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The Nectar of Devotion

(1970 Edition)

His Divine Grace

A.C. Bhaktivedanta
Swami Prabhupäda

Founder-Äcärya of the
International Society for Krishna
Consciousness

Preface
Introduction
1: Characteristics of Pure Devotional Service
2: The First Stages of Devotion
3: Eligibility of the Candidate for Acccepting Devotional
Service
4: Devotional Service Surpasses All Liberation
5: Purity of Devotional Service
6: How to Discharge Devotional Service
7: Evidence Regarding Devotional Principles
8: Offenses to Be Avoided
9: Further Considerations of Devotional Principles
10: Techniques of Hearing and Memorizing
11: Aspects of Transcendental Service
12: Revealed Scriptures
13: The Mahä-mantra

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14: Devotional Qualifications

15: Spontaneous Devotional Service
16: Varieties of Love for Kåñëa
17: Ecstatic Love
18: Character of One in Ecstatic Love
19: Devotional Service in Love of God
20: Transcendental Mellow
21: Qualities of Çré Kåñëa
22: Qualities of Kåñëa Further Explained
23: Kåñëa's Personality
24: Further Traits of Çré Kåñëa
25: Devotees of Kåñëa
26: Stimulation for Ecstatic Love
27: Symptoms of Ecstatic Love
28: Other Ecstatic Symptoms
29: Expressions of Love for Kåñëa
30: Further Features of Ecstatic Love for Kåñëa
31: Additional Symptoms
32: Symptoms of Continuous Ecstasy
33: Conjugal Affection
34: The Nectar of Devotion
35: Neutral Love of God
36: Transcendental Affection (Servitude)
37: Impetuses for Kåñëa's Service
38: Indifference and Separation
39: Ways of Meeting Kåñëa
40: Reverential Devotion of Sons and other Subordinates
41: Fraternal Devotion
42: Fraternal Loving Affairs
43: Parenthood
44: Devotional Service in Conjugal Love
45: Laughing Ecstasy
46: Astonishment and Chivalry
47: Compassion and Anger
48: Dread and Ghastliness
49: Mixing of Rasas

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50: Further Analysis of Mixed Rasas

51: Perverted Expression of Mellows

Preface
The Nectar of Devotion is a summary study of Bhakti-rasämåta-sindhu,
which was written in Sanskrit by Çréla Rüpa Gosvämé Prabhupäda. He
was the chief of the six Gosvämés who were the direct disciples of Lord
Caitanya Mahäprabhu. When he first met Lord Caitanya, Çréla Rüpa
Gosvämé Prabhupäda was engaged as a minister in the Mohammedan
government of Bengal. He and his brother Sanätana were then named
Säkara Mallik and Dabir Khäs respectively, and they held responsible
posts as ministers of Nawab Hussain Shah. At that time, five hundred
years ago, the Hindu society was very rigid, and if a member of the
brähmaëa caste accepted the service of a Mohammedan ruler he was at
once rejected from brähmaëa society. That was the position of the two
brothers, Dabir Khäs and Säkara Mallik. They belonged to the highly
situated särasvata-brähmaëa community, but they were ostracized due to
their acceptance of ministerial posts in the government of Hussain
Shah. It is the grace of Lord Caitanya that He accepted these two
exalted personalities as His disciples and raised them to the position of
gosvämés, the highest position of brahminical culture. Similarly, Lord
Caitanya accepted Haridäsa Thäkur as His disciple although he
happened to be born of a Mohammedan family, and Lord Caitanya later
on made him the äcärya of the chanting of the holy name of the Lord:
Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare
Räma, Räma Räma, Hare Hare.
Lord Caitanya's principle is universal. Anyone who knows the science of
Kåñëa and is engaged in the service of the Lord is accepted as being in a
higher position than a person born in the family of a brähmaëa. That is
the original principle accepted by all Vedic literatures, especially by the
Bhagavad-gétä and the Çrémad-Bhägavatam. The principle of Lord
Caitanya's movement in educating and elevating everyone to the
exalted post of a gosvämé is taught in The Nectar of Devotion.
Lord Caitanya met the two brothers, Dabir Khäs and Säkara Mallik, in a
village known as Rämakeli in the district of Maldah, and after that

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meeting the brothers decided to retire from government service and join
Lord Caitanya. Säkara Mallik, who was later to become Rüpa Gosvämé,
retired from his post and collected all the money he had accumulated
during his service. It is described in the Caitanya-caritämåta that his
accumulated savings in gold coins equaled millions of dollars and filled a
large boat. He divided the money in a very exemplary manner which
should be followed by devotees in particular and by humanity in general.
Fifty percent of his accumulated wealth was distributed to the Kåñëa
conscious persons, namely the brähmaëas and the Vaiñëavas; twenty-
five percent was distributed to relatives; and twenty-five percent was
kept against emergency expenditures and personal difficulties. Later on
when Dabir Khäs also proposed to retire, the Nawab was very much
agitated and put him into jail. But Säkara Mallik, who was later to
become Çréla Sanätana Gosvämé, took advantage of his brother's
personal money, which had been deposited with a village banker, and
escaped from the prison of Hussain Shah. In this way both brothers
joined Lord Caitanya Mahäprabhu.
Rüpa Gosvämé first met Lord Caitanya at Prayäg (Allahabad, India), and
on the Daçäçvamedha bathing ghat of that holy city the Lord instructed
him continually for ten days. The Lord particularly instructed Rüpa
Gosvämé on the science of Kåñëa consciousness. These teachings of Lord
Caitanya to Çréla Rüpa Gosvämé Prabhupäda are narrated in our book
Teachings of Lord Caitanya.
Later, Çréla Rüpa Gosvämé Prabhupäda elaborated the teachings of the
Lord with profound knowledge of revealed scriptures and authoritative
references from various Vedic literatures. Çréla Çréniväsa Äcärya
describes in his prayers to the six Gosvämés that they were all highly
learned scholars, not only in Sanskrit but also in foreign languages such
as Persian and Arabian. They very scrutinizingly studied all the Vedic
scriptures in order to establish the cult of Caitanya Mahäprabhu on the
authorized principles of Vedic knowledge. The present Kåñëa
consciousness movement is also based on the authority of Çréla Rüpa
Gosvämé Prabhupäda. We are therefore generally known as rüpänugas,
or followers in the footsteps of Çréla Rüpa Gosvämé Prabhupäda. It is
only for our guidance that Çréla Rüpa Gosvämé prepared his book Bhakti-
rasämåta-sindhu, which is now presented in the form of The Nectar of

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Devotion. Persons engaged in the Kåñëa consciousness movement may

take advantage of this great literature and be very solidly situated in
Kåñëa consciousness.
Bhakti means devotional service. Every service has some attractive
feature which drives the servitor progressively on and on. Every one of
us within this world is perpetually engaged in some sort of service, and
the impetus for such service is the pleasure we derive from it. Driven by
affection for his wife and children, a family man works day and night. A
philanthropist works in the same way for love of the greater family, and
a nationalist for the cause of his country and countrymen. That force
which drives the philanthropist, the householder and the nationalist is
called rasa, or a kind of mellow (relationship) whose taste is very sweet.
Bhakti-rasa is a mellow different from the ordinary rasa enjoyed by
mundane workers. Mundane workers labor very hard day and night in
order to relish a certain kind of rasa which is understood as sense
gratification. The relish or taste of the mundane rasa does not long
endure, and therefore mundane workers are always apt to change their
position of enjoyment. A businessman is not satisfied by working the
whole week; therefore, wanting a change for the weekend, he goes to a
place where he tries to forget his business activities. Then, after the
weekend is spent in forgetfulness, he again changes his position and
resumes his actual business activities. Material engagement means
accepting a particular status for some time and then changing it. This
position of changing back and forth is technically known as bhoga-tyäga,
which means a position of alternating sense enjoyment and
renunciation. A living entity cannot steadily remain either in sense
enjoyment or in renunciation. Change is going on perpetually, and we
cannot be happy in either state because of our eternal constitutional
position. Sense gratification does not endure for long, and it is therefore
called capala-sukha, or flickering happiness. For example, an ordinary
family man who works very hard day and night and is successful in
giving comforts to the members of his family thereby relishes a kind of
mellow, but his whole advancement of material happiness immediately
terminates along with his body as soon as his life is over. Death is
therefore taken as the representative of God for the atheistic class of
men. The devotee realizes the presence of God by devotional service,

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whereas the atheist realizes the presence of God in the shape of death.
At death everything is finished, and one has to begin a new chapter of
life in a new situation, perhaps higher or lower than the last one. In any
field of activity, political, social, national or international, the result of
our actions will be finished with the end of life. That is sure.
Bhakti-rasa, however, the mellow relished in the transcendental loving
service of the Lord, does not finish with the end of life. It continues
perpetually and is therefore called amåta, that which does not die but
exists eternally. This is confirmed in all Vedic literatures. The Bhagavad-
gétä says that a little advancement in bhakti-rasa can save the devotee
from the greatest danger, that of missing the opportunity for human life.
The rasas derived from our feelings in social life, in family life, or in the
greater family life of altruism, philanthropism, nationalism, socialism,
communism, etc., do not guarantee that one's next life will be as a
human being. We prepare our next life by our actual activities in the
present life. A living entity is offered a particular type of body as a result
of his action in the present body. These activities are taken into account
by a superior authority known as daiva, or the authority of God. This
daiva is explained in the Bhagavad-gétä as the prime cause of everything,
and in the Çrémad-Bhägavatam it is stated that a man takes his next body
by daiva-netreëa, which means by the supervision of the authority of the
Supreme. In an ordinary sense daiva is explained as destiny. Daiva
supervision gives us a body selected from 8,400,000 forms; the choice
does not depend on our selection, but is awarded to us according to our
destiny. If our body at present is engaged in the activities of Kåñëa
consciousness, then it is guaranteed that we will have at least a human
body in our next life. A human being engaged in Kåñëa consciousness,
even if unable to complete the course of bhakti-yoga, take birth in the
higher division of human society so that he can automatically further his
advancement in Kåñëa consciousness. Therefore, all bona fide activities
in Kåñëa consciousness are amåta, or permanent. This is the subject
matter of The Nectar of Devotion.
This eternal engagement in bhakti-rasa can be understood by a serious
student upon studying The Nectar of Devotion. Adoption of bhakti-rasa
or Kåñëa consciousness will immediately bring one to an auspicious life
free from anxieties and will bless one with transcendental existence,

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thus minimizing the value of liberation. Bhakti-rasa itself is sufficient to

produce a feeling of liberation because it attracts the attention of the
Supreme Lord, Kåñëa. Generally, neophyte devotees are anxious to see
Kåñëa or God, but God cannot be seen or known by our present
materially blunt senses. The process of devotional service as it is
recommended in The Nectar of Devotion will gradually elevate one from
the material condition of life to the spiritual status, wherein the devotee
becomes purified of all designations. The senses can then become
uncontaminated, being constantly in touch with bhakti-rasa. When the
purified senses are employed in the service of the Lord, one becomes
situated in bhakti-rasa life, and any action performed for the satisfaction
of Kåñëa in this transcendental bhakti-rasa stage of life can be relished
perpetually. When one is thus engaged in devotional service, all varieties
of rasas or mellows turn into eternity. In the beginning one is trained
according to the principles of regulation under the guidance of the
äcärya or spiritual master, and gradually, when one is elevated,
devotional service becomes automatic and spontaneous eagerness to
serve Kåñëa. There are twelve kinds of rasas, as will be explained in this
book, and by renovating our relationship with Kåñëa in five primary
rasas we can live eternally in full knowledge and bliss.
The basic principle of the living condition is that we have a general
propensity to love someone. No one can live without loving someone
else. This propensity is present in every living being. Even an animal
like a tiger has this loving propensity at least in a dormant stage, and it is
certainly present in the human beings. The missing point, however, is
where to repose our love so that everyone can become happy. At the
present moment the human society teaches one to love his country or
family or his personal self, but there is no information where to repose
the loving propensity so that everyone can become happy. That missing
point is Kåñëa, and The Nectar of Devotion teaches us how to stimulate
our original love for Kåñëa and how to be situated in that position where
we can enjoy our blissful life.
In the primary stage a child loves his parents, then his brothers and
sisters, and as he daily grows up he begins to love his family, society,
community, country, nation, or even the whole human society. But the
loving propensity is not satisfied even by loving all human society; that

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loving propensity remains imperfectly fulfilled until we know who is the

supreme beloved. Our love can be fully satisfied only when it is reposed
in Kåñëa. This theme is the sum and substance of The Nectar of
Devotion, which teaches us how to love Kåñëa in five different
transcendental mellows.
Our loving propensity expands just as a vibration of light or air expands,
but we do not know where it ends. The Nectar of Devotion teaches us the
science of loving every one of the living entities perfectly by the easy
method of loving Kåñëa. We have failed to create peace and harmony in
human society, even by such great attempts as the United Nations,
because we do not know the right method. The method is very simple,
but one has to understand it with a cool head. The Nectar of Devotion
teaches all men how to perform the simple and natural method of loving
Kåñëa, the Supreme Personality of Godhead. If we learn how to love
Kåñëa, then it is very easy to immediately and simultaneously love every
living being. It is like pouring water on the root of a tree or supplying
food to one's stomach. The method of pouring water on the root of a tree
or supplying foodstuffs to the stomach is universally scientific and
practical, as every one of us has experienced. Everyone knows well that
when we eat something, or in other words when we put foodstuffs in the
stomach, the energy created by such action is immediately distributed
throughout the whole body. Similarly, when we pour water on the root,
the energy thus created is immediately distributed throughout the
entirety of even the largest tree. It is not possible to water the tree part
by part, nor is it possible to feed the different parts of the body
separately. The Nectar of Devotion will teach us how to turn the one
switch that will immediately brighten everything, everywhere. One who
does not know this method is missing the point of life.
As far as material necessities are concerned, the human civilization at
the present moment is very much advanced in living comfortably, but
still we are not happy because we are missing the point. The material
comforts of life alone are not sufficient to make us happy. The vivid
example is America: the richest nation of the world, having all facilities
for material comfort, is producing a class of men completely confused
and frustrated in life. I am appealing herewith to such confused men to
learn the art of devotional service as directed in The Nectar of Devotion,

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and I am sure that the fire of material existence burning within their
hearts will be immediately extinguished. The root cause of our
dissatisfaction is that our dormant loving propensity has not been
fulfilled despite our great advancement in the materialistic way of life.
The Nectar of Devotion will give us practical hints how we can live in
this material world perfectly engaged in devotional service and thus
fulfill all our desires in this life and the next. The Nectar of Devotion is
not presented to condemn any way of materialistic life, but the attempt
is to give information to religionists, philosophers and people in general
how to love Kåñëa. One may live without material discomfiture, but at
the same time he should learn the art of loving Kåñëa. At the present
moment we are inventing so many ways to utilize our propensity to love,
but factually we are missing the real point, Kåñëa. We are watering all
parts of the tree but missing the tree's root. We are trying to keep our
body fit by all means, but we are neglecting to supply foodstuffs to the
stomach. Missing Kåñëa means missing one's self also. Real self-
realization and realization of Kåñëa go together simultaneously. For
example, seeing oneself in the morning means seeing the sunrise also;
without seeing the sunshine no one can see himself. Similarly, unless
one has realized Kåñëa there is no question of self-realization.
The Nectar of Devotion is specifically presented for persons who are now
engaged in the Kåñëa consciousness movement. I beg to offer my sincere
thanks to all my friends and disciples who are helping me to push
forward the Kåñëa consciousness movement in the Western countries,
and I beg to acknowledge, with thanks, the contribution made by my
beloved disciple Çrémad Jayänanda Brahmacäré. My thanks are due as
well to the directors of ISKCON Press, who have taken so much care in
publishing this great literature. Hare Kåñëa.
A.C. Bhaktivedanta Swami

13 April 1970
ISKCON Headquarters
3764 Watseka Ave.
Los Angeles, California

Introduction

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Invoking auspiciousness: Lord Çré Kåñëa is the Supreme Personality of

Godhead, the cause of all causes, the reservoir of all rasas, or
relationships, which are called neutrality (passive adoration),
servitorship, friendship, parenthood, conjugal love, comedy, compassion,
fear, chivalry, ghastliness, wonder and devastation. He is the supreme
attractive form, and by His universal and transcendental attractive
features He has captivated all the gopés, headed by Tärakä, Pälikä,
Çyämä, Lalitä, and ultimately, Çrématé Rädhäräëé. Let His Lordship's
grace be on us so that there may not be any hindrance in the execution
of this duty of writing The Nectar of Devotion, impelled by His Divine
Grace Çré Çrémad Bhaktisiddhänta Sarasvaté Gosvämé Prabhupäda.
Let me offer my respectful obeisances unto the lotus feet of Çréla Rüpa
Gosvämé Prabhupäda and of Çréla Bhaktisiddhänta Sarasvaté Gosvämé
Prabhupäda, by whose inspiration I have been engaged in the matter of
compiling this summary study of Bhakti-rasämåta-sindhu. This is the
sublime science of devotional service as propounded by Çré Caitanya
Mahäprabhu, who appeared 500 years ago in West Bengal, India, to
propagate the movement of Kåñëa consciousness.
Çréla Rüpa Gosvämé begins his great book by offering his respectful
obeisances unto Çré Sanätana Gosvämé, who is his elder brother and
spiritual master, and he prays that Bhakti-rasämåta-sindhu may be very
pleasing to him. He further prays that by residing in that ocean of nectar
he may always feel transcendental pleasure in the service of Rädhä and
Kåñëa.
Let us offer our respectful obeisances to all the great devotees and
äcäryas (holy teachers), who are compared with sharks in the great
ocean of nectar and who do not care for the various rivers of liberation.
Impersonalists are very fond of merging into the Supreme, like rivers
that come down and merge into the ocean. The ocean can be compared
with liberation, and the rivers with all the different paths of liberation.
The impersonalists are dwelling in the river water, which eventually
comes to mix with the ocean. They have no information, however, that
within the ocean, as within the river, there are innumerable aquatic
living entities. The sharks who dwell in the ocean do not care for the
rivers which are gliding down into it. The devotees eternally live in the
ocean of devotional service, and they do not care for the rivers. In other

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words, those who are pure devotees always remain in the ocean of
transcendental loving service to the Lord and have no business with the
other processes, which are compared to the rivers that only gradually
come to the ocean.
Çréla Rüpa Gosvämé prays to his spiritual master, Çréla Sanätana
Gosvämé, for the protection of Bhakti-rasämåta-sindhu-The Ocean of
the Pure Nectar of Devotional Service-from the argumentative logicians
who unnecessarily meddle in the science of service to the Lord. He
compares their arguments and logic to volcanic eruptions in the midst of
the ocean. In the midst of the ocean such volcanic eruptions can do very
little harm, and similarly, those who are against devotional service to the
Lord and who put forward many philosophical theses about the ultimate
transcendental realization cannot disturb this great ocean of devotional
service.
The author of Bhakti-rasämåta-sindhu, Çréla Rüpa Gosvämé, very humbly
submits that he is just trying to spread Kåñëa consciousness all over the
world, although he humbly thinks himself unfit for this work. That
should be the attitude of all preachers of the Kåñëa consciousness
movement, following in the footsteps of Çréla Rüpa Gosvämé. We should
never think of ourselves as great preachers, but should always consider
that we are simply instrumental to the previous äcäryas, and simply by
following in their footsteps we may be able to do something for the
benefit of suffering humanity.
Bhakti-rasämåta-sindhu is divided into four parts, just as the ocean is
sometimes divided into four parts, and there are different sections
within each of these four divisions. Originally in Bhakti-rasämåta-
sindhu, the ocean is divided like the watery ocean into east, west, north
and south, while the sub-sections within these different divisions are
called waves. As in the ocean there are always different waves, either on
the eastern side, the western side, the northern side or the southern side,
so similarly Bhakti-rasämåta-sindhu has different waves. In the first part
there are four waves, the first being a general description of devotional
service. The second concerns the regulative principles for executing
devotional service, and the third wave devotional service in ecstasy. In
the fourth is the ultimate goal, love of God. These will be explicitly
described along with their different symptoms.

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The authorized descriptions of bhakti, or devotional service, following in

the footsteps of previous äcäryas, can be summarized in the following
statement by Çréla Rüpa Gosvämé: "First-class devotional service is
known by one's tendency to be fully engaged in Kåñëa consciousness,
serving the Lord favorably." The purport is that one may also be in
Kåñëa consciousness unfavorably, but that cannot be counted as pure
devotional service. Pure devotional service should be free from the
desire for any material benefit or for sense gratification, as these desires
are cultivated through fruitive activities and philosophical speculation.
Generally, people are engaged in different activities to get some material
profit, while most philosophers are engaged in proposing transcendental
realization through volumes of word jugglery and speculation. Pure
devotional service must always be free from such fruitive activities and
philosophical speculations. One has to learn Kåñëa consciousness or pure
devotional service from the authorities by spontaneous loving service.
This devotional service is a sort of cultivation. It is not simply inaction
for people who like to be inactive or devote their time to silent
meditation. There are many different methods for people who want this,
but cultivation of Kåñëa consciousness is different. The particular word
used by Çréla Rüpa Gosvämé in this connection is anuçélana, or
cultivation by following the predecessor teachers (äcäryas). As soon as
we say "cultivation," we must refer to activity. Without activity,
consciousness alone cannot help us. All activities may be divided into
two classes: one class may be for achieving a certain goal, and the other
may be for avoiding some unfavorable circumstance. In Sanskrit, these
activities are called pravåtti and nivåtti-positive and negative action.
There are many examples of negative action. For instance, a diseased
person has to be cautious and take medicine in order to avoid some
unfavorable illness.
Those who are cultivating spiritual life and executing devotional service
are always engaged in activity. Such activity can be performed with the
body or with the mind. Thinking, feeling and willing are all activities of
the mind, and when we will to do something, the activity comes to be
manifest by the gross bodily senses. Thus, in our mental activities we
should always try to think of Kåñëa and try to plan how to please Him,
following in the footsteps of the great äcäryas and the personal spiritual

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master. There are activities of the body, activities of the different senses
and activities of speech. A Kåñëa conscious person engages his words in
preaching the glories of the Lord. This is called kértana. And by his mind
a Kåñëa conscious person always thinks of the activities of the Lord-as
He is speaking on the Battlefield of Kurukñetra or engaging in His
various pastimes in Våndävana with His devotees. In this way one can
always think of the activities and pastimes of the Lord. This is the
mental culture of Kåñëa consciousness.
Similarly, we can offer many services with our bodily activities. But all
such activities must be in relationship with Kåñëa. This relationship is
established by connecting oneself with the bona fide spiritual master
who is the direct representative of Kåñëa in disciplic succession.
Therefore, the execution of Kåñëa conscious activities with the body
should be directed by the spiritual master and then performed with
faith. The connection with the spiritual master is called initiation. From
the date of initiation by the spiritual master, the connection between
Kåñëa and a person cultivating Kåñëa consciousness is established.
Without initiation by a bona fide spiritual master, the actual connection
with Kåñëa consciousness is never performed.
This cultivation of Kåñëa consciousness is not material. The Lord has
generally three energies-namely, the external energy, the internal
energy, and the marginal energy. The living entities are called marginal
energy, and the material cosmic manifestation is the action of the
external or material energy. Then there is the spiritual world, which is a
manifestation of the internal energy. The living entities, who are called
marginal energy, perform material activities when acting under the
inferior external energy. And when they engage in activities under the
internal spiritual energy, their activities are called Kåñëa conscious. This
means that those who are great souls or great devotees do not act under
the spell of material energy, but act instead under the protection of the
spiritual energy. Any activities done in devotional service or in Kåñëa
consciousness are directly under the control of spiritual energy. In other
words, energy is a sort of strength, and this strength can be spiritualized
by the mercy of both the bona fide spiritual master and Kåñëa.
In the Caitanya-caritämåta, by Kåñëadäsa Kaviräja Gosvämé, Lord
Caitanya states that it is a fortunate person who comes in contact with a

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bona fide spiritual master by the grace of Kåñëa. One who is serious
about spiritual life is given by Kåñëa the intelligence to come in contact
with a bona fide spiritual master, and then by the grace of the spiritual
master one becomes advanced in Kåñëa consciousness. In this way the
whole jurisdiction of Kåñëa consciousness is directly under the spiritual
energy-Kåñëa and the spiritual master. This has nothing to do with the
material world. When we speak of Kåñëa we refer to the Supreme
Personality of Godhead, along with His many expansions. He is
expanded by His plenary parts and parcels, His differentiated parts and
parcels and His different energies. Kåñëa, in other words, means
everything and includes everything. Generally, however, we should
understand Kåñëa to mean Kåñëa and His personal expansions. Kåñëa
expands Himself as Baladeva, Saìkarñaëa, Väsudeva, Aniruddha,
Pradyumna, Räma, Nåsiàha and Varäha, as well as many other
incarnations and innumerable Viñëu expansions. These are described in
the Çrémad-Bhägavatam to be as numerous as the uncountable waves. So
Kåñëa includes all such expansions, as well as His pure devotees. In the
Brahma-saàhitä it is stated that Kåñëa's expansions are all complete in
eternity, blissfulness and cognizance.
Devotional service means to prosecute Kåñëa conscious activities which
are favorable to the transcendental pleasure of the Supreme Lord Kåñëa,
and any activities which are not favorable to the transcendental favor of
the Lord cannot be accepted as devotional service. For example, great
demons like Rävaëa, Kaàsa and Hiraëyakaçipu were always thinking of
Kåñëa, but they were thinking of Him as their enemy. This sort of
thinking cannot be accepted as bhakti, or Kåñëa consciousness.
The impersonalists sometimes misunderstand devotional service in such
a way that they divide Kåñëa from His paraphernalia and pastimes. For
example, the Bhagavad-gétä is spoken on the battlefield of Kurukñetra,
and the impersonalists say that although Kåñëa is of interest, the
battlefield of Kurukñetra isn't. The devotees, however, also know that
the battlefield of Kurukñetra by itself has nothing to do with their
business, but in addition they know that "Kåñëa" does not mean just
Kåñëa alone. He is always with His associates and paraphernalia. For
instance, if someone says, "Give something to eat to the man with the
weapons," the eating process is done by the man and not by the weapons.

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Similarly, in Kåñëa consciousness, a devotee may be interested in the

paraphernalia and locations-such as the battlefield of Kurukñetra-which
are associated with Kåñëa, but he is not concerned with simply any
battlefield. He is concerned with Kåñëa-His speech, His instructions, etc.
It is because Kåñëa is there that the battlefield is so important.
This is the summary understanding of what Kåñëa consciousness is.
Without this understanding one is sure to misunderstand why the
devotees are interested in the battlefield of Kurukñetra. One who is
interested in Kåñëa becomes interested in His different pastimes and
activities.
The definition of a pure devotee, as given by Rüpa Gosvämé in Bhakti-
rasämåta-sindhu, can be summarized thus: his service is favorable and is
always in relation to Kåñëa. In order to keep the purity of such Kåñëa
conscious activities, one must be freed from all material desires and
philosophical speculation. Any desire except for the service of the Lord
is called material desire. And philosophical speculation refers to the sort
of speculation which ultimately arrives at a conclusion of voidism or
impersonalism. This conclusion is useless for a Kåñëa conscious person.
Only rarely by philosophical speculation can one reach the conclusion
of worshiping Väsudeva, Kåñëa. This is confirmed in the Bhagavad-gétä
itself. The ultimate end of philosophical speculation, then, must be
Kåñëa, with the understanding that Kåñëa is everything, the cause of all
causes, and that one should therefore surrender unto Him. If this
ultimate goal is reached, then philosophical advancement is favorable,
but if the conclusion of philosophical speculation is voidism or
impersonalism, that is not bhakti.
Karma or fruitive activities are sometimes understood to be ritualistic
activities. There are many persons who are very much attracted by the
ritualistic activities described in the Vedas. But if one becomes attracted
simply to ritualistic activities without understanding Kåñëa, his activities
are unfavorable to Kåñëa consciousness. Actually, Kåñëa consciousness
can be based simply on hearing, chanting, remembering, etc. Described
in the Çrémad-Bhägavatam are nine different processes, besides which
everything done is unfavorable to Kåñëa consciousness. Thus, one should
always be guarding against falldowns.
Çréla Rüpa Gosvämé has also mentioned in this definition of bhakti the

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word jïäna-karmädi. This karmädi (fruitive work) consists of activities

which are unable to help one attain to pure devotional service. Many
forms of so-called renunciation are also not favorable to Kåñëa conscious
devotional service.
Çréla Rüpa Gosvämé has also quoted a definition from the Närada-
païcarätra, as follows: "One should be free from all material designations
and must be cleansed of all material contamination by Kåñëa
consciousness. He should be restored to his pure identity, where he
engages his senses in the service of the proprietor of the senses." So
when our senses are engaged for the actual proprietor of the senses, that
is called devotional service. In our conditional state, our senses are
engaged in serving these bodily demands. When the same senses are
engaged in executing the order of Kåñëa, it is called bhakti.
As long as one identifies himself as belonging to a certain family, a
certain society or a certain person, he is said to be covered with
designations. When one is fully aware that he does not belong to any
family, society or country, but is eternally related to Kåñëa, he then
realizes that his energy should be employed not in the interests of so-
called family, society or country, but in the interests of Kåñëa. This is
purity of purpose and the platform of pure devotional service in Kåñëa
consciousness.

Chapter One

Characteristics of Pure Devotional Service

In the Çrémad-Bhägavatam, Third Canto, 29th Chapter, 10th verse, Çréla

Kapiladeva, while instructing His mother, has given the following
characteristics of pure devotional service: "My dear mother, those who
are My pure devotees, and who have no desire for material benefit or
philosophical speculation, have their minds so much engaged in My
service that they are never interested in asking Me for anything-except

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to be engaged in that service. They do not even beg to live in My abode

with Me."
There are five kinds of liberation, namely to become one with the Lord,
to live with the Supreme Lord on the same planet, to have the same
features as the Lord, to enjoy the same opulences as the Lord, and to live
as a companion of the Lord. A devotee, not to speak of rejecting
material sense gratification, does not even want any of the five kinds of
liberation. He is satisfied simply by discharging loving service to the
Lord. That is the characteristic of pure devotion.
In the above statement by Kapiladeva from the Çrémad-Bhägavatam, the
actual position of a pure devotee is described, and the primary
characteristics of devotional service are also defined. Further
characteristics of devotional service are described by Rüpa Gosvämé with
evidences from different scriptures. He states that there are six
characteristics of pure devotional service, which are as follows:
1) Pure devotional service brings immediate relief from all kinds of
material distress.
2) Pure devotional service is the beginning of all auspiciousness.
3) Pure devotional service automatically puts one in transcendental
pleasure.
4) Pure devotional service is rarely achieved.
5) Those in pure devotional service deride even the conception of
liberation.
6) Pure devotional service is the only means to attract Kåñëa.
Kåñëa is all-attractive, but pure devotional service attracts even Him.
This means that pure devotional service is even transcendentally
stronger than Kåñëa Himself, because it is Kåñëa's internal potency.
In the Bhagavad-gétä, the Lord says that one should surrender unto Him,
giving up all other engagements. The Lord also gives His word there that
He will protect surrendered souls from the reactions of all sinful
activities. Çréla Rüpa Gosvämé says that the distresses from sinful
activities are due both to the sins themselves and to sins committed in
our past lives. Generally, one commits sinful activities due to ignorance.
But ignorance is no excuse for evading the reaction-sinful activities.
Sinful activities are of two kinds: those which are mature and those
which are not mature. The sinful activities for which we are suffering at

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the present moment are called mature. The many sinful activities stored
within us for which we have not yet suffered are considered immature.
For example, a man may have committed criminal acts but not yet been
arrested for them. Now, as soon as he is detected, arrest is awaiting him.
Similarly, for some of our sinful activities we are awaiting distresses in
the future, and for others, which are mature, we are suffering at the
present moment.
In this way there is a chain of sinful activities and their concomitant
distresses, and the conditioned soul is suffering life after life due to these
sins. He is suffering in the present life the results of sinful activities from
his past life, and he is meanwhile creating further sufferings for his
future life. Mature sinful activities are exhibited if one is suffering from
some chronic disease, if one is suffering from some legal implication, if
one is born in a low and degraded family, or if one is uneducated or very
ugly.
There are many results of past sinful activities for which we are suffering
at the present moment, and we may be suffering in the future due to our
present sinful activities. But all of these reactions to sinful deeds can
immediately be stopped if we take to Kåñëa consciousness. As evidence
for this, Rüpa Gosvämé quotes from the Çrémad-Bhägavatam, Eleventh
Canto, 14th Chapter, 18th verse. This verse is in connection with Lord
Kåñëa's instruction to Uddhava, where He says, "My dear Uddhava,
devotional service unto Me is just like a blazing fire which can burn into
ashes unlimited fuel supplied to it." The purport is that as the blazing fire
can burn any amount of fuel to ashes, so devotional service to the Lord
in Kåñëa consciousness can burn up all the fuel of sinful activities. For
example, in the Gétä Arjuna thought that fighting was a sinful activity,
but Kåñëa engaged him on the battlefield under His order, and so the
fighting became devotional service. Therefore, Arjuna was not subjected
to any sinful reaction.
Çréla Rüpa Gosvämé quotes another verse from the Third Canto of
Çrémad-Bhägavatam, 33rd Chapter, 6th verse, in which Devahüti
addresses her son, Kapiladeva and says, "My dear Lord, there are nine
different kinds of devotional service, beginning from hearing and
chanting. Anyone who hears about Your pastimes, who chants about
Your glories, who offers You obeisances, who thinks of You and, in this

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way, executes any of the nine kinds of devotional service-even if he is

born in a family of dog-eaters [the lowest grade of mankind]-becomes
immediately qualified to perform sacrifices." As such, for anyone who is
actually engaged in devotional service in full Kåñëa consciousness, how
is it possible that he has not become purified? It is not possible. One who
is engaged in Kåñëa consciousness and devotional service has without
doubt become freed from all contaminations of material sinful activities.
Devotional service therefore has the power to actually nullify all kinds
of reactions to sinful deeds. A devotee is nevertheless always alert not to
commit any sinful activities; this is his specific qualification as a devotee.
Thus the Çrémad-Bhägavatam states that by performing devotional
service a person who was born even in a family of dog-eaters may
become eligible to take part in the performance of the ritualistic
ceremonies recommended in the Vedas. It is implicit in this statement
that a person born into a family of dog-eaters is generally not fit for
performing yajïa, or sacrifice. The priestly caste in charge of performing
these ritualistic ceremonies recommended in the Vedas is called the
brähmaëa order. Unless one is a brähmaëa, he cannot perform these
ceremonies.
A person is born in a brähmaëa family or in a family of dog-eaters due to
his past activities. If a person is born in a family of dog-eaters it means
that his past activities are all sinful. But if even such a person takes to
the path of devotional service and begins to chant the holy names of the
Lord-Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma,
Hare Räma, Räma Räma, Hare Hare-he is at once fit to perform the
ritualistic ceremonies. This means that his sinful reactions have
immediately become neutralized.
It is stated in the Padma Puräëa that there are four kinds of effects due
to sinful activities, which are listed as follows: 1) the effect which is not
yet fructified, 2) the effect which is lying as seed, 3) the effect which is
already mature, and 4) the effect which is almost mature. It is also stated
that all these four effects become immediately vanquished for those who
surrender unto the Supreme Personality of Godhead, Viñëu, and become
engaged in His devotional service in full Kåñëa consciousness.
Those effects described as "almost mature" refer to the distress from
which one is suffering at present, and the effects "lying as seed" means

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that in the core of the heart there is a certain stock of sinful desires
which are like seeds. The Sanskrit word küöam means that they are
almost ready to produce the seed, or the effect of the seed. An
"immature effect" refers to the case where the seedling has not begun.
From this statement of Padma Puräëa it is understood that material
contamination is very subtle. Its beginning, its fruition and results, and
how one suffers such results in the form of distress, are part of a great
chain. When one catches some disease, it is often very difficult to
ascertain the cause of the disease, where it originated, and how it is
maturing. The suffering of a disease, however, does not appear all of a
sudden. It actually takes time. And, as in the medical field, for
precaution's sake, the doctor injects a vaccination to prevent the
growing of contamination, the practical injection to stop all the
fructifications of the seeds of our sinful activities is simply engagement
in Kåñëa consciousness.
In this connection, Çukadeva Gosvämé speaks in the Sixth Canto of
Çrémad-Bhägavatam, 2nd Chapter, 17th verse, about the story of Ajämila,
who began life as a fine and dutiful brähmaëa, but in his young manhood
became wholly corrupted by a prostitute. At the end of his wicked life,
just by calling the name of "Näräyaëa [Kåñëa]," he was saved despite so
much sin. Çukadeva points out that austerity, charity and the
performance of ritualistic ceremonies for counteracting sinful activities
are recommended processes, but that by performing them one cannot
remove the sinful desire-seed from the heart, as was the case with
Ajämila in his youth. This sinful desire-seed can be removed only by
achieving Kåñëa consciousness. And this can be accomplished very
easily by chanting the mahä-mantra, or Hare Kåñëa mantra, as
recommended by Çré Caitanya Mahäprabhu. In other words, unless one
adopts the path of devotional service, he cannot be one hundred percent
clean from all the reactions of sinful activities.
By performing Vedic ritualistic activities, by giving money in charity
and by undergoing austerity, one can temporarily become free from the
reactions of sinful activities, but at the next moment he must again
become engaged in sinful activities. For example, a person suffering from
venereal disease on account of excessive indulgence in sex life has to
undergo some severe pain in medical treatment, and he is then cured for

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the time being. But because he has not been able to remove the sex
desire from his heart, he must again indulge in the same thing and
become a victim of the same disease. So medical treatment may give
temporary relief from the distress of such venereal disease, but unless
one is trained to understand that sex life is abominable, it is impossible
to be saved from such repeated distress. Similarly, the ritualistic
performances, charity and austerity, which are recommended in the
Vedas may temporarily stop one from acting in sinful ways, but as long as
the heart is not clear, one will have to repeat sinful activities again and
again.
Another example is given in the Çrémad-Bhägavatam of the elephant
who enters into a lake and takes a bath very seriously, cleansing his body
thoroughly. Then as soon as he comes onto shore he again takes some
dust from the earth and throws it over his body. Similarly, a person who
is not trained in Kåñëa consciousness cannot become completely free
from the desire for sinful activities. Neither the yoga process, nor
philosophical speculations, nor fruitive activities can save one from the
seeds of sinful desires. Only by being engaged in devotional service can
this be done.
There is another evidence in the Fourth Canto of Çrémad-Bhägavatam,
22nd Chapter, 37th verse, wherein Sanat-kumära says, "My dear King,
the false ego of a human being is so strong that it keeps him in material
existence as if tied up by a strong rope. Only the devotees can cut off the
knot of this strong rope very easily, by engaging themselves in Kåñëa
consciousness. Others, who are not in Kåñëa consciousness but are
trying to become great mystics or great ritual performers, cannot
advance like the devotees. Therefore, it is the duty of everyone to
engage himself in the activities of Kåñëa consciousness in order to be
freed from the tight knot of false ego and engagement in material
activities."
This tight knot of false ego is due to ignorance. As long as one is
ignorant about his identification, he is sure to act wrongly and thereby
become entangled in material contamination. This ignorance of factual
knowledge can also be dissipated by Kåñëa consciousness, as is confirmed
in the Padma Puräëa as follows: "Pure devotional service in Kåñëa
consciousness is the highest enlightenment, and when such

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enlightenment is there, it is just like a blazing forest fire, killing all the
inauspicious snakes of desire." The example is being given in this
connection that when there is a forest fire the extensive blazing
automatically kills all the snakes in the forest. There are many, many
snakes on the ground of the forest, and when a fire takes place, it burns
the dried foliage, and the snakes are immediately attacked. Animals who
have four legs can flee from the fire or can at least try to flee, but the
snakes are immediately killed. Similarly, the blazing fire of Kåñëa
consciousness is so strong that the snakes of ignorance are immediately
killed.
Çréla Rüpa Gosvämé has given a definition of auspiciousness. He says
that actual auspiciousness means welfare activities for all the people of
the world. At the present moment groups of people are engaged in
welfare activities in terms of society, community or nation. There is
even an attempt in the form of the United Nations for world-help
activity. But due to the shortcomings of limited national activities, such
a general mass welfare program for the whole world is not practically
possible. The Kåñëa consciousness movement, however, is so nice that it
can render the highest benefit to the entire human race. Everyone can
be attracted by this movement, and everyone can feel the result.
Therefore, Rüpa Gosvämé and other learned scholars agree that a broad
propaganda program for the Kåñëa consciousness movement of
devotional service all over the world is the highest humanitarian welfare
activity.
How the Kåñëa consciousness movement can attract the attention of the
whole world and how each and every man can feel pleasure in this Kåñëa
consciousness is stated in the Padma Puräëa as follows: "A person who is
engaged in devotional service in full Kåñëa consciousness is to be
understood to be doing the best service to the whole world and to be
pleasing everyone in the world. In addition to human society, he is
pleasing even the trees and animals, because they also become attracted
by such a movement." A practical example of this was shown by Lord
Caitanya when He was traveling through the forests of Jharikhanda in
central India for spreading His saìkértana movement. The tigers, the
elephants, the deer and all the other wild animals joined Him and were
participating, in their own ways, by dancing and chanting Hare Kåñëa.

