to be liberated from
worldly affairs. Hence, because they have a love for liberation, they strive
for it. Love is what the materialist seeks from his enjoyment and the
liberationist from liberation. Hence, to attain love is the final object for
both kinds of people. Love is the single aim of all spiritual endeavour. What Caëòé däsa says about love In regard to love, the Vaiñëava poet Caëòé
däsa says: piréti baliyä, e tina äkhara, e tina bhuvana-sära ei mora mane, haya räti-dine, ihä vai nähi ära (1) vidhi eka cite, bhävite bhävite, niramäëa kaila “pi” rasera sägara, manthana karite, tähe upajila “ré” (2) punaù je mathiyä, amiyä haila, tähe bhiyäila “ti” sakala sukhera, e tina äkhara, tulanä diba se ki (3) jähära marame, paçila yatane, e tina äkhara sära dharama karama, sarama bharama, kivä jäti kula tära (4) e hena piréti, nä jäni ki réti, pariëäme kivä haya piréti-bandhana, baòa-i viñama, dvija caëòédäse kaya (5) The three syllables pi-ré-ti
(love) are the essence of the three planetary systems. They remain
in my mind day and night. I think of nothing but them.
(1) Concentrating deeply, Brahmä created the syllable pi. Then when the ocean of rasa
was churned, the syllable ré emerged. (2) the
ocean was churned a second time, nectar emerged, which was prepared
into the syllable ti. How can I compare anything to these three syllables, which are the abode of
all happiness? (3) That person in whose heart the essence of these three syllables has
forcibly entered finds dharma, karma, shyness, commonsense, caste and family tradition useless. (4) I do not know what the nature of that love is or what its result will be. The twice-born Caëòé
däsa says, “The bondage of love is truly terrible.” (5) Insentient objects are shadows of sentient objects Objects are of two kinds: sentient objects and
insentient objects. Sentient objects are original, whereas insentient objects
are perversions of sentient ones. They can be called the shadows or reflections
of sentient objects. Whatever is present in an object is also present in some
way in its shadows. Hence, whatever is present within the original, sentient
objects must also be present in their insentient counterparts. To love is the nature of sentient objects, and love’s perversion is found in insentient objects If we examine the nature of sentient objects, we
find that to love is their sole nature. This nature must also exist in some way
as a reflection within insentient objects. Just as insentient objects are
perversions of sentient ones, attraction and motion are perversions of love.
They make up the nature of insentient objects and are present in every
insentient atom. Let us now examine the nature of love. The nature of love Attraction and motion are present in their
pure form within sentient objects as love. The soul is a sentient object. Here,
“soul” refers to both the supreme sentient being, the Supersoul, and the minute
sentient being, the soul. Their nature is to love. Pure love is found only
within the soul. Only a perversion of that pure nature, not the pure nature
itself, is to be found within the soul’s reflection - that is, within
insentient objects. Hence, pure love is not to be found in any material object
of this world. Rather, its perversion, which is mere attraction and motion, is
to be found in them. By the forces of attraction and motion, atoms
assemble to form objects. Through attraction, objects are drawn towards each
other. Also, on account of their independent motion, the planets revolve around
the sun. Anything that is present in a perverted object or perverted nature is
also present in the original object in its untainted form. The independence, attraction and repulsion of the soul In this material world, every object draws
other objects towards it; and these other objects in turn, by virtue of their
independent motion, try to remain separate from that object. Big objects draw
small objects towards them. The sun is big, attracting the planets and their
satellites towards it. But owing to their own
independent motion, those planets and satellites remain at a distance from the
sun and, attracted by its gravitational force, orbit it. Moreover, the planets’
attraction and motion also assist them in their orbit. What we see in this
world is also found in the spiritual world in its unadulterated form. The difference between the material sun and the transcendental sun The Chändogya
Upaniñad (8.1.13) states: sa brüyäd yävän vä ayam äkäças tävän eño ’ntar hådaya äkäça ubhe asmin
dyäväpåthivé antar eva samähite ubhäv agniç ca väyuç ca sürya-candramasäv ubhau vidyut nakñaträëi yac cäsyehästi yac ca nästi sarvaà tasmin samähitam iti In the reflected creation, there are five
elements, as well as the moon, the sun, lightning and the stars. All of these
are present in their original form in Brahmapura, the spiritual world. The
difference between the two worlds is that in the spiritual world all the
variegated affairs are pure, blissful and perfect, whereas in the material
world everything is flawed, incomplete and the cause of happiness and distress. To love is the fundamental nature of all
beings in the spiritual world. Therefore, the poet Caëòé däsa says: brahmäëòa vy äpiyä, ächaye je jana, keha na dekhaye täre premera piréti, je jana jänaye, sei se päite pare piréti piréti ténaöé äkhara pi ré ti trividha mata bhajite bhajite nigüòha haile haibe eka-i mata No one has seen that person who pervades the universe. Only one who knows what love is can attain Him. Piréti (love) has three letters and is
of three kinds, but when it
becomes condensed as a result of continuous bhajana, it will be of only one kind. The transcendental sun, Çré Kåñëa, attracts the jévas to orbit Him, and this is eternal räsa The transcendental enjoyer of Våndävana, Çré
Kåñëa, is the sun of the spiritual world. The souls there are His associates in
His pastimes. Through the force of the attraction of His love, Kåñëa draws them
towards Him. But, on account of their own independent motion, they try to remain
distinct from Him. Hence, while the strong force of attraction drawing those
souls near to that sun-like Kåñëa defeats their motion, that force nonetheless
makes them orbit Him. This is Kåñëa’s eternal räsa. In that räsa,
His girlfriends who are part of His internal potency are very near to Him, and
those who have attained perfection through their spiritual practice are
somewhat further away. Kåñëa’s transcendental pastimes reveal the true nature
of love. Liberated souls are greatly attracted to Kåñëa Does Kåñëa attract all souls? If so, why are
all souls not favourably inclined towards Him? Kåñëa does attract all souls. However, souls
are of two kinds: the bound and the liberated. Because liberated souls experience
their love clearly and keep it alive.