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Furthermore, a person engaged in Kåñëa consciousness, acting in

devotional service, can develop all the good qualities that are generally
found in the demigods. It is said by Çukadeva Gosvämé in the Fifth
Canto of Çrémad-Bhägavatam, 18th Chapter, 12thverse, "My dear King,
persons who have unflinching faith in Kåñëa and are without any
duplicity can develop all the good qualities of the demigods. On account
of a devotee's high grade of Kåñëa consciousness, even the demigods like
to live with him, and therefore it can be understood that the qualities of
the demigods have developed within his body."
On the other hand, a person who is not in Kåñëa consciousness has no
good qualities. He may be highly educated from the academic point of
view, but in the actual field of his activities he can be seen to be baser
than the animals. Even though a person is highly educated academically,
if he cannot go beyond the sphere of mental activities then he is sure to
perform only material activities and thus remain impure. There are so
many persons in the modern world who have been highly educated in
the materialistic universities, but it is seen that they cannot take up the
movement of Kåñëa consciousness and develop the high qualities of the
demigods.
For example, a Kåñëa conscious boy, even if he is not very well educated
by the university standard, can immediately give up all illicit sex life,
gambling, meat-eating and intoxication; whereas those who are not in
Kåñëa consciousness, although very highly educated, are often
drunkards, meat-eaters, sex-mongers and gamblers. These are practical
proofs of how a Kåñëa conscious person becomes highly developed in
good qualities, whereas a person who is not in Kåñëa consciousness
cannot do so. We experience that even a young boy in Kåñëa
consciousness is unattached to cinemas, nightclubs, naked dance shows,
restaurants, liquor shops, etc. He becomes completely freed. He saves his
valuable time from being extravagantly spent in the way of smoking,
drinking, attending the theater and dancing.
One who is not in Kåñëa consciousness usually cannot sit silently even
for half an hour. The yoga system teaches that if you become silent you
will realize that you are God. This system may be all right for
materialistic persons, but how long will they be able to keep themselves
silent? Artificially, they may sit down for so-called meditation, but

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immediately after their yogic performance they will engage themselves

again in such activities as illicit sex life, gambling, meat-eating and many
other nonsensical things. But a Kåñëa conscious person gradually
elevates himself without endeavoring for this so-called silent meditation.
Simply because he is engaged in Kåñëa consciousness he automatically
gives up all this nonsense and develops a high character. One develops
the highest character by becoming a pure devotee of Kåñëa. The
conclusion is that no one can truly have any good qualities if he is
lacking Kåñëa consciousness.
Çréla Rüpa Gosvämé has analyzed the different sources of happiness. He
has divided happiness into three categories, which are: 1) happiness
derived from material enjoyment, 2) happiness derived by identifying
oneself with the Supreme Brahman and 3) happiness derived from Kåñëa
consciousness.
In the Tantra-çästra Lord Çiva speaks to his wife, Saté, in this way: "My
T

dear wife, a person who has surrendered himself at the lotus feet of
Govinda and who has thus developed pure Kåñëa consciousness can be
very easily awarded all the perfections desired by the impersonalists; and
beyond this, he can enjoy the happiness achieved by the pure devotees."
Happiness derived from pure devotional service is the highest because it
is eternal. But the happiness derived from material perfection or
understanding oneself to be Brahman is inferior because it is temporary.
There is no preventing one's falling down from material happiness, and
there is even every chance of falling down from the spiritual happiness
derived out of identifying oneself with the impersonal Brahman.
It has been seen that great mäyävädé (impersonalist) sannyäsés-very
highly educated and almost realized souls-may sometimes take to
political activities or to social welfare activities. The reason is that they
actually do not derive any ultimate transcendental happiness in the
impersonal understanding and therefore must come down to the
material platform and take to such mundane affairs. There are many
instances, especially in India, where these mäyävädé sannyäsés descend to
the material platform again. But a person who is fully in Kåñëa
consciousness will never return to any sort of material platform.
However alluring and attracting they may be, he always knows that no
material welfare activities can be compared with the spiritual activity of

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Kåñëa consciousness.
The mystic perfections achieved by actually successful yogés are eight in
number. Aëimä-siddhi refers to the power by which one can become so
small that he can enter into a stone. Modern scientific improvements
also enable us to enter into stone because they provide for excavating so
many subways, penetrating the hills, etc. So, aëimä-siddhi, the mystic
perfection of trying to enter into stone, has also been achieved by
material science. Similarly, all of the yoga-siddhis, or perfections, are
material arts. For example, in one yoga-siddhi there is development of
the power to become so light that one can float in the air or on water.
That is also being performed by modern scientists. They are flying in the
air, they are floating on the surface of the water, and they are traveling
under the water.
After comparing all these mystic yoga-siddhis to materialistic perfections
it is found that the materialistic scientists try for the same perfections.
So actually there is no difference between mystic perfection and
materialistic perfection. A German scholar once said that the so-called
yoga perfections have already been achieved by the modern scientists,
and so he was not concerned with them. He intelligently went to India
to learn how he could understand his eternal relationship with the
Supreme Lord by means of bhakti-yoga, devotional service.
Of course, in the categories of mystic perfection there are certain
processes which the material scientists have not yet been able to
develop. For instance, a mystic yogé can enter into the sun planet simply
by using the rays of the sunshine. This perfection is called laghimä.
Similarly, a yogé can touch the moon with his finger. Though the
modern astronauts go to the moon with the help of spaceships, they
undergo many difficulties, whereas a person with mystic perfection can
extend his hand and touch the moon with his finger. This siddhi is called
präpti, or acquisition. With this präpti-siddhi, the perfect mystic yogé can
not only touch the moon planet, but he can extend his hand anywhere
and take whatever he likes. He may be sitting thousands of miles away
from a certain place, and if he likes he can take fruit from a garden
there. This is präpti-siddhi.
The modern scientists have manufactured nuclear weapons with which
they can destroy an insignificant part of this planet, but by the yoga-

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siddhi known as éçitä one can create and destroy an entire planet simply
at will. Another perfection is called vaçitä, and by this perfection one
can bring anyone under his control. This is a kind of hypnotism which is
almost irresistible. Sometimes it is found that a yogé who may have
attained a little perfection in this vaçitä mystic power comes out among
the people and speaks all sorts of nonsense, controls their minds, exploits
them, takes their money and then goes away.
There is another mystic perfection, which is known as präkämya
(magic). By this präkämya power one can achieve anything he likes. For
example, one can make water enter into his eye and then again come out
from within the eye. Simply by his will he can perform such wonderful
activities.
The highest perfection of mystic power is called kämävasäyitä. This is
also magic, but whereas the präkämya power acts to create wonderful
effects within the scope of nature, kämävasäyitä permits one to
contradict nature-in other words, to do the impossible. Of course, one
can derive great amounts of temporary happiness by achieving such
yogic materialistic perfections.
Foolishly, people who are enamored of the glimmer of modern
materialistic advancement are thinking that the Kåñëa consciousness
movement is for less intelligent men. "I am better off being busy with my
material comforts-maintaining a nice apartment, family and sex life."
These people do not know that at any moment they can be kicked out of
their material situation. Due to ignorance, they do not know that real
life is eternal. The temporary comforts of the body are not the goal of
life, and it is due only to darkest ignorance that people become
enamored of the glimmering advancement of material comforts.
Çréla Bhaktivinode Thäkur has therefore said that the advancement of
material knowledge renders a person more foolish because it causes one
to forget his real identification by its glimmer. This is doom for him,
because this human form of life is meant for getting out of the material
contamination. By the advancement of material knowledge, people are
becoming more and more entangled in material existence. They have no
hope of being liberated from this catastrophe.
In the Hari-bhakti-sudhodaya it is stated that Prahläda Mahäräj, a great
devotee of the Lord, prayed to Nåsiàhadeva (the half-lion half-man

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incarnation) as follows: "My dear Lord, I repeatedly pray unto Your lotus
feet that I may simply be stronger in devotional service. I simply pray
that my Kåñëa consciousness may be more strong and steady, because
happiness derived out of Kåñëa consciousness and devotional service is
so powerful that with it one can have all the other perfections of
religiousness, economic development, sense gratification and even the
attainment of liberation from material existence."
Actually, a pure devotee does not aspire after any of these perfections
because the happiness derived from devotional service in Kåñëa
consciousness is so transcendental and so unlimited that no other
happiness can be compared with it. It is said that even one drop of
happiness in Kåñëa consciousness stands beyond comparison with an
ocean of happiness derived from any other activity. Thus, any person
who has developed even a little quantity of pure devotional service can
very easily kick out all the other kinds of happiness derived from
religiousness, economic development, sense gratification and liberation.
There was a great devotee of Lord Caitanya known as Kholävecä
Çrédhara, who was a very poor man. He was doing a small business selling
cups made from the leaves of plantain trees, and his income was almost
nothing. Still, he was spending fifty percent of his small income on the
worship of the Ganges, and with the other fifty percent he was somehow
living. Lord Caitanya once revealed Himself to this confidential
devotee, Kholävecä Çrédhara, and offered him any opulence that he
liked. But Çrédhara informed the Lord that he did not want any material
opulence. He was quite happy in his present position and wanted only to
gain unflinching faith and devotion unto the lotus feet of Lord
Caitanya. That is the position of pure devotees. If they can be engaged
twenty-four hours each day in devotional service they do not want
anything else, not even the happiness of liberation or of becoming one
with the supreme.
In the Närada-païcarätra it is also said that any person who has
developed even a small amount of devotional service doesn't care a fig
for any kind of happiness derived from religiousness, economic
development, sense gratification, or the five kinds of liberation. Any
kind of happiness derived from religiousness, economic development,
liberation or sense gratification cannot even dare to enter into the heart

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of a pure devotee. It is stated that as the personal attendants and

maidservants of a queen follow the queen with all respect and
obeisances, similarly the joys of religiousness, economic development,
sense gratification and liberation follow the devotional service of the
Lord. In other words, a pure devotee does not lack any kind of happiness
derived from any source. He does not want anything but service to
Kåñëa, but even if he should have another desire, the Lord fulfills this
without the devotee's asking.
In the preliminary phase of spiritual life there are different kinds of
austerities, penances and similar processes for attaining self-realization.
However, even if an executor of these processes is without any material
desire, he still cannot achieve devotional service. And aspiring by
oneself alone to achieve devotional service is also not very hopeful
because Kåñëa does not agree to award devotional service to merely
anyone. Kåñëa can easily offer a person material happiness or even
liberation, but He does not agree very easily to award a person
engagement in His devotional service. Devotional service can in fact be
attained only through the mercy of a pure devotee. In the Caitanya-
caritämåta Madhya 19.151 it is said, "By the mercy of the spiritual master
who is a pure devotee and by the mercy of Kåñëa one can achieve the
platform of devotional service. There is no other way."
The rarity of devotional service is also confirmed in the Tantra-çästra,
where Lord Çiva says to Saté, "My dear Saté, if one is a very fine
philosopher, analyzing the different processes of knowledge, he can
achieve liberation from the material entanglement. By performance of
the ritualistic sacrifices recommended in the Vedas one can be elevated
to the platform of pious activities and thereby enjoy the material
comforts of life to the fullest extent. But all such endeavors can hardly
offer anyone devotional service to the Lord, not even if one tries for it
by such processes for many, many thousands of births."
In the Çrémad-Bhägavatam it is also confirmed by Prahläda Mahäräj that
merely by personal efforts or by the instructions of higher authorities
one cannot attain to the stage of devotional service. One must become
blessed by the dust of the lotus feet of a pure devotee who is completely
freed from the contamination of material desires.
In the Fifth Canto of Çrémad-Bhägavatam, 6th Chapter, 18th verse,

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Närada also says to Yudhiñöhira, "My dear King, it is Lord Kåñëa, known
as Mukunda, who is the eternal protector of the Päëòavas and the
Yadus. He is also your spiritual master and instructor in every respect.
He is the only worshipable God for you. He is very dear and affectionate,
and He is the director of all your activities, both individual and familial.
And what's more, He sometimes carries out your orders as if He were
your messenger! My dear King, how very fortunate you are, because for
others all these favors given to you by the Supreme Lord would not even
be dreamt of." The purport to this verse is that the Lord easily offers
liberation, but He rarely agrees to offer a soul devotional service because
by devotional service the Lord Himself becomes purchased by the
devotee.
Çréla Rüpa Gosvämé says that if brahmänanda, or the happiness of
becoming one with the Supreme, is multiplied by one trillionfold, still it
cannot be compared with an atomic fraction of the happiness derived
from the ocean of devotional service.
In the Hari-bhakti-sudhodaya Prahläda Mahäräj, while satisfying Lord
Nåsiàhadeva by his prayers, says, "My dear Lord of the universe, I am
feeling transcendental pleasure in Your presence and have become
merged in the ocean of happiness. I now consider the happiness of
brahmänanda to be no more than the water in the impression left by a
cow's hoof in the earth, compared to this ocean of bliss." Similarly, it is
confirmed in the Bhävärtha-dépikä, Çrédhara Svämé's commentary on the
Çrémad-Bhägavatam, "My dear Lord, some of the fortunate persons who
are swimming in the ocean of Your nectar of devotion, and who are
relishing the nectar of the narration of Your pastimes, certainly know
ecstasies which immediately minimize the value of the happiness derived
from religiousness, economic development, sense gratification and
liberation. Such a transcendental devotee regards any kind of happiness
other than devotional service as no better than straw in the street."
Çréla Rüpa Gosvämé has stated that devotional service attracts even
Kåñëa. Kåñëa attracts everyone, but devotional service attracts Kåñëa.
The symbol of devotional service in the highest degree is Rädhäräëé.
Kåñëa is called Madana-mohana, which means that He is so attractive
that He can defeat the attraction of thousands of Cupids. But Rädhäräëé
is still more attractive, for She can even attract Kåñëa. Therefore

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devotees call Her Madana-mohana-mohané-the attractor of the attractor

of Cupid.
To perform devotional service means to follow in the footsteps of
Rädhäräëé, and devotees in Våndävana put themselves under the care of
Rädhäräëé in order to achieve perfection in their devotional service. In
other words, devotional service is not an activity of the material world;
it is directly under the control of Rädhäräëé. In Bhagavad-gétä it is
confirmed that the mahätmäs, or great souls, are under the protection of
daivé prakåti, the internal energy-Rädhäräëé. So, being directly under the
control of the internal potency of Kåñëa, devotional service attracts
even Kåñëa Himself.
This fact is corroborated by Kåñëa in the Eleventh Canto of Çrémad-
Bhägavatam, 12th Chapter, 1st verse, where He says, "My dear Uddhava,
you may know it from Me that the attraction I feel for devotional service
rendered by My devotees is not to be attained even by the performance
of mystic yoga, philosophical speculation, ritualistic sacrifices, the study
of Vedänta, the practice of severe austerities or the giving of everything
in charity. These are, of course, very nice activities, but they are not as
attractive to Me as the transcendental loving service rendered by My
devotees."
How Kåñëa becomes attracted by the devotional service of His devotees
is described by Närada in the Çrémad-Bhägavatam, Seventh Canto, 10th
Chapter, 37th verses. There Närada addresses King Yudhiñöhira while
the King is appreciating the glories of the character of Prahläda
Mahäräj. A devotee always appreciates the activities of other devotees.
Yudhiñöhira Mahäräj was appreciating the qualities of Prahläda, and that
is one symptom of a pure devotee. A pure devotee never thinks himself
as great; he always thinks that other devotees are greater than himself.
The King was thinking, "Prahläda Mahäräj is actually a devotee of the
Lord, while I am nothing," and while thinking this he was addressed by
Närada as follows: "My dear King Yudhiñöhira, in this world you [the
Päëòava brothers] are the only fortunate people. The Supreme
Personality of Godhead has appeared on this planet and is presenting
Himself to you as an ordinary human being. He is always with you in all
circumstances. He is living with you and covering Himself from the eyes
of others. Others cannot understand that He is the Supreme Lord, but

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He is still living with you as your cousin, as your friend and even as your
messenger. Therefore you must know that nobody in this world is more
fortunate than you."
In the Bhagavad-gétä, when Kåñëa appeared in His universal form,
Arjuna prayed: "My dear Kåñëa, I thought of You as my cousin-brother,
and so I have shown disrespect to You in so many ways, calling You
Kåñëa, or friend. But You are so great that I could not understand." So
that was the position of the Päëòavas; although Kåñëa is the Supreme
Personality of Godhead, the greatest among all greats, still He remained
with those royal brothers, being attracted by their devotion, by their
friendship and by their love. That is the proof of how great this process
of devotional service is. It can attract even the Supreme Personality of
Godhead. God is great, but devotional service is greater than God
because it attracts Him. People who are not in devotional service can
never understand what great value there is in rendering service to the
Lord.

Chapter Two

The First Stages of Devotion

The three categories of devotional service which Çréla Rüpa Gosvämé

describes in Bhakti-rasämåta-sindhu are listed as devotional service in
practice, devotional service in ecstasy and devotional service in pure
love of Godhead. There are many sub-headings in each of these
categories. Generally it is understood that in the category of devotional
service in practice there are two different qualities; devotional service in
ecstasy has four qualities, and devotional service in pure love of
Godhead has six qualities. These qualities will be explained by Çréla
Rüpa Gosvämé later on.
In this connection, Çréla Rüpa Gosvämé suggests that the person eligible
for Kåñëa consciousness, or devotional service can be classified by his

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particular taste. He says that devotional service is a continual process

from one's previous life. No one can take to devotional service unless he
has had some previous connection with it. For example, suppose in this
life I practice devotional service to some extent. Even though it is not
one hundred percent perfectly performed, still whatever I have done will
not be lost. In my next life, from the very point where I stop in this life, I
shall begin again. In this way there is always a continuity. But even if
there is no continuity, if only by chance a person takes interest in a pure
devotee's instruction, he can be accepted and can advance in devotional
service. Anyway, for persons who have a natural taste for understanding
books like the Bhagavad-gétä and Çrémad-Bhägavatam, devotional service
is easier than for those who are simply accustomed to mental speculation
and argumentative processes.
To support this statement there are many authoritative assertions by the
learned scholars of bygone ages. According to their general opinion, a
person may become governed by certain convictions derived by his own
arguments and decisions. Then another person, who may be a greater
logician, will nullify these conclusions and establish another thesis. In
this way the path of argument will never be safe or conclusive. The
Çrémad-Bhägavatam recommends, therefore, that one follow in the
footsteps of the authorities.
Here is a general description of devotional service given by Çré Rüpa
Gosvämé in his Bhakti-rasämåta-sindhu. Previously, it has been stated
that devotional service can be divided into three categories-namely,
devotional service in practice, devotional service in ecstasy, and
devotional service in pure love of God. Now Çré Rüpa Gosvämé proposes
to describe devotional service in practice.
Practice means employing our senses in some particular type of work.
Therefore devotional service in practice means utilizing our different
sensory organs in service to Kåñëa. Some of the senses are meant for
acquiring knowledge, and some are meant for executing the conclusions
of our thinking, feeling and willing. So practice means employing both
the mind and the senses in practical devotional service. This practice is
not for developing something artificial. For example, a child learns or
practices to walk. This walking is not unnatural. The walking capacity is
there originally in the child, and simply by a little practice he walks very

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nicely. Similarly, devotional service to the Supreme Lord is the natural

instinct of every living entity. Even uncivilized men like the aborigines
offer their respectful obeisances to something wonderful exhibited by
nature's law, and they appreciate that behind some wonderful exhibition
or action there is something supreme. So this consciousness, though
lying dormant in those who are materially contaminated, is found in
every living entity. And, when purified, this is called Kåñëa
consciousness.
There are certain prescribed methods for employing our senses and mind
in such a way that our dormant consciousness for loving Kåñëa will be
invoked, as much as the child, with a little practice, can begin to walk.
One who has no basic walking capacity cannot walk by practice.
Similarly, Kåñëa consciousness cannot be aroused simply by practice.
Actually there is no such practice. When we wish to develop our innate
capacity for devotional service there are certain processes which, by our
accepting and executing them, will cause that dormant capacity to be
invoked. Such practice is called sädhana-bhakti.
Every living entity under the spell of material energy is held to be in an
abnormal condition of madness. In the Çrémad-Bhägavatam it is said,
"Generally, the conditioned soul is mad because he is always engaged in
activities which are the causes of bondage and suffering." Spirit soul in
its original condition is joyful, blissful, eternal and full of knowledge.
Only by his implication in material activities has he become miserable,
temporary and full of ignorance. This is due to vikarma. Vikarma means
actions which should not be done. Therefore, we must practice sädhana-
bhakti-which means to offer maìgala-ärätrika (Deity worship) in the
morning, to refrain from certain material activities, to offer obeisances
to the spiritual master and to follow many other rules and regulations
which will be discussed here one after another. These practices will help
one become cured of madness. As a man's mental disease is cured by the
directions of a psychiatrist, so this sädhana-bhakti cures the conditioned
soul of his madness under the spell of mäyä, material illusion.
Närada Muni mentions this sädhana-bhakti in the Çrémad-Bhägavatam,
Seventh Canto, 1st Chapter, 30th verse. He says there to King
Yudhiñöhira: "My dear King, one has to fix his mind on Kåñëa by any
means." That is called Kåñëa consciousness. It is the duty of the äcärya,

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the spiritual master, to find the ways and means for his disciple to fix his
mind on Kåñëa. That is the beginning of sädhana-bhakti.
Çré Caitanya Mahäprabhu has given us an authorized program for this
purpose, centered around the chanting of the Hare Kåñëa mantra. This
chanting has so much power that it immediately attaches one to Kåñëa.
That is the beginning of sädhana-bhakti. Somehow or other, one has to
fix his mind on Kåñëa. The great saint Ambaréña Mahäräj, although a
responsible king, fixed his mind on Kåñëa, and similarly anyone who
tries to fix his mind in this way will very rapidly make progress in
successfully reviving his original Kåñëa consciousness.
Now this sädhana-bhakti, or practice of devotional service, can also be
divided into two parts. The first part is called regulative principles: one
has to follow these different regulative principles by the order of the
spiritual master, or on the strength of authoritative scriptures, and there
can be no question of refusal. That is called vaidhi, or regulated. One has
to do it without any argument. Another part of sädhana-bhakti is called
rägänugä. Rägänugä refers to the point at which, by following the
regulative principles, one becomes a little more attached to Kåñëa, and
executes devotional service out of natural love. For example, a person
engaged in devotional service may be ordered to rise early in the
morning and offer ärätrika, which is a form of Deity worship. In the
beginning, by the order of his spiritual master, one rises early in the
morning and offers ärätrika, but then he develops real attachment.
When he gets this attachment, he automatically tries to decorate the
Deity and prepare different kinds of dresses and thinks of different plans
to execute his devotional service nicely. Although it is within the
category of practice, this offering of loving service is spontaneous. So the
practice of devotional service, sädhana-bhakti, can be divided into two
parts-namely, regulative and spontaneous.
Rüpa Gosvämé defines the first part of devotional practice, or vaidhi-
bhakti, as follows: "When there is no attachment or no spontaneous
loving service to the Lord, and one is engaged in the service of the Lord
simply out of obedience to the order of the spiritual master or in
pursuance of the scriptures, such obligatory service is called vaidhi-
bhakti."
These principles of vaidhi-bhakti are also described in the Çrémad-

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Bhägavatam, Second Canto, 1st Chapter, verse 35, where Çukadeva

Gosvämé instructs the dying Mahäräj Parékñit as to his course of action.
Mahäräj Parékñit met Çukadeva Gosvämé just a week before his death,
and the King was perplexed as to what should be done before he was to
pass on. Many other sages also arrived there, but no one could give him
the proper direction. Çukadeva Gosvämé, however, gave this direction to
him as follows: "My dear King, if you want to be fearless in meeting your
death next week (for actually everyone is afraid at the point of death),
then you must immediately begin the process of hearing and chanting
and remembering God." If one can chant and hear Hare Kåñëa and
always remember Lord Kåñëa, then he is sure to become fearless of
death, which may come at any moment.
In the statements of Çukadeva Gosvämé it is said that the Supreme
Personality of Godhead is Kåñëa. Therefore Çukadeva recommends that
one should always hear about Kåñëa. He does not recommend that one
hear and chant about the demigods. The mäyävädés (impersonalists) say
that you can chant any name, either that of Kåñëa or those of the
demigods, and the result will be the same. But actually this is not a fact.
According to the authorized version of Çrémad-Bhägavatam, one has to
hear and chant about Lord Viñëu (Kåñëa) only.
So Çukadeva Gosvämé has recommended to Parékñit Mahäräj that in
order to be fearless of death one has to hear and chant and remember
the Supreme Personality of Godhead, Kåñëa, by all means. He also
mentions that the Supreme Personality of Godhead is sarvätmä.
Sarvätmä means "the supersoul of everyone." Kåñëa is also mentioned as
éçvara, the supreme controller who is situated in everyone's heart.
Therefore, if some way or other we become attached to Kåñëa, He will
make us free from all danger. In the Bhagavad-gétä it is said that anyone
who becomes a devotee of the Lord is never vanquished. Others,
however, are always vanquished. Vanquished means that after getting
this human form of life, a person does not come out of the entanglement
of birth and death and thus misses his golden opportunity. Such a person
does not know where he is being thrown by the laws of nature.
Suppose one does not develop Kåñëa consciousness in this human form
of life. He will be thrown into the cycle of birth and death involving
8,400,000 species of life, and his spiritual identity will remain lost. One

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does not know whether he is going to be a plant, or a beast, or a bird, or

something like that, because there are so many species of life. The
recommendation of Rüpa Gosvämé for reviving our original Kåñëa
consciousness is that somehow or other we should apply our minds to
Kåñëa very seriously, and thus also become fearless of death. After death
we do not know our destination, because we are completely under the
control of the laws of nature. Only Kåñëa, the Supreme Personality of
Godhead, is controller over the laws of nature. Therefore, if we take
shelter of Kåñëa seriously, there will be no fear of being thrown back
into the cycle of so many species of life. A sincere devotee will surely be
transferred to the abode of Kåñëa, as affirmed in the Bhagavad-gétä.
In the Padma Puräëa also the same process is advised. There it is said
that one should always remember Lord Viñëu. This is called dhyäna, or
meditation-always remembering Kåñëa. It is said that one has to
meditate with his mind fixed upon Viñëu. Padma Puräëa recommends
that one always fix his mind on the form of Viñëu by meditation and not
forget Him at any moment. And this state of consciousness is called
samädhi, or trance.
We should always try to mold the activities of our lives in such a way
that we will constantly remember Viñëu, or Kåñëa. That is Kåñëa
consciousness. Whether one concentrates his mind on the four-handed
form of Viñëu or on the form of two-handed Kåñëa, it is the same. The
Padma Puräëa recommends: somehow or other, always think of Viñëu
without forgetting Him under any circumstances. Actually, this is the
most basic of all regulative principles. For, when there is an order from a
superior about doing something, there is simultaneously a prohibition.
When the order is that one should always remember Kåñëa, the
prohibition is that one should never forget Him. Within this simple
order and prohibition all regulative principles are found complete.
This regulative principle is applicable to all varëas and äçramas, the
castes and occupations of life. There are four varëas, namely, the
brähmaëas (priests and intellectuals), the kñatriyas (warriors and
statesmen), the vaiçyas (businessmen and farmers) and the çüdras
(laborers and servants). There are also four standard äçramas, namely
brahmacarya (student life), gåhastha (householder), vänaprastha (retired)
and sannyäsa (renounced). The regulative principles are not only for the

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brahmacärés (celibate students) to follow, but are applicable for all. It

doesn't matter whether one is a beginner-a brahmacäré-or if one is very
advanced-a sannyäsé. The principle of remembering the Supreme
Personality of Godhead constantly and not forgetting Him at any
moment is meant to be followed by everyone without fail.
If this injunction is followed, then all other rules and regulations will
automatically fall into line. All other rules and regulations should be
treated as assistants or servants to this one basic principle. The
injunctions of rules and regulations and the resultant reactions are
mentioned in the Eleventh Canto of Çrémad-Bhägavatam, 5th Chapter,
1st and 2nd verses. Camasa Muni, one of the nine sages who came to
instruct King Nimi, addressed the King and said, "The four social orders,
namely the brähmaëas, the kñatriyas, the vaiçyas, and the çüdras, have
come out of the different parts of the universal form of the Supreme
Lord as follows: the brähmaëas have come out from the head, the
kñatriyas have come out from the arms, the vaiçyas have come out from
the waist, and the çüdras have come out from the legs. Similarly, the
sannyäsés have come out from the head, the vänaprasthas from the arms,
the gåhasthas from the waist, and the brahmacärés from the legs."
These different orders of society and grades of spiritual advancement are
conceived in terms of qualification. It is confirmed in the Bhagavad-gétä
that the four social orders and the four spiritual orders are created by
the Lord Himself, in terms of different individual qualities. As the
different parts of the body have different types of activities, so the social
orders and spiritual orders also have different types of activities in terms
of qualification and position. The target of these activities, however, is
always the Supreme Personality of Godhead. As confirmed in the
Bhagavad-gétä, "He is the supreme enjoyer." So whether one is a
brähmaëa or a çüdra, he has to satisfy the Supreme Lord by his activities.
This is also confirmed in the Çrémad-Bhägavatam by a verse which reads:
"Everyone must be engaged in his particular duty, but the perfection of
such work should be tested by how far the Lord is satisfied with such
activities." The injunction herein is that one has to act according to his
position, and by such activities one must either satisfy the Supreme
Personality or else fall down from his position.
For example, a brähmaëa, who is born out of the head of the Lord has as

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his business to preach the transcendental Vedic sounds, or çabda-

brahman. Because the brähmaëa is the head, he has to preach the
transcendental sound, and he also has to eat on behalf of the Supreme
Lord. According to Vedic injunctions, when a brähmaëa eats it is to be
understood that the Personality of Godhead is eating through him. It is
not, however, that the brähmaëa should simply eat on behalf of the Lord
and not preach the message of the Bhagavad-gétä to the world. Actually,
one who preaches the message of the Gétä is very dear to Kåñëa, as is
confirmed in the Gétä itself. Such a preacher is factually a brähmaëa and
thus, by feeding him, one feeds the Supreme Lord directly.
Similarly, the kñatriya has to protect people from the onslaughts of mäyä.
That is his duty. For example, as soon as Mahäräj Parékñit saw that a
black man was attempting to kill a cow, he immediately took his sword,
wanting to kill the black man, whose name was Kali. That is a kñatriya's
duty. Violence is required in order to give protection. In the Bhagavad-
gétä Lord Kåñëa directly gave His order to Arjuna to commit violence on
the battlefield of Kurukñetra, just to give protection to the people in
general.
The vaiçyas are meant for producing agricultural products, trading them
and distributing them. And the working class, or çüdras, are those who
haven't the intelligence of the brähmaëas or the kñatriyas or the vaiçyas,
and therefore they are meant to help these higher classes by bodily labor.
In this way, there is full cooperation and spiritual advancement amongst
all the different orders of society. And when there is no such
cooperation, the members of society will fall down. That is the present
position in the kali-yuga, this age of quarrel. Nobody is doing his duty,
and everyone is simply puffed-up by calling himself a brähmaëa
(intellectual) or a kñatriya (soldier or statesman). But actually, such
people are without status. They are out of touch with the Supreme
Personality of Godhead because they are not Kåñëa conscious. Therefore
the Kåñëa consciousness movement is intended to set the whole of
human society in proper condition so that everyone will be happy and
take profit from developing Kåñëa consciousness.
Lord Çré Kåñëa instructed Uddhava that by following the injunctions of
the social and spiritual orders of human society one can satisfy the
Supreme Personality of Godhead, and as a result of such satisfaction the

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whole society gets all the necessities of life amply and without difficulty.
This is because, after all, the Supreme Personality of Godhead maintains
all other living entities. If the whole society performs its respective
duties and remains in Kåñëa consciousness, there is no doubt that all of
its members will live very peacefully and happily. Without wanting the
necessities of life, the whole world will be turned into Vaikuëöha, a
spiritual abode. Even without being transferred to the kingdom of God,
by following the injunctions of the Çrémad-Bhägavatam and prosecuting
the duties of Kåñëa consciousness, all human society will be happy in all
respects.
There is a similar statement by Çré Kåñëa Himself to Uddhava in the
Eleventh Canto of Çrémad-Bhägavatam, 5th Chapter, 2nd verse. The
Lord says there, "My dear Uddhava, all persons are engaged in activities,
whether those indicated in the revealed scriptures or ordinary worldly
activities. If by the result of either of such activities they worship Me in
Kåñëa consciousness, then automatically they become very happy within
this world as well as in the next. Of this there is no doubt." We can
conclude from this statement by Kåñëa that activities in Kåñëa
consciousness will give everyone all perfection in their desires.
Thus the Kåñëa consciousness movement is so nice that there is no need
of even designating oneself brähmaëa, kñatriya, vaiçya, çüdra,
brahmacäré, gåhastha, vänaprastha or sannyäsé. Let everyone be engaged
in whatever occupation he now has. Simply let him worship Lord Kåñëa
by the result of his activities in Kåñëa consciousness. That will adjust the
whole situation and everyone will be happy and peaceful within this
world. In the Närada-païcarätra the regulative principles of devotional
service are described as follows: "Any activities sanctioned in the
revealed scriptures and aiming at the satisfaction of the Supreme
Personality of Godhead are accepted by saintly teachers as the regulative
principles of devotional service. If somebody regularly executes such
service unto the Supreme Personality of Godhead under the direction of
a bona fide spiritual master, then gradually he rises to the platform of
serving in pure love of God."

Chapter Three

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Eligibility of the Candidate for Accepting Devotional

Service

On account of his association with mahätmäs, or great souls one

hundred percent in the devotional service of the Lord, one may attain a
little bit of attraction for Çré Kåñëa. But at the same time one may
remain very much attached to fruitive activities and material sense
enjoyment and not be prepared to undergo the different types of
renunciation. Such a person, if he has unflinching attraction to Kåñëa,
becomes an eligible candidate for discharging devotional service.
This attraction for Kåñëa consciousness in association with pure
devotees is the sign of great fortune. It is confirmed by Lord Caitanya
that only the fortunate persons, by the mercy of both a bona fide
spiritual master and Kåñëa, will get the seed of devotional service. In this
connection, Lord Kåñëa says in Çrémad-Bhägavatam, Eleventh Canto,
20th Chapter, verse 8: "My dear Uddhava, only by exceptional fortune
does someone become attracted to Me (Kåñëa). And even if one is not
completely detached from fruitive activities, or is not completely
attached to devotional service, such service is quickly effective."
Devotees can be divided into three classes. The first or uppermost class
is described as follows: one is very expert in the study of relevant
scriptures, and he is also expert in putting forward arguments in terms of
those scriptures. He can very nicely present conclusions with perfect
discretion and can consider the ways of devotional service in a decisive
way. He understands perfectly that the ultimate goal of life is to attain
to the transcendental loving service of Kåñëa, and he knows that Kåñëa
is the only object of worship and love. This first-class devotee is one who
has strictly followed the rules and regulations under the training of a
bona fide spiritual master and has sincerely obeyed him in accord with
revealed scriptures. Thus being fully trained to preach and become a
spiritual master himself, he is considered first class. A first-class devotee
never deviates from the principles of higher authority, and he attains
firm faith in the scriptures by understanding with all reason and

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arguments. When we speak of arguments and reason, it means

arguments and reason on the basis of revealed scripture. The first-class
devotee is not interested in dry speculative methods meant for wasting
time. In other words, one who has attained a mature determination in
the matter of devotional service can be accepted as the first-class
devotee.
The second-class devotee has been defined by the following symptoms:
he is not very expert in arguing on the strength of revealed scripture,
but he has firm faith in the objective. The purport of this description is
that the second-class devotee has firm faith in the procedure of
devotional service unto Kåñëa, but he may sometimes fail to offer
arguments and decisions on the strength of revealed scripture to an
opposing party. But at the same time he is still undaunted within himself
as to his decision that Kåñëa is the supreme object of worship.
The neophyte or third-class devotee is one whose faith is not strong and,
at the same time, does not recognize the decision of the revealed
scripture. The neophyte's faith can be changed by someone else with
strong arguments or by an opposite decision. Unlike the second-class
devotee, who also cannot put forward arguments and evidences from the
scripture, but who still has all faith in the objective, the neophyte has no
firm faith in the objective. Thus he is called the neophyte devotee.
Further classification of the neophyte devotee is made in the Bhagavad-
gétä. It is stated there that four classes of men-namely those who are
distressed, those who are in need of money, those who are inquisitive
and those who are wise-begin devotional service and come to the Lord
for relief in the matter of their respective self-satisfaction. They go into
some place of worship and pray to God for mitigation of material
distress, or for some economic development, or to satisfy their
inquisitiveness. And a wise man who simply realizes the greatness of
God is also counted among the neophytes. Such beginners can be
elevated to the second-class or first-class platform if they associate with
pure devotees.
An example of the neophyte class is Mahäräj Dhruva. He was in need of
his father's kingdom and therefore engaged himself in devotional service
to the Lord. Then in the end when he was completely purified he
declined to accept any material benediction from the Lord. Similarly,

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Gajendra was distressed and prayed to Kåñëa for protection, after which
he became a pure devotee. Similarly, Sanaka, Sanätana, Sananda and
Sanat-kumära were all in the category of wise, saintly persons, and they
were also attracted by devotional service. A similar thing happened to
the assemblage in the Naimiñäraëya Forest, headed by the sage Çaunaka.
They were inquisitive and were always asking Süta Gosvämé about
Kåñëa. Thus they achieved the association of a pure devotee and became
pure devotees themselves. So that is the way of elevating oneself. In
whatever condition one may be, if he is fortunate enough to associate
with pure devotees, then very quickly he is elevated to the second-class
or first-class platform.
These four types of devotees have been described in the Seventh
Chapter of the Bhagavad-gétä, and they have all been accepted as pious.
Without becoming pious no one can come to devotional service. It is
explained in the Bhagavad-gétä that only one who has continually
executed pious activities and whose sinful reactions in life have
completely stopped can take to Kåñëa consciousness. Others cannot. The
neophyte devotees are classified into four groups-the distressed, those in
need of money, the inquisitive and the wise-according to their
gradations of pious activities. Without pious activities, if a man is in a
distressed condition he becomes an agnostic, communist or something
like that. Because he does not firmly believe in God, he thinks that he
can adjust his distressed condition by totally disbelieving in Him.
Lord Kåñëa, however, has explained in the Gétä that out of these four
types of neophytes, the one who is wise is very dear to Him because a
wise man, if he is attached to Kåñëa, is not seeking an exchange of
material benefits. A wise man who becomes attached to Kåñëa does not
want any return from Him, neither in the form of relieving distress, nor
in gaining money. This means that from the very beginning his basic
principle of attachment to Kåñëa is, more or less, love. Furthermore, due
to his wisdom and study of çästras (scriptures), he can understand also
that Kåñëa is the Supreme Personality of Godhead.
It is confirmed in the Bhagavad-gétä that after many, many births, when
one becomes actually wise, he surrenders unto Väsudeva, knowing
perfectly well that Kåñëa (Väsudeva) is the origin and cause of all causes.
Therefore, he sticks to the lotus feet of Kåñëa and gradually develops

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love for Him. Although such a wise man is very dear to Kåñëa, the others
are also accepted as very magnanimous because even though they are
distressed or in need of money, they have come to Kåñëa for satisfaction.
Thus they are accepted as liberal, broad-minded mahätmäs.
Without being elevated to the position of a jïäné, or wise man, no one
can stick to the principle of worshiping the Supreme Personality of
Godhead. Others who are less intelligent, or those whose intelligence
has been taken away by the spell of mäyä, are attached to different
demigods, on account of the influence of the modes of nature. The wise
man is he who has thoroughly understood that he is spirit soul and not
simply a body. Because he realizes that he is spirit and that Kåñëa is the
supreme spirit, he knows that his intimate relationship should be with
Kåñëa, not with this body. The distressed and the man in want of money
are in the material concept of life because distress and need of money
are both in relationship with this body. One who is inquisitive may be a
little above the distressed and the man in need of money, but still he is
on the material platform. But a wise man who seeks Kåñëa knows
perfectly well that he is spirit soul, or Brahman, and that Kåñëa is the
supreme spirit soul, or Param-Brahman. He knows that the spirit soul,
being subordinate and finite, should always dovetail himself with the
infinite and supreme soul, Kåñëa. That is the relationship of the wise
man with Kåñëa.
It can be concluded that a person who is freed from the bodily concept
of life is an eligible candidate for pure devotional service. It is also
confirmed in the Bhagavad-gétä that after Brahman realization, when
one is freed from material anxieties and can see every living entity on an
equal level, he is eligible to enter into devotional service.
As has been stated before, there are three kinds of happiness: material,
spiritual and devotional. Devotional service and the happiness due to its
execution are not possible so long as one is materially affected. If
someone has desire for material enjoyment or for becoming one with the
supreme, these are both considered material concepts. Because the
impersonalists cannot appreciate the spiritual happiness of association
and the exchange of loving affairs with the Supreme Personality of
Godhead, their ultimate goal is to become one with the Lord. This
concept is simply an extension of the material idea. In the material

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world, everyone is trying to be the topmost head man amongst all his
fellow men or neighbors. Either communally, socially or nationally,
everyone is competing to be greater than all others, in the material
concept of life. This greatness can be extended to the unlimited, so that
one actually wants to become one with the greatest of all, the Supreme
Lord. This is also a material concept, although maybe a little more
advanced.
However, the perfect spiritual concept of life is complete knowledge of
one's constitutional position, and thus one knows enough to dovetail
himself in the transcendental loving service to the Lord. One must
know that he is finite and that the Lord is infinite. Thus it is not
possible to actually become one with the Lord even if one aspires for
this. It is simply not possible. Therefore, anyone who has any desire or
aspiration for satisfying his senses by becoming more and more
important, either in the material sense or in the spiritual sense, cannot
actually relish the really sweet taste of devotional service. Çréla Rüpa
Gosvämé has therefore compared possessing these bhukti (material) and
mukti (liberation) desires with being influenced by the black art of a
witch: in both cases one is in trouble. Bhukti means material enjoyment,
and mukti means to become freed from material anxiety and to become
one with the Lord. These desires are compared to being haunted by
ghosts and witches, because while these aspirations for material
enjoyment or spiritual oneness with the supreme remain, no one can
relish the actual transcendental taste of devotional service.
A pure devotee never cares for liberation. Lord Caitanya Mahäprabhu
prayed to Kåñëa: "My dear son of Nanda, I do not want any material
happiness in the shape of many followers, nor immense opulence in
wealth, nor any beautiful wife, nor do I want cessation from material
existence. I may take birth many times, one after another, but what I
pray from You is that my devotion unto You may always remain
unflinching."
The attention of a pure devotee is so much attracted to glorification of
the pastimes, name, qualities, forms, etc., of the Lord that the devotee
does not care for mukti. Çré Bilvamaìgala Thäkur has said, "If I am
engaged in devotional service unto You, my dear Lord, then very easily
can I perceive Your presence everywhere. And as far as liberation is

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concerned, I think liberation stands at my door with folded hands

waiting to serve me." To pure devotees, therefore, liberation and
spiritual emancipation are not very important things.
In this connection, in the Third Canto of Çrémad-Bhägavatam, Chapter
25, verse 23, Kapiladeva has advised His mother, Devahüti, as follows:
"My dear Mother, My pure devotees are charmed by seeing My different
forms, the beauty of My face, the structure of My body so enchanting.
My laughing, My pastimes and My glance appear to them so beautiful
that their minds are always absorbed in thoughts of Me, and their lives
are dedicated fully unto Me. Although such people do not desire any
kind of liberation or any kind of material happiness, still I give them a
place amongst My associates in the supreme abode."
This evidence from Çrémad-Bhägavatam gives assurance to the pure
devotee of being elevated to association with the Supreme Personality of
Godhead. Çréla Rüpa Gosvämé remarks in this connection that one who
is actually attracted by the beauty of the lotus feet of Çré Kåñëa or His
service, and whose heart, by such attraction, is always full with
transcendental bliss, will naturally never aspire after the liberation
which is so valuable to the impersonalists.
A similar passage is also there in the Third Canto, 15th Chapter of the
same book, wherein Uddhava addresses Lord Kåñëa and says, "My dear
Lord, for persons who are engaged in Your transcendental loving service
there is nothing worth obtaining from religiousness, economic
development, sense gratification or liberation-although happiness from
these different sources can be very easily had by them. In spite of such
facilities, my dear Lord, I do not aspire to achieve any such results. My
only prayer is that I may have unflinching faith and devotion unto Your
lotus feet."
A similar passage appears in the Third Canto, 25th Chapter, 31st verse,
wherein Kapiladeva instructs His mother and says, "My dear Mother,
devotees whose hearts are always filled in the service of My lotus feet,
and who are prepared to do anything for My satisfaction, especially
those who assemble together to understand My qualities, pastimes and
form, and thus glorify Me congregationally and derive transcendental
pleasure therefrom, such fortunate devotees never desire to become one
with Me. And not to speak of becoming one with Me, if they are offered

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a post like Mine in My abode, or opulence like Mine, or even personal

association with Me with similar bodily features, they refuse to accept
because they are satisfied simply by being engaged in My devotional
service."
In the Çrémad-Bhägavatam, Fourth Canto, 9th Chapter, 10th verse, King
Dhruva says, "My dear Lord, the transcendental pleasure derived by
meditation upon Your lotus feet, which is enjoyed by the pure devotees,
cannot be approached by the transcendental pleasure derived by the
impersonalists through self-realization. So how can the fruitive workers,
who at most can aspire to promotion to the higher heavenly planets,
understand You, and how can they be described as enjoying a happiness
similar to the devotees' happiness?"

Chapter Four

Devotional Service Surpasses All Liberation

How much a devotee is seriously attached to the devotional service of

the Supreme Personality of Godhead can be understood from the
statement of Mahäräj Påthu (Ädiräja) which is described in Çrémad-
Bhägavatam, Fourth Canto, 20th Chapter, 21st verse. He prays to the
Supreme Personality of Godhead thusly: "My dear Lord, if after taking
liberation I have no chance of hearing the glories of Your Lordship,
glories chanted by pure devotees from the core of their hearts in praise
of Your lotus feet, and if I have no chance for this honey of
transcendental bliss, then I shall never ask for liberation or this so-called
spiritual emancipation. I shall simply always pray unto Your Lordship
that You may give me millions of tongues and millions of ears so that I
can constantly chant and hear of Your transcendental glories."
The impersonalists desire to merge into the existence of the Supreme,
but without keeping their individuality they have no chance of hearing
and chanting the glories of the Supreme Lord. Because they have no

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idea of the transcendental form of the Supreme Lord there is no chance

of their chanting and hearing of His transcendental activities. In other
words, unless one is already beyond liberation, one cannot relish the
transcendental glories of the Lord, nor can one understand the
transcendental form of the Lord.
A similar statement is found in the Çrémad-Bhägavatam, Fifth Canto,
14th Chapter, 43rd verse. Çukadeva Gosvämé addresses Parékñit Mahäräj
there and says, "The great soul King Bharata was so much attached to
the service of the lotus feet of Kåñëa that he very easily gave up his
lordship over the earthly planet and his affection for his children,
society, friends, royal opulence and beautiful wife. He was so very lucky
that the goddess of fortune was pleased to offer him all kinds of material
concessions, but he never accepted any of these material opulences."
Çukadeva Gosvämé eulogizes this behavior of King Bharata very highly.
He says, "Any person whose heart is attracted by the transcendental
qualities of the Supreme Personality of Godhead, Madhusüdana, not to
speak of material opulences, does not care even for that liberation which
is aspired to by many great sages."
In the Bhägavatam, Sixth Canto, 11th Chapter, 23rd verse, there is a
similar statement by Våträsura, who addresses the Lord as follows: "My
dear Lord, by leaving Your transcendental service I may be promoted to
the planet called Dhruva-loka [the Pole Star], or I may gain lordship
over all the planetary systems of the universe. But I do not aspire to this.
Nor do I wish the mystic perfections of yoga practice, nor do I aspire to
spiritual emancipation. All I wish for, my Lord, is Your association and
transcendental service eternally."
This statement is confirmed by Lord Çiva in the Çrémad-Bhägavatam,
Sixth Canto, 17th Chapter, 52nd verse, wherein Lord Çiva addresses Saté
thusly: "My dear Saté, persons who are devoted to Näräyaëa [Kåñëa] are
not afraid of anything. If they are elevated to the higher planetary
systems, or if they get liberation from material contamination, or if they
are pushed down to the hellish condition of life-or, in fact, in any
situation whatever-they are not afraid of anything. Simply because they
have taken shelter of the lotus feet of Näräyaëa, for them any position
in the material world is as good as another."
There is a similar statement by Indra, the King of heaven, in Çrémad-

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Bhägavatam, Sixth Canto, 18th Chapter, 52nd verse. There Indra

addresses his mother in this manner: "My dear Mother [Aditi], persons
who have given up all kinds of desire and are simply engaged in
devotional service to the Lord know what is actually their self-interest.
Such persons are actually serving their self-interests and are considered
first-class experts in the matter of advancing to the perfectional stage of
life."
In the Seventh Canto of the Bhägavatam, 6th Chapter, 23rd verse,
Mahäräj Prahläda says, "My dear friends who are born into atheistic
families, if you can please the Supreme Personality of Godhead, Kåñëa,
then there is nothing more rare in this world. In other words, if the
Supreme Lord Kåñëa is pleased with you, then any desire that you you
may have within the core of your heart can be fulfilled without any
doubt. As such, what is the use of elevating yourself by the results of
fruitive activities, which are automatically achieved in all events by the
modes of material nature? And what is the use for you of spiritual
emancipation or liberation from material bondage? If you are always
engaged in chanting the glories of the Supreme Lord and always
relishing the nectar of the lotus feet of the Lord, then there is no
necessity for any of these." By this statement of Prahläda Mahäräj it is
clearly understood that one who takes pleasure in chanting and hearing
the transcendental glories of the Lord has already surpassed all kinds of
material benedictions, including the results of pious fruitive activities,
sacrifices and even liberation from material bondage.
Similarly, in the same Seventh Canto, 8th Chapter, 39th verse, when
the demigods are offering prayers to Lord Nåsiàha, Indra, the King of
heaven, says, "O Supreme One, these demons talk of our share of
participation in the performances of ritualistic sacrifices, but simply by
Your appearance as Lord Nåsiàhadeva You have saved us from terrible
fears. Actually, our shares in the sacrificial performances are due to You
only, because You are the supreme enjoyer of all sacrifices. You are the
supersoul of every living entity, and therefore You are the actual owner
of everything. Long were our hearts always filled with fear of this
demon, Hiraëyakaçipu. But You are so kind towards us that, by killing
him, You have removed that fear from within our hearts and have given
us the chance to place Your Lordship within our hearts again. For

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persons who are engaged in the transcendental loving service of Your

Lordship, all the opulences which were taken away from us by the
demons are counted as nothing. Devotees do not care even for
liberation, not to speak of these material opulences. Actually, we are not
enjoyers of the fruits of sacrifices. Our only duty is to always be engaged
in Your service, for You are the enjoyer of everything."
The purport of this statement by Indra is that, beginning from Brahmä
down to the insignificant ant, no living entities are meant for enjoying
the material opulences. They are simply meant for offering everything to
the supreme proprietor, the Personality of Godhead. By doing so, they
automatically enjoy the benefit. The example can be cited again of the
different parts of the body collecting foodstuffs and cooking them so
that ultimately a meal may be offered to the stomach. After it has gone
to the stomach, all the parts of the body equally enjoy the benefit of the
meal. So, similarly, everyone's duty is to satisfy the Supreme Lord, and
then automatically everyone will become satisfied.
A similar verse is found in the Eighth Canto, 3rd Chapter, of Çrémad-
Bhägavatam, verse 20. Gajendra says there, "My dear Lord, I have no
experience in the transcendental bliss derived from Your devotional
service, so therefore I have asked from You some favor. But I know that
persons who are pure devotees and have, by serving the lotus feet of
great souls, become freed from all material desires, are always merged in
the ocean of transcendental bliss and, as such, are always satisfied simply
by glorifying Your auspicious characteristics. For them there is nothing
else to aspire to or pray for."
In the Ninth Canto of the Bhägavatam, 4th Chapter, 49th verse, the
lord of Vaikuëöha replies to Durväsä Muni thusly: "My pure devotees are
always satisfied being engaged in devotional service, and therefore they
do not aspire even after the five liberated stages, which are 1) to be one
with Me,2) to achieve residence on My planet, 3) to have My opulences,
(4) to possess bodily features similar to Mine and 5) to gain personal
association with Me. So, when they are not interested even in these
liberated positions, you can know how little they care for material
opulences or material liberation."
There is a similar prayer by the nägapatné (wives of the Käliya serpent),
in the Tenth Canto of Çrémad-Bhägavatam, 16th Chapter, 33rd verse.

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The nägapatné say there, "Dear Lord, the dust of Your lotus feet is very
wonderful. Any person who is fortunate enough to achieve this dust
does not care for heavenly planets, lordship over all the planetary
systems, the mystic perfections of yoga or even liberation from material
existence. In other words, anyone who adores the dust of Your lotus feet
does not care a fig for all other perfectional stages."
There is a similar statement in the Tenth Canto, 87th Chapter, 17th
verse, when the Çrutis, the Vedas personified, prayed to the Lord as
follows: "My dear Lord, it is very difficult to understand spiritual
knowledge. Your appearance here just as You are, is to explain to us this
most difficult subject of knowledge of the spirit. As such, Your devotees
who have left their domestic comforts to associate with the liberated
äcäryas [teachers] are now fully merged in the devotional service of Your
Lordship, and thus they do not care for any so-called liberation."
In explaining this verse it should be noted that spiritual knowledge
means understanding the self and the supersoul, or superself. The
individual soul and the supersoul are qualitatively one, and therefore
both of them are known as Brahman, or spirit. But knowledge of
Brahman is very difficult to understand. There are so many philosophers
engaged in the matter of understanding the soul, but they are unable to
make any tangible advancement. It is confirmed in the Bhagavad-gétä
that out of many millions of persons, only one may try to understand
what is spiritual knowledge, and out of many such persons who are
trying to understand, only one or a few may know what is the Supreme
Personality of Godhead. So this verse says that spiritual knowledge is
very difficult to achieve, and so in order to make it more easily
attainable, the Supreme Lord Himself comes in His original form as Çré
Kåñëa and gives His instruction directly to an associate like Arjuna, just
so that the people in general may take advantage of this spiritual
knowledge. This verse also explains that liberation means having
completely given up all the material comforts of life. Those who are
impersonalists are satisfied by simply being liberated from the material
circumstances, but those who are devotees can automatically give up
material life and also enjoy the transcendental bliss of hearing and
chanting the wonderful activities of Lord Kåñëa.
In the Eleventh Canto of Çrémad-Bhägavatam, 20th Chapter, 34th verse,

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Lord Kåñëa says to Uddhava as follows: "My dear Uddhava, the devotees
who have completely taken shelter of My service are so steadfast in
devotional service that they have no other desire. Even if they are
offered the four kinds of spiritual opulences,* they will refuse to accept
them. So what to speak of their desiring anything within the material
world!" Similarly, Lord Kåñëa says in another passage of the Bhägavatam,
Eleventh Canto, 14th Chapter, 13th verse, "My dear Uddhava, a person
whose consciousness is completely absorbed in My thought and activities
does not aspire even to occupy the post of Brahmä, or the post of Indra,
or the post of lordship over the planets, or the eight kinds of mystic
perfections, or even liberation itself." In the Twelfth Canto of Çrémad-
Bhägavatam, 10th Chapter, verse 6, Lord Çiva says to Devé, "My dear
Devé, this great brähmaëa sage Märkaëòeya has attained unflinching
faith and devotion unto the Supreme Personality of Godhead, and as
such he does not aspire after any benedictions, including liberation from
the material world."
Similarly, there is a statement in Padma Puräëa describing the ritualistic
function during the month of Kärttika (October-November). During
this month, in Våndävana it is the regulative principle to pray daily to
Lord Kåñëa in His Dämodara form. The Dämodara form refers to Kåñëa
in His childhood when He was tied up with rope by His mother, Yaçodä.
Däma means ropes, and udara means the abdomen. So Mother Yaçodä,
being very disturbed by naughty Kåñëa, bound Him round the abdomen
with a rope, and thus Kåñëa is named Dämodara. During the month of
Kärttika, Dämodara is prayed to as follows: "My dear Lord, You are the
Lord of all, the giver of all benedictions." There are many demigods like
Lord Brahmä and Lord Çiva who sometimes offer benedictions to their
respective devotees. For example, Rävaëa was blest with many
benedictions by Lord Çiva, and Hiraëyakaçipu was blest by Lord Brahmä.
But even Lord Çiva and Lord Brahmä depend upon the benedictions of
Lord Kåñëa, and therefore Kåñëa is addressed as the Lord of all
benefactors. As such, Lord Kåñëa can offer His devotees anything they
want, but still, the devotee's prayer continues, "I do not ask You for
liberation or any material facility up to the point of liberation. What I
want as Your favor is that I may always think of Your form as I see You
now as Dämodara. You are so beautiful and attractive that my mind does

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not want anything else besides this wonderful form." In this same prayer,
there is another passage in which it is said, "My dear Lord Dämodara,
once when You were playing as a naughty boy in the house of Nanda
Mahäräj, You broke the box containing yogurt, and because of that
Mother Yaçodä considered You an offender and tied You with rope to
the household grinding mortar. At that time You delivered two sons of
Kubera, Nalaküvara and Maëigréva, who were staying there as two
arjuna trees in the yard of Nanda Mahäräj. My only request is that by
Your merciful pastimes You may similarly deliver me."
The story behind this verse is that the two sons of Kubera (the treasurer
of the demigods) were puffed up on account of the opulence of their
father, and so once on a heavenly planet they were enjoying themselves
in a lake with some naked damsels of heaven. At that time the great
saint Närada Muni was passing on the road and was sorry to see the
behavior of the sons of Kubera. Seeing Närada passing by, the damsels of
heaven covered their bodies with cloth, but the two sons, being
drunkards, did not have this decency. Närada became angry with their
behavior and cursed them thusly: "You have no sense, so it is better if
you become trees instead of the sons of Kubera." Upon hearing this, the
boys came to their senses and begged Närada to be pardoned for their
offenses. Närada then said, "Yes, you shall become trees, arjuna trees,
and you will stand at the courtyard of Nanda Mahäräj. But Kåñëa
Himself will appear in time as the foster son of Nanda, and He will
deliver you." In other words, the curse of Närada was a benediction to
the sons of Kubera because indirectly it was foretold that they would be
able to receive the favor of Lord Kåñëa. After that, Kubera's two sons
stood as two big arjuna trees in the courtyard of Nanda Mahäräj until
Lord Dämodara, in order to fulfill the desire of Närada, dragged the
milling pestle to which He was tied and struck the two trees, violently
causing them to fall down. From out of these fallen trees came
Nalaküvara and Maëigréva, who had by then become great devotees of
the Lord.
There is a passage in the Hayaçérña Puräëa which states, "My dear Lord,
O Supreme Personality of Godhead, I do not want any resultant
benediction from my religious life, nor do I want any economic
development, nor do I want to enjoy sense gratification, nor liberation. I

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simply pray to be an eternal servant at Your lotus feet. Kindly oblige me

and give me this benediction."
In the same Hayaçérña Puräëa, after Nåsiàhadeva wanted to give
benedictions to Prahläda Mahäräj, Prahläda did not accept any material
benediction and simply asked the favor of the Lord to remain His
eternal devotee. In this connection, Prahläda Mahäräj cited the example
of Hanumän, the eternal servitor of Lord Rämacandra, who also set an
example by never asking any material favor from the Lord. He always
remained engaged in His service. That is the ideal character of
Hanumän, for which he is still worshiped by all devotees. Prahläda
Mahäräj also offered his respectful obeisances unto Hanumän. There is a
well-known verse spoken by Hanumän in which he says, "My dear Lord,
if You like You can give me salvation from this material existence, or the
privilege of merging into Your existence, but I do not wish any of these
things. I do not want anything which diminishes my relationship with
You as master and servant, even after liberation."
In a similar passage in the Närada-païcarätra it is stated, "My dear Lord,
I do not wish any perfectional stage by performing the ritualistic
religious ceremonies or by economic development or by sense
gratification or liberation. I simply pray that You grant me the favor of
keeping me under Your lotus feet. I do not wish any kind of liberation
such as sälokya, to reside on Your planet, or särüpya, to have the same
bodily features as You. I simply pray for Your favor that I may be always
engaged in Your loving service."
Similarly, in the Sixth Canto, 14th Chapter, 4th verse, of Çrémad-
Bhägavatam, Mahäräj Parékñit inquires from Çukadeva Gosvämé, "My
dear brähmaëa, I understand that the demon Våträsura was a great sinful
person and that his mentality was completely absorbed in the modes of
passion and ignorance. How did he develop to such a perfectional stage
of devotional service to Näräyaëa? I have heard that even great persons
who have undergone severe austerities and who are liberated with full
knowledge must strive to become devotees of the Lord. It is understood
that such persons are very rare and almost never to be seen, so I am
astonished that Våträsura has become such a devotee!"
In the above verse, the most important thing to be noted is that there
may be many liberated persons who have merged into the existence of

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the impersonal Brahman, but a devotee of the Supreme Personality of

Godhead, Näräyaëa, is very, very rare. Even out of millions of liberated
persons, only one is fortunate enough to become a devotee.
In the Çrémad-Bhägavatam, First Canto, 7th Chapter, Queen Kunté is
praying to Lord Kåñëa at the time of His departure: "My dear Kåñëa, You
are so great that You are inconceivable even to great stalwart scholars
and paramahaàsas [fully liberated souls]. So if such great sages, who are
transcendental to all the reactions of material existence, are unable to
know You, then as far as we are concerned, belonging to the less
intelligent woman class, how is it possible for us to know Your glories?
How can we understand You?" In this verse, the particular thing to be
noted is that the Personality of Godhead is not understood by great
liberated persons, but only by devotees such as Queen Kunté in her
humbleness. Although she was a woman and considered less intelligent
than a man, still she realized the glories of Kåñëa. That is the purport of
this verse.
Another passage which is very important is in the Çrémad-Bhägavatam,
First Canto, 6th Chapter, 10th verse, and is called the "ätmäräma verse."
In this ätmäräma verse it is stated that even those who are completely
liberated from material contamination are attracted by the
transcendental qualities of Lord Kåñëa.* The purport of this verse is that
a liberated soul has absolutely no desire at all for material enjoyment; he
is wholly freed from all kinds of material desires, yet still he is irresistibly
attracted by the desire to hear and understand the pastimes of the Lord.
We may therefore conclude that the glories and pastimes of the Lord are
not material. Otherwise, how could the liberated persons known as
ätmärämas be attracted by such pastimes? That is the important point in
this verse.
From the above statement it is found that a devotee is not after any of
the stages of liberation. There are five stages of liberation, already
explained as being 1) to become one with the Lord, 2) to live on the
same planet as the Lord, 3) to obtain the same bodily features as the
Lord, 4) to have the same opulences as the Lord and 5) to have constant
association with the Lord. Out of these five liberated stages the one
which is known as säyujya, or to merge into the existence of the Lord, is
the last to be accepted by a devotee. The other four liberations, although

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not desired by devotees, still are not against the devotional ideals. Some
of the liberated persons who have achieved these four stages of
liberation may also develop affection for Kåñëa and be promoted to the
Goloka Våndävana planet in the spiritual sky. In other words, those who
are already promoted to the Vaikuëöha planets and who possess the four
kinds of liberation may also sometimes develop affection for Kåñëa and
become promoted to Kåñëa-loka.
So those who are in the four liberated states may still be going through
different stages of existence. In the beginning they may want the
opulences of Kåñëa, but at the mature stage the dormant love for Kåñëa
exhibited in Våndävana becomes prominent in their hearts. As such, the
pure devotees never accept the liberation of säyujya, to become one with
the supreme, though sometimes they may accept as favorable the other
four liberated states.
Out of many kinds of devotees of the Supreme Personality of Godhead,
the one who is attracted to the original form of the Lord, Kåñëa in
Våndävana, is considered to be the foremost, first-class devotee. Such a
devotee is never attracted by the opulences of Vaikuëöha, nor even of
Dvärakä, the royal city where Kåñëa ruled. The conclusion of Çré Rüpa
Gosvämé is that the devotees who are attracted by the pastimes of the
Lord in Gokula, or Våndävana, are the topmost devotees.
A devotee who is attached to a particular form of the Lord does not wish
to change his devotion to other forms. For example, Hanumän, the
devotee of Lord Rämacandra, knew that there is no difference between
Lord Rämacandra and Lord Näräyaëa, and yet he still wanted to render
service only unto Lord Rämacandra. That is due to the specific
attraction of a particular devotee. There are many, many forms of the
Lord, but Kåñëa is still the original form. Though all of the devotees of
the different forms of the Lord are in the same category, still it is said
that those who are devotees of Lord Kåñëa are the topmost in the list of
all devotees.

Chapter Five

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Purity of Devotional Service

All of the previous instructions imparted by Çréla Rüpa Gosvämé in his

broad statements can be summarized thus: as long as one is materially
inclined or desirous of merging into the spiritual effulgence, one cannot
enter into the realm of pure devotional service. Next, Rüpa Gosvämé
states that devotional service is transcendental to all material
considerations and that it is not limited to any particular country, class,
society or circumstance. As stated in Çrémad-Bhägavatam, devotional
service is transcendental and has no cause. Devotional service is
executed without any hope for gain, and it cannot be checked by any
material circumstances. It is open for all, without any distinction, and it
is the constitutional occupation of the living entities.
In the Middle Ages, after the disappearance of Lord Caitanya's great
associate Lord Nityänanda, a class of priestly persons claimed to be the
descendants of Nityänanda, calling themselves the gosvämé caste. They
further claimed that the practice and spreading of devotional service
belonged only to their particular class, which was known as Nityänanda-
vaàça. In this way, they exercised their artificial power for some time,
until Çréla Bhaktisiddhänta Sarasvaté Thäkur, the powerful äcärya of the
Gauòéya Vaiñëava sampradäya, completely smashed their idea. There
was a great hard struggle for some time, but it has turned out
successfully, and it is now correctly and practically established that
devotional service is not restricted to a particular class of men. Besides
that, anyone who is engaged in devotional service is already on the
status of being a high-class brähmaëa. So Çréla Bhaktisiddhänta Sarasvaté
Thäkur's struggle for this movement has come out successful.
It is on the basis of his position that anyone can now become a Gauòéya
Vaiñëava, from any part of the world or any part of the universe.
Anyone who is a pure Vaiñëava is situated transcendentally, and
therefore the highest qualification in the material world, namely to be in
the modes of goodness, is already achieved by such a person. Our Kåñëa
consciousness movement in the Western world is based on the above-

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mentioned proposition of Çréla Bhaktisiddhänta Sarasvaté Gosvämé

Prabhupäda, our spiritual master. On his authority, we are claiming
members from all sections of the Western countries. The so-called
brähmaëas claim that one who is not born into a brähmaëa family
cannot receive the sacred thread and cannot become a high-grade
Vaiñëava. But we do not accept such a theory because it is not supported
by Rüpa Gosvämé nor by the strength of the various scriptures.
Çréla Rüpa Gosvämé specifically mentions herein that every man has the
birthright to accept devotional service and to become Kåñëa conscious.
He has given many evidences from many scriptures, and he has
especially quoted one passage from Padma Puräëa, wherein the sage
Vasiñöha tells King Dilépa, "My dear King, everyone has the right to
execute devotional service, just as he has the right to take early bath in
the month of Mägh [December-January]." There is more evidence in the
Padma Puräëa, in the Käçékhaëòa portion, where it is said, "In the
country known as Mayüradhvaja, the lower caste people who are
considered less than çüdras are also initiated in the Vaiñëava cult of
devotional service. And when they are properly dressed, with tilaka on
their bodies and beads in their hands and on their necks, they appear to
be coming from Vaikuëöha. In fact, they look so very beautiful that
immediately they surpass the ordinary brähmaëas."
Thus a Vaiñëava automatically becomes a brähmaëa. This idea is also
supported by Sanätana Gosvämé in his book Hari-bhakti-viläsa, which is
the Vaiñëava guide. Therein he has clearly stated that any person who is
properly initiated into the Vaiñëava cult certainly becomes a brähmaëa,
as much as the metal known as kaàsa (bell metal) is turned into gold by
the mixture of mercury. A bona fide spiritual master, under the guidance
of authorities, can turn anyone to the Vaiñëava cult so that naturally he
may come to the topmost position of a brähmaëa.
Çréla Rüpa Gosvämé warns, however, that if a person is properly initiated
by a bona fide spiritual master, he should not think that simply by the
acceptance of such initiation his business is then finished. One still has
to follow the rules and regulations very carefully. If after accepting the
spiritual master and being initiated one does not follow the rules and
regulations of devotional service, then he is again fallen. One must be
very vigilant to remember that he is the part and parcel of the

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transcendental body of Kåñëa, and that it is his duty as part and parcel
to give service to the whole, or Kåñëa. If we do not render service to
Kåñëa then again we fall down. In other words, simply becoming
initiated does not elevate one to the position of a high-class brähmaëa.
One also has to discharge the duties and follow the regulative principles
very rigidly.
Çré Rüpa Gosvämé also says that if anyone is regularly discharging
devotional service there will be no question of a falldown. But even if
circumstantially there is some falldown, the Vaiñëava need have nothing
to do with the präyaçcitta, the ritualistic ceremony for purification. If
someone falls down from the principles of devotional service, he need
not take to the präyaçcitta performances for reformation. He has simply
to execute the rules and regulations for discharging devotional service,
and this is sufficient for his reinstatement. This is the mystery of the
Vaiñëava (devotional) cult.
Practically there are three processes for elevating one to the platform of
spiritual consciousness. These processes are called karma, jïäna and
bhakti. Ritualistic performances are in the field of karma. Speculative
processes are in the field of jïäna. One who has taken to bhakti, the
devotional service of the Lord, need have nothing to do with karma or
jïäna. It has been already explained that pure devotional service is
without any tinge of karma or jïäna. Bhakti should have no tinge of
philosophical speculation or ritualistic performances.
In this connection Çréla Rüpa Gosvämé gives evidence from Çrémad-
Bhägavatam, Eleventh Canto, in which it is said by Lord Kåñëa to
Uddhava, "The distinction between qualification and disqualification
may be made in this way: persons who are already elevated in
discharging devotional service will never again take shelter of the
processes of fruitive activities or philosophical speculation. If one sticks
to devotional service and is conducted by regulative principles given by
the authorities and äcäryas, that is the best qualification."
This statement is supported in the Çrémad-Bhägavatam, First Canto, 5th
Chapter, 17th verse, wherein Çré Närada Muni advises Vyäsadeva thusly:
"Even if one does not execute his specific occupational duty, but
immediately takes direct shelter of the lotus feet of Hari [Kåñëa], there
will be no fault on his part, and in all circumstances his position is

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secure. Even if, by some bad association, he falls down while executing
devotional service, or if he doesn't finish the complete course of
devotional service and dies untimely, still he is not at a loss. A person
who is simply discharging his occupational duty in varëa and äçrama,
however, with no Kåñëa consciousness, practically does not gain the true
benefit of human life." The purport is that all conditioned souls who are
engaged very frantically in activities for sense gratification, without
knowing that this process will never help them to get out of material
contamination, are awarded only with repeated births and deaths.
In the Fifth Canto of Çrémad-Bhägavatam it is clearly stated by
Åñabhadeva to his sons, "Persons engaged in fruitive activities are
repeatedly accepting birth and death, and until they develop a loving
feeling for Väsudeva, there will be no question of getting out from these
stringent laws of material nature." As such, any person who is very
seriously engaged in his occupational duties in the varëas and äçramas,
and who does not develop love for the Supreme Personality of Godhead,
Väsudeva, is to be understood as simply spoiling his human form of life.
This is confirmed also in the Eleventh Canto of Çrémad-Bhägavatam,
11th Chapter, 32nd verse, in which the Lord says to Uddhava, "My dear
Uddhava, any person who takes shelter of Me in complete surrender and
follows My instructions, giving up all occupational duties, is to be
considered the first-class man." In this statement of the Supreme
Personality of Godhead, it is understood that people who are generally
attracted to philanthropic, ethical, moral, altruistic, political and social
welfare activities may be considered nice men only in the calculation of
the material world. From Çrémad-Bhägavatam and other authentic Vedic
scriptures we learn further that if a person simply acts in Kåñëa
consciousness and discharges devotional service, he is considered to be
far, far better situated than all of those persons engaged in
philanthropic, ethical, moral, altruistic and social welfare activities.
The same thing is still more emphatically confirmed in the Çrémad-
Bhägavatam, Eleventh Canto, 5th Chapter, 37th verse, in which
Karabhäjana Muni addresses Mahäräj Nimi as follows: "My dear King, if
someone gives up his occupational duties as they are prescribed for the
different varëas and äçramas, but takes complete shelter, surrendering
himself unto the lotus feet of the Lord, such a person is no more a

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debtor, nor has he any obligation to perform the different kinds of

activities we render to the great sages, ancestors, living entities and
family and society members. Neither has he any need to bother
executing the five kinds of yajïäs [sacrifices] for becoming free from
sinful contamination. Simply by discharging devotional service he is
freed from all kinds of obligations." The purport is that as soon as a man
takes his birth, he is immediately indebted to so many sources. He is
indebted to the great sages because he profits by reading their
authoritative scriptures and books. For example, we take advantage of
the books written by Vyäsadeva. Vyäsadeva has left for us all the Vedas.
Before Vyäsadeva's writing, the Vedic literature was simply heard, and
the disciples would learn the mantras quickly by hearing and not by
reading. Later on, Vyäsadeva thought it wise to write down the Vedas,
because in this age people are short-memoried and unable to remember
all the instructions given by the spiritual master. Therefore, he left all
the Vedic knowledge in book form, such as the Puräëas, Vedänta,
Mahäbhärata and Çrémad-Bhägavatam.
There are many other sages, like Çaìkaräcärya, Gautama Muni and
Närada Muni, etc.,to whom we are indebted because we take advantage
of their knowledge. Similarly, we are obliged to our forefathers because
we take our birth in a particular family, where we take all advantages
and inherit property. Therefore, we are indebted to the forefathers and
have to offer them piëòa (prasädam) after they are dead. Similarly, to
the people in general we are also indebted, as well as to our relatives,
friends and even animals such as cows and dogs who render us so much
service.
In this way, we are indebted to the demigods, to the forefathers, to the
sages, to the animals and to society in general. It is our duty to repay
them all by proper discharge of service. But by the one stroke of
devotional service, if someone gives up all obligations and simply
surrenders unto the Supreme Personality of Godhead, he is no longer a
debtor, nor obliged to any other source of benefit.
In the Bhagavad-gétä also the Lord says: "Give up all your occupations
and just become surrendered unto Me. I give you assurance that I shall
give you protection from all sinful reactions." One may think that
because he is surrendering unto the Supreme Personality of Godhead, he

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will not be able to perform all of his other obligations. But the Lord says
repeatedly, "Don't hesitate. Don't consider that because you are giving
up all other engagements there will be some flaw in your life. Don't
think like that. I will give you all protection." That is the assurance of
Lord Kåñëa in the Bhagavad-gétä.
There is additional evidence in the Agastya-saàhitä: "As the regulative
principles of scripture are not required by a liberated person, similarly a
person who is engaged duly in the service of Lord Rämacandra is also
not required to discharge the ritualistic principles which are indicated in
the Vedic supplementaries." In other words, the devotees of Lord
Rämacandra, or Kåñëa, are already liberated persons and are not
required to follow all the regulative principles mentioned in the
ritualistic portions of the Vedic literature.
Similarly, in the Eleventh Canto of Çrémad-Bhägavatam, 5th Chapter,
Karabhäjana Muni addresses King Nimi and says, "My dear King, a
person who has given up the worship of the demigods and has
completely concentrated his energy in the devotional service of the
Supreme Personality of Godhead has become very, very dear to the
Lord. As such, if by chance or mistake he does something which is
forbidden, there is no need for him to perform any purificatory
ceremonies. Because the Lord is situated within his heart, He takes
compassion for the devotee's accidental mistake and corrects him from
within." It is also confirmed in the Bhagavad-gétä in many places that the
Supreme Personality of Godhead, Kåñëa, takes a special interest in His
devotees and declares emphatically that nothing can cause His devotees
to fall down. He is always protecting them.