Krsna’s force of attraction naturally acts more effectively upon them. The reason why bound souls are not attracted to Krsna. Souls in bondage are of two types. The pure
love of those who are completely oblivious to krsna is extremely distored due
to their association with matter. They
know nothing but love for objects of enjoyment, and therefore engage in sense
gratification day and night. Forgetting
themselves, they remain engrossed in seeking mundane pleasures. Moreover, on account of their esteem for
mundane science, which promotes mundane enjoyment they remain absorbed in
mundane worship. They continuously cheat
themselves with statements like “the soul does not exist”, “deliberating upon
the soul is illusory “, and “any attempt to develop the self is nothing but
mental agony”. Some cheat themselves of
the pleasure of the plane of the soul by engaging in various pious activities
with the aim of attaining the happiness of Svarga. When the bound souls develop discrimination,
renunciation and faith, they become attracted to Kåñëa Among
the souls in bondage, some develop discrimination and renunciation, and attain
faith in the soul. On the strength of this faith, they experience to some
degree the pure attractiveness of Çré Kåñëa, the sun of the spiritual world,
and are also drawn towards Him. Although they are engaged in various mundane,
scientific or pious activities, they enjoy Kåñëa’s association. Çré Caëòé däsa
describes their moods: känu je jévana, jäti präëadhana, e duöi nayanera tärä hiyära mäjhäre, paräëa putali, nimikhe nimikha härä (1) torä kulavaté, bhaja nija pati, jära mane jevä laya bhäviyä dekhinu, çyäma-bandhu bine, ära keha mora naya (2) .ki ära bujhäo, dharama-karama, mana svatantré naya kulavati haiïä, piréti-ärati, ära kära jäni haya (3) je mora karama, kapäle ächilä, vidhi miläila täya torä kulavaté, bhaja nija pati, thäka ghare kula lai (4) guru durajana, bale kuvacana, se mora candana-cuyä çyäma anuräge, e tanu becinu, tila-tulasé diyä (5) paòasé durjana, bale kuvacana, nä jäba se loka päòä caëòédäse kaya, känura piréti, jäti-kula çéla chäòä (6) Känu is my life, my caste, my treasure and the pupils of my eyes. He is the beloved within my
heart who, in the blink of an eye, is lost to my vision.
(1) You are women of respectable family. Serve your husbands. Do as you please. After some thought I see that I have no one but my lover Çyäma. (2) What more can you tell me about dharma and karma? My mind is not independent. If I am indeed a virtuous woman, then who is that
person I long to love? (3) Brahmä has made arrangements according to my karma and destiny.
O virtuous women, serve your husbands and stay at home
with your family. (4) My wicked elders criticise me, but to me their criticism is like scented sandalwood paste. Out of
my love for Çyäma, I have sold this body placing sesame seeds and a tulasé
leaf on it. (5) My wicked neighbours criticise me, but I will not go to their neighbourhood.