Chapter Six

How to Discharge Devotional Service

Çréla Rüpa Gosvämé states that his elder brother (Sanätana Gosvämé)

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has compiled Hari-bhakti-viläsa for the guidance of the Vaiñëavas and

therein has mentioned many rules and regulations to be followed by the
Vaiñëavas. Some of them are very important and prominent, and he will
now mention these very important items for our benefit. The purport of
this statement is that Çréla Rüpa Gosvämé proposes to mention only
basic principles, not details. For example, a basic principle is that one
has to accept a spiritual master. Exactly how one follows the instructions
of his spiritual master is considered a detail. For example, if one is
following the instruction of his spiritual master and that instruction is
different from the instructions of another spiritual master, this is called
detailed information. But the basic principle of acceptance of a spiritual
master is good everywhere, although the details may be different. Çréla
Rüpa Gosvämé does not wish to enter into details here, but wants to
place before us only the principles.
He mentions the basic principles as follows: 1) accepting the shelter of
the lotus feet of a bona fide spiritual master, 2) becoming initiated by
the spiritual master and learning how to discharge devotional service
from him, 3) obeying the orders of the spiritual master with faith and
devotion, 4) following in the footsteps of great äcäryas (teachers) under
the direction of the spiritual master, 5) inquiring from the spiritual
master how to advance in Kåñëa consciousness, 6) being prepared to give
up anything material for the satisfaction of the Supreme Personality of
Godhead, Çré Kåñëa (This means that when we are engaged in the
devotional service of Kåñëa, we must be prepared to give up something
which we may not like to give up, and also we have to accept something
which we may not like to accept.), 7) residing in a sacred place of
pilgrimage like Dvärakä or Våndävana, 8) dealing with the material
world only as far as necessary, 9) observing the fasting day on Ekädaçé,
and 10) worshiping sacred trees like the banyan tree.
These ten items are preliminary necessities for beginning the discharge
of devotional service in regulative principles. In the beginning, if a
neophyte devotee observes the above-mentioned ten principles, surely
he will quickly make good advancement in Kåñëa consciousness.
The next set of instructions is listed as follows: 1) One should rigidly
give up the company of nondevotees. 2) One should not instruct a
person who is not desirous of accepting devotional service. 3) One

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should not be very enthusiastic about constructing costly temples or

monasteries. 4) One should not try to read too many books, nor should
one develop the idea of earning his livelihood by lecturing on or by
professionally reciting Çrémad-Bhägavatam or the Bhagavad-gétä. 5) One
should not be neglectful in ordinary dealings. 6) One should not be
under the spell of lamentation in loss or tribulation in gain. 7) One
should not disrespect the demigods. 8) One should not give unnecessary
trouble to any living entity. 9) One should carefully avoid the various
offenses in chanting the holy name of the Lord, or in worshiping the
Deity in the temple. 10) One should be very intolerant towards the
blasphemy of the Supreme Personality of Godhead, Kåñëa, or His
devotees.
Without following the above-mentioned ten principles, one cannot
properly elevate himself to the platform of sädhana-bhakti, or devotional
service in practice. Altogether, Çréla Rüpa Gosvämé mentions twenty
items, and all of them are very important. Out of the twenty, the first
three-namely, accepting the shelter of a bona fide spiritual master,
taking initiation from him and serving him with respect and reverence-
are the most important.
The next important items are as follows: 1) One should decorate the
body with tilaka, which is the sign of the Vaiñëavas. (The idea is that as
soon as a person sees these marks on the body of the Vaiñëava, he will
immediately remember Kåñëa. Lord Caitanya said that a Vaiñëava is he
whom, when seen, reminds one of Kåñëa. Therefore, it is essential that a
Vaiñëava mark his body with tilaka to remind others of Kåñëa.) 2) In
marking such tilaka, sometimes one may write Hare Kåñëa on the body.
3) One should accept flowers and garlands that have been offered to the
Deity and the spiritual master and put them on his body. 4) One should
learn to dance before the Deity. 5) One should learn to bow down
immediately upon seeing the Deity or the spiritual master. 6) As soon as
one visits a temple of Lord Kåñëa, one must stand up. 7) When the Deity
is being borne for a stroll in the street, a devotee should immediately
follow the procession. (In this connection it may be noted that in India,
especially in Viñëu temples, the system is that apart from the big Deity
who is permanently situated in the main area of the temple, there is
another set of smaller Deities which are taken in procession in the

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evening. In some temples it is the custom to hold a big procession in the

evening with a band playing and a nice big umbrella over the Deities,
who sit on decorated thrones on the cart or palanquin, which is carried
by devotees. The Deities come out onto the street and travel in the
neighborhood while the people of the neighborhood come out to offer
prasädam. The residents of the neighborhood all follow the procession so
that it is a very nice scene. When the Deity is coming out, the servitors
in the temple put forward the daily accounts before Them: so much was
the collection, so much was the expenditure. The whole idea is that the
Deity is considered to be the proprietor of the whole establishment, and
all the priests and other people taking care of the temple are considered
to be the servants of the Deity. This system is very, very old and is still
followed. So, therefore, it is mentioned here that when the Deity is on
stroll the people should follow behind.) 8) A devotee must visit a Viñëu
temple at least once or twice every day, morning and evening. (In
Våndävana this system is followed very strictly. All the devotees in town
go every morning and evening to visit different temples. Therefore
during these times there are considerable crowds all over the city. There
are about 5,000 temples in Våndävana City. Of course it is not possible
to visit all the temples, but there are at least one dozen very big and
important temples which were started by the Gosvämés and which
should be visited.) 9) One must circumambulate the temple building at
least three times. (In every temple there is an arrangement to go around
the temple at least three times. Some devotees go around more than
three times: ten times, fifteen times-according to their vows. The
Gosvämés used to circumambulate Govardhan Hill.) 10) One should
circumambulate the whole Våndävana area. 11) One must worship the
Deity in the temple according to the regulative principles. (Offering
ärätrika and prasädam, decorating the Deity, etc.-these things must be
observed regularly.) 12) Rendering personal service to the Deities. 13)
Singing. 14) Saìkértana. 15) Chanting. 16) Offering prayers. 17) Reciting
notable prayers. 18) Tasting mahä-prasädam (food from the very plate
offered before the Deities). 19) Drinking caraëämåtam (water from the
bathing of the Deities which is offered to guests). 20) One must smell
the incense and flowers offered to the Deity. 21) One must touch the
lotus feet of the Deity. 22) One must see the Deity with great devotion.

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23) One must offer ärätrika at different times. 24) One must hear about
the Lord and His pastimes from Çrémad-Bhägavatam, the Bhagavad-gétä,
and similar books. 25) One must pray to the Deity for His mercy. 26)
One should remember the Deity. 27) One should meditate upon the
Deity. 28) One should render some voluntary service. 29) One should
think of the Lord as his friend. 30) One should offer everything to the
Lord. 31) One should offer a favorite article (as food or a garment). 32)
One should take all kinds of risks for Kåñëa's benefit. 33) In every
condition, be a surrendered soul. 34) Pour water on the tulasé tree. 35)
Regularly hear Çrémad-Bhägavatam and similar literature. 36) Live in a
sacred place like Mathurä, Våndävana or Dvärakä. 37) Offer service to
Vaiñëavas (devotees). 38) Arrange your devotional service according to
your means. 39) In the month of Kärttika (October and November),
make arrangements for special services. 40) During Janmäñöamé (the
time of Kåñëa's appearance in this world) observe a special service. 41)
Do whatever is done with great care and devotion for the Deity. 42)
Relish the pleasure of Bhägavatam reading amongst devotees and not
amongst outsiders. 43) Associate with devotees who are considered more
advanced. 44) Live in the jurisdiction of Mathurä.
Now, the total regulative principles come to an aggregate of sixty-four
items. As we have mentioned, the first are the primary ten regulative
principles. Then come the secondary ten regulative principles, and
added to these are forty-four other activities. So all together there are
sixty-four items for discharging the regulative practice of devotional
service. Out of these sixty-four items, five items-namely, offering water
to the tulasé tree, hearing Çrémad-Bhägavatam, associating amongst the
devotees, saìkértana and living in Mathurä-are very important.
The sixty-four items of devotional service should include all of our
activities of body, mind and speech. As stated in the beginning, the
regulative principle of devotional service enjoins that all of our senses
must be employed in the service of the Lord. Exactly how they can be
thus employed is described in the above sixty-four items. Now, Çréla
Rüpa Gosvämé will give evidences from different scriptures supporting
the authenticity of many of these points.

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Chapter Seven

Evidence Regarding Devotional Principles

In the Eleventh Canto of Çrémad-Bhägavatam, Prabuddha tells Mahäräj

Nimi, "My dear King, please know for certain that in the material world
there is no happiness. It is simply a mistake to think that there is
happiness here, because this place is full of nothing but miserable
conditions. Any person who is seriously desirous of achieving real
happiness must seek out a bona fide spiritual master and take shelter of
him by initiation. The qualification of a spiritual master is that he must
have realized the conclusion of the scriptures by deliberation and
arguments and thus be able to convince others of these conclusions.
Such great personalities who have taken shelter of the Supreme
Godhead, leaving aside all material considerations, are to be understood
as bona fide spiritual masters. Everyone should try to find such a bona
fide spiritual master in order to fulfill his mission of life, which is to
transfer himself to the plane of spiritual bliss."
The purport is that one should not accept as a spiritual master someone
who is Fool Number One, who has no direction according to the
scriptural injunctions, whose character is doubtful, who does not follow
the principles of devotional service, or who has not conquered the
influence of the six sense gratifying agents. The six agents of sense
gratification are the tongue, the genitals, the belly, anger, the mind and
words. Anyone who has practiced controlling these six is permitted to
make disciples all over the world. To accept such a spiritual master is the
crucial point for advancement in spiritual life. One who is fortunate
enough to come under the shelter of a bona fide spiritual master is sure
to traverse the path of spiritual salvation without any doubt.
Sage Prabuddha continued to speak to the King as follows: "My dear
King, a disciple has to accept the spiritual master not only as spiritual
master, but also as the representative of the Supreme Personality of

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Godhead and the supersoul. In other words, the disciple should accept
the spiritual master as God because he is the external manifestation of
Kåñëa." This is confirmed in every scripture, and a disciple should accept
the spiritual master as such. One should learn Çrémad-Bhägavatam
seriously and with all respect and veneration for the spiritual master.
Hearing and speaking Çrémad-Bhägavatam is the religious process which
elevates one to the platform of serving and loving the Supreme
Personality of Godhead.
The attitude of the disciple should always be to satisfy the bona fide
spiritual master. Then it will be very easy for him to understand spiritual
knowledge. This is confirmed in the Vedas, and it will be further
explained by Rüpa Gosvämé that, for a person who has unflinching faith
in God and the spiritual master, everything becomes revealed very
easily.
Regarding accepting initiation from the spiritual master, in the
Eleventh Canto of Çrémad-Bhägavatam, 17th Chapter, 22nd verse, it is
stated by Lord Kåñëa: "My dear Uddhava, the spiritual master must be
accepted not only as My representative but as My very self. He must
never be considered on the same level with an ordinary human being.
One should never be envious of the spiritual master, as one may be
envious of an ordinary man. The spiritual master should always be seen
as the representative of the Supreme Personality of Godhead, and by
serving the spiritual master, one is able to serve all the demigods."
In the Skanda Puräëa it is advised that a devotee follow the past äcäryas
and saintly persons because by such following one can achieve the
desired results, with no chance of lamenting or being baffled in his
progress.
In the scripture known as Brahma-yämala it is stated as follows: "If
someone wants to pose himself as a great devotee without following the
authorities of the revealed scriptures, then his activities will never help
him to make progress in devotional service. Instead, he will simply create
disturbances for the sincere students of devotional service." Those who
do not strictly follow the principles of revealed scriptures are generally
called sahajiyä, those who have imagined everything to be cheap, and
who have their own concocted ideas, and who do not follow the
scriptural injunctions. Such persons are simply creating disturbances in

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the discharge of devotional service.

In this connection, an objection may be raised by those who are not in
devotional service and who do not care for the revealed scriptures. An
example of this is seen in Buddhist philosophy. Lord Buddha appeared in
the family of a high-grade kñatriya king, but his philosophy was not in
accord with the Vedic conclusions and therefore was rejected. Under
the patronage of a Hindu king, Mahäräj Açoka, the Buddhist religion
was spread all over India and the adjoining countries. However, after the
appearance of the great stalwart teacher, Çaìkaräcärya, this Buddhism
was driven out beyond the border of India.
The Buddhists or other religionists who do not care for revealed
scriptures sometimes say that there are many devotees of Lord Buddha
who show devotional service to Lord Buddha and who therefore should
be considered devotees. In answer to this argument, Rüpa Gosvämé says
that the followers of Buddha cannot be accepted as devotees. Although
Lord Buddha is accepted as an incarnation of Kåñëa, the followers of
such incarnations are not very advanced in their knowledge of the
Vedas. To study the Vedas means to come to the conclusion of the
supremacy of the Personality of Godhead. Therefore any religious
principle which denies the supremacy of the Personality of Godhead is
not accepted and is called atheism. Atheism means defying the authority
of the Vedas and decrying the great äcäryas who teach Vedic scriptures
for the benefit of the people in general.
Lord Buddha is accepted as an incarnation of Kåñëa in the Çrémad-
Bhägavatam, but in the same Çrémad-Bhägavatam it is stated that Lord
Buddha appeared in order to bewilder the atheist class of men.
Therefore his philosophy is meant for bewildering the atheists and
should not be accepted. If someone asks, "Why should Kåñëa propagate
atheistic principles?" the answer is that it was the desire of the Supreme
Personality of Godhead to end the violence which was then being
committed in the name of the Vedas. The so-called religionists were
falsely using the Vedas to justify such violent acts as meat-eating, and
Lord Buddha came to lead the fallen people away from such a false
interpretation of the Vedas. Also, for the atheist class, Lord Buddha
preached atheism so that they would follow him and thus be tricked into
devotional service to Lord Buddha, or Kåñëa.

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In the Näradéya Puräëa it is said, "If one is actually very serious about
devotional service, then all of his purposes will be served without any
delay."
In the Padma Puräëa it is stated, "For one who has given up his material
sense enjoyment and has accepted the principles of devotional service,
the opulence of Viñëu-loka [the kingdom of God] is awaiting." In the
Padma Puräëa it is also said that for a person who has lived in Dvärakä
for six months, for one month, or even for one fortnight, there is
awaiting elevation to the Vaikuëöha-lokas and all the profits of särüpya-
mukti (the privilege of having the same four-handed bodily features as
Näräyaëa).
In the Brahma Puräëa it is said: "The transcendental significance of
Puruñottama-kñetra, which is the 80-square-mile field of Lord
Jagannätha, cannot be properly described. Even the demigods from
higher planetary systems see the inhabitants of this Jagannätha Puré as
having exactly the same features of body as are possessed by one in
Vaikuëöha. That is, the demigods see the inhabitants of Jagannätha Puré
as being four-handed."
When there was a meeting of great sages at Naimiñäraëya, Süta Gosvämé
was reciting Çrémad-Bhägavatam, and the importance of the Ganges was
stated as follows: "The waters of the Ganges are always carrying the
flavor of tulasé offered at the lotus feet of Çré Kåñëa, and as such the
waters of the Ganges are ever flowing, spreading the glories of Lord
Kåñëa. Wherever the waters of the Ganges are flowing, all will be
sanctified, both externally and internally."
In the Näradéya Puräëa it is directed: "One should not accept more than
necessary if he is serious about discharging devotional service." The
purport is that one should not neglect following the principles of
devotional service, nor should one accept the rulings of devotional
service which are more than what he can easily perform. For example, it
may be said that one should chant the Hare Kåñëa mantra at least
100,000 times daily on his beads. But if this is not possible, then one
must minimize his chanting according to his own capacity. Generally, we
recommend our disciples to chant at least 16 rounds on their japa beads
daily, and this should be completed. But if one is not even able to chant
16 rounds, then he must make it up the next day. He must be sure to

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keep his vow. If he does not strictly follow this out, then he is sure to be
negligent. That is offensive in the service of the Lord. If we encourage
offenses, we shall not be able to make progress in devotional service. It is
better if one fixes up a regulative principle according to his own ability
and then follows that vow without fail. That will make him advanced in
spiritual life.
In the Brahma-vaivarta Puräëa it is said that one who observes fasting
on Ekädaçé day is freed from all kinds of reactions to sinful activities and
advances in pious life. The basic principle is not just to fast, but to
increase one's faith and love for Govinda, or Kåñëa. The real reason for
observing fasting on Ekädaçé is to minimize the demands of the body and
to engage our time in the service of the Lord by chanting or performing
similar service. The best thing to do on fasting days is to remember the
pastimes of Govinda and to hear His holy name constantly.
In the Skanda Puräëa it is directed that a devotee should offer water to
the tulasé plant and ämalaka trees. He should offer respect to the cows
and to the brähmaëas and should serve the Vaiñëavas by offering them
respectful obeisances and meditating upon them. All of these processes
will help the devotee to diminish the reactions to his past sinful
activities.
Lord Caitanya was once asked by one of His householder devotees what
the general behavior of a Vaiñëava should be. In this connection, Lord
Caitanya replied that a Vaiñëava should always give up the company of
nondevotees. Then He explained that there are two kinds of
nondevotees: one class is against the supremacy of Kåñëa, and another
class is too materialistic. In other words, those who are after material
enjoyment and those who are against the supremacy of the Lord are
called avaiñëava, and their company should be strictly avoided.
In the Kätyäyana-saàhitä it is stated that even if one is forced to live
within a cage of iron or in the midst of a blazing fire, he should accept
this position rather than live with nondevotees who are through and
through against the supremacy of the Lord. Similarly, in Viñëu-rahasya,
there is a statement to the effect that one should prefer to embrace a
snake, a tiger or an alligator rather than associate with persons who are
worshipers of various demigods and who are impelled by material desire.
In the scriptures it is instructed that one may worship a certain demigod

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if he is desirous of achieving some material gain. For example, one is

advised to worship the sun god if he is desirous of getting rid of a
diseased condition. For a beautiful wife, one can worship Umä, the wife
of Lord Çiva, and for advanced education one may worship Sarasvaté.
Similarly, there is a list in the Çrémad-Bhägavatam for worshipers of all
demigods, according to different material desires. But all of these
worshipers, although they appear to be very good devotees of the
demigods, are still considered to be nondevotees. They cannot be
accepted as devotees.
The mäyävädés (impersonalists) say that one can worship any form of
the Lord and that it doesn't matter because one reaches the same
destination anyway. But it is clearly stated in the Bhagavad-gétä that
those who are worshipers of the demigods will ultimately reach only the
planets of those demigods, while those who are devotees of the Lord
Himself will be promoted to the Lord's abode, the kingdom of God. So
actually these persons who are worshipers of demigods have been
condemned in the Gétä. It is described that due to their lusty desires they
have lost their intelligence, and therefore they have taken to worshiping
the different demigods. So in the Viñëu-rahasya these demigod
worshipers are forcefully condemned by the statement that it is better to
live with the most dangerous animals than to associate with these
persons.
Another stricture is that a person may have many disciples, but he
should not act in such a way that he will be obliged to any of them for
some particular action or some favor. And one should also not be very
enthusiastic about constructing new temples, nor should one be
enthusiastic about reading various types of books, save and except the
ones which lead to the advancement of devotional service. Practically, if
one very carefully reads the Bhagavad-gétä, Çrémad-Bhägavatam,
Teachings of Lord Caitanya and this Nectar of Devotion, that will give
him sufficient knowledge to understand the science of Kåñëa
consciousness. One need not take the trouble of reading other books.
In the Seventh Canto of Çrémad-Bhägavatam, 13th Chapter, 7th verse,
Närada Muni, while discussing with Mahäräj Yudhiñöhira the various
functions of the different orders in society, especially mentions rules for
the sannyäsés-those persons who have renounced this material world.

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One who has accepted the sannyäsa order of life is forbidden to accept
as a disciple anyone who is not fit. A sannyäsé should first of all examine
whether a prospective student is sincerely seeking Kåñëa consciousness.
If he is not, he should not be accepted. However, Lord Caitanya's
causeless mercy is such that He advised all bona fide spiritual masters to
speak about Kåñëa consciousness everywhere. Therefore, in the line of
Lord Caitanya, even the sannyäsés can speak about Kåñëa consciousness
everywhere, and if someone is seriously inclined to become a disciple,
the sannyäsé always accepts him.
The one point is that without increasing the number of disciples, there
is no propagation of the cult of Kåñëa consciousness. Therefore,
sometimes even at a risk, a sannyäsé in the line of Caitanya Mahäprabhu
may accept even a person who is not thoroughly fit to become a disciple.
Later on, by the mercy of such a bona fide spiritual master, the disciple is
gradually elevated. However, if one increases the number of disciples
simply for some prestige or false honor, he will surely fall down in the
matter of executing Kåñëa consciousness.
Similarly, a bona fide spiritual master has no business reading many
books simply to show his proficiency or to get popularity by lecturing in
different places. One should avoid all these things. It is also stated that a
sannyäsé should not be enthusiastic about constructing temples. We can
see in the life of various äcäryas in the line of Çré Caitanya Mahäprabhu
that they are not very enthusiastic about constructing temples.
However, if somebody comes forward to offer some service, the same
reluctant äcäryas will encourage the building of costly temples by such
servitors. For example, Rüpa Gosvämé was offered a favor by Mahäräj
Mansingh, the commander-in-chief of Emperor Akbar, and Rüpa
Gosvämé instructed him to construct a large temple for Govindajé, which
cost vast amounts of money.
So a bona fide spiritual master should not personally take any
responsibility for constructing temples, but if someone has money and
wants to spend it in the service of Kåñëa, an äcärya like Rüpa Gosvämé
may utilize the devotee's money to construct a nice costly temple for the
service of the Lord. Unfortunately, it happens that someone who is not
fit to become a spiritual master may approach wealthy persons to
contribute for temple constructions. If such money is utilized by

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unqualified spiritual masters to live comfortably in costly temples

without actually doing any preaching work, this is not acceptable. In
other words, a spiritual master needn't be very enthusiastic for
constructing temple buildings simply in the name of so-called spiritual
advancement. Rather, his first and foremost activity should be to
preach. In this connection, Çréla Bhaktisiddhänta Sarasvaté Gosvämé
Mahäräj recommended that a spiritual master print books. If one has
money, instead of constructing costly temples, one should spend his
money for the publication of authorized books in different languages for
propagating the Kåñëa consciousness movement.
There is a statement in the Padma Puräëa: "Persons who are engaged in
Kåñëa consciousness should never be disturbed by some material gain or
loss. Even if there is some material loss, one should not be perturbed, but
should always think of Kåñëa within himself." The purport is that every
conditioned soul is always absorbed in thinking of materialistic
activities; he has to make himself freed from such thoughts and transfer
himself completely to Kåñëa consciousness. As we have already
explained, the basic principle of Kåñëa consciousness is to always think
of Kåñëa. One should not be disturbed in material loss, but, rather,
should concentrate his mind upon the lotus feet of the Lord.
A devotee should not be subjected to lamentation or illusion. There is
the following statement in the Padma Puräëa: "Within the heart of a
person who is overpowered by lamentation or anger, there is no
possibility of Kåñëa being manifested."
One should not become neglectful to offer due respect to the demigods.
One may not be a devotee of demigods, but that does not mean that he
should be disrespectful to them. For example, a Vaiñëava is not a devotee
of Lord Çiva or Lord Brahmä, but he is duty-bound to offer all respects to
such highly-positioned demigods. According to Vaiñëava philosophy,
one should offer respect even to an ant, so then what need is there to
speak of such exalted persons as Lord Çiva and Lord Brahmä?
In the Padma Puräëa it is said, "Kåñëa, or Hari, is the master of all
demigods, and therefore He is always worshipable. But this does not
mean that one should not offer respect to the demigods."
This is the statement of Mahäbhärata: "A person who does not disturb or
cause painful action in the mind of any living entity, who treats

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everyone just like a loving father does his children, whose heart is so
pure, certainly very soon becomes favored by the Supreme Personality of
Godhead."
In so-called civilized society there is sometimes agitation against cruelty
to animals, but at the same time regular slaughterhouses are always
maintained. A Vaiñëava is not like that. A Vaiñëava can never support
animal slaughter nor even give pain to any living entity.

Chapter Eight

Offenses to Be Avoided

In the supplementary Vedic literature, there is the following list of 32

offenses in the matter of serving the Lord: 1) One should not enter the
temple of the Deity in a car or palanquin or with shoes on the feet. 2)
One should not fail to observe the various festivals for the pleasure of
the Supreme Personality of Godhead, such as Janmäñöamé, Ratha-yäträ,
etc. 3) One should not avoid bowing down before the Deity. 4) One
should not enter the temple to worship the Lord without having washed
his hands and feet after eating. 5) One should not enter the temple in a
contaminated state. (According to Vedic scripture, if someone dies in
the family the whole family becomes contaminated for some time,
according to its status. For example, if the family is brähmaëa their
contamination period is 12 days, for the kñatriyas and vaiçyas it is 15 days,
and for çüdras 30 days.) 6) One should not bow down on one hand. 7)
One should not circumambulate in front of Çré Kåñëa. (The process of
circumambulating the temple is that one should begin circumambulating
from the Deity's right-hand side of the temple and come round. Such
circumambulation should be performed outside the temple structure at
least three times daily.) 8) One should not spread his legs before the
Deity. 9) One should not sit before the Deity holding the ankles, elbows
or knees with his hands. 10) One should not lie down before the Deity of

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Kåñëa. 11) One should not accept prasädam before the Deity. 12) One
should never speak a lie before the Deity. 13) One should not talk very
loudly before the Deity. 14) One should not talk with others before the
Deity. 15) One should not cry or howl before the Deity. 16) One should
not quarrel or fight before the Deity. 17) One should not chastise
anyone before the Deity. 18) One should not be charitable to beggars
before the Deity. 19) One should not speak very harshly to others before
the Deity. 20) One should not wear a fur blanket before the Deity. 21)
One should not eulogize or praise anyone else before the Deity. 22) One
should not speak any ill names before the Deity. 23) One should not pass
air before the Deity. 24) One should not fail to worship the Deity
according to his means. (In the Bhagavad-gétä it is stated that the Lord is
satisfied if some devotee offers him even a leaf or a little water. This
formula prescribed by the Lord is universally applicable, even for the
poorest man. But that does not mean that one who has sufficient means
to worship the Lord very nicely should also adopt this method and try to
satisfy the Lord simply by offering water and a leaf. If he has sufficient
means, he should offer nice decorations, nice flowers, nice foodstuffs
and observe all ceremonies. It is not that one should try to satisfy the
Supreme Lord with a little water and a leaf, and for himself spend all his
money in sense gratification.) 25) One should not eat anything which is
not offered first to Kåñëa. 26) One should not fail to offer fresh fruit and
grains to Kåñëa, according to the season. 27) After cooking, no one
should be offered any foodstuff unless it is first offered to the Deity. 28)
One should not sit with his back towards the Deity. 29) One should not
offer obeisances silently to the spiritual master; or in other words, one
should recite aloud the prayers to the spiritual master while offering
obeisances. 30) One should not fail to offer some praise in the presence
of the spiritual master. 31) One should not praise himself before the
spiritual master. 32) One should not deride the demigods before the
Deity.
This is a list of 32 offenses. Besides these, there are a number of offenses
which are mentioned in the Varäha Puräëa. They are as follows: 1) One
should not touch the Deity in a dark room. 2) One should not fail to
strictly follow the rules and regulations in worshiping the Deity. 3) One
should not enter the temple of the Deity without first making some

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sound. 4) One should not offer any foodstuff to the Deity which has
been seen by dogs or other lower animals. 5) One should not break the
silence while worshiping. 6) One should not pass urine or evacuate while
engaged in worshiping. 7) One should not offer incense without offering
some flower. 8) Useless flowers without any fragrance should not be
offered. 9) One should not fail to wash his teeth very carefully every
day. 10) One should not enter the temple directly after sexual
intercourse. 11) One should not touch a woman during her menstrual
period. 12) One should not enter the temple after touching a dead body.
13) One should not enter the temple wearing garments of red or blue
color, or which are unwashed. 14) One should not enter the temple after
seeing a dead body. 15) One should not pass air within the temple. 16)
One should not be angry within the temple. 17) One should not enter
the temple after visiting a crematorium. 18) One should not belch before
the Deity. So, until one has fully digested his food, he should not enter
the temple. 19) One should not smoke marijuana or gaïjä. 20) One
should not take opium or similar intoxicants. 21) One should not enter
the Deity room or touch the body of the Deity after having smeared oil
over his body. 22) One should not show disrespect to a scripture
teaching about the supremacy of the Lord. 23) One should not introduce
any opposing scripture. 24) One should not chew betel before the Deity.
25) One should not offer a flower which was kept in an unclean pot. 26)
One should not worship the Lord while sitting on the bare floor: one
must have a sitting place or carpet. 27) One should not touch the Deity
before he has completed taking bath. 28) One should not decorate his
forehead with the three-lined tilaka. 29) One should not enter the
temple without washing his hands and feet.
Other rules are that one should not offer foodstuff which is cooked by a
non-Vaiñëava. One should not worship the Deity before a nondevotee.
One should not engage himself in the worship of the Lord while seeing a
nondevotee. One should begin the worship of the demigod Gaëapati,
who drives away all impediments in the execution of devotional service.
In the Brahma-saàhitä it is stated that Gaëapati worships the lotus feet
of Lord Nåsiàhadeva, and in that way has become auspicious for the
devotees in clearing out all impediments. Therefore, all devotees should
worship Gaëapati. The Deities should not be bathed in water which has

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been touched by the nails or fingers. When a devotee is perspiring, he

should not engage himself in worshiping the Deity. Similarly, there are
many other prohibitions, such as one should not cross or step over the
flowers offered to the Deities, nor should one take a vow in the name of
God. These are all different kinds of offenses in the matter of executing
devotional service, and one should be careful to avoid them.
In the Padma Puräëa it is stated that even a person whose life is
completely sinful will be completely protected by the Lord if he simply
surrenders unto Him. So it is accepted that one who surrenders unto the
Supreme Personality of Godhead becomes freed from all sinful reactions.
And even when a person becomes an offender unto the Supreme
Personality of Godhead Himself, he can still be delivered simply by
taking shelter of the holy names of the Lord: Hare Kåñëa, Hare Kåñëa,
Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare
Hare. In other words, the chanting of Hare Kåñëa is beneficial for
eradicating all sins; but if one becomes an offender to the holy names of
the Lord, then he has no chance of being delivered.
The offenses against the chanting of the holy name are as follows: 1) To
blaspheme the devotees who have dedicated their lives for propagating
the holy name of the Lord. 2) To consider the names of demigods like
Lord Çiva or Lord Brahmä to be equal to, or independent of, the name of
Lord Viñëu. (Sometimes the atheistic class of men take it that any
demigod is as good as the Supreme Personality of Godhead, Viñëu. But
one who is a devotee knows that no demigod, however great he may be,
is independently as good as the Supreme Personality of Godhead.
Therefore, if someone thinks that he can chant Kälé, Kälé! or Durgä,
Durgä! and it is the same as Hare Kåñëa, that is the greatest offense.) 3)
To disobey the orders of the spiritual master. 4) To blaspheme the Vedic
literature or literature in pursuance of the Vedic version. 5) To consider
the glories of chanting Hare Kåñëa to be imagination. 6) To give some
interpretation on the holy name of the Lord. 7) To commit sinful
activities on the strength of the holy name of the Lord. (Because by
chanting the holy name of the Lord one can be freed from all kinds of
sinful reactions, it should not be taken that one may continue to act
sinfully and after that chant Hare Kåñëa to neutralize his sins. Such a
dangerous mentality is very offensive and should be avoided.) 8) To

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consider the chanting of Hare Kåñëa as one of the auspicious ritualistic

activities which are offered in the Vedas as fruitive activities (karma-
käëòa). 9) To instruct a faithless person about the glories of the holy
name. (Anyone can take part in chanting the holy name of the Lord,
but in the beginning one should not be instructed about the
transcendental potency of the Lord. Those who are too sinful cannot
appreciate the transcendental glories of the Lord, and therefore it is
better not to instruct them in this matter.) 10) To not have complete
faith in the chanting of the holy names and to maintain material
attachments, even after understanding so many instructions on this
matter.
Every devotee who claims to be a Vaiñëava must guard against these
offenses in order to quickly achieve the desired success.

Chapter Nine

Further Consideration of Devotional Principles

One should not tolerate blaspheming of the Lord or His devotees. In this
connection, in the Tenth Canto, 70th Chapter, 25th verse, of Çrémad-
Bhägavatam, Çukadeva Gosvämé tells Parékñit Mahäräj: "My dear King, if
a person, after hearing blasphemous propaganda against the Lord and
His devotees, does not go away from that place, he becomes bereft of the
effect of all pious activities."
In one of Lord Caitanya's Çikñäñöaka verses it is stated: "The devotee
should be more tolerant than the tree and more submissive than the
grass. He should offer all honor to others, but may not accept any honor
for himself." In spite of Lord Caitanya's being so humble and meek as a
devotee, when He was informed about injuries inflicted on the body of
Çré Nityänanda, He immediately ran to the spot and wanted to kill the
offenders, Jagai and Madhai. This behavior of Lord Caitanya's is very
significant. It shows that a Vaiñëava may be very tolerant and meek,

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foregoing everything for his personal honor, but when it is a question of

the honor of Kåñëa or His devotee, he will not tolerate any insult.
There are three ways of dealing with such insults. If someone is heard
blaspheming by words, one should be so expert that he can defeat the
opposing party by argument. If he is unable to defeat the opposing party,
then the next step is that he should not just stand there meekly, but
should give up his life. The third process is followed if he is unable to
execute the above-mentioned two processes, and this is that one must
leave the place and go away. If a devotee does not do any of the above-
mentioned three processes, he falls down from his position of devotion.
In the Padma Puräëa there is a statement describing how a Vaiñëava
should decorate his body with tilaka and beads: "Persons who put tulasé
beads on the neck, who mark twelve places of their body as Viñëu
temples with Viñëu's symbolic representations [the four items held in the
four hands of Lord Viñëu-conch, mace, disc and lotus], and who have
Viñëu tilaka on their forehead, are to be understood as the devotees of
Lord Viñëu in this world. Their presence makes the world purified, and
anywhere they remain they make that place as good as Vaikuëöha."
A similar statement is in the Skanda Puräëa, which says: "Persons who
are decorated with tilaka or gopé-candana [a kind of clay resembling
fuller's earth which is produced in certain quarters of Våndävana], and
who mark their bodies all over with the holy names of the Lord, and on
whose neck and breast there are tulasé beads, are never approached by
the Yama-dütas." The Yama-dütas are the constables of King Yama (the
Lord of death), who punishes all sinful men. Vaiñëavas are never called
for by such constables of Yamaräj. In the Çrémad-Bhägavatam, in the
narration of Ajämila's deliverance, it is said that Yamaräj gave clear
instructions to his assistants not to approach the Vaiñëavas. Vaiñëavas
are beyond the jurisdiction of Yamaräj's activities.
In the Padma Puräëa it is also mentioned: "A person whose body is
decorated with the pulp of sandalwood, with paintings of the holy name
of the Lord, is delivered from all sinful reactions, and after his death he
goes directly to Kåñëa-loka to live in association with the Supreme
Personality of Godhead."
The next instruction is that one should put on flower garlands which are
offered to the Deity. In this connection, in the Eleventh Canto, 6th

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Chapter, 31st verse, of Çrémad-Bhägavatam, Uddhava says to Kåñëa, "My

dear Kåñëa, I have taken things which You have used and enjoyed, such
as garlands of flowers, saintly articles, garments and ornaments, and I eat
only the remnants of Your foodstuff because I am Your menial servant.
So, therefore, I am sure that I shall not be attacked by the spell of
material energy." The purport of this verse is that for any person who
simply follows these rules and regulations of decorating the body with
the marks of tilaka of gopé-candana or sandalwood pulp, and who puts on
the garlands which were offered to Kåñëa, there is no question of being
conquered by the spell of material energy. At the time of death, there is
no question of such a person being called by the constables of Yamaräj.
Even if one does not accept all the Vaiñëava principles, but still takes
the remnants of foodstuff offered to Kåñëa, or Kåñëa-prasädam, he will
gradually become qualified to rise to the platform of a Vaiñëava.
Similarly, in the Skanda Puräëa Lord Brahmä tells Närada, "My dear
Närada: anyone who puts on his neck the flower garland which was
formerly used by Kåñëa becomes relieved from all disease and reactions
to sinful activities, and gradually he gets liberated from the
contamination of matter."
In the Dvärakä-mähätmya the importance of dancing before the Deity is
stated by Lord Kåñëa as follows: "A person who is in a jubilant spirit,
who feels profound devotional ecstasy while dancing before Me, and
who manifests different features of bodily expression, can burn away all
the accumulated sinful reactions he has stocked up for many, many
thousands of years." In the same book there is a statement by Närada
wherein he asserts: "From the body of any person who claps and dances
before the Deity, showing manifestations of ecstasy, all the birds of
sinful activities fly away upward." Just as by clapping the hands one can
cause many birds to fly away, similarly the birds of all sinful activities
which are sitting on the body can be made to fly away simply by dancing
and clapping before the Deity of Kåñëa.
In the Näradéya Puräëa there is a statement about bowing down and
offering respect to the Deity. It is said there: "A person who has
performed a great ritualistic sacrifice and a person who has simply
offered his respectful obeisances by bowing down before the Lord cannot
be held as equals." The person who has executed many great sacrifices

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will attain the result of his pious activities, but when such results are
finished, he has to take birth again on the earthly planet; whereas the
person who has once offered respects, bowing down before the Deity,
will not again come back to this world, because he will go directly to the
abode of Kåñëa.
In the Brahmäëòa Puräëa it is said: "A person who sees the Lord's Ratha-
yäträ car festival and then stands up to receive the Lord can purge all
kinds of sinful results from his body." A similar statement is there in the
Bhaviñya Puräëa, in which it is said: " A person who follows the Ratha-
yäträ car when the Rathas [Deities] pass in front or from behind, even if
born of a lowly family, will surely be elevated to the position of
achieving equal opulence with Viñëu."
It is stated in the Puräëas: "Persons who attempt to visit the holy places
of pilgrimage, like Våndävana, Mathurä or Dvärakä, are actually
glorified. By such traveling activities, they can pass over the desert of
material existence."
In the Hari-bhakti-sudhodaya, there is a statement about the benefit of
visiting the temples of Lord Kåñëa. As we have explained previously, in
Våndävana, Mathurä and Dvärakä the system is that all the devotees
take advantage of visiting various temples situated in those holy places.
It is stated in the Hari-bhakti-sudhodaya: "Persons who are impelled by
pure devotional service in Kåñëa consciousness and who therefore go to
see the Deities of Viñëu in the temple will surely get relief from entering
again into the prison house of a mother's womb." The conditioned soul
forgets the trouble of living within the mother's womb during birth, but
it is a very painful and terrible experience. In order to make an escape
from this material condition, one is advised to visit a temple of Viñëu
with devotional consciousness. Then one can very easily get out of the
miserable condition of material birth.
It is said in the Hari-bhakti-sudhodaya: "A person who is
circumambulating the Deity of Viñëu can counteract the
circumambulation of repeated birth and death in this material world."
The conditioned soul is circumambulating through repeated births and
deaths on account of his material existence, and this can be
counteracted simply by circumambulating the Deity in the temple.
The Cäturmäsya ceremony is observed during the four months of the

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rainy season in India, beginning from Çrävaëa (approximately July,

August, September and October). During these four months, saintly
persons who are accustomed to travel from one place to another to
propagate Kåñëa consciousness remain at one place, usually a holy place
of pilgrimage. During these times, there are certain special rules and
regulations which are strictly followed. It is stated in the Skanda Puräëa
that during this period, if someone circumambulates the temple of Viñëu
at least four times, it is understood that he has traveled all over the
universe. By such circumambulation, one is understood to have seen all
the holy places where the Ganges water is flowing, and by following the
regulative principles of Cäturmäsya one can very quickly be raised to the
platform of devotional service.
Arcanä means to worship the Deity in the temple. By executing this
process one confirms himself as not body but spirit soul. In the Tenth
Canto, 81st Chapter, 16th verse, of the Çrémad-Bhägavatam, it is told
how Sudämä, an intimate friend of Kåñëa, while going to the house of a
brähmaëa murmured to himself, "Simply by worshiping Kåñëa one can
easily achieve all the results of heavenly opulence, liberation, supremacy
over the planetary systems of the universe, all the opulences of this
material world, and the mystic power of performing the yoga system.
The events leading to Sudämä's murmuring this statement are as follows:
Çré Kåñëa had ordered His friend Sudämä to go to a brähmaëa's house
and ask for some food. The brähmaëas were performing a great sacrifice,
and Çré Kåñëa told Sudämä to plead with them that He and Balaräma
were feeling hungry and needed some food. When Sudämä went there,
the brähmaëas refused to offer anything, but the wives of the
brähmaëas, upon hearing that Çré Kåñëa wanted some foodstuff,
immediately took many palatable dishes and went to offer them to Çré
Kåñëa. In the Viñëu-rahasya also, it is stated: "Any person within this
world who is engaged in the worship of Viñëu can very easily achieve the
ever-blissful kingdom of God, known as Vaikuëöha."
It is stated in the Viñëu-rahasya: "Any person who can arrange for
service to the Lord in the same way that a king is given service by his
attendants is surely elevated to the abode of Kåñëa after death."
Actually, in India, the temples are just like royal palaces. They are not
ordinary buildings because the worship of Kåñëa should be performed in

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just the way that a king is worshiped in his palace. So in Våndävana

there are many hundreds of temples wherein the Deity is worshiped
exactly like a king. In the Näradéya Puräëa it is stated: "If person stays in
the Lord's temple even for a few moments, he can surely achieve the
transcendental kingdom of God."
The conclusion is that those who are rich men in society should
construct beautiful temples and arrange for the worship of Viñëu, so that
people may be attracted to visit such temples and thereby be offered the
opportunity of dancing before the Lord or chanting the holy name of
the Lord, or else of hearing the holy name of the Lord. In this way,
everyone will be given the chance to elevate himself to the kingdom of
God. In other words, even a common man, simply by visiting such a
temple, will be able to attain the highest benedictions, not to mention
the devotees who are constantly engaged in the service of the Lord in
full Kåñëa consciousness.
In this connection, there is a statement in the Fourth Canto of the
Çrémad-Bhägavatam, wherein King Påthu says to his subjects: "My dear
citizens, please note that the Supreme Personality of Godhead, Hari, is
actually the deliverer of all fallen conditioned souls. No demigod can
perform this act of delivering the conditioned souls, because the
demigods themselves are conditioned. A conditioned soul cannot deliver
another conditioned soul. Only Kåñëa or His bona fide representative
can deliver him. The Ganges water which is flowing down from the toe
of Lord Viñëu falls upon the earthly planet and other planets and
thereby delivers all the conditioned sinful living entities. So what need
is there to speak of the deliverance of persons who are always engaged in
the service of the Lord? There is no doubt about their liberation, even if
they have stocks of sinful activities from many, many births." In other
words, a person who is engaged in the worship of the Deities can
minimize his stock of sinful reactions coming from many, many previous
births. This process of worshiping the Deity has already been described,
and one should try to follow these rules and regulations seriously.
In the Liìga Puräëa there is a statement about glorifying and singing
about the Lord. It is said there: "A brähmaëa who is constantly engaged
in singing the glories of the Lord is surely elevated to the same planet as
the Supreme Personality of Godhead. Lord Kåñëa appreciates this

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singing even more than the prayers offered by Lord Çiva."

When a person loudly chants the glories of the Lord's activities,
qualities, form, etc., his chanting is called saìkértana. Saìkértana also
refers to the congregational chanting of the holy name of the Lord.
In the Viñëu-dharma there is a statement glorifying this process of
congregational chanting: "My dear King, this word 'Kåñëa' is so
auspicious that anyone who chants this holy name immediately gets rid
of the resultant actions of sinful activities from many, many births."
That is a fact. There is the following statement in Caitanya-caritämåta:
"A person who chants the holy name of Kåñëa once can counteract the
resultant actions of more sinful activities than he is able to perform." A
sinful man can perform many, many sinful activities, but he is unable to
perform so many that they cannot be wiped out by one single uttering of
"Kåñëa."
In the Seventh Canto, 9th Chapter, 17th verse, of Çrémad-Bhägavatam,
Mahäräj Prahläda offers the following prayers to the Lord: "My dear
Lord Nåsiàha, if I can be elevated to the position of Your servant, then
it will be possible for me to hear about Your activities. You are the
supreme friend, the supreme worshipable Deity. Your pastimes are
transcendental, and simply by hearing of them one can counteract all
his sinful activities. Therefore, I shall not care for all those sinful
activities because simply by hearing about Your pastimes I shall get out
of all the contamination of material attachment."
There are many songs about the Lord's activities. For example, there is
the Brahma-saàhitä, sung by Lord Brahmä, Närada-païcarätra, sung by
Närada Muni, and Çrémad-Bhägavatam, sung by Çukadeva Gosvämé. If
these songs are heard by any person, he can easily get out of the clutches
of material contamination. There should be no difficulty in hearing
these songs of God. They are coming down from many, many millions of
years ago, and people are still taking advantage of them. So why, at this
time, should one not take full advantage and thus become liberated?
Glorifying the Lord's Transcendental Activities
In the First Canto, 5th Chapter, 22nd verse, of the Çrémad-Bhägavatam,
Närada Muni tells his disciple Vyäsadeva, "My dear Vyäsa, you should
know that persons who are engaged in executing austerities and
penances, studying the Vedas, performing big sacrifices, chanting the

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hymns of the Vedas, speculating on transcendental knowledge and

performing charitable functions have for all their auspicious activities
simply to gain a place in the association of devotees and to chant the
glories of the Lord." It is indicated here that chanting and glorifying the
Lord is the ultimate activity of the living entity.
When a mantra or hymn is chanted softly and slowly, that is called japa.
The same mantra, when chanted loudly, is called kértana. For example,
the mahä-mantra (Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/
Hare Räma, Hare Räma, Räma Räma, Hare Hare) when uttered very
softly only for one's own hearing is called japa. The same mantra, when
chanted loudly for being heard by all others, is called kértana. The mahä-
mantra can be used for japa and kértana also. When japa is practiced it is
for the personal benefit of the chanter, but when kértana is performed it
is for the benefit of all others who may hear.
In the Padma Puräëa there is a statement: "For any person who is
chanting the holy name either softly or loudly, the paths to liberation
and even heavenly happiness are at once open."
In the Skanda Puräëa there is a statement about submission unto the
lotus feet of the Lord. It is said there that those who are sober devotees
can offer their submission to Kåñëa in the following three ways: 1)
samprärthanätmikä, very feelingly offering prayers; 2) dainyavodhikä,
humbly submitting oneself; 3) lälasämayé, desiring some perfectional
stage. This desiring some perfectional stage in spiritual life is not sense
gratification. When one realizes something of his constitutional
relationship with the Supreme Personality of Godhead, he understands
his original position and wants to be reinstated in this position, either as
friend, servant, parent or conjugal lover of Kåñëa. That is called
lälasämayé, or very eagerly desiring to go to one's natural position. This
lälasämayé stage of submission comes in the stage of perfect liberation,
which is technically called svarüpa-siddhi, when the living entity
understands, by perfect spiritual advancement and revelation, his
original relationship with the Lord.
Submission in Feeling
In the Skanda Puräëa there is a statement by devotees praying to the
Lord: "My Lord, I know that young girls have natural affection for young
boys, and that young boys have natural affection for young girls. I am

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praying at Your lotus feet that my mind may become attracted unto You
in the same spontaneous way." The example is very appropriate. When a
young boy or girl sees a member of the opposite sex there is a natural
attraction, without the need for any introduction. Without any training
there is a natural attraction due to the sex impulse. This is a material
example, but the devotee is praying that he may develop a similar
spontaneous attachment for the Supreme Lord, free from any desire for
profit and without any other cause. This natural attraction for the Lord
is the perfectional stage of self-realization.
In the same Skanda Puräëa there is a statement about submission and
humbleness. It is stated there: "My dear Lord, there is no sinful living
entity who is more of a sinner than myself. Nor is there a greater
offender than myself. I am so greatly sinful and offensive that when I
come to confess my sinful activities before You, I am ashamed." This is a
natural position for a devotee. As far as the conditioned soul is
concerned, there is no wonder that he has some sinful activities in his
past life, and this should be admitted and confessed before the Lord. As
soon as this is done the Lord excuses the sincere devotee. But that does
not mean that one should take advantage of the Lord's causeless mercy
and expect to be excused over and over again, while he commits the
same sinful activities. Such a mentality is only for shameless persons.
Here it is clearly said, "When I come to confess my sinful activities I
become ashamed." So if a person is not ashamed of his sinful activities
and continues to commit the same sinful activities with the knowledge
that the Lord will excuse him, that is a most nonsensical proposition.
Such an idea is not accepted in any part of the Vedic literature. It is a
fact that by chanting the holy name of the Lord one becomes washed
clean of all sinful activities from his past life. But that does not mean
that after being washed off, one should again begin sinful activities and
expect to be washed again. These are nonsensical propositions and are
not admitted in the devotional service. Someone may think: "For a
whole week I may commit sinful activities, and for one day I will go to
the temple or church and admit my sinful activities so that I can become
washed off and again begin my sinning." This is most nonsensical and
offensive and is not acceptable to the author of Bhakti-rasämåta-sindhu.
In the Närada-païcarätra there is a statement of submission

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accompanied by the desire for perfection. The devotee says, "My dear
Lord, when shall that day come when You will ask me to fan Your body,
and according to Your pleasure, You will say, 'You just fan Me in this
way'?" The idea in this verse is that the devotee is desiring to personally
fan the body of the Supreme Personality of Godhead. That means that
he is desiring to become the personal associate of the Supreme Lord. Of
course, any devotee in any capacity, either as servant, friend or conjugal
lover, always has direct association with the Lord. But according to his
different individual taste, a person desires for just one of these
relationships. Here the devotee is desiring to become a servant of the
Lord and desires to fan the Lord, as does His internal energy, Lakñmé,
the goddess of fortune. He also wishes that the Personality of Godhead
will be pleased to give him directions as to how to fan. This submission
with transcendental desire, or lälasämayé vijïapti, is the highest
perfectional stage of spiritual realization.
In the same Närada-païcarätra, there is another expression of
submission, wherein the devotee says, "My dear Lord, O lotus-eyed one,
when will that day come when on the bank of the Yamunä, I shall
become just like a madman, and continue to chant Your holy name
while incessant tears flow from my eyes?" This is another perfectional
stage. Lord Caitanya also desired that "a moment will appear unto Me as
twelve years of time, and the whole world will appear to Me as vacant on
account of not seeing You, My dear Lord." One should feelingly pray and
become eager to render his particular type of service to the Lord. This is
the teaching of all great devotees, especially Lord Caitanya.
In other words, one should learn how to cry for the Lord. One should
learn this small technique, and he should be very eager and actually cry
to become engaged in some particular type of service. This is called
laulyam, and such tears are the price for the highest perfection. If one
develops this laulyam, or excessive eagerness for meeting and serving the
Lord in a particular way, that is the price to enter into the kingdom of
God. Otherwise, there is no material calculation for the value of the
ticket by which one can enter the kingdom of God. The only price for
such entrance is this laulyam lälasämayé, or desire and great eagerness.
According to great learned scholars, the whole Bhagavad-gétä contains
many authorized prayers, especially in the Eleventh Chapter, where

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Arjuna prays to the universal form of the Lord. Similarly, in the

Gautaméya-tantra all the verses are called prayers. Again in the Çrémad-
Bhägavatam, there are hundreds of prayers to the Lord. So a devotee
should select some of these prayers for his recitation. In the Skanda
Puräëa the glories of these prayers are stated as follows: "Devotees whose
tongues are decorated always with prayers to Lord Kåñëa are always
given respect even by the great saintly persons and sages, and such
devotees are actually worshipable by the demigods."
Those who are less intelligent want to worship different demigods for
some material gain rather than worship Kåñëa. But here it is stated that
a devotee who is always engaged in offering prayers to the Lord is
worshipable even by the demigods themselves. The pure devotees have
nothing to ask from any demigod, but rather the demigods are anxious to
offer prayers to the pure devotees.
In the Nåsiàha Puräëa it is stated: "Any person who comes before the
Deity of Lord Kåñëa and begins to chant different prayers is immediately
relieved from all the reactions of sinful activities and becomes eligible,
without any doubt, to enter into the Vaikuëöha-loka."
There is this specific statement in the Padma Puräëa: "A person who
honors the prasädam and regularly eats it, not exactly in front of the
Deity, along with caraëämåtam [the water offered to the lotus feet of the
Lord, which is mixed with seeds of the tulasé tree], immediately can
achieve the results of pious activities which are obtained through ten
thousand performances of sacrificial rites."
Caraëämåtam is obtained in the morning while the Lord is being washed
before dressing. Scented with perfumes and flowers, the water comes
gliding down through His lotus feet and is collected and mixed with
yogurt. In this way this caraëämåtam not only becomes very tastefully
flavored, but it also has tremendous spiritual value. It is described in the
Padma Puräëa that even a person who has never been able to give in
charity, who has never been able to perform a great sacrifice, who has
never been able to study the Vedas, who has never been able to worship
the Lord-or, in other words, even one who has never done any pious
activities-if he simply drinks the caraëämåtam which is kept in the
temple, he will become eligible to enter into the kingdom of God . In the
temple it is the custom that the caraëämåtam be kept in a big pot. The

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devotees who come to visit and offer respects to the Deity very
submissively take three drops of caraëämåtam and feel themselves happy
in transcendental bliss.
In the Hari-bhakti-sudhodaya there is a statement about the incense
which is offered in the temple: "When the devotees smell the good flavor
of the incense which is offered to the Deity, they thus become cured of
the poisonous effects of material contamination, as much as one
becomes cured of a snakebite by smelling the prescribed medicinal
herbs." The explanation of this verse is that there is an herb found in
the jungles which expert persons know how to use to revive the
consciousness of one who is bitten by a snake. Simply by smelling that
herb one becomes immediately relieved of the poisonous effects of the
snakebite. The same example is applicable: when a person comes to visit
the temple and smells the incense offered to the Deity, he is cured at
that time from all his material contamination.
Any devotee coming into the temple should always offer something to
the Deity-fruit, flowers, incense, etc. If one cannot offer anything in
cash, something else must be offered. In India the system is that all the
ladies and gentlemen who come in the morning to visit the temple bring
so many things. Even one morsel of rice or one morsel of flour can be
offered. It is a regulative principle that one should not go to see a saintly
person or the Deity in the temple without any offering. The offering
may be very humble, or it may be priceless. Even a flower, a little fruit, a
little water-whatever is possible-must be offered. So when a devotee
comes to offer something to the Deity in the morning, he is sure to smell
the good flavor of the incense, and then at once he will become cleansed
of the poisonous effect of material existence.
It is stated in the Tantra-çästra: "If the smell of the garland which was
offered to the Deity in the temple enters into the nostril of a person,
immediately his bondage to sinful activities becomes cleared. And even
if one has no sinful activities, still, by smelling such remnants of flowers,
one can advance from mäyävädé (impersonalist) to devotee." There are
several instances of this, a prime one being the advancement of the four
Kumäras. They were impersonalist mäyävädés, but after smelling the
remnants of flowers and incense in the temple, they turned to become
devotees. From the above verse it appears that the mäyävädés or

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impersonalists are more or less contaminated. They are not pure.

It is confirmed in the Çrémad-Bhägavatam: "One who has not washed off
all reactions of sinful activities cannot be a pure devotee. A pure
devotee has no more doubts about the supremacy of the Personality of
Godhead, and thus he engages himself in Kåñëa consciousness and
devotional service." A similar statement is in the Agastya-saàhitä: just
to purify the impurities of our nostrils, we should try to smell the
remnants of flowers offered to Kåñëa in the temple.
In the Viñëu-dharmottara there is a statement about touching the lotus
feet of the Lord. It is said: "Only a person who is initiated as a Vaiñëava
and is executing devotional service in Kåñëa consciousness has the right
to touch the body of the Deity." In India there was agitation during
Gandhi's political movement because the lowborn classes of men like
street-sweepers and caëòälas are prohibited, according to the Vedic
system, from entering the temple. Due to their unclean habits they are
prohibited, but at the same time they are given other facilities so they
may be elevated to the highest grade of devotional service by association
with pure devotees. A man born in any family is not barred, but he must
be cleansed. That cleansing process must be adopted. Gandhi wanted to
make them clean simply by stamping them with a fictitious name, Hari-
jana (children of God), and so there was a great tug of war between the
temple owners and Gandhi's followers.
But anyway, the present law is the law of all scripture-that if anyone is
purified he can enter into the temple. Actually, that is the position.
Only one who is properly initiated, who is properly following the rules
and regulations, can enter and touch the Deity-not all. And one who
touches the body of the Deity, following such regulative principles, is
immediately delivered from the contamination of material sins, and all
of his desires become fulfilled without delay.
In the Varäha Puräëa, also, there is a statement praising the touching of
the Deity of Çré Kåñëa in the temple. A devotee says there: "My dear
Vasundharä, any person who goes to Våndävana and sees the Deity of
Govindadeva is free from the courthouse of Yamaräj and is allowed to
enter into the highest planetary system, in which reside the demigods."
This means that even an ordinary person who goes to Våndävana out of
inquisitiveness and by chance sees the temple, especially that of

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Govindadeva, even if he is not elevated to the spiritual kingdom, is still

assured promotion to the higher planetary systems. This means that
simply by visiting the Deity of Govinda in Våndävana one becomes
highly elevated in pious life.
In the Skanda Puräëa there is the following description of the result of
seeing ärätrika (worship) of the Deity: "If someone sees the face of the
Lord while ärätrika is going on, he can be relieved of all sinful reactions
coming from many, many thousands and millions of years past. He is
even excused from the killing of a brähmaëa or similar prohibited
activities.
As we have already explained, there are different ceremonies to be
observed, such as the birthday of Kåñëa, the birthday of Lord
Rämacandra, the birthday of some prominent Vaiñëavas, the ceremony
of Jhulan-yäträ with the Lord sitting on a swing, Dola-yäträ (the Lord's
activities in the month of March), and so on. In all festivals the Lord is
seated on a car, and the car moves through different streets of the city so
that people may take advantage of visiting the Lord. In the Bhaviñya
Puräëa it is said: "In such a ceremony, if even a caëòäla [dog-eater],
simply out of curiosity, sees the Lord on the cart, he becomes counted as
one of the associates of Viñëu."
In the Garuòa Puräëa it is stated: "Any person who in gladness sees the
worship of the Deity in the temple will obtain the results of kriyä-yoga
which are described in the Païcarätra scripture." Kriyä-yoga is a system
of practice much like practical devotional service, but it is especially
meant for the mystic yogés. In other words, by this gradual process, the
mystic yogés are eventually elevated to the devotional service of the
Lord.

Chapter Ten

Techniques of Hearing and Memorizing

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The beginning of Kåñëa consciousness and devotional service is hearing,

in Sanskrit called çravaëam. All people should be given the chance to
come and join devotional parties so that they may hear. This hearing is
very important for progressing in Kåñëa consciousness. When one links
his ears to give aural reception to the transcendental vibrations he can
quickly become purified and cleansed in the heart. Lord Caitanya has
affirmed that this hearing is very important. It cleanses the heart of the
contaminated soul so that he becomes quickly qualified to enter into
devotional service and to understand Kåñëa consciousness.
In the Garuòa Puräëa the stress on hearing is expressed very nicely. It is
said there: "The state of conditioned life in the material world is just like
a man lying unconscious, having been bitten by a snake. This is because
both such unconscious states can be ended by the sound of a mantra."
When a man is snake-bitten he does not die immediately, but first
becomes unconscious and remains in a comatose condition. Anyone who
is in the material world is also sleeping, as he is ignorant of his actual self
or his actual duty and his relationship with God. So materialistic life
means that one is bitten by the snake of mäyä, illusion, and thus,
without any Kåñëa consciousness, he is almost dead. Now the so-called
dead man bitten by a snake can be brought back again to life by the
chanting of some mantra. There are expert chanters of these mantras
who can perform this feat. Similarly, one can be brought back into
Kåñëa consciousness from the deadly unconscious state of material life
by hearing of the mahä-mantra: Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa,
Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare.
In the Fourth Canto of Çrémad-Bhägavatam, 29th Chapter, 37th verse,
the importance of hearing of the pastimes of the Lord is stated by
Çukadeva Gosvämé to Mahäräj Parékñit: "My dear King, one should stay
at a place where the great äcäryas [holy teachers] speak about the
transcendental activities of the Lord, and one should give aural
reception to the nectarean river flowing from the moonlike faces of such
great personalities. If someone eagerly continues to hear such
transcendental sounds, then certainly he will become freed from all
material hunger, thirst, fear and lamentation, as well as all illusions of
material existence."
Çré Caitanya Mahäprabhu also recommended this process of hearing as a

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means of self realization in the present age of Kali. In this age it is very
difficult to follow thoroughly the regulative principles and studies of the
Vedas which were formerly recommended. However, if one gives aural
reception to the sound vibrated by great devotees and äcäryas, that
alone will give him relief from all material contamination. Therefore it
is the recommendation of Caitanya Mahäprabhu that one should simply
hear from authorities who are actually devotees of the Lord. Hearing
from professional men will not help. If we hear from those who are
actually self realized, then the nectarean rivers, like those which are
flowing on the moon planet, will flow into our ears. This is the metaphor
used in the above verse.
As stated in the Bhagavad-gétä, "A materialistic person can give up his
material hankerings only by becoming situated in Kåñëa consciousness."
Unless one finds a superior engagement, he will not be able to give up
his inferior engagement. In the material world everyone is engaged in
the illusory activities of the inferior energy, but when one is given the
opportunity to relish the activities of the superior energy performed by
Kåñëa, then he forgets all his lesser pleasures. When Kåñëa speaks on the
battlefield of Kurukñetra, to the materialistic person it appears that this
is simply talk between two friends, but actually it is a river of nectar
flowing down from the mouth of Çré Kåñëa. Arjuna gave aural reception
to such vibrations, and thus he became freed from all the illusions of
material problems.
In the Twelfth Canto of Çrémad-Bhägavatam, 3rd Chapter, 12th verse, it
is stated: "A person who desires unalloyed devotional service to Lord
Kåñëa, who is praised by transcendental sound vibrations, should always
hear about His glorification and transcendental qualities. This will
surely kill all kinds of inauspiciousness in the heart."
Also in the Tenth Canto, 14th Chapter, 8th verse, it is said: "My dear
Lord, any person who is constantly awaiting Your causeless mercy to be
bestowed upon him, and who goes on suffering the resultant actions of
his past misdeeds, offering You respectful obeisances from the core of his
heart, is surely eligible to become liberated, for it has become his rightful
claim."
This statement of Çrémad-Bhägavatam should be the guide of all
devotees. A devotee should not expect immediate relief from the

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reactions of his past misdeeds. No conditioned soul is free from such

reactionary experiences, because material existence means continued
suffering or enjoying of past activities. If one has finished his material
activities then there is no more birth. This is possible only when one
begins Kåñëa conscious activities, because such activities do not produce
reaction. Therefore, as soon as one becomes perfect in Kåñëa conscious
activities, he is not going to take birth again in this material world. A
devotee who is not perfectly freed from the resultant actions should
therefore continue to act in Kåñëa consciousness seriously, even though
there may be so many impediments. When such impediments arise he
should simply think of Kåñëa and expect His mercy. That is the only
solace. If the devotee passes his days in that spirit, it is certain that he is
going to be promoted to the abode of the Lord. By such activities, he
earns his claim to enter into the kingdom of God. The exact word used
in this verse is däyabhäk. Däyabhäk refers to a son's becoming the lawful
inheritor of the property of the father. In a similar way, a pure devotee
who is prepared to undergo all kinds of tribulations in executing Kåñëa
conscious duties becomes lawfully qualified to enter into the
transcendental abode.
Some way or other, if someone establishes in his mind his continuous
relationship with Kåñëa, this relationship is called remembrance. About
this remembrance there is a nice statement in the Viñëu Puräëa, where
it is said: "Simply by remembering the Supreme Personality of Godhead
all living entities become eligible for all kinds of auspiciousness.
Therefore let me always remember the Lord, who is unborn and eternal."
In the Padma Puräëa the same remembrance is explained as follows: "Let
me offer my respectful obeisances unto the Supreme Lord Kåñëa,
because if someone remembers Him, either at the time of death or
during his span of life, he becomes freed from all sinful reactions."
Meditation means to engage the mind in thinking of the form of the
Lord, of the qualities of the Lord, of the activities of the Lord and of the
service of the Lord. Meditation does not mean anything impersonal or
void. According to Vedic literature, meditation is always on the form of
Viñëu.
In the Nåsiàha Puräëa there is a statement about meditation on the
form of the Lord. It is said there: "Meditation focusing on the lotus feet

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of the Supreme Personality of Godhead has been accepted as

transcendental and beyond the experience of material pain and
pleasure. By such meditation even one who is grossly miscreant can be
delivered from the sinful reactions of his life."
In the Viñëu-dharma there is a statement about meditation on the
transcendental quality of the Lord. It is said, "Persons who are
constantly engaged in Kåñëa consciousness, and who remember the
transcendental qualities of the Lord, become free from all reactions to
sinful activities, and after being so cleansed they become fit to enter into
the kingdom of God." In other words, no one can enter into the kingdom
of God without being freed from all sinful reactions. Sinful reactions can
be avoided simply by remembering the form, qualities, pastimes, etc., of
the Lord.
In the Padma Puräëa there is a statement about remembering the
activities of the Lord: "A person who is always engaged in meditation on
the sweet pastimes and wonderful activities of the Lord surely becomes
freed from all material contamination."
Meditation on Executing Devotional Service
In some of the Puräëas the evidence is given that if someone is simply
meditating on devotional activities, he has achieved the desired result
and has seen face to face the Supreme Personality of Godhead. In this
connection, there is a story in the Brahma-vaivarta Puräëa that in the
city of Pratiñöhänapura in South India there was once a brähmaëa who
was not very well-to-do, but who was nevertheless satisfied in himself,
thinking that because of his past misdeeds, and by the desire of Kåñëa,
he did not get sufficient money and opulence. So he was not at all sorry
for his poor material position, and he used to live very peacefully. He
was very openhearted, and sometimes he went to hear some lectures
delivered by great realized souls. At one such meeting, while he was very
faithfully hearing about Vaiñëava activities, he was informed that these
activities can be performed even by meditation. In other words, if a
person is unable to actually perform Vaiñëava activities physically, he
can meditate upon the Vaiñëava activities and thereby acquire all of the
same results. Because the brähmaëa was not very well-to-do financially,
he decided that he would simply meditate on grand, royal devotional
activities, and he began this business thusly:

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Sometimes he would take his bath in the River Godävaré. After taking
his bath he would sit in a secluded place on the bank of the river, and, by
practicing the yoga exercises of präëäyäma, the usual breathing exercise,
he would concentrate his mind. This breathing exercise is meant to
mechanically make the mind fixed upon a particular subject. That is the
result of the breathing exercise and also of the different sitting postures
of yoga. Formerly, even quite ordinary persons used to know how to fix
the mind upon the remembrance of the Lord, and so the brähmaëa was
doing this. When he had fixed the form of the Lord in his mind, he
began to imagine in his meditations that he was dressing the Lord very
nicely in costly clothing, with ornaments, helmets and other
paraphernalia. Then he offered his respectful obeisances by bowing
down before the Lord. After finishing the dressing he began to imagine
that he was cleaning the temple very nicely. After cleansing the temple,
he imagined that he had many water jugs made of gold and silver, and he
took all those jugs to the river and filled them with the holy water. Not
only did he collect water from Godävaré, but he collected from the
Ganges, Yamunä, Narmadä and Käveré. Generally a Vaiñëava, while
worshiping the Lord, collects water from all these rivers by mantra
chanting. This brähmaëa, instead of chanting some mantra, imagined
that he was physically securing water from all these rivers in golden and
silver water pots. Then he collected all kinds of worshipful
paraphernalia-flowers, fruits, incense and sandalwood pulp. He collected
everything to place before the Deity. All these waters, flowers and
scented articles were then very nicely offered to the Deities to Their
satisfaction. Then he offered ärätrika, and with the regulative principles
he finished all these activities in the correct worshiping method.
He would daily execute similar performances as his routine work, and he
continued to do so for many, many years. Then one day the brähmaëa
imagined in his meditations that he had prepared some sweet rice with
milk and sugar and offered the preparation to the Deity. However, he
was not very satisfied with the offering because the sweet rice had been
prepared recently and it was still very hot. (This preparation, sweet rice,
should not be taken hot. The cooler the sweet rice, the better its taste.)
So because the sweet rice was prepared by the brähmaëa very recently,
he wanted to touch it so that he could know whether it was fit for eating

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by the Lord. As soon as he touched the sweet rice pot with his finger, he
immediately was burnt by the heat of the pot. In this way, his meditation
broke. Now, when he looked at his finger, he saw that it was burnt, and
he was wondering in astonishment how this could have happened.
Because he was simply meditating on touching the hot sweet rice, he
never thought that his finger would actually become burnt.
While he was thinking like this, in Vaikuëöha Lord Näräyaëa, seated
with the goddess of fortune, Lakñmé, began to smile humorously. On
seeing this smiling of the Lord, all the goddesses of fortune who were
attending the Lord became very curious and asked Lord Näräyaëa why
He was smiling. The Lord, however, did not reply to their
inquisitiveness, but instead immediately sent for the brähmaëa. An
airplane sent from Vaikuëöha immediately brought the brähmaëa into
Lord Näräyaëa's presence. When the brähmaëa was thus present before
the Lord and the goddesses of fortune, the Lord explained the whole
story. The brähmaëa was then fortunate enough to get an eternal place
in Vaikuëöha in the association of the Lord and His Lakñmés. This shows
how the Lord is all-pervading, in spite of His being locally situated in His
abode. Although the Lord was present in Vaikuëöha, He was present
also in the heart of the brähmaëa when he was meditating on the
worshiping process. Thus, we can understand that things offered by the
devotees even in meditation are accepted by the Lord, and they help one
achieve the desired result.

Chapter Eleven

Aspects of Transcendental Service

In the opinion of the karmés (fruitive workers), offering the results of

karma is called servitorship. But according to Vaiñëava äcäryas like Rüpa
Gosvämé, servitorship means to be constantly engaged in some kind of
service to the Lord.