Caëòé däsa says, “Love for Känu rejects caste, family and
character.” (6) The nature of the souls who are unaware of their identity The soul in this world has forgotten his own
identity because he identifies with matter. He forms various relationships with
various people and behaves towards them in various ways. He identifies himself
with his subtle body, and has imagined a new body consisting of mind,
intelligence and ego. Because of that relationship with his subtle body, he
values psychology and material science, considering them his wealth, and
consequently becomes deluded. Moreover, on account of identifying himself
with his gross body, consisting of the five elements, he thinks “I am a
Bhaööäcärya” or “I am a gentleman”, and thus he lives a life of abandon. He is
sometimes born and he sometimes dies. Sometimes he is unable to contain his
joy, and sometimes he is stricken with grief. Glory to this transformation and
glory to Mäyä’s games! Sometimes the soul is born as a man and
marries a woman, and sometimes he is born as a woman and marries a man and
establishes for himself a large cycle of worldly concerns. When he enters that
cycle he honours his superiors and takes care of his dependants. He fears the
ruler, and he hates his enemies. He fears disgrace and criticism when he is
born as a woman in a respectable family. He remains far from his true identity
when he establishes these false relationships in this world. What a horrible
condition the soul endures in such a self-imposed life! Considering the various
established rules of this world as his master, he has completely forgotten his
eternal master, Kåñëa. Prior attraction, tryst and union with Kåñëa At this point a particular mood may arise in
relation to Kåñëa,
expressed by Çréman Mahäprabhu in the following verse: para-vyasaniné näré vyagräpi gåha-karmañu tam eväsvädayaty antar
nava-saìga-rasäyanam Çré
Caitanya-caritämåta (Madhya-lélä
1.211) An unchaste wife internally relishes newer and newer meetings with her lover even
while engaged in her household chores. This kind of prior attraction (pürva-räga) develops in a soul bound to
the rules of this world before pure love for Kåñëa awakens in him. Eventually
this soul will go for a rendezvous and meet Kåñëa. Prior attraction appears by
hearing about Kåñëa’s nature and qualities, seeing a picture of His
transcendental form, remembering His attractiveness and hearing the sound of
His flute. One in whom this prior attraction has appeared meets Kåñëa by the
help of likeminded girlfriends. Gradually the mutual love between this soul and
the supreme enjoyer Çré Kåñëa, who is the embodiment of eternity, knowledge and
bliss, becomes deep. Pure and impure love Kåñëa’s transcendental pastimes in the
spiritual world, Vraja, are eternal. The soul is a minute sentient particle,
and is therefore eligible to participate in those pastimes. When the soul is in
bondage, his transcendental identity appears in an illusory form as his subtle
and gross bodies. Similarly, the pure love for Kåñëa that is found within that
transcendental identity appears in an illusory form as love for mundane science
or mundane objects. Therefore, bodily love or mental love are simply distortions of pure love for Bhagavän. They are
not true love. But because the soul has mistaken his own identity he considers
them to be real love. Actual love, however, is the love that exists between two
souls. True love The Båhad-äraëyaka
Upaniñad (4.5.6) states: na vä are patyuù kämäya patiù priyo
bhavati ätmanastu kämäya patiù priyo bhavati. (ityupakramya) na vä are sarvasya kämäya sarvaà priyaà bhavati ätmänastu kämäya sarvaà priyaà bhavati. ätmä
vä are drañöavyaù çrotavyo mantavyo nididhyäsitavyo maitraiyyätmani khalu are dåñöe çrute mate vijïäta idaà
sarvaà viditam iti. When Yäjïavalkya’s wife Maitreyé became
detached from both the gross and the subtle planes, she approached her husband and requested him to give her some
instruction. Yäjïavalkya replied: “O Maitreyé, a wife does
not in fact love her husband for his sake. Rather, in every instance she does
so for her own sake. Similarly, a husband loves his wife only for his own
interests. This so-called love for husband, son, wealth
and so on, is simply deceit. By completely rejecting this dishonesty you should
worship Bhagavän, the eternal object of love and the soul of all souls, and love Him solely for love’s own
sake. Therefore, one who has become detached from the material world and the
subtle body should look at, think of and inquire about that Soul who is the
most beloved of the jévas. By that he
will come to know everything.” The import of this highly authoritative
statement of the Vedas is that there is no love on the gross and subtle planes.
Whatever semblance of love is found here is experienced only in relation to the
soul. The pure soul is transcendental, and the love that exists between souls
is pure love. Only that love is worthy of being searched after. Worldly love,
or the love that exists between humans, is but a distortion of the soul’s love. The love
that exists between souls is the only true love. “Love Kåñëa” is the ultimate instruction In Çrémad-Bhägavatam
(10.14.55) it is stated: kåñëam enam avehi tvam ätmänam akhilätmanäm Çré Kåñëa, who possesses sixty-four excellent
attributes, is the soul of all souls. The love that all souls have for Kåñëa is
free from mundane designations and is superlative. Those who have written about
psychology and the intricacies of love without knowing love’s true nature have
simply wasted their time, despite all their reasoning, as if mixing ghee into
ashes. Out of pride, such persons have simply endeavoured for fame. Rather than
benefit the world, they have brought it great misfortune. Brothers! Stop
listening to those people’s grandiloquent talk and develop pure attachment for
the soul, thus making your soul’s nature shine by experiencing that love which
is free from designations. * The original word used is préti, translated as “love”.
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