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In the Skanda Puräëa it is said that those who are attached to ritualistic
activities, the four orders of social life and the four orders of spiritual
life, are considered devotees. But when devotees are actually engaged in
offering service to the Lord directly, these must be bhägavatas, or pure
devotees. Those who are engaged in fruitive activities, or prescribed
duties according to the four orders of social and spiritual life, are not
actually pure devotees. But still, because they are offering the result to
the Lord, they are accepted as devotees. When one has no such desire,
but acts spontaneously out of love of God, such a person must be
accepted as a pure devotee. The conditioned souls who have come into
contact with the material world are all more or less desirous of lording it
over material nature. The system of varëäçrama and the prescribed
duties under this system are so designed that the conditioned soul may
enjoy in the material world according to his desire for sense gratification
and at the same time gradually become elevated to spiritual
understanding. Under these prescribed duties of varëa and äçrama there
are many activities which belong to devotional service in Kåñëa
consciousness. Those devotees who are householders accept Vedic
ritualistic performances as well as the prescribed duties of devotional
service, because both are meant for satisfying Kåñëa. When householder
devotees perform some Vedic ritualistic duties, they do so to satisfy
Kåñëa. As we have previously discussed, any activity aiming at satisfying
the Supreme Personality of Godhead is considered devotional service.
Çréla Rüpa Gosvämé describes one who is fit for becoming engaged in
devotional service. He says that persons who are neophytes and who
have developed a little love of Godhead are not interested in the
activities of sense gratification, in proportion to their devotion. But if
there is still some attraction for sense gratifying activities, then the
result of such activities should be offered to Kåñëa. This is also called
engagement in the service of the Lord, with the Lord as the master and
the worker as the servant.
In the Näradéya Puräëa there is a statement of how this servitorship is
transcendental. It is said there that a person who is constantly engaged
in devotional service by his body, mind and words, or even a person who
is not practically engaged but is simply desiring to be so, is considered to
be liberated.

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Devotional service in friendship can be divided into two categories: the

first is to act as the confidential servant of the Lord, and the other is to
act as the well-wisher of the Lord. The devotee who has confidence in
devotional service to the Lord systematically follows the rules and
regulations, with the faith that he will achieve the platform of
transcendental life. The second type of devotional friendship is to
become a well-wisher of the Supreme Personality of Godhead. In the
Bhagavad-gétä it is said that the Lord accepts a preacher as the most dear
servant. Anyone who is preaching the confidential message of the Gétä
to the people in general is so dear to Kåñëa that no one can be equal
with him in human society.
In the Mahäbhärata, Draupadé says, "My dear Govinda, Your promise is
that Your devotee can never be vanquished. I believe in that statement,
and therefore in all kinds of tribulations I simply remember Your
promise, and thus I live." The purport is that Draupadé and her five
husbands, the Päëòavas, were put into severe tribulations by their
cousin-brother, Duryodhana, as well as by others. The tribulations were
so severe that even Bhéñmadeva, who was both a lifelong brahmacäré and
a great warrior, would sometimes shed tears thinking of them. He was
always surprised that, although the Päëòavas were so righteous and
Draupadé practically the goddess of fortune, and although Kåñëa was
their friend, still they had to undergo such severe tribulations. Though
their tribulations were not ordinary, still Draupadé was not discouraged.
She knew that because Kåñëa was their friend, ultimately they would be
saved.
A similar statement is there in the Eleventh Canto of Çrémad-
Bhägavatam, 2nd Chapter, 5th verse, where Havi, the son of King
Åñabha, addresses Mahäräj Nimi: "My dear King, a person who never
deviates even for a moment from engagement in service at the lotus feet
of the Supreme Person (engagement which is sought after even by great
demigods like Indra) with firm conviction that there is nothing more
worshipable or desirable than this, is called the first-class devotee."
Çré Rüpa Gosvämé says that a neophyte devotee who has simply
developed a slight love of Godhead is certainly a prospective candidate
for devotional service. When he becomes firmly fixed in such devotional
service, that assured status becomes a confidential part of his devotional

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service.
Sometimes it is found that a pure devotee lies down in the temple of the
Lord in order to serve Him as a confidential friend. Such friendly
behavior of a devotee may be accepted as rägänugä, or spontaneous.
Although, according to regulative principles, no one can lie down in the
temple of the Supreme Personality of Godhead, this spontaneous love of
Godhead can be grouped under devotional service in friendship.
Regarding complete self-surrender, there is a nice description in the
Eleventh Canto of Çrémad-Bhägavatam, 29th Chapter, 32nd verse, where
the Lord says: "A person who has completely surrendered unto Me and
has completely given up all other activities is protected by Me
personally, both in this life and in the next. In other words, I wish to
help him become more and more advanced in spiritual life. Such a
person is to be understood as having already achieved särñöi [having
equal opulences with the supreme]." It is also confirmed in the
Bhagavad-gétä that as soon as a person surrenders unto the lotus feet of
Kåñëa, Kåñëa takes charge of him and gives him a guarantee of
protection from all sinful reactions. He also instructs from within, so
that the devotee may very quickly make advancement towards spiritual
perfection.
This self-surrender is called ätma-nivedana. According to different
authorities, "self" is differently defined. "Self" is sometimes considered to
refer to the spirit self, or soul, and "self" is sometimes considered to refer
to the mind or to the body. Full self-surrender, therefore, means not only
surrendering one's self as spirit soul, but also surrendering one's mind
and body to the service of the Lord. Çréla Bhaktivinode Thäkur has sung
a nice song in this connection. While offering himself as a fully
surrendered soul, he said, "My mind, my household affairs, my body,
whatever is in my possession, my dear Lord, I offer to You for Your
service. Now You can do with them as You like. You are the supreme
possessor of everything, so if You like You can kill me, or if You like You
can give me protection. All authority belongs to You. I have nothing to
claim as my own."
Çré Yämunäcärya, in his prayers to the Lord, has expressed a similar idea
in the following words: "My dear Lord, I may be living within some body
as a human being or as a demigod, but whatever mode of life, I do not

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mind, because these bodies are simply by-products of the three modes of
material nature, and I, who am in possession of these bodies, am
surrendering myself unto You."
In the Hari-bhakti-viveka, there is a statement regarding how one can
offer his body in self-surrender. There the devotee says, "My dear Lord,
as a sold-out animal has no need to think about his maintenance and
sustenance, so, because I have given up my body and soul unto You, I am
no longer concerned with my maintenance and sustenance." In other
words, one should not bother about his personal or family maintenance
or sustenance. If one is actually surrendered in body and soul, he should
always remember that his only concern is to be engaged in the service of
the Lord.
Çréla Rüpa Gosvämé says that devotional service in friendship and
devotional service in self-surrender are two difficult processes.
Therefore such relationships with the Lord can very rarely be seen. Only
for the advanced devotees are these two processes easily executed. The
purport is that it is very rare to see surrender which is mixed with
sincere ecstatic devotion. One must give himself completely to the will
of the Lord.
In the Eleventh Canto of Çrémad-Bhägavatam, 40th verse, 11th Chapter,
Lord Kåñëa tells Uddhava: "My dear friend, if someone offers Me the
best thing in his possession, or anything which is very pleasing to him,
he will be eternally benefited."
In the Närada-païcarätra there is a statement of how one can act in all
spheres of life for the satisfaction of the Lord. It is stated there that a
person who is actually in devotional service must be engaged in all kinds
of activities, those prescribed in the revealed scriptures and also those
which are accepted for livelihood. In other words, a devotee should
engage himself not only in the prescribed duties of devotional service
which are mentioned in the revealed scriptures, but he should also
perform the duties of his practical life in Kåñëa consciousness. For
example, a devotee who has a great establishment, or factory, may offer
the fruits of such a material possession for the service of the Lord.
In the Hari-bhakti-viläsa there is the following statement about self-
surrender: "My dear Lord, a person who has surrendered himself unto
You, and is in firm conviction that he is Yours, and actually acts in that

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way by his body, mind and words, can actually relish transcendental
bliss."
In the Nåsiàha Puräëa, Lord Nåsiàhadeva says: "Anyone who prays
unto Me and takes shelter from Me becomes My ward, and I protect him
always from all sorts of calamities."
In the Skanda Puräëa there is a statement eulogizing the tulasé tree as
follows: "Let me offer my respectful obeisances unto the tulasé tree,
which can immediately vanquish volumes of sinful activities. Simply by
seeing or touching this tree one can become relieved from all distresses
and diseases. Simply by offering obeisances to and pouring water on the
tulasé tree, one can become freed from the fear of being sent to the court
of Yamaräj [the King of death, who punishes the sinful]. If someone sows
a tulasé tree somewhere, certainly he becomes devoted to Lord Kåñëa.
And when the tulasé leaves are offered in devotion at the lotus feet of
Kåñëa, there is the full development of love of Godhead."
In India every Hindu, even those not belonging to the Vaiñëava group,
take special care of the tulasé tree. Even in great cities where it is very
difficult to keep a tulasé tree, people are to be found very carefully
keeping this plant. They water it and offer obeisances to it, because
worship of the tulasé tree is very important in devotional service.
In the Skanda Puräëa there is another statement about tulasé, as follows:
"Tulasé is auspicious in all respects. Simply by seeing, simply by touching,
simply by remembering, simply by praying to, simply by bowing before,
simply by hearing about or simply by sowing this tree, there is always
auspiciousness. Anyone who comes in touch with the tulasé tree in the
above-mentioned ways lives eternally in the Vaikuëöha world."

Chapter Twelve

Revealed Scriptures

According to Çréla Rüpa Gosvämé, any book which gives enlightenment

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in the matter of advancing devotional service is considered to be

revealed scripture. Çréla Madhväcärya has also defined revealed
scriptures as referring to books such as the Rämäyaëa, Mahäbhärata,
Puräëas, Upaniñads, Vedänta-and any other literature which is written
in pursuance of such revealed scriptures.
In the Skanda Puräëa there is the statement, "A person who is
constantly engaged in reading literature enunciating the cultivation of
Vaiñëava devotional service is always glorious in human society, and
certainly Lord Kåñëa becomes pleased with him. A person who very
carefully keeps such literature at home and offers respectful obeisances
to it becomes freed from all sinful reactions and ultimately becomes
worshipable by the demigods."
It is also said to Närada Muni: "My dear Närada, a person who writes
Vaiñëava literature and keeps such literature at home has Lord
Näräyaëa always residing in his house."
In Çrémad-Bhägavatam, Twelfth Canto, 12th Chapter, 12th verse, it is
stated: "Çrémad-Bhägavatam is the essence of all Vedänta philosophy.
Any person who has become attached in some way or other to the
reading of Çrémad-Bhägavatam cannot have any taste for reading any
other literature. In other words, a person who has relished the
transcendental bliss of Çrémad-Bhägavatam cannot be satisfied with
mundane writings."
In the Varäha Puräëa there is a statement praising the residential
quarters of Mathurä. Lord Varäha tells the men of earth: "Any person
who becomes attracted to places other than Mathurä will certainly be
captivated by the illusory energy." In the Brahmäëòa Puräëa it is said
that all the results of traveling on all the pilgrimages within the three
worlds can be achieved simply by touching the holy land of Mathurä. In
many çästras (scriptures) it is said that simply by hearing, remembering,
glorifying, desiring, seeing, or touching the land of Mathurä, one can
achieve all desires.
In the Padma Puräëa, there is a nice statement praising the service of
the Vaiñëavas or devotees. In that scripture Lord Çiva tells Pärvaté, "My
dear Pärvaté, there are different methods of worship, and out of all such
methods the worship of the Supreme Person is considered to be the
highest. But even higher than the worship of the Lord is the worship of

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the Lord's devotees."

A similar statement is in the Third Canto, 7th Chapter, 19th verse, of
the Çrémad-Bhägavatam: "Let me become a sincere servant of the
devotees, because by serving them one can achieve unalloyed devotional
service unto the lotus feet of the Lord. The service of devotees
diminishes all miserable material conditions and develops within one a
deep devotional love for the Supreme Personality of Godhead."
In the Skanda Puräëa there is a similar statement: "Persons whose bodies
are marked with tilaka, symbolizing the conchshell, wheel, club and
lotus-and who keep the leaves of tulasé on their heads, and whose bodies
are always decorated with gopé-candana-even seen once, can help the
seer be relieved from all sinful activities."
A similar statement is found in the First Canto, 19th Chapter, 30th
verse, of the Çrémad-Bhägavatam: "There is no doubt about one's
becoming freed from all reactions to sinful activities after visiting a
devotee or touching his lotus feet or giving him a sitting place. Even by
remembering the activities of such Vaiñëavas, one becomes purified,
along with his whole family. And what, then, can be said of rendering
direct service to him?"
In the Ädi Puräëa there is the following statement by Lord Kåñëa
Himself, addressed to Arjuna: "My dear Pärtha, one who claims to be My
devotee is not so. Only a person who claims to be the devotee of My
devotee is actually My devotee." No one can approach the Supreme
Personality of Godhead directly [Cc. Madhya 13.80]. One must approach
Him through His pure devotees. Therefore, in the system of Vaiñëava
activities, the first duty is to accept a devotee as spiritual master and
then to render service unto him.
Çré Rüpa Gosvämé affirms that all the quotations given in the Bhakti-
rasämåta-sindhu from different scriptures are accepted by the great
äcäryas and devotees of the Lord.
In the Padma Puräëa there is a statement that one should perform the
ceremonies for the Lord according to one's financial position. Everyone
should observe the different ceremonies and celebrations of the Lord by
all means. One of the most important of these ceremonial functions is
called Ürja-vrata. Ürja-vrata is observed in the month of Kärttika
(October-November); especially in Våndävana, there is a specific

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program for temple worship of the Lord in His Dämodara form.

Dämodara refers to Kåñëa's being bound with rope by His mother,
Yaçodä. It is said that just as Lord Dämodara is very dear to His devotees
so the month known as Dämodara or Kärttika is also very dear to them.
The execution of devotional service during Ürja-vrata in the month of
Kärttika is especially recommended to be performed at Mathurä. This
system is still followed by many devotees. They go to Mathurä or
Våndävana and stay there during the month of Kärttika specifically to
perform devotional services during this period.
In the Padma Puräëa it is said: "The Lord may offer liberation or
material happiness to a devotee, but after some devotional service has
been executed, particularly in Mathurä during the month of Kärttika,
the devotees want only to attain pure devotional service unto the Lord."
The purport is that the Lord does not award devotional service to
ordinary persons who are not serious about it. But even such unserious
persons who execute devotional service according to the regulative
principles during the month of Kärttika, and within the jurisdiction of
Mathurä in India, are very easily awarded the Lord's personal service.
In the Bhaviñya Puräëa there is a statement about observing different
ceremonies celebrating the Lord's appearance (birthday) and other
transcendental activities. It is said, "My Lord Janärdana [Kåñëa], please
let us know the date when Your mother Devaké devé gave birth to You. If
You kindly inform us about this, then we shall observe a great
celebration on this date. O killer of Keçé, we are souls one hundred
percent surrendered unto Your lotus feet, and we wish only to please
You with our ceremonies."
This statement of the Bhaviñya Puräëa gives evidence that by observing
different functions in relationship with the Lord one is sure to become
pleasing to the Lord. It is said in the Ädi Puräëa: "A person who is
constantly engaged in chanting the holy name and who feels
transcendental pleasure, being engaged in devotional service, is certainly
awarded the facilities of devotional service, and is never given just mukti
[liberation]."
Mukti means liberation from material contamination; when liberated,
one does not have to take birth again in the material world. The
impersonalists desire to merge into the spiritual existence, to end their

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individual existence, but according to Çrémad-Bhägavatam, mukti is only

the beginning of one's becoming situated in his normal condition. The
normal condition of every living entity is to be engaged in the
devotional service of the Lord. From the statement of the Ädi Puräëa it
appears that a devotee is satisfied simply with being engaged in
devotional service. He does not aspire for any liberation from material
conditional life. In other words, anyone who is engaged in devotional
service is not in the material condition of life, although he may appear
so.
Çrémad-Bhägavatam is the desire-tree of Vedic wisdom. Veda itself means
the aggregate of knowledge. And whatever knowledge is required for
human society is perfectly presented in the Çrémad-Bhägavatam. There
are different branches of knowledge in the Vedic writings, including
sociology, politics, medicine and military art. All these and other
branches of knowledge are perfectly described in the Vedas. So, as far as
spiritual knowledge is concerned, that is also perfectly described there,
and Çrémad-Bhägavatam is considered to be the ripened fruit of this
desire-fulfilling tree of the Vedas. A tree is honored by the production of
its fruit. For example, a mango tree is considered very valuable because it
produces the king of all fruits, the mango. When the mango fruit
becomes ripened it is the greatest gift of that tree, and Çrémad-
Bhägavatam is similarly held to be the ripened fruit of the Vedic tree.
And, as ripened fruit becomes more relishable when first touched by the
beak of a parrot, or çuka, so Çrémad-Bhägavatam has become more
relishable by being delivered through the transcendental mouth of
Çukadeva Gosvämé.
Çrémad-Bhägavatam should be received in disciplic succession without
any breakage. When a ripened fruit comes from the upper part of the
tree onto the ground by the process of being handed down from a higher
branch to a lower branch by persons in the tree, the fruit does not break.
Çrémad-Bhägavatam, when received in the paramparä system, or disciplic
succession, will likewise remain unbroken. It is stated in the Bhagavad-
gétä that the disciplic succession, or paramparä, is the way of receiving
transcendental knowledge. Such knowledge must come down through
the disciplic succession, through authorized persons who know the real
purpose of the çästra.

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Çré Caitanya Mahäprabhu recommended that one learn Çrémad-

Bhägavatam from the mouth of the self realized person called
bhägavatam. Bhägavata means "in relationship with the Personality of
Godhead (Bhagavän)." So the devotee is sometimes called bhägavatam,
and the book which is in relationship with devotional service to the
Supreme Personality of Godhead is also called Bhägavatam. Çré Caitanya
Mahäprabhu recommended that in order to relish the real taste of
Çrémad-Bhägavatam, one should take instruction from the person
bhägavatam. Çrémad-Bhägavatam is relishable even by a liberated person.
It was admitted by Çukadeva Gosvämé that although he was liberated
from within the very womb of his mother, it was only after relishing
Çrémad-Bhägavatam that he became a great devotee. Thus, one who is
desirous of advancing in Kåñëa consciousness should relish the purport
of Çrémad-Bhägavatam through the discussions of authorized devotees.
In the Çrémad-Bhägavatam, Second Canto, 1st Chapter, 9th verse,
Çukadeva Gosvämé admits that although he was very much attracted by
the impersonal Brahman, when he heard the transcendental pastimes of
the Supreme Personality of Godhead from the mouth of his father,
Vyäsadeva, he became more attracted to Çrémad-Bhägavatam. The idea is
that Vyäsadeva was also a self realized soul, and his mature contribution
of transcendental knowledge was delivered directly to Çukadeva
Gosvämé in the manner indicated.
The importance of discussing Çrémad-Bhägavatam in the society of pure
devotees is explained by Çaunaka Muni during the meeting at
Naimiñäraëya, in the presence of Süta Gosvämé. Süta Gosvämé
confirmed that if someone is fortunate enough to associate with a pure
devotee of the Lord even for a moment, that particular moment is so
valuable that even those pious activities which can promote one to the
heavenly planets or give liberation from material miseries cannot
compare with it. In other words, those who are attached to Çrémad-
Bhägavatam do not care for any kind of benefit derived from elevation
to the higher planetary kingdoms, or for the liberation which is
conceived of by the impersonalists. As such, the association of pure
devotees is so transcendentally valuable that no kind of material
happiness can compare with it.
In the Hari-bhakti-sudhodaya there is a conversation between Prahläda

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Mahäräj and his father, Hiraëyakaçipu, in which Hiraëyakaçipu

addresses Prahläda in this way: "My dear son, association is very
important. It acts just like a crystal- stone which will reflect anything
which is put before it." Similarly, if we associate with the flowerlike
devotees of the Lord, and if our hearts are crystal clear, then certainly
the same action will be there. Another example given in this connection
is that if a man is potent and if a woman is not diseased, then by their
conjugation there will be conception. In the same way, if the recipient of
spiritual knowledge and the deliverer of spiritual knowledge are sincere
and bona fide, there will be good results.

Chapter Thirteen

The Mahä-mantra

The importance of chanting Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare
Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare is very strongly
stressed in the Second Canto, 1st Chapter, 11th verse, of the Çrémad-
Bhägavatam in the following way. Çukadeva Gosvämé tells Mahäräj
Parékñit: "My dear King, if one is spontaneously attached to the chanting
of the Hare Kåñëa mahä-mantra, it is to be understood that he has
attained the highest perfectional stage." It is specifically mentioned that
the karmés who are aspiring after the fruitive results of their activities,
the salvationists who are aspiring to become one with the Supreme
Person, and the yogés who are aspiring after mystic perfections can
achieve the results of all perfectional stages simply by chanting the
mahä-mantra. Çukadeva uses the word nirëétam, which means "it is
already decided." He was a liberated soul and therefore could not accept
anything which was not conclusive. So Çukadeva Gosvämé especially
stresses that it is already concluded that one who has come to the stage
of chanting the Hare Kåñëa mantra with determination and steadiness
must be considered to have already passed the trials of fruitive activities,

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mental speculation and mystic yoga.

The same thing is confirmed in the Ädi Puräëa by Kåñëa. While
addressing Arjuna He says, "Anyone who is engaged in chanting My
transcendental name must be considered to be always associating with
Me. And I may tell you frankly that for such a devotee I become easily
purchased."
In the Padma Puräëa also it is stated: "The chanting of the Hare Kåñëa
mantra is present only on the lips of a person who has for many births
worshiped Väsudeva." It is further said in the Padma Puräëa, "There is
no difference between the holy name of the Lord and the Lord Himself.
As such, the holy name is as perfect as the Lord Himself in fullness,
purity and eternity. The holy name is no material sound vibration, nor
has it any material contamination." The holy name cannot, therefore, be
chanted offenselessly by one who has failed to purify his senses. In other
words, materialistic senses cannot properly chant the holy names of the
Hare Kåñëa mahä-mantra. But, by adopting this chanting process, one is
given a chance to actually purify himself so that he may very soon chant
offenselessly.
Caitanya Mahäprabhu has recommended that everyone chant the Hare
Kåñëa mantra just to cleanse the dust from the heart. If the dust of the
heart is cleansed away, then one can actually understand the importance
of the holy name. For persons who are not inclined to clean the dust
from their heart and want to keep things as they are, it is not possible to
derive the transcendental result of chanting the Hare Kåñëa mantra.
One should, therefore, be encouraged to develop his service attitude
toward the Lord, because this will help him to chant without any
offense. And so, under the guidance of a spiritual master, the disciple is
trained simultaneously to render service and at the same time to chant
the Hare Kåñëa mantra. As soon as one develops his spontaneous service
attitude, he can immediately understand the transcendental nature of
the holy names of the mahä-mantra.
In the Padma Puräëa there is a statement about the importance of living
at holy places like Mathurä or Dvärakä. It is stated there: "To travel to
different places of pilgrimage means to attain emancipation from
material bondage. This emancipation, however, is not the highest
perfectional stage. After attaining this liberated stage, one has to

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become engaged in devotional service to the Lord. After attainment of

the brahma-bhüta [SB 4.30.20] [liberation] stage one can further advance
to engagement in devotional service. So this attainment of
transcendental loving devotional service to the Lord is the goal of life,
and it can be achieved very easily for one who lives in Mathurä-maëòala
even for a few seconds."
It is further said: "Who is that person who will not agree to worship the
land of Mathurä? Mathurä can deliver all the desires and ambitions of
the fruitive workers and of the salvationists, who desire to become one
with the supreme Brahman. Certainly Mathurä will deliver the desires of
the devotees, who simply aspire to be engaged in the devotional service
of the Lord." In the Vedic literature it is also stated: "How wonderful it is
that simply by residing in Mathurä even for one day, one can achieve a
transcendental loving attitude toward the Supreme Personality of
Godhead! This land of Mathurä must be more glorious than Vaikuëöha-
dhäma, the kingdom of God!"
Rüpa Gosvämé has stated that five kinds of devotional activities-namely,
residing in Mathurä, worshiping the Deity of the Lord, reciting Çrémad-
Bhägavatam, serving a devotee, and chanting the Hare Kåñëa mantra-are
so potent that a small attachment for any one of these five items can
arouse devotional ecstasy even in a neophyte.
Regarding worship of the form of the Lord, or Deity, Rüpa Gosvämé has
written the following verse: "My dear friend, if you still have any desire
to enjoy the company of your friends within this material world, then
don't look upon the form of Kåñëa, who is standing on the bank of Keçé-
ghäöa [a bathing place in Våndävana]. He is known as Govinda, and His
eyes are very enchanting. He is playing upon His flute, and on His head
there is a peacock feather. And His whole body is illuminated by the
moonlight in the sky."
The purport of this verse is that if someone becomes attached to the Çré
Mürti, or Deity of Kåñëa, by worshiping at home, then he will forget his
relationships of so-called friendship, love and society. Thus it is the duty
of every householder to install Deities of the Lord at home and to begin
the process of worshiping along with all of his family members. This will
save everyone from such unwanted activities as going to clubs, cinemas,
dancing parties, smoking, drinking, etc. All such nonsense will be

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forgotten if one stresses the worship of the Deities at home.

Rüpa Gosvämé further writes, "My dear foolish friend, I think that you
have already heard some of the auspicious Çrémad-Bhägavatam, which
decries seeking the results of fruitive activities, economic development
and liberation. I think now it is certain that gradually the verses of the
Tenth Canto of Çrémad-Bhägavatam, describing the pastimes of the
Lord, will enter your ears and go into your heart."
In the beginning of the Çrémad-Bhägavatam it is said that unless one has
the capacity to throw out, just like garbage, the fruitive results of
ritualistic ceremonies, economic development and becoming one with
the supreme (or salvation), one cannot understand Çrémad-Bhägavatam.
The Bhägavatam deals exclusively with devotional service. Only one
who studies Çrémad-Bhägavatam in the spirit of renunciation can
understand the pastimes of the Lord which are described in the Tenth
Canto. In other words, one should not try to understand the topics of
the Tenth Canto, such as the räsa-lélä (love dance), unless he has
spontaneous attraction for Çrémad-Bhägavatam. One must be situated in
pure devotional service before he can relish Çrémad-Bhägavatam as it is.
In the above two verses of Rüpa Gosvämé there are some metaphorical
analogies, which indirectly condemn the association of materialistic
society, friendship and love. People are generally attracted to society,
friendship and love, and they make elaborate arrangements and strong
endeavors to develop these material contaminations; but to see the Çré
Mürtis of Rädhä and Kåñëa is to forget such endeavors for material
association. Rüpa Gosvämé composed his verse in such a way that he was
seemingly praising the material association of friendship, love, etc., and
was condemning the audience of Çré Mürtis or Govinda. This
metaphorical analogy is constructed in such a way that things which
seem to be praised are condemned, and things which are to be
condemned are praised. The actual import of the verse is that one must
see the form of Govinda if one at all wants to forget the nonsense of
material friendship, love and society.
Çréla Rüpa Gosvämé has similarly described the transcendental nature of
relishing topics which concern Kåñëa. A devotee once said, "It is very
astonishing that since I have seen this Personality of Godhead who is
washed by the tears of my eyes, there is shivering of my body, and He has

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made me a failure in executing my material duties. Since seeing Him I

cannot remain silently at home. I wish to go out to Him always." The
purport of this statement is that as soon as one is fortunate enough to
contact a pure devotee, he must be anxious immediately to hear about
Kåñëa, to learn about Kåñëa, or, in other words, to become fully Kåñëa
conscious.
Similarly, there is a statement about hearing and chanting the mahä-
mantra: "It is said that saints have been able to hear the vibrating strings
of the véëä in the hands of Närada, who is always singing the glories of
Lord Kåñëa. Now this same sound vibration has entered my ears, and I
am always feeling the presence of the Supreme Personality. Gradually I
am becoming bereft of all attachment for material enjoyment."
Again, he has described Mathurä-maëòala: "I remember the Lord
standing by the banks of the Yamunä River, so beautiful amidst the
kadamba trees, where many birds are chirping in the gardens. And these
impressions are always giving me transcendental realization of beauty
and bliss." This feeling about Mathurä-maëòala and Våndävana by Rüpa
Gosvämé can actually be felt even by nondevotees. The places in the
eighty-four-square-mile district of Mathurä are so beautifully situated on
the banks of the River Yamunä that anyone who goes there will never
want to return to this material world. These statements by Rüpa
Gosvämé are factually realized descriptions of Mathurä and Våndävana.
All these qualities prove that Mathurä and Våndävana are situated
transcendentally. Otherwise, there would be no possibility of invoking
our transcendental sentiments in these places. Such transcendental
feelings are aroused immediately and without fail after one arrives in
Mathurä or Våndävana.
In these statements about devotional service, sometimes it may appear
that the results have been overestimated; but actually there is no
overestimation. Some devotees, as is evidenced from revealed scriptures,
have had immediate results by such association, although this is not
possible for all. For example, the Kumäras immediately became devotees
simply by smelling the incense in the temple. Bilvamaìgala Thäkur
simply heard about Kåñëa and then immediately gave up his beautiful
girl friend and started out for Mathurä and Våndävana, where he
became a perfect Vaiñëava. So these statements are not overestimations,

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nor are they stories. They are actual facts, but are true for certain
devotees and do not necessarily apply to all. These descriptions, even if
considered overestimations, must be taken as they are in order to divert
our attention from the fleeting material beauty to the eternal beauty of
Kåñëa consciousness. And for a person who is already in contact with
Kåñëa consciousness, the described results are not unusual.
Some scholars argue that simply by following the principles of varëa and
äçrama one can gradually rise to the perfections reached by practicing
devotional service, but this argument is not accepted by the great
authorities. Lord Caitanya also condemned this idea while He was
talking with Rämänanda Rai about the gradual development of
devotional service. He rejected the idea of the importance of
varëäçrama-dharma when it was put forward by Rämänanda Rai. He said
that this advancement of varëa and äçrama is merely external. There is
a higher principle. In the Bhagavad-gétä also the Lord says that one has
to give up all other principles of elevation and take simply to the method
of Kåñëa consciousness. That will help him in achieving the highest
perfection of life.
In the Eleventh Canto, 20th Chapter, 8th verse, of the Çrémad-
Bhägavatam the Lord Himself says: "One should execute the prescribed
duties of varëa and äçrama as long as he has not developed spontaneous
attachment for hearing about My pastimes and activities." In other
words, the prescribed forms of varëa and äçrama are ritualistic
ceremonies of religion intended for economic development, sense
gratification or for salvation. All of these things are recommended for
persons who have not developed Kåñëa consciousness; in fact, all such
activities are recommended in the revealed scriptures only to bring one
to the point of Kåñëa consciousness. But one who has already developed
spontaneous attachment for Kåñëa does not require to execute the duties
prescribed in the scriptures.

Chapter Fourteen

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Devotional Qualifications

Some scholars recommend that knowledge and renunciation are

important factors for elevating oneself to devotional service. But
actually that is not a fact. Actually, the cultivation of knowledge or
renunciation, which are favorable for achieving a footing in Kåñëa
consciousness, may be accepted in the beginning, but ultimately they
may also come to be rejected, for devotional service is dependent on
nothing other than the sentiment or desire for such service. It requires
nothing more than sincerity.
It is the opinion of expert devotees that mental speculation and the
artificial austerities of yoga practice may be favorable for becoming
liberated from material contamination, but they will also make one's
heart harder and harder. They will not help at all in the progress of
devotional service. These processes are, therefore, not favorable for
entering into the transcendental loving service of the Lord. Actually,
Kåñëa consciousness-devotional service itself-is the only way of
advancing in devotional life. Devotional service is absolute; it is both the
cause and the effect. The Supreme Personality of Godhead is the cause
and effect of all that be, and to approach Him, the absolute, the process
of devotional service-which is also absolute-has to be adopted.
This is confirmed in the Bhagavad-gétä by the Lord Himself: "One can
understand Me only through devotional service." In beginning His
teaching of the Gétä, the Lord said to Arjuna, "Because you are My
devotee I shall teach these secrets to you." Vedic knowledge means
ultimately to understand the Supreme Lord, and the process of entering
into His kingdom is devotional service. That is accepted by all authentic
scriptures. Mental speculators neglect the process of devotional service,
and by simply trying to defeat others in philosophical research they fail
to develop the ecstasy of devotion.
In the Eleventh Canto, 20th Chapter, 31st verse, of the Çrémad-
Bhägavatam, Kåñëa says, "My dear Uddhava, for persons who are
seriously engaged in My service, the cultivation of philosophical

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speculation and artificial renunciation are not very favorable. When a

person becomes My devotee he automatically attains the fruits of the
renunciation of material enjoyment, and he gets sufficient knowledge to
understand the absolute truth." That is the test of advancement in
devotional service. A devotee cannot be in darkness because the Lord
shows him special favor and enlightens him from within.
In the Eleventh Canto, 20th Chapter, 32nd and 33rd verses, of the
Çrémad-Bhägavatam the Lord further instructs Uddhava: "My dear
friend, the profits derived from fruitive activities, austerities, the culture
of philosophical knowledge, renouncement, the practice of mystic yoga,
charity and all similar auspicious activities are automatically achieved by
My devotees-those who are simply attached to Me by loving service.
These devotees have everything at their disposal, but they desire
nothing outside of My devotional service. If ever a devotee should desire
some material profit-to be promoted to the heavenly planets-or some
spiritual profit-to go to the Vaikuëöhas-by My causeless mercy his desires
are very easily fulfilled."
Actually, a person who is developing Kåñëa consciousness and still has
some attachment to material enjoyment will soon be freed from such a
tendency by regularly discharging devotional service under the
instruction of a bona fide spiritual master.
Çréla Rüpa Gosvämé, then, recommends that one should not be attached
to material sense enjoyment, but accept everything enjoyable which is in
relationship to Kåñëa. For example, eating is necessary, and one wants
some palatable dishes to satisfy his sense of taste. So in that case, for the
satisfaction of Kåñëa rather than for the satisfaction of the tongue, some
palatable dishes may be prepared and offered to Kåñëa. Then it is
renunciation. Let the palatable dishes be prepared, but unless they are
offered to Kåñëa one should not accept them for eating. This vow of
rejecting anything which is not offered to Kåñëa is actually
renunciation. And by such renunciation one is able to satisfy the
demands of the senses.
The impersonalists who try to avoid everything material may undergo
severe austerities, but they miss the opportunity of being engaged in the
service of the Lord. Thus their renunciation is not sufficient for
perfection. There are many instances where, following such artificial

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renunciation without any contact with devotional service, the

impersonalist again fell down and became attracted to the material
contamination. There are many supposed renouncers even at the
present moment who officially become sannyäsés or renouncers and
outwardly claim that spiritual existence is truth and material existence
untruth. In this way, artificially they make a show of renunciation of the
material world. However, because they cannot reach the point of
devotional service, they fail to achieve the goal and again come back to
material activities, such as philanthropic work, political agitation, etc.
There are many instances of so-called sannyäsés who gave up the world
as untruth, but again came to the material world because they were not
seeking their real repose at the lotus feet of the Lord.
One should not give up anything which can be utilized in the service of
the Lord. That is a secret of devotional service. Anything that can be
utilized in advancing Kåñëa consciousness and devotional service should
be accepted. For instance, we are using many machines for the
advancement of our present Kåñëa consciousness movement, machines
like typewriters, dictaphones, tape recorders, microphones and airplanes.
Sometimes people ask us, "Why are you utilizing material products if you
condemn the advancement of material civilization?" But actually we do
not condemn. We simply ask people to do whatever they are doing in
Kåñëa consciousness. This is the same principle on which, in the
Bhagavad-gétä, Kåñëa advised Arjuna to utilize his fighting abilities in
devotional service. Similarly, we are utilizing these machines for Kåñëa's
service. With such sentiment for Kåñëa, or Kåñëa consciousness, we can
accept everything. If the typewriter can be utilized for advancing our
Kåñëa consciousness movement, we must accept it. Similarly, the
dictaphone or any other machine must be used. Our vision is that Kåñëa
is everything. Kåñëa is the cause and effect, and nothing belongs to us.
Kåñëa's things must be used in the service of Kåñëa. That is our vision.
This does not mean, however, that we should give up the principles of
discharging devotional service or neglect abiding by the rules and
regulations prescribed therein. In the neophyte stage of devotion one
must follow all the principles, regulated by the authority of the spiritual
master. The acceptance and rejection of things should always be in
pursuance of the devotional principles; not that one can independently

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manufacture some idea of what should be accepted or rejected. The

spiritual master as the visible manifestation of Kåñëa is necessary,
therefore, to direct the devotee on behalf of the Supreme Personality of
Godhead.
The spiritual master must never be carried away by an accumulation of
wealth or a large number of followers. A bona fide spiritual master will
never become like that. But sometimes, if a spiritual master is not
properly authorized, and only on his own initiative becomes a spiritual
master, he may be carried away by an accumulation of wealth and large
numbers of disciples. His is not a very high grade of devotional service. If
a person is carried away by such achievements, then his devotional
service becomes slackened. One should, therefore, strictly adhere to the
principles of disciplic succession.
A Kåñëa conscious person, being naturally purified, has no need of
developing any other purificatory process of thought or action. On
account of his being highly elevated in Kåñëa consciousness, he has
already acquired all the good qualities and is following the rules and
regulations prescribed for the mystic yogic process. Such rules are
automatically practiced by the devotees. A concrete example is the
quality of nonviolence, which is considered a good qualification. A
devotee is naturally nonviolent and therefore doesn't have to practice
nonviolence separately. Some people seek purification by joining a
vegetarian movement, but a devotee is automatically a vegetarian. He
doesn't need to practice separately in this matter or to join any society
for vegetarians. He is automatically a vegetarian.
There are many other instances showing that a devotee needn't practice
anything but Kåñëa consciousness; all the good qualities of the demigods
automatically develop within him. Those who are intentionally
practicing to be vegetarians or to become nonviolent may have good
qualifications by a material estimation, but these qualifications are not
sufficient to make them devotees. A vegetarian is not necessarily a
devotee, nor is a nonviolent person. But a devotee is automatically both
vegetarian and nonviolent. We must conclude, therefore, that
vegetarianism or nonviolence is not the cause of devotion.
In this connection, there is a story in the Skanda Puräëa about a hunter
who was converted into a great devotee under the instruction of Närada

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Muni. When the hunter became a perfect devotee, he was not prepared
to kill even an ant. Parvata Muni, a friend of Närada's, saw the
wonderful transformation of the hunter by devotional service, and
remarked: "My dear hunter, your unwillingness to kill even an ant is not
very astonishing. Any person who develops the devotional attitude has
all the good qualities automatically manifested in his person. A devotee
is never a cause of distress to anyone."
Çré Rüpa Gosvämé affirms herein that purification of consciousness,
purification of bodily activities, austerities, peace of mind, etc., all
become automatically manifest in the person who is engaged in
devotional service.
Çré Rüpa Gosvämé affirms herein that there are nine different kinds of
devotional service, which are listed as hearing, chanting, remembering,
serving, worshiping the Deity in the temple, praying, carrying out
orders, serving Him as a friend and sacrificing everything for Him. Each
and every one of these processes is so powerful that if anyone follows
even one single one of them, he can achieve the desired perfection
without fail. For example, if one is attached simply to hearing about the
Lord, and another is attached to chanting the glories of the name, both
will achieve their desired goal in devotional service. In the Caitanya-
caritämåta this has been explained. One may execute one, two, three or
all the different processes of devotional service, and at the ultimate end
he will achieve the desired goal of being established in devotional
service.
There are concrete examples of how a devotee discharged one of these
services and achieved perfection. King Parékñit achieved the desired goal
of life simply by hearing Çrémad-Bhägavatam. Çukadeva Gosvämé
achieved the desired goal of life simply by reciting Çrémad-Bhägavatam.
Prahläda Mahäräj became successful in his devotional service by always
remembering the Lord. Lakñmé, the goddess of fortune, was successful by
engaging herself in massaging the lotus feet of the Lord. King Påthu
became successful by worshiping in the temple. Akrüra became
successful by offering prayers. Hanumän became successful by rendering
personal service to Lord Rämacandra. Arjuna became successful by
being a friend of Kåñëa. And Bali Mahäräj became successful simply by
offering all of his possessions to Kåñëa.

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There are also examples of devotees who discharged all the different
items together. In the Ninth Canto, 4th Chapter, 15th, 16th and 17th
verses, of the Çrémad-Bhägavatam, there is a statement about Mahäräj
Ambaréña, who followed every one of the devotional processes. In these
verses, Çukadeva Gosvämé says, "King Ambaréña first of all concentrated
his mind on the lotus feet of Lord Kåñëa and then engaged his speech in
describing the pastimes and activities of the Lord. He engaged his hands
in washing the temple of the Lord. He engaged his ears in hearing of the
transcendental glories of the Lord. He engaged his eyes in seeing the
beautiful Deity in the temple. He engaged his body in associating with
the pure devotees of the Lord. [When you associate with someone you
have to sit down together, eat together, etc.-and in this way the touch of
your body with their body is inevitable. Ambaréña Mahäräj made his
association only with pure devotees and did not allow his body to be
touched by anyone else.] He engaged his nostrils in smelling the flowers
and tulasé offered to Kåñëa, and he engaged his tongue in tasting Kåñëa-
prasädam [food prepared specifically for offering to the Lord, the
remnants of which are taken by the devotees]. Mahäräj Ambaréña was
able to offer very nice prasädam to Kåñëa because he was a king and had
no scarcity of finance. He used to offer Kåñëa the most royal dishes and
would then taste the remnants as Kåñëa-prasädam. There was no scarcity
in his royal style, because he had a very beautiful temple wherein the
Deity of the Lord was decorated with costly paraphernalia and offered
high grade food. So everything was available, and his engagement was
always completely in Kåñëa consciousness."
The idea is that we should follow in the footsteps of great devotees. If we
are unable to execute all the different items of devotional service, we
must try to execute at least one of them, as exemplified by previous
äcäryas. If we are engaged in the execution of all the items of devotional
service, as was Mahäräj Ambaréña, then the perfection of devotional
service is guaranteed from each one of these items. With the first
complete engagement, one becomes automatically detached from
material contamination, and liberation becomes the maidservant of the
devotee. This idea is confirmed by Bilvamaìgala Thäkur: If one develops
unalloyed devotion to the Lord, liberation will follow the devotee as his
maidservant.

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Çréla Rüpa Gosvämé says that the regulative principles of devotional

service are sometimes described by authorities as the path of serving the
Lord in opulence.

Chapter Fifteen

Spontaneous Devotional Service

The examples of spontaneous devotional service can be easily seen in

Kåñëa's direct associates in Våndävana. The spontaneous dealings of the
residents of Våndävana in relationship with Kåñëa are called rägänugä.
These beings don't have to learn anything about devotional service; they
are already perfect in all regulative principles and have achieved the
spontaneous loving service of the Supreme Personality of Godhead. For
example, the cowherd boys who are playing with Kåñëa do not have to
learn by austerities or penances or yogic practice how to play with Him.
They have passed all tests of regulative principles in their previous lives,
and as a result they are now elevated to the position of direct association
with Kåñëa as His dear friends. Their spontaneous attitude is called
rägänugä-bhakti.
Çré Rüpa Gosvämé has defined rägänugä-bhakti as spontaneous
attraction for something while completely absorbed in thoughts of it,
with an intense desire of love. Devotional service executed with such
feelings of spontaneous love is called rägänugä-bhakti. Devotional
service under the heading of rägänugä can be further divided into two
categories: one category is called sensuous attraction, and the other is
called relationship.
In this connection, there is a statement by Närada Muni to Yudhiñöhira
in the Seventh Canto, 1st Chapter, 29th verse, of the Çrémad-
Bhägavatam. There Närada says, "My dear King, there are many devotees
who first become attracted to the Personality of Godhead for purposes of
sense gratification, from being envious of Him, out of fear of Him, or

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from desiring to associate affectionately with Him. Ultimately these

attractions become freed from all material contamination, and gradually
the worshiper develops spiritual love and achieves that ultimate goal of
life which is desired by the pure devotee."
The gopés may be considered to be examples of spontaneous love in
sensual attraction. The gopés are young girls, and Kåñëa is a young boy.
Superficially it seems that the gopés are attracted to Kåñëa on grounds of
sex. Similarly, King Kaàsa was attracted to Kåñëa because of fearfulness.
Kaàsa was always fearful of Kåñëa because it had been foretold that his
sister's son, Kåñëa, would kill him. Çiçupäla was also always envious of
Kåñëa. And the descendants of King Yadu, due to their family
relationship with Kåñëa, are always thinking of Him as one of their
members. All of these different kinds of devotees have a spontaneous
attraction for Kåñëa, in different categories, and they achieve the same
desired goal of life.
The attraction of the gopés for Kåñëa and the affection of the members
of the Yadu dynasty are both accepted as spontaneous, or rägänugä. The
attraction of Kaàsa to Kåñëa in fearfulness and the attraction of
Çiçupäla in enviousness are not accepted as devotional service, however,
because their attitudes are not favorable. Devotional service should be
executed only in a favorable frame of mind. Therefore, according to
Çréla Rüpa Gosvämé, such attractions are not considered to be in
devotional service. Again, he analyzes the affection of the Yadus. If it is
on the platform of friendship, then it is spontaneous love, but if it is on
the platform of regulative principles, then it is not. And only when
affection comes to the platform of spontaneous love is it counted in the
category of pure devotional service.
There may be some difficulty in understanding that both the gopés and
Kaàsa achieved the same goal, so this point should be clearly
understood, because the attitudes of Kaàsa and Çiçupäla were different
from that of the gopés. Although in all these cases the focus is on the
Supreme Personality of Godhead, and all of the devotees are elevated to
the spiritual world, there is still a distinction between these two classes
of souls. In the First Canto of Çrémad-Bhägavatam it is said that the
absolute truth is one, and that He is manifested as impersonal Brahman,
Paramätmä (supersoul), and Bhagavän (the Supreme Personality of

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Godhead). Here is a spiritual distinction. Although Brahman,

Paramätmä and Bhagavän are the same and one absolute truth, still
devotees like Kaàsa or Çiçupäla could attain only to the Brahman
effulgence. They could not have realization of Paramätmä or Bhagavän.
That is the distinction.
An analogy can be given with the sun globe and the sunshine: to remain
in the sunshine does not mean one has gone to the sun globe. The
temperature of the sun globe is different from the temperature of the
sunshine. One who has gone through the sunshine in jet planes or in
space ships has not necessarily gone to the sun globe. Although the
sunshine and the sun globe are actually one and the same, still there is a
distinction, for one is the energy and one is the energetic source. The
absolute truth and His bodily effulgence are in the same way
simultaneously one and different. Kaàsa and Çiçupäla attained to the
absolute truth, but they were not allowed to enter into the Goloka
Våndävana abode. Impersonalists and the enemies of the Lord are,
because of attraction to God, allowed to enter into His kingdom, but
they are not allowed to enter into the Vaikuëöha planets or the Goloka
Våndävana planet of the Supreme Lord. To enter the kingdom and to
enter the king's palace are not the same thing.
Çréla Rüpa Gosvämé is trying here to describe the different achievements
of the impersonalists and the personalists. Generally, those who are
impersonalists and inimical to the Supreme Personality of Godhead get
entrance only into the impersonal Brahman, when and if they reach
spiritual perfection. The impersonalist philosophers are in one sense like
the enemies of the Lord because the out-and-out enemies of the Lord
and the impersonalists are both allowed to enter only into the
impersonal effulgence of the brahma-jyoti. So it is to be understood that
they are of similar classification. And actually the impersonalists are
enemies of God because they cannot tolerate the unparalleled opulence
of the Lord. They try always to place themselves on the same level with
the Lord. That is due to their envious attitude. Çré Caitanya
Mahäprabhu has proclaimed the impersonalists to be offenders of the
Lord. The Lord is so kind, however, that even though they are His
enemies, they are still allowed to enter into the spiritual kingdom and
remain in the impersonal brahma-jyoti, the undifferentiated light of the

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absolute.
Sometimes an impersonalist may gradually elevate himself to the
personal conception of the Lord. The Bhagavad-gétä confirms this:
"After many births and deaths, he who is actually in knowledge
surrenders unto Me." By such surrender, an impersonalist can be
elevated to the Vaikuëöha-loka (spiritual planet) where, as a
surrendered soul, he attains bodily features like the Lord.
In the Brahmäëòa Puräëa it is stated: "Those who have achieved
liberation from material contamination, and those who are demons and
are killed by the Supreme Personality of Godhead, become absorbed in
the Brahman concept of life and reside in the spiritual sky of the
brahma-jyoti." That spiritual sky is far beyond the material sky, and it is
confirmed also in the Bhagavad-gétä that beyond this material sky there
is another, eternal sky. The enemies and the impersonalists may be
allowed to enter into this Brahman effulgence, but the devotees of Kåñëa
are promoted all the way to the spiritual planets. Because the pure
devotees have developed their spontaneous love for the Supreme
Personality of Godhead, they are allowed to enter into the spiritual
planets to enjoy spiritual bliss in association with the Supreme
Personality of Godhead.
In the Tenth Canto, 87th Chapter, 19th verse, of Çrémad-Bhägavatam,
the Vedas personified address the Lord in this way: "My dear Lord, yogés
meditate upon Your localized features, and thus they achieve the
spiritual perfection of being merged in the impersonal brahma-jyoti.
Persons who treat You as an enemy achieve the same perfection without
meditating. The gopés, who are embraced by Your serpentine hands and
who have such lusty attitudes, also achieve the same perfection. And, as
far as we are concerned, being different demigods in charge of the
different parts of Vedic knowledge, we are always following in the
footsteps of the gopés. Thus we hope to attain the same perfection." By
"the same perfection" we must always remember the example of the sun
and the sunshine. Those who are impersonalists can merge into the
sunshinelike brahma-jyoti, whereas those who are in love with the
Supreme Person enter into the supreme abode of the Lord, Goloka
Våndävana.
The "lusty attitude" of the gopés does not refer to any sort of sex

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indulgence. Çréla Rüpa Gosvämé explains that this "lusty desire" refers to
the devotee's particular attitude of association with Kåñëa. Every
devotee in his perfectional stage has a spontaneous attraction to the
Lord. This attraction is sometimes called the "lusty desire" of the
devotee. The lust is the devotee's excessive desire to serve the Lord in a
particular capacity. Such desire may seem to be a desire for enjoying the
Lord, but actually the endeavor is to serve the Lord in that capacity. For
example, a devotee may be desiring to associate with the Personality of
Godhead as His cowherd friend. He will want to serve the Lord by
assisting Him in controlling the cows in the pasturing ground. This may
appear to be a desire to enjoy the company of the Lord, but actually it is
spontaneous love, serving Him by assisting in managing the
transcendental cows.
This extreme desire to serve the Lord is manifest in the transcendental
land of Braja. And it is specifically manifested amongst the gopés. The
gopés' love for Kåñëa is so elevated that for our understanding it is
sometimes explained as being "lusty desire."
The author of Çré Caitanya-caritämåta, Kaviräja Kåñëadäsa, has
explained the distinction between lusty desire and the service attitude
in this statement: "Lusty desire refers to the desire to gratify one's
personal senses, and transcendental desire refers to the desire for serving
the senses of the Lord." In the material world there is no such thing as a
lover wanting to please the senses of his beloved. Actually, in the
material world, everyone wants mainly to gratify his own personal
senses. The gopés, however, wanted nothing at all but to gratify the
senses of the Lord, and there is no instance of this in the material world.
Therefore the gopés' ecstatic love for Kåñëa is sometimes described by
scholars as being like the "lusty desire" of the material world, but actually
this should not be taken as a literal fact. It is simply a way of trying to
understand the transcendental situation.
Great devotees up to the standard of Uddhava are very dear friends of
the Lord, and they desire to follow in the footsteps of the gopés. So the
gopés' love for Kåñëa is certainly not material lusty desire. Otherwise,
how could Uddhava aspire to follow in their footsteps? Another instance
is Lord Caitanya Himself. After accepting the sannyäsa order of life, He
was very, very strict about avoiding association with women, but still He

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taught that there is no better method of worshiping Kåñëa than that

conceived by the gopés. Thus the gopés' method of worshiping the Lord,
as if impelled by lusty desire, was praised very highly even by Çré
Caitanya Mahäprabhu. This very fact means that although the
attraction of the gopés for Kåñëa appears to be lusty, it is not in the least
bit material. Unless one is fully situated in the transcendental position,
it is very difficult to understand the relationship of the gopés with Kåñëa.
But because it appears to be just like ordinary dealings of young boys and
girls, it is sometimes misinterpreted to be like the ordinary sex of this
material world. Unfortunately, persons who cannot understand the
transcendental nature of the love affairs of the gopés and Kåñëa take it
for granted that Kåñëa's love affairs with the gopés are mundane
transactions, and therefore they sometimes indulge in painting
licentious pictures in some modernistic style.
On the other hand, the lusty desire of Kubjä is described by learned
scholars as being "almost lusty desire." Kubjä was a hunchback woman
who also wanted Kåñëa with a great ecstatic love. But her desire for
Kåñëa was almost mundane, and so her love cannot be compared with
the love of the gopés. Her loving affection for Kåñëa is called käma-präyä,
or almost like the gopés' love for Kåñëa.

Chapter Sixteen

Varieties of Love for Kåñëa

In the attitude of the denizens of Våndävana, such as Nanda Mahäräj

and Mother Yaçodä, is to be found the ideal transcendental concept of
being the father and mother of Kåñëa, the original Personality of
Godhead. Factually, no one can become the father or mother of Kåñëa;
but a devotee's possession of such transcendental feelings is called love
of Kåñëa in parental relationship. The Våñëis (Kåñëa's relatives at
Dvärakä) also felt like that. So spontaneous love of Kåñëa in the

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parental relationship is found both amongst those denizens of Dvärakä

who belonged to the dynasty of Våñëi, as well as amongst the inhabitants
of Våndävana.
Spontaneous love of Kåñëa as exhibited by the Våñëis and the denizens
of Våndävana is eternally existing in them. In the stage of devotional
service where regulative principles are followed, there is no necessity of
discussing this love, for it must develop of itself at a more advanced
stage.
Persons desiring to follow in the footsteps of such eternal devotees of the
Lord as the Våñëis and Våndävana denizens are called rägänugä
devotees, which means that they are trying to attain to the perfection of
those devotees. These rägänugä devotees do not follow the regulative
principles of devotional service very strictly, but by spontaneous nature
they become attracted to some of the eternal devotees such as Nanda or
Yaçodä, and they try to follow in their footsteps spontaneously. There is
a gradual development of the ambition to become like a particular
devotee, and this activity is called rägänugä.
We must always remember, however, that such eagerness to follow in the
footsteps of the denizens of Braja (Våndävana) is not possible unless one
is freed from material contamination. In following the regulative
principles of devotional service, there is a stage which is called anartha-
nivåtti, which means the disappearance of all material contamination.
Sometimes it is found that someone is imitating such devotional love,
but factually he is not freed from anarthas, or unwanted habits. It has
been seen that a so-called devotee proclaims himself a follower of
Nanda, Yaçodä or the gopés, while at the same time his abominable
attraction for mundane sex life is visible. Such a manifestation of divine
love is mere imitation and has no value. When one is actually
spontaneously attracted to the loving principles of the gopés, there will
be found no trace of any mundane contamination in his character.
Therefore, in the beginning, everyone should strictly follow the
regulative principles of devotional service, according to the injunctions
of the scriptures and the spiritual master. Only after the stage of
liberation from material contamination can one actually aspire to follow
in the footsteps of the devotees in Våndävana.
It is said by Çré Rüpa Gosvämé: "When one is actually liberated from

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material contamination, he can always remember an eternal devotee in

Våndävana in order to love Kåñëa in the same capacity. And developing
such an aptitude, one will always live in Våndävana, even within his
mind." The purport is that, if it is possible, one should go and physically
be present at Brajabhümi, Våndävana, and be engaged always in the
service of the Lord, following the devotees in Brajadhäma, the spiritual
realm of Braja. If it is not possible, however, to be physically present at
Våndävana, one can meditate anywhere upon living in that situation.
Wherever he may be, one must always think about life in Brajadhäma
and about following in the footsteps of a particular devotee in the
service of the Lord.
A devotee who is actually advanced in Kåñëa consciousness, who is
constantly engaged in devotional service, should not manifest himself
even though he has attained perfection. The idea is that he should
always continue to act as a neophyte devotee as long as his material body
is there. Activities in devotional service under regulative principles must
be followed even by the pure devotee. But when he realizes his actual
position in relationship with the Lord, he can, along with the
discharging of regulative service, think within himself of the Lord,
under the guidance of a particular associate of the Lord, and develop his
transcendental sentiments in following that associate.
In this connection, we should be careful about the so-called siddha-
praëai. The siddha-praëai process is followed by a class of men who are
not very authorized and who have manufactured their own way of
devotional service. They imagine that they have become associates of
the Lord simply by thinking of themselves like that. This external
behavior is not at all according to the regulative principles. The so-
called siddha-praëai process is followed by the prakåta-sahajiyä, a pseudo-
sect of so-called Vaiñëavas. In the opinion of Rüpa Gosvämé, such
activities are simply disturbances to the standard way of devotional
service.
Çré Rüpa Gosvämé says that learned äcäryas recommend that we follow
the regulative principles even after the development of spontaneous
love for Kåñëa. According to the regulative principles, there are nine
departmental activities, as described above, and one should specifically
engage himself in the type of devotional service for which he has a

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natural aptitude. For example, one person may have a particular interest
in hearing, another may have a particular interest in chanting, and
another may have a particular interest in serving in the temple. So
these, or any of the other six different types of devotional service
(remembering, serving, praying, engaging in some particular service,
being in a friendly relationship or offering everything in one's
possession) should be executed in full earnestness. In this way everyone
should act according to his particular taste.
Devotional service following in the footsteps of the gopés of Våndävana
or the queens at Dvärakä is called devotional service in conjugal love.
This devotional service in conjugal love can be divided into two
categories. One is indirect conjugal love, the other direct. In both of
these categories one has to follow the particular gopé who is engaged in
such service in Goloka Våndävana. To be directly attached to the
Supreme Personality of Godhead in conjugal love is technically called
keli. This keli performance means to directly join with the Supreme
Personality of Godhead. There are other devotees who do not wish
direct contact with the Supreme Person, but who relish the conjugal
love affairs of the Lord with the gopés. Such devotees enjoy simply by
hearing of the activities of the Lord with the gopés.
This development of conjugal love can be possible only with those who
are already engaged in following the regulative principles of devotional
service, specifically in the worship of Rädhä and Kåñëa in the temple.
Such devotees gradually develop a spontaneous love for the Deity, and
by hearing of the Lord's exchange of loving affairs with the gopés, they
gradually become attracted to these pastimes. After this spontaneous
attraction becomes highly developed, the devotee is placed in either of
the above-mentioned categories.
This development of conjugal love for Kåñëa is not manifested in women
only. The material body has nothing to do with spiritual loving affairs. A
woman may develop an attitude for becoming a friend of Kåñëa, and,
similarly, a man may develop the feature of becoming a gopé in
Våndävana. How a devotee in the form of a man can desire to become a
gopé is stated in the Padma Puräëa as follows: In days gone by there were
many sages in Daëòakäraëya. Daëòakäraëya is the name of the forest
where Lord Rämacandra lived after being banished by His father for

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fourteen years. At that time there were many advanced sages who were
captivated by the beauty of Lord Rämacandra and who desired to
become women in order to embrace the Lord. Later on these sages
appeared in Goloka Våndävana when Kåñëa advented Himself there,
and they were born as gopés or girl friends of Kåñëa. In this way they
attained the perfection of spiritual life.
The story of the sages of Daëòakäraëya can be explained as follows:
When Lord Rämacandra was residing in Daëòakäraëya, the sages who
were engaged in devotional service there became attracted by His beauty
and immediately thought of the gopés at Våndävana, who enjoyed
conjugal loving affection with Kåñëa. In this instance it is clear that the
sages of Daëòakäraëya desired conjugal love in the manner of the gopés,
although they were well aware of the Supreme Lord as both Kåñëa and
Lord Rämacandra. They knew that Rämacandra was an ideal king and
could not accept more than one wife; but Lord Kåñëa, being the full-
fledged Personality of Godhead, could fulfill the desires of all of them in
Våndävana. These sages also concluded that the form of Lord Kåñëa is
more attractive than that of Lord Rämacandra, and so they prayed to
become gopés in their future lives to be associated with Kåñëa. Lord
Rämacandra remained silent, and His silence shows that He accepted
the prayers of the sages. Thus they were blest by Lord Rämacandra to
have association with Lord Kåñëa in their future lives. As a result of this
benediction, they all took birth as women in the wombs of gopés at
Gokula, and, as they had desired in their previous lives, they enjoyed the
company of Lord Kåñëa, who was present at that time in Gokula
Våndävana. The perfection of their human form of life was thus
achieved by their generating a transcendental sentiment to share
conjugal love with Lord Kåñëa.
Conjugal love is divided into two classifications-namely, conjugal love as
husband and wife and conjugal love as lover and beloved. One who
develops conjugal love for Kåñëa as a wife is promoted to Dvärakä, where
the devotee becomes the queen of the Lord. Those who develop conjugal
love for Kåñëa as a lover are promoted to Goloka Våndävana, to
associate with the gopés and enjoy loving affairs with Kåñëa there. We
should note carefully, however, that this conjugal love for Kåñëa, either
as gopé or queen, is not limited only to women. Even men can develop

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such sentiments, as was evidenced by the sages of Daëòakäraëya. If

someone simply desires conjugal love but does not follow in the footsteps
of the gopés, he is promoted to association with the Lord at Dvärakä.
In the Mahä-kürma Puräëa it is stated: "Great sages who were the sons
of fire gods rigidly followed the regulative principles in their desire to
have conjugal love for Kåñëa. As such, in their next lives they were able
to associate with the Lord, the origin of all creation, who is known as
Väsudeva, or Kåñëa. Every one of them got Him as their husband."
Devotees who are attracted to Kåñëa as parents or as friends should
follow in the footsteps of Nanda Mahäräj or Subala, respectively. Nanda
Mahäräj is the foster father of Kåñëa, and out of all of the friends of
Kåñëa, Subala is the most intimate in Brajabhümi.
In the development of becoming either the father or friend of the Lord,
there are two varieties. One method is that one may try to become the
father of the Lord directly, and the other is that one may follow Nanda
Mahäräj and cherish the ideal of being Kåñëa's father. Out of these two,
the attempt to directly become the father of Kåñëa is not recommended.
Such a development can become polluted with mäyäväda (impersonal)
philosophy. The mäyävädés or monists think that they themselves are
Kåñëa, and if one thinks that he himself has become Nanda Mahäräj,
then his parental love will become contaminated with the mäyäväda
philosophy. The mäyäväda philosophical way of thinking is offensive,
and no offender can enter into the kingdom of God to associate with
Kåñëa.
In the Skanda Puräëa there is a story of an old man residing in
Hastinäpur, capital of the kingdom of the Päëòus, who desired Kåñëa as
his beloved son. This old man was instructed by Närada to follow in the
footsteps of Nanda Mahäräj, and thus success was achieved by him.
There is a statement in the Näräyaëa-vyüha-stava prayers that persons
who are always engaged in thinking of the Lord as their husband, friend,
father or well-wisher are always worshipable by everyone. This
spontaneous love for Kåñëa can only be developed by the special mercy
of Kåñëa or His pure devotee. This process of devotional service is
sometimes called puñöi-märga. Puñöi means nourishing, and märga means
path. Such development of sentiment nourishes devotional service to
the highest standard. Thus it is called the path of nourishment, or puñöi-

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märga. The Vallabha-sampradäya, which belongs to the Viñëu-svämé sect

of Vaiñëava religion, worships Kåñëa in this puñöi-märga. Generally
devotees in Gujarat worship Bäla-Kåñëa, under this heading of puñöi-
märga.

Chapter Seventeen

Ecstatic Love

By the process of executing regulated devotional service, one is actually

elevated onto the transcendental stage, beyond the material modes of
nature. At that time one's heart becomes illuminated like the sun. The
sun is far above the planetary systems, and there is no possibility of its
being covered by any kind of cloud; similarly, when a devotee is purified
like the sun, from his pure heart there is a diffusion of ecstatic love
which is more glorious than the sunshine. Only at that time is the
attachment to Kåñëa perfect. Spontaneously, the devotee becomes eager
to serve the Lord in his ecstatic love. At this stage the devotee is on the
platform of uttama adhikäré, perfect devotion. Such a devotee has no
agitation from material affections and is interested only in the service of
Rädhä and Kåñëa.
To clarify, in the previous chapters, the symptoms of devotional service
were explained along with instructions as to how they can be executed
with our present senses, gradually rising to the platform of ecstasy of
spontaneous love. And the two kinds of devotional service-namely
devotional service through regulative principles and through
spontaneous love-were discussed. Within the stage of the regulative
principles of devotional service there are two divisions-namely executive
and effective. This effective portion of devotional service is called
bhäva, or ecstasy. In this connection, there is a statement in the Tantras
that ecstasy is the first symptom of pure love for the Personality of
Godhead, and in that stage one is sometimes found shedding tears or

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shivering. Not always are these symptoms manifest, but occasionally.

When King Ambaréña was put into difficulty by Durväsä, he began to
think of the lotus feet of the Lord, and thus there were some changes in
his body, and tears were falling from his eyes. These symptoms are
activities of ecstasy. They are visible in the shivering of the body and the
shedding of tears. After the outward appearance of these ecstatic
symptoms, they stay within the mind, and continuation of the ecstasy is
called samädhi. This stage of appreciation becomes the cause of future
exchanges of loving affairs with Kåñëa.
Elevation to this stage of ecstasy can be possible in two ways. One way is
constant association with pure devotees. The other way is by the special
mercy of Kåñëa, or by the mercy of a pure devotee of Kåñëa. Elevation to
the ecstatic stage of life is generally attained through association with
pure devotees, while elevation to that stage by the special mercy of
Kåñëa or His devotee is very rare. The purport is that one should execute
devotional service rigidly in the association of devotees so that there will
be certainty in raising oneself to that ecstatic position. In special cases,
of course, there is special favor from Kåñëa, and although we should
always expect that, we should not sit idly and simply wait for Kåñëa's
special mercy; the regular duties must be performed. It is just as when,
sometimes, it is found that a person who never attended school or
college may be recognized as a great scholar, or an honorary degree from
great universities may be offered to him. But this does not mean that
one should avoid school and expect to automatically receive an honorary
degree from some university. Similarly, one should devoutly execute the
regulative principles of devotional service and at the same time hope for
Kåñëa's favor or for His devotee's favor.
An example of rising to the stage of ecstatic love by executing the
regulative principles of devotional service is given in the life story of
Närada, which is described to Vyäsadeva in the Çrémad-Bhägavatam.
Närada tells there of his previous life and how he developed to the stage
of ecstatic love. He was engaged in the service of great devotees and used
to hear their talks and songs. Because he had the opportunity to hear
these pastimes and songs of Kåñëa from the mouths of pure devotees, he
became very attracted within his heart. Because he had become so eager
to hear these topics, he gradually developed within himself an ecstatic

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love for Kåñëa. This ecstatic love is prior to the pure love of Kåñëa,
because in the next verse Närada confirms that by the gradual process of
hearing from the great sages he developed love of Godhead. In that
connection, Närada continues to say in the First Canto, 5th Chapter,
28th verse, of the Bhägavatam: "First I passed my days in the association
of the great sages during the rainy autumn season. Every morning and
evening I heard them while they were singing and chanting the Hare
Kåñëa mantra, and thus gradually my heart became purified. As soon as I
heard them with great attention, the influence of the modes of material
ignorance and passion disappeared, and I became firmly fixed in
devotional service to the Lord."
These are practical examples of how one can develop to the stage of
ecstatic love simply by the association of pure devotees. It is essential,
therefore, that one constantly associate with pure devotees who are
engaged morning and evening in chanting the Hare Kåñëa mantra. In
this way one will get the chance to purify his heart and develop this
ecstatic pure love for Kåñëa.
This statement is also confirmed in the Third Canto, 25th Chapter,
22nd verse, of the Çrémad-Bhägavatam, where Lord Kapila says, "My dear
Mother, when a person is actually in association with pure devotees, the
sublime potency of My devotional service can be experienced." In other
words, when a pure devotee speaks, his words act upon the hearts of the
audience. What is the secret of hearing and chanting? A professional
speaker cannot impress transcendental ecstasy within the hearts of the
listeners. However, when a realized soul who is engaged in the service of
the Lord is speaking, he has the potency to inject spiritual life within
the audience. One should, therefore, seek the association of such pure
unalloyed devotees, and by such association and service a neophyte
devotee will certainly develop attachment, love and devotion for the
Supreme Personality of Godhead.
In the Padma Puräëa there is the story of a neophyte devotee who, in
order to raise himself to the ecstatic platform, danced all night to invoke
the Lord's grace upon him.
Sometimes, however, it is found that without undergoing any devotional
process, one all of a sudden develops devotion for Lord Kåñëa. This
sudden development of the devotional attitude in a person must be

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understood as a special mercy of Kåñëa or of His devotee. This

apparently accidental development of ecstatic feelings through the
causeless mercy of Kåñëa can be divided into three groups: simply by
speaking, simply by glancing and simply by good wishes.
In the Näradéya Puräëa there is a statement about development of
ecstatic love simply by speaking. Lord Kåñëa said to Närada, "O best of
the brähmaëas, I wish that you may develop unalloyed devotional service
to Me, which is full of transcendental bliss and all auspiciousness."
In the Skanda Puräëa there is a statement about developing ecstatic love
towards Kåñëa simply by glancing. It is stated there: "When the
inhabitants of Jaìgala Province saw the Personality of Godhead, Kåñëa,
they were so stricken with feeling that they could not withdraw their
glance from Him."
As far as heartfelt wishes are concerned, there is a statement in the
Çuka-saàhitä where Närada tells Çréla Vyäsadeva, "You have a son who
is the greatest devotee of the Personality of Godhead, and I can observe
that without any following of the regulative principles of devotional
service, he is already enriched with many of the symptoms achieved by
the execution of devotional service after many, many births."
As for ecstatic love of Kåñëa, there is a statement in the Seventh Canto,
4th Chapter, 26th verse, of Çrémad-Bhägavatam in which Närada
addresses King Yudhiñöhira: "My dear King, it is very difficult to describe
the character of Prahläda. He developed a natural attraction for Kåñëa,
and whatever I can explain about his character will simply be an
arrangement of words; his actual character is impossible to describe."
This means Närada himself admitted that the natural development of
Prahläda's ecstatic love was by the grace of Lord Kåñëa.
This natural attraction for Kåñëa on the part of Prahläda was developed
simply by the mercy of Närada. When Prahläda Mahäräj was within the
womb of his mother, she was being sympathetically instructed by Närada
about the science of devotional service, and at the same time Närada was
wishing that the child within the womb could also take advantage of the
instructions. Because Närada, an authorized devotee and great associate
of the Personality of Godhead, was desiring auspiciousness for Prahläda
Mahäräj, he developed all the characteristics of a high-grade devotee.
This is called natural attraction. It is caused by the special grace of the

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Personality of Godhead or by the special grace of a great devotee like

Närada.
There is a statement in the Skanda Puräëa wherein Parvata Muni tells
Närada, "My dear Närada, of all saintly persons you are so great and
glorious that simply by your good wishes a lowborn hunter also has
become a great, elevated devotee of Lord Kåñëa."
This ecstatic love for Kåñëa can be divided into five divisions, which will
be described by Çré Rüpa Gosvämé later on.

Chapter Eighteen

Character of One in Ecstatic Love

Rüpa Gosvämé next describes the characteristics of a person who has

actually developed his ecstatic love for Kåñëa. The characteristics are as
follows:
1) He is always anxious to utilize his time in the devotional service of the
Lord. He does not like to be idle. He wants service always, twenty-four
hours a day without deviation.
2) He is always reserved and perseverant.
3) He is always detached from all material attraction.
4) He does not long for any material respect in return for his activities.
5) He is always certain that Kåñëa will bestow His mercy upon him.
6) He is always very eager to serve the Lord faithfully.
7) He is very much attached to the chanting of the holy names of the
Lord.
8) He is always eager to describe the transcendental qualities of the
Lord.
9) He is very pleased to live in a place where the Lord's pastimes are
performed, e.g., Mathurä, Våndävana, or Dvärakä.
An unalloyed devotee who has developed ecstatic love for Kåñëa is
always engaging his words in reciting prayers to the Lord. Within the

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mind he is always thinking of Kåñëa, and with his body he is either

offering obeisances by bowing down before the Deity or is engageing in
some other service. During these ecstatic activities he sometimes sheds
tears. In this way his whole life is engaged in the service of the Lord,
with not a moment wasted on any other engagement.
When a person is undisturbed even in the presence of various causes of
disturbance, he is called reserved and perseverant. An example of this
perseverance and reservation is found in the behavior of King Parékñit,
as described in the First Canto, 19th Chapter, 13th verse, of the Çrémad-
Bhägavatam. The King says there to all the sages present before him at
the time of his death, "My dear brähmaëas, you should always accept me
as your surrendered servant. I have come to the bank of the Ganges just
to devote my heart and soul unto the lotus feet of Lord Kåñëa. So please
bless me, that Mother Ganges may also be pleased with me. Let the curse
of the brähmaëa's son fall upon me-I do not mind. I only request that at
the last moment of my life all of you will kindly chant the holy name of
Viñëu, so that I may realize His transcendental qualities."
This example of Mahäräj Parékñit's behavior, his remaining patient even
at the last point of his life, his undisturbed condition of mind, is an
example of reservation. This is one of the characteristics of a devotee
who has developed ecstatic love for Kåñëa.
The senses are always desiring sense enjoyment, but when a devotee
develops transcendental love for Kåñëa his senses are no longer attracted
by material desires. This state of mind is called detachment. There is a
nice example of this detachment in connection with the character of
King Bharata. In the Fifth Canto, 14th Chapter, 43rd verse, of Çrémad-
Bhägavatam it is stated: "Emperor Bharata was so attracted by the beauty
of the lotus feet of Kåñëa that even in his youthful life he gave up all
kinds of attachments to family, children, friends, kingdom, etc., as
though they were untouchable stools."
Emperor Bharata is a typical example of detachment. He had everything
enjoyable in the material world, but he left it. This means that
detachment does not mean artificially keeping oneself aloof and apart
from the allurements of attachment. Even in the presence of such
allurements, if one can remain unattracted by material attachments,
that is called detachment. In the beginning, of course, a neophyte

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devotee must try to keep himself apart from all kinds of alluring
attachments, but the real position of a mature devotee is that even in
the presence of all allurements, he is not at all attracted. This is the
actual criterion of detachment.
When a devotee, in spite of possessing all the qualities of pure
realization, is not proud of his position, that is called pridelessness. In
the Padma Puräëa it is stated that King Bhagératha was the emperor
above all other kings, yet he developed such ecstatic love for Kåñëa that
he became a mendicant and went out begging even to the homes of his
political enemies and untouchables. He was so humble that he
respectfully bowed down before them.
There are many similar instances in the history of India. Even very
recently, about 200 years ago or less, one big landlord known as
Lalababu, a Calcutta landholder, became a Vaiñëava and lived in
Våndävana. He was also begging from door to door, even at the homes of
his political enemies. Begging involves being ready to be insulted by
persons at whose home one has come. That is natural. But one has to
tolerate such insults for the sake of Kåñëa. The devotee of Kåñëa can
accept any position in the service of Kåñëa.
The strong conviction that one will certainly receive the favor of the
Supreme Personality of Godhead is called in Sanskrit äçä-bandha. Äçä-
bandha means to continue to think, "Because I'm trying my best to follow
the routine principles of devotional service, I am sure that I will go back
to Godhead, back to home."
In this connection, one prayer by Rüpa Gosvämé is sufficient to
exemplify this hopefulness. He says, "I have no love for Kåñëa, nor for
the causes of developing love of Kåñëa-namely, hearing and chanting.
And the process of bhakti-yoga, by which one is always thinking of Kåñëa
and fixing His lotus feet in the heart, is also lacking in me. As far as
philosophical knowledge or pious works are concerned, I don't see any
opportunity for me to execute such activities. But above all, I am not
even born of a nice family. Therefore I must simply pray to You, Gopé-
jana-vallabha [Kåñëa, maintainer and beloved of the gopés]. I simply wish
and hope that some way or other I may be able to approach Your lotus
feet, and this hope is giving me pain, because I think myself quite
incompetent to approach that transcendental goal of life." The purport

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is that under this heading of äçä-bandha, one should continue to hope

against hope that some way or other he will be able to approach the lotus
feet of the Supreme Lord.
When one is sufficiently eager to achieve success in devotional service,
that eagerness is called samutkaëöhä. This means complete eagerness.
Actually this eagerness is the price for achieving success in Kåñëa
consciousness. Everything has some value, and one has to pay the value
before obtaining or possessing it. It is stated in the Vedic literature that
to purchase the most valuable thing, Kåñëa consciousness, one has to
develop intense eagerness for achieving success. This intense eagerness
is very nicely expressed by Bilvamaìgala Thäkur in his book Kåñëa-
karëämåta. He says, "I am eagerly waiting to see that boy of Våndävana
whose bodily beauty is captivating the whole universe, whose eyes are
always bounded by black eyebrows and expanded like lotus petals, who is
always eagerly glancing over His devotees and therefore moving slightly
here and there. His eyes are always moist, His lips are colored like
copper, and through those lips there comes a sound vibration which
drives one madder than a mad elephant. I want so much to see Him at
Våndävana!"
In the same Karëämåta there is another statement about the chanting of
Rädhäräëé. It is said by one of the associates of Rädhäräëé: "O Lord
Govinda, the girl who is the daughter of King Våñabhänu is now
shedding tears, and She is anxiously chanting Your holy name-Kåñëa!
Kåñëa!"
This attachment for chanting the glories of the Lord is also stated in the
Karëämåta as follows: "What shall I do for Kåñëa, who is pleasing beyond
all pleasurable conceptions, and who is naughtier than all restless boys?
The idea of Kåñëa's beautiful activities is attracting my heart, and I do
not know what I can do!"
In the book Padyävalé by Rüpa Gosvämé there is the following statement
about Våndävana: "In this place the son of Mahäräj Nanda used to live
with His father, who was king of all cowherd men. In this place Lord
Kåñëa broke the cart in which the Çakaöäsura demon was concealed. At
this place Dämodara, who can cut the knot of our material existence,
was tied up by His mother Yaçodä."
A pure devotee of Lord Kåñëa resides in the district of Mathurä or

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Våndävana and visits all the places where Kåñëa's pastimes were
performed. At these sacred places Kåñëa displayed His childhood
activities with the cowherd boys and mother Yaçodä. The system of
circumambulating all these places is still current among devotees of Lord
Kåñëa, and those coming to Mathurä and Våndävana always feel
transcendental pleasure. Actually, if someone goes to Våndävana, he will
immediately feel separation from Kåñëa, who performed such nice
activities when He was present there.
Such attraction for remembering Kåñëa's activities is known as
attachment for Kåñëa. There are impersonalist philosophers and mystics,
however, who by a show of devotional service want ultimately to merge
into the existence of the Supreme Lord. They sometimes try to imitate a
pure devotee's sentiment for visiting the holy places where Kåñëa had
His pastimes, but they simply have a view for salvation, and so their
activities cannot be considered attachment.
It is said by Rüpa Gosvämé that the attachment exhibited by pure
devotees for Kåñëa cannot possibly be perfected in the heart of fruitive
workers (karmés) or mental speculators because such attachment in pure
Kåñëa consciousness is very rare and not possible to achieve even for
many liberated persons. As is stated in the Bhagavad-gétä, liberation
from material contamination is the stage at which devotional service
can be achieved. For a person who simply wants to have liberation and
to merge into the impersonal brahma-jyoti, it is not possible to acquire
attachment to Kåñëa. This attachment is very confidentially kept by
Kåñëa and is only bestowed upon pure devotees. Even ordinary devotees
cannot have such pure attachment for Kåñëa. Therefore, how is it
possible for success to be achieved by persons whose hearts are
contaminated by the actions and reactions of fruitive activities and who
are entangled by various types of mental speculation?
There are many so-called devotees who artificially think of Kåñëa's
pastimes, which are known as añöa-käléya-lélä. Sometimes one may
artificially imitate these, pretending that Kåñëa is talking with him in
the form of a boy, or else one may pretend that Rädhäräëé and Kåñëa
both have come to him and are talking with him. Such characteristics
are sometimes exhibited by the impersonalist class of men, and they may
captivate some innocent persons who have no knowledge in the science

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of devotional service. However, as soon as an experienced devotee sees

all of these caricatures, he can immediately evaluate such rascaldom. If
such a pretender is sometimes seen possessing imitative attachment to
Kåñëa, that will not be accepted as real attachment. It may be said,
however, that such attachment is like giving a future hope to the
pretender, so that he may eventually rise onto the actual platform of
pure devotional service.
This imitative attachment can be divided into two headings-namely,
shadow attachment and parä (transcendental) attachment. If someone,
without undergoing the regulative principles of devotional service or
without being guided by a bona fide spiritual master, shows such
imitative attachment, it is called shadow attachment. Sometimes it is
found that a person actually attached to material enjoyment or salvation
has the good fortune to associate with pure devotees while they are
engaged in chanting the holy name of the Lord. By the good grace of the
Lord one may also cooperate and join in the chanting. At that time,
simply by the association of such pure devotees, the moonlike rays from
their hearts reflect on him, and by the influence of the pure devotees he
may show some likeness of attachment caused by inquisitiveness, but
this is very flickering. And, if by the manifestation of such shadow
attachment one feels the disappearance of all material pangs, then it is
called parä attachment.
Such shadow attachment or parä attachment can develop by associating
with a pure devotee or by visiting holy places like Våndävana or
Mathurä; or if an ordinary man develops such attachment for Kåñëa and
fortunately performs devotional activities in the association of pure
devotees, he can also rise up to the platform of pure devotional service.
The conclusion is that transcendental attachment is so powerful that if
such attachment is seen manifested even in some common man, by the
association of a pure devotee it can bring one to the perfectional stage.
But such attachment for Kåñëa cannot be invoked in a person without
his being sufficiently blessed by the association of pure devotees.
As attachment can be invoked by the association of pure devotees, so
attachment can also be extinguished by committing offenses at the lotus
feet of pure devotees. To be more clear, by the association of pure
devotees attachment for Kåñëa can be aroused, but if one commits

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offenses at the lotus feet of a devotee, his shadow attachment or parä

attachment can be extinguished. This extinguishing is like the waning
moon, which gradually decreases and at last becomes darkness. One
should therefore be very careful while associating with pure devotees to
guard against committing an offense at their lotus feet.
Transcendental attachment, either shadow or parä, can be nullified by
different degrees of offenses at the lotus feet of pure devotees. If the
offense is very serious, then one's attachment becomes almost nil, and if
the offense is not very serious, one's attachment can become second-
class or third- class.
If someone becomes attached to the principles of salvation or to merging
into the existence of the brahma-jyoti, his ecstasies gradually diminish
into shadow and parä attachment or else transform into the principles of
ahaìgrahopäsanä. This ahaìgrahopäsanä describes a living entity when
he begins spiritual realization by identifying himself with the Supreme
Lord. This state of self-realization is technically known as monism. The
monist thinks himself one with the Supreme Lord. Thus, without
differentiating between himself and the Supreme Lord, it is his view
that by worshiping himself he is worshiping the supreme whole.
Sometimes it is found that a neophyte is taking part in chanting and
dancing very enthusiastically, but within himself he is under the
impression that he has become one with the supreme whole. This
conception of monism is completely different from pure transcendental
devotional service. If, however, it is seen that a person has developed a
high standard of devotion without having undergone even the
regulative principles, it is to be understood that his status of devotional
service was achieved in a former life. For some reason or another it had
been temporarily stopped, most probably by committing an offense at
the lotus feet of a devotee. Now, with a good second chance, it has again
begun to develop. The conclusion is that steady progress in devotional
service can be attained only in the association of pure devotees.
If one can gradually advance his status in devotional service, it is to be
understood that it is due to the causeless mercy of Kåñëa Himself. If a
person is completely detached from material enjoyment and has
developed pure ecstatic devotion, even if he is sometimes accidentally
found not to be living up to the standard of devotional service, one

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should not be envious of him. It is confirmed also in the Bhagavad-gétä

that a devotee who has unflinching faith in and devotion to the Lord,
even if he is sometimes found to be accidentally deviated from pure
devotional characteristics, should still be counted amongst the pure.
Unflinching faith in devotional service, in Lord Kåñëa and in the
spiritual master makes one highly elevated in the activities of devotional
service.
In the Nåsiàha Puräëa it is stated: "If a person has completely engaged
his mind, body and activities in the service of the Supreme Godhead,
and externally he is found to be engaged in some abominable activities,
these abominable activities will surely be very quickly vanquished by the
influence of his staunch devotional force." The example is given that on
the full moon there are some spots which may appear to be pockmarks.
Still, the illumination spread by the full moon cannot be checked.
Similarly, a little fault in the midst of volumes of devotional service is
not at all to be counted as fault. Attachment for Kåñëa is transcendental
bliss. Amidst unlimited volumes of transcendental bliss, a spot of some
material defect cannot act in any way.

Chapter Nineteen

Devotional Service in Love of God

When one's desire to love Kåñëa in his particular relationship becomes

intensified, this is known as pure love of Godhead. In the beginning a
devotee is engaged in the regulative principles of devotional service by
the order of his spiritual master. When one thereby becomes completely
purified of all material contamination, there develops an attachment
and taste for devotional service. This taste and attachment, when
gradually intensified in the course of time, becomes love. The word
"love" can only be actually applied in relationship with the Personality of
Godhead. In the material world, love is not applicable at all. What goes

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on under the name of love in the material world is nothing but lust.
There is a gulf of difference between love and lust, like the difference
between gold and iron. In the Närada-païcarätra it is clearly stated that
when lust is completely transferred to the Supreme Godhead and the
concept of kinship is completely reposed in Him, such is accepted as
pure love of God by great authorities like Bhéñma, Prahläda, Uddhava
and Närada.
A great authority like Bhéñma has explained that love of Godhead means
completely giving up all so-called love for any other person. According
to Bhéñma, love means to repose one's affection completely upon one
person, withdrawing all affinities for any other person. This pure love
can be transferred to the Supreme Personality of Godhead under two
conditions-out of ecstasy and out of the causeless mercy of the Supreme
Personality of Godhead Himself.
Ecstatic love of Godhead can be potently invoked simply by following
the rules and regulations of devotional service as they are prescribed in
scriptures, under the direction of a bona fide spiritual master. In the
Eleventh Canto, 2nd Chapter, 38th verse, of the Çrémad-Bhägavatam
this ecstatic love, born of the execution of regulative devotional service,
is explained: "A devotee, in the course of executing the regulative
principles of devotional service, develops his natural Kåñëa
consciousness, and being thus softened at heart he chants and dances
like a madman. While performing chanting of the holy name of the
Lord, he sometimes cries, sometimes talks wildly, sometimes sings and
sometimes-without caring for any outsider-dances like a madman."
In the Padma Puräëa there is a statement about ecstatic love born of
spontaneous affection. Candrakänti, a celebrated fair-faced girl, rigidly
observed celibacy in order to obtain Kåñëa as her husband. She always
engaged herself in meditating on the transcendental form of the Lord
and always chanted the glories of the Lord. She did not desire to accept
anyone else as her husband. She had firmly decided that only Lord
Kåñëa would be her husband.
When a devotee is found to be always associated with the Lord in
ecstatic love, it is to be understood that such a position is awarded by the
Lord Himself out of His causeless extraordinary mercy. An example of
such extraordinary mercy is given in the Eleventh Canto, 12th Chapter,

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6th verse, of the Çrémad-Bhägavatam, wherein Lord Kåñëa tells

Uddhava: "The gopés in Våndävana did not study the Vedas to achieve
Me. Nor had they ever been in holy places of pilgrimage. Nor did they
devoutly execute any regulative principle. Nor did they undergo any
kind of austerity. It is simply by My association that they have attained
the highest perfection of devotional service."
From the example of Candrakänti as found in the Padma Puräëa and
from the example of the gopés as found in the Çrémad-Bhägavatam, it
appears that a devotee who always thinks of Kåñëa and who always
chants His glories in ecstatic love, regardless of his condition, will attain
the highest perfection of unalloyed devotional love due to Lord Kåñëa's
extraordinary mercy. This is confirmed in the Çrémad-Bhägavatam: "If
Hari, the Supreme Lord, worshiped, adored and loved by a person, it
should be understood that the person has finished all kinds of austerities,
penances and similar processes for self realization. On the other hand, if
after undergoing all types of austerities, penances and mystic yoga
practices, one does not develop such love for Hari, then all his
performances are to be considered a useless waste of time. If someone
always sees Kåñëa inside and out, then it is to be understood that he has
surpassed all austerities and penances for self-realization. And if, after
executing all kinds of penances and austerities, one cannot always see
Kåñëa inside and out, then he has executed his performances uselessly."
Spontaneous attraction to Kåñëa, which is said to be due to the
extraordinary mercy of the Lord, can be placed under two headings: one
is profound veneration for the greatness of the Lord, and the other may
be one's automatically being attracted to Kåñëa without any extraneous
consideration. In the Närada-païcarätra it is said that if on account of
profound veneration for the greatness of the Supreme Lord, one attains
a great affection and steady love for Him, one is certainly assured of
attaining the four kinds of Vaiñëava liberation-namely, achieving the
same bodily features as the Lord, achieving the same opulence as the
Lord, dwelling on the planet where the Lord is residing, and attaining
eternal association with the Lord. The Vaiñëava liberation is completely
different from the mäyäväda liberation, which is simply a matter of
being merged into the effulgence of the Lord.
In the Närada-païcarätra pure unalloyed devotional service is explained

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as being without any motive for personal benefit. If a devotee is

continuously in love with Lord Kåñëa and his mind is always fixed upon
Him, that devotional attitude will prove to be the only means of
attracting the attention of the Lord. In other words, a Vaiñëava who is
incessantly thinking of the form of Lord Kåñëa is to be known as a pure
Vaiñëava.
Generally, a devotee who has achieved the causeless mercy of the Lord
on account of following the strict rules and regulations of devotional
service becomes attracted by the supreme greatness of the Lord, by the
transcendental beauty of the Lord and by the spontaneous execution of
devotional service. To be more clear, by executing the regulative
principles of devotional service one can fully appreciate the
transcendental beauty of the Lord. In any case, such exalted positions
are only possible by the extraordinary mercy of the Lord upon the
devotee.
Although many different processes for developing love of Godhead have
been explained so far, Çréla Rüpa Gosvämé now gives us a general
description of how one can best achieve such a high position. The
beginning of ecstatic love of Godhead is basically faith. There are many
societies and associations of pure devotees, and if someone with just a
little faith begins to associate with such societies, his advancement to
pure devotional service is rapid. The influence of a pure devotee is such
that if someone comes to associate with him with a little faith, he gets
the chance of hearing about the Lord from authoritative scriptures like
the Bhagavad-gétä and Çrémad-Bhägavatam. Thus, by the mercy of the
Lord, who is situated in everyone's heart, one gradually develops his
faith in the descriptions of such authoritative scriptures. This is the first
stage of association with pure devotees. In the second stage, after one
becomes a little advanced and mature, he automatically offers to follow
the principles of devotional service under the guidance of the pure
devotee and accepts him as the spiritual master. In the next stage, under
the guidance of the spiritual master, the devotee executes regulative
devotional service, and, as a result of such activities, he becomes freed
from all unwanted occupations. When he is freed from unwanted
occupations, his faith becomes steadily fixed, and he develops a
transcendental taste for devotional service, then attachment, then

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ecstasies, and in the last stage there is pure love of Godhead. These are
the different stages of the development of pure love.
Only the most fortunate persons can achieve such success in life. Those
who are simply academic students of the Vedic scriptures cannot
appreciate how such a development takes place. In the Näräyaëa
Païcarätra Lord Çiva therefore tells Pärvaté: "My dear supreme goddess,
you can know from me that any person who has developed the ecstasy of
love for the Supreme Personality of Godhead, and who is always merged
in transcendental bliss on account of this love, cannot even perceive the
material distress or happiness coming from the body or mind."
Affection and the dealings of love are different branches of the original
tree of love preceding the many varieties of affectionate manifestations,
which will not be discussed here. These different manifestations have
been described by Sanätana Gosvämé in his Bhägavatämåta. Although
the subject of such affections and dealings of love are very confidential,
Sanätana Gosvämé has described them very explicitly.
Çré Rüpa Gosvämé thus concludes the first division of the Bhakti-
rasämåta-sindhu, offering up his treatise for the transcendental pleasure
of Sanätana Gosvämé, who has established the transcendental beauty,
and of Gopäla Bhaööa Gosvämé, Çré Raghunätha Bhaööa Gosvämé and
Raghunäthadäs Gosvämé. It appears from this statement that the great
Çréla Jéva Gosvämé was not yet active when Bhakti-rasämåta-sindhu was
written.

Thus ends the Bhaktivedanta summary study of the first division of Bhakti-
rasämåta-sindhu, up to the descriptions of ecstatic love of Godhead, which
are to follow next.

Chapter Twenty

Transcendental Mellow

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In this second division of Bhakti-rasämåta-sindhu the author offers his

respectful obeisances unto "Sanätana." This Sanätana can be interpreted
as either Çré Kåñëa Himself or as Sanätana Gosvämé, the elder brother
and spiritual master of Rüpa Gosvämé. In the case where Sanätana is
accepted to mean Çré Kåñëa, the obeisances are offered to Kåñëa because
He is naturally so beautiful and because He is the killer of the demon
Agha. If it is interpreted to mean Sanätana Gosvämé, then it is because
he is so greatly favored by Rüpa Gosvämé, being always served by him,
and because he is the annihilator of all kinds of sinful activities. In this
division of Bhakti-rasämåta-sindhu the author wants to describe the
general symptoms of the transcendental mellow (loving mood) of
discharging devotional service.
In this division of Bhakti-rasämåta-sindhu there are five general topics:
1) vibhäva-special symptoms of ecstasy, 2) anubhäva-subsequent ecstasy,
3) sättvika-bhäva-constitutional ecstasy, 4) vyabhicäré-bhäva-aggressive
ecstasy and 5) sthäyi-bhäva-fervent ecstasy.
The word rasa, used in the Bhakti-rasämåta-sindhu, is understood by
different persons differently because the exact English equivalent is very
difficult to find. But as we have seen our spiritual master translate this
word rasa into "mellow," we shall follow in his footsteps and also
translate the word in that way.
The particular loving mood or attitude relished in the exchange of love
with the Supreme Personality of Godhead is called rasa, or mellow. The
different types of rasa, when combined together, help one to taste the
mellow of devotional service in the highest degree of transcendental
ecstasy. Such a position, although entirely transcendental to our
experience, will be explained in this section as far as possible, following
in the footsteps of Çréla Rüpa Gosvämé.
Without relishing some sort of mellow or loving mood in one's activities,
no one can continue to perform such activities. Similarly, in the
transcendental life of Kåñëa consciousness and devotional service there
must be some mellow or specific taste from the service. Generally this
mellow is experienced by chanting, hearing, worshiping in the temple
and being engaged in the service of the Lord. So when a person feels
transcendental bliss; that is called "relishing the mellow." To be more
clear, we may understand that the various feelings of happiness derived

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from discharging devotional service may be termed the "mellows" of

devotional service.
This relishing of transcendental mellow in discharging devotional
service cannot be experienced by all classes of men because this sweet
loving mood is developed only from one's previous life's activities, or by
the association of unalloyed devotees. As explained above, association
with pure devotees is the beginning of faith in devotional service. Only
by developing such faith in the association of a pure devotee, or by
having in one's previous life executed devotional activities, can one
actually relish the mellow of devotional service. In other words, this
transcendental bliss is not to be enjoyed by any common man unless he
is so extraordinarily fortunate as to be in association with devotees or to
be continuing his previous birth's devotional activities.
The gradual process of development to the stage of devotional service is
explained in the Çrémad-Bhägavatam, First Canto: "The beginning is to
hear about Lord Kåñëa in the association of devotees who have
themselves cleansed their hearts by association. Hearing about the
transcendental activities of the Lord will result in one's feeling
transcendental bliss always." It is also explained in the Bhagavad-gétä
that for one who has actually come to the spiritual platform, the first
symptom visible will be that he is always joyful. This joyous life is
attained by one's reaction to reading the Bhagavad-gétä or Çrémad-
Bhägavatam, or else from associating with persons who are very
interested in the spiritual life of Kåñëa consciousness-specifically those
who have made the determination to achieve the favor of Govinda by
being engaged in transcendental loving service at His lotus feet. Being
encouraged by such a feeling, one who is constantly engaged in
discharging the regulative principles of devotional service in such a way
as to please the Supreme Personality of Godhead develops two principles
of compelling force, which come under the heading of vibhäva. Thus one
enjoys transcendental bliss.
There are several origins or causes for this compulsive love of Kåñëa,
such as Kåñëa Himself, the devotees of Kåñëa, Kåñëa's playing on the
flute, etc. The effect is sometimes loving and sometimes stunted.
There are eight transcendental symptoms found in the body during
ecstasy, and all of them are possible only by a mixture of the above-

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mentioned five ecstatic divisions. Without some mixture of these five

ecstatic principles, one cannot relish transcendental bliss. The cause or
basis for relishing transcendental mellow is exactly what we mean by
vibhäva. This vibhäva is divided into two-namely, basic and impetuous.
In the Agni Puräëa the description of vibhäva is given as follows: "The
basis from which ecstatic love is born is called vibhäva, which is divided
into two-basic and impetuous." In other words, there are two kinds of
ecstatic love. The object of basic ecstatic love is Kåñëa and His devotee.
Lord Kåñëa is the object of basic ecstatic love, and His pure devotee, a
reservoir of such love, is the object of impetuous ecstatic love. Impetuous
ecstatic love, then, is that love which develops when one sees an object
which reminds him of Kåñëa.
Lord Kåñëa, who is the possessor of inconceivable potencies and qualities
of transcendental knowledge and bliss, is the basic cause of ecstatic love.
Lord Kåñëa also becomes the reservoir (impetus) of ecstatic love by His
different incarnations and expansions. In the Çrémad-Bhägavatam there
is a statement in connection with the brahma-vimohana-lélä, which
demonstrates something of this impetuous feature of ecstatic love. When
Brahmä was deluded by Kåñëa, who expanded Himself into so many
cowherd boys, calves and cows, Kåñëa's elder brother, Çré Baladeva (a
direct expansion of Kåñëa Himself), felt astonishment and said, "How
wonderful it is that My ecstatic love for Kåñëa is again being attracted to
so many cowherd boys, calves and cows!" He was struck with wonder by
thinking in this way. This is one of the examples in which Kåñëa
Himself becomes the object and reservoir of ecstatic love in the
impetuous aspect.

Chapter Twenty-one

Qualities of Çré Kåñëa

Personal features can be divided into two: one feature is covered, and

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the other feature is manifested. When Kåñëa is covered by different

kinds of dress, His personal feature is covered. There is an example of
His covered personal feature in the Çrémad-Bhägavatam in connection
with His Dvärakä lélä (His residence in Dvärakä as its king). Sometimes
Lord Kåñëa began to play by dressing Himself like a woman. Seeing this
form, Uddhava said, "How wonderful it is that this woman is attracting
my ecstatic love exactly as Lord Kåñëa does. I think she must be Kåñëa
covered by the dress of a woman!"
One devotee praised the bodily features of Kåñëa when he saw the Lord
in His manifested personal feature. He exclaimed, "How wonderful is the
personal feature of Lord Kåñëa! How His neck is just like a conchshell!
His eyes are so beautiful, as though they themselves are encountering
the beauty of a lotus flower. His body is just like the tämala tree, very
blackish. His head is protected with a canopy of hair. There are the
marks of çrévatsa on His chest, and He is holding His conchshell. By
such beautiful bodily features, the enemy of the demon Madhu has
appeared so pleasing that He can bestow upon me transcendental bliss
simply by my seeing His transcendental qualities."
Çréla Rüpa Gosvämé, after consulting various scriptures, has enumerated
the transcendental qualities of the Lord as follows: 1) beautiful features
of the entire body; 2) marked with all auspicious characteristics; 3)
extremely pleasing; 4) effulgent; 5) strong; 6) ever-youthful; 7)
wonderful linguist; 8) truthful; 9) talks pleasingly; 10) can speak fluently
in all languages; 11) highly learned; 12) highly intelligent; 13) a genius;
14) artistic; 15) extremely clever; 16) expert; 17) grateful; 18) firmly
determined; 19) an expert judge of time and circumstances; 20) sees and
speaks on the authority of Vedas, or scriptures; 21) pure; 22) self-
controlled; 23) steadfast; 24) forbearing; 25) forgiving; 26) grave; 27)
self-satisfied; 28) possessing equilibrium; 29) magnanimous; 30) religious;
31) heroic; 32) compassionate; 33) respectful; 34) gentle; 35) liberal; 36)
shy; 37) the protector of surrendered souls; 38) happy; 39) the well-
wisher of devotees; 40) controlled by love; 41) all-auspicious; 42) most
powerful; 43) all-famous; 44) popular; 45) partial to devotees; 46) very
attractive to all women; 47) all-worshipable; 48) all-opulent; 49) all-
honorable; 50) the supreme controller. The Supreme Personality of
Godhead has all these fifty transcendental qualities in fullness as deep as

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the ocean. In other words, the extent of His qualities is inconceivable.

As parts and parcels of the Supreme Lord, the individual living entities
can also possess all of these qualities in minute quantities, provided they
become pure devotees of the Lord. In other words, all of the above
transcendental qualities can be present in the devotees in minute
quantity, whereas the qualities in fullness are always present in the
Supreme Personality of Godhead.
Besides these, there are other transcendental qualities which are
described by Lord Çiva to Pärvaté in the Padma Puräëa, and in the First
Canto of Çrémad-Bhägavatam, in connection with a conversation
between the demigod of the earth and the King of religion, Yamaräj. It is
said therein, "Persons who are desirous of becoming great personalities
must be decorated with the following qualities: truthfulness, cleanliness,
mercy, perseverance, renunciation, peacefulness, simplicity, control of
the senses, equilibrium of the mind, austerity, equality, forbearance,
placidity, learning, knowledge, opulence, chivalry, influence, strength,
memory, independence, tactfulness, luster, patience, ability to talk,
gravity, steadiness, faithfulness, fame, respectfulness and lack of false
egotism." Persons who are desiring to become great souls cannot be
without any of the above qualities, so we can know for certain that these
qualities are found in Lord Kåñëa, the supreme soul.
Besides all of the above-mentioned fifty qualities, Lord Kåñëa possesses
five more, which are sometimes partially manifested in the persons of
Lord Brahmä or Lord Çiva. These transcendental qualities are as follows:
51) changeless; 52) all-cognizant; 53) ever fresh; 54) sac-cid-änanda
(possessing an eternal blissful body); 55) possessing all mystic perfection.
Kåñëa also possesses five other qualities, which are manifest in the body
of Näräyaëa, and they are listed as follows: 56) He has inconceivable
potency. 57) Uncountable universes generate from His body. 58) He is
the original source of all incarnations. 59) He is the giver of salvation to
the enemies whom He kills. 60) He is the attractor of liberated souls. All
these transcendental qualities are manifest wonderfully in the personal
feature of Lord Kåñëa.
Besides these sixty transcendental qualities, Kåñëa has four more, which
are not manifest even in the Näräyaëa form of Godhead, not to speak of
the demigods or living entities. They are as follows: 61) He is the

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performer of wonderful varieties of pastimes (especially His childhood

pastimes). 62) He can attract all living entities all over the universes by
playing on His flute. 63) He is surrounded by devotees endowed with
wonderful love of Godhead. 64) He has a wonderful excellence of beauty
which cannot be rivalled anywhere in the creation.
Adding to the list these four exceptional qualities of Kåñëa, it is to be
understood that the aggregate number of qualities of Kåñëa is sixty-four.
Çréla Rüpa Gosvämé has attempted to give evidences from various
scriptures about all sixty-four qualities present in the person of the
Supreme Lord.
Any comparison of the different parts of the Lord's body to different
material objects cannot factually be a complete comparison. Ordinary
persons, who cannot understand how exalted are the bodily features of
the Lord, are simply given a chance to understand by a material
comparison. It is said that Kåñëa's face is as beautiful as the moon, His
thighs are powerful, just like the trunks of elephants, His arms are just
like two pillars, His palms are expanded like lotus flowers, His chest is
just like a doorway, His hips are dens, and the middle of His body is a
terrace.
There are certain characteristics of different limbs which are considered
to be very auspicious and are fully present in the body of the Lord. In
this connection, one friend of Nanda Mahäräj, speaking about Lord
Kåñëa's auspicious bodily symptoms, said, "My dear King of the cowherds,
I can find 32 auspicious symptoms on the body of your son! I am
wondering how this boy could have taken His birth in a family of
cowherd men." Generally, when Lord Kåñëa appears He does so in a
family of kñatriyas (kings), as did Lord Rämacandra, and sometimes in a
family of brähmaëas. But Kåñëa accepted the role of son to Mahäräj
Nanda, despite the fact that Nanda belonged to the vaiçya community.
The business of the vaiçya community is trade, commerce and the
protection of cows. Therefore his friend, who may have been born into a
brähmaëa family, expressed his wonder at how such an exalted child
could take birth in a family of vaiçyas. Anyway, he pointed out the
auspicious signs on the body of Kåñëa to the boy's foster father.
He continued: "This boy has a reddish luster in seven places-His eyes,
the ends of His hands, the ends of His legs, His palate, His lips, His

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tongue and His nails. A reddish luster in these seven places is considered
to be auspicious. Three parts of His body are very broad: His waist,
forehead and chest. Three parts of His body are short: His neck, thighs
and genitals. Three parts of His body are very deep: His voice,
intelligence and navel. There is highness in five parts of His body: His
nose, arms, ears, forehead and thighs. In five parts of His body there is
fineness: His skin, the hairs on His head and on the other parts of His
body, His teeth and His fingertips. The aggregate of all these bodily
features is manifest only in the bodies of great personalities."
The fate lines on the palm are also considered to be auspicious bodily
symptoms. In this connection, one old gopé informed King Nanda, "Your
son possesses various wonderful fate lines on His palms. There are the
signs of lotus flowers and wheels on His palms, and on His soles there are
the signs of a flag, thunderbolt, fish, rod for controlling elephants, and
a lotus flower. Please observe how auspicious these signs are!"
Beautiful bodily features which automatically attract the eyes are called
rucira (pleasing). Kåñëa possesses this attractive feature of rucira in His
personal features. In the Third Canto, 2nd Chapter, 13th verse, of
Çrémad-Bhägavatam, there is a statement about this. "The Supreme
Personality of Godhead, in His pleasing dress, appeared at the scene of
the sacrificial arena when King Yudhiñöhira was performing the räja-
süya sacrifice. All important personalities from different parts of the
universe had been invited to the sacrificial arena, and all of them, upon
beholding Kåñëa there, considered that the Creator had ended all of His
craftsmanship in the creation of this particular body of Kåñëa."
It is said that the transcendental body of Kåñëa resembles the lotus
flower in eight parts-namely, His face, His two eyes, His two hands, His
navel and His two feet. The gopés and inhabitants of Våndävana used to
see the luster of lotus flowers everywhere, and they could hardly
withdraw their eyes from such a vision.
The effulgence pervading the universe is considered to be the rays of the
Supreme Personality of Godhead. The supreme abode of Kåñëa is always
throwing off the effulgence known as brahma-jyoti, and that effulgence
is emanating from His body.
The luster of the hosts of jewels fixed on the chest of the Lord can
defeat even the luster of the sun, and still, when compared with the

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bodily luster of the Lord, that crest of jewels appears to be only as bright
as one of the stars in the sky. Therefore the transcendental influence of
Kåñëa is so great that it can defeat anyone. When Kåñëa was present in
the sacrificial arena of His enemy King Kaàsa, the wrestlers present,
although appreciating the softness of the body of Çré Kåñëa, were
nevertheless afraid and perturbed when they thought of engaging with
Him in battle.
A person who has extraordinary bodily strength is called baléyän. When
Kåñëa killed Ariñöäsura, some of the gopés said, "My dear friends, just see
how Kåñëa has killed Ariñöäsura! Although be was stronger than a
mountain, Kåñëa plucked him up just like a piece of cotton and threw
him away without any difficulty!" There is another passage wherein it is
said: "O my dear devotees of Lord Kåñëa, may the left hand of Lord
Kåñëa, which has lifted Govardhana Hill like a ball, save you from all
dangers."
Kåñëa is beautiful at His different ages-namely, His childhood, His
boyhood and His youth. Out of these three, His youth is the reservoir of
all pleasures and is the time when the highest varieties of devotional
service are acceptable. At that age, Kåñëa is full with all transcendental
qualities and is engaged in His transcendental pastimes. Therefore,
devotees have accepted the beginning of His youth as the most
attractive feature in ecstatic love.
At this age Kåñëa is described as follows: "The force of Kåñëa's youth was
combined with His beautiful smile, which defeated even the beauty of
the full moon. He was always nicely dressed, in beauty surpassing even
Cupid, and He was always attracting the minds of the gopés, who were
thereby always feeling pleasure."
Rüpa Gosvämé says that a person who knows the languages of different
countries, especially the Sanskrit language, which is spoken in the cities
of the demigods-as well as other worldly languages, including those of
the animals-is called a wonderful linguist. It appears from this statement
that Kåñëa can also speak and understand the languages of the animals.
An old woman in Våndävana, present at the time of Kåñëa's pastimes,
once stated in surprise: "How wonderful it is that Kåñëa, who owns the
hearts of all the young girls of Brajabhümi, can nicely speak the language
of Brajabhümi with the gopés, while in Sanskrit He speaks with the

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demigods, and in the language of the animals He can even speak with
the cows and buffalo! Similarly, in the language of the Kashmere
Province, and with the parrots and other birds, as well as in most
common languages, Kåñëa is so expressive!" She inquired from the gopés
as to how Kåñëa had become so expert in speaking so many different
types of languages.
A person whose word of honor is never broken is called truthful. Kåñëa
once promised Kunté, the mother of the Päëòavas, that He would bring
her five sons back from the battlefield of Kurukñetra. After the battle
was finished, when all the Päëòavas had come home, Kunté praised
Kåñëa because His promise was so nicely fulfilled. She said, "Even the
sunshine may one day become cool and the moonshine one day become
hot, but still Your promise will not fail." Similarly, when Kåñëa, along
with Bhéma and Arjuna, went to challenge Jaräsandha, He plainly told
Jaräsandha that He was the eternal Kåñëa, present along with two of the
Päëòavas. The story is that both Kåñëa and the Päëòavas-in this case
Bhéma and Arjuna-were kñatriyas (warrior-kings). Jaräsandha was also a
kñatriya and was very charitable toward the brähmaëas. Thus Kåñëa, who
had planned to fight with Jaräsandha, went to him with Bhéma and
Arjuna in the dress of brähmaëas. Jaräsandha, being very charitable
toward the brähmaëas, asked them what they wanted, and they
expressed their desire to fight with him. Then Kåñëa, dressed as a
brähmaëa, declared Himself to be the same Kåñëa who was the King's
eternal enemy.
A person who can speak sweetly even with his enemy just to pacify him
is called a pleasing talker. Kåñëa was such a pleasing talker that after
defeating His enemy, Käliya, in the water of Yamunä, He said: "My dear
King of the snakes, although I have given you so much pain, please do
not be dissatisfied with Me. It is My duty to protect these cows, which
are worshiped even by the demigods. Only in order to save them from
the danger of your presence have I been obliged to banish you from this
place."
Käliya was residing within the water of the Yamunä, and as a result the
back portion of that river had become poisoned. Thus so many cows who
had drunk the water had died. Therefore Kåñëa, even though He was
only four or five years old, dipped Himself into the water, punished

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Käliya very severely and then asked him to leave the place and go
elsewhere.
Kåñëa said at that time that the cows are worshiped even by the
demigods, and He practically demonstrated how to protect the cows. At
least people who are in Kåñëa consciousness should follow in His
footsteps and give all protection to the cows. Cows are worshiped not
only by the demigods. Kåñëa Himself worshiped the cows on several
occasions, especially on the days of Gopäñöamé and Govardhana Püjä.
A person who can speak meaningful words and with all politeness and
good qualities is called vävadüka, or fluent. There is a nice statement in
the Çrémad-Bhägavatam regarding Kåñëa's speaking politely. When
Kåñëa politely bade His father, Nanda Mahäräj, to stop the ritualistic
offering of sacrifice to the raingod, Indra, a wife of one village cowherd
man became captivated. She later thus described the speaking of Kåñëa
to her friends: "Kåñëa was speaking to His father so politely and gently
that it was as if He were pouring nectar into the ears of all present there.
After hearing such sweet words from Kåñëa, who will not be attracted to
Him?"
Kåñëa's speech, which contains all good qualities in the universe, is
described in the following statement by Uddhava: "The words of Kåñëa
are so attractive that they can immediately change the heart of even His
opponent. His words can immediately solve all of the questions and
problems of the world. Although He does not speak very long, each and
every word from His mouth contains volumes of meaning. These
speeches of Kåñëa are very pleasing to my heart."
When a person is highly educated and acts strictly on moral principles,
he is called highly learned. A person conversant in different
departments of knowledge is called educated, and because he acts on
moral principles, he is called morally stout. Together, these two factors
constitute learning.
Kåñëa's receiving education from Sändépani Muni is described by Çré
Närada Muni as follows: "In the beginning, Lord Brahmä and others are
as clouds of evaporated water from the great ocean of Kåñëa. In other
words, Brahmä first received the Vedic education from Kåñëa, as the
clouds receive water from the ocean. That Vedic education or
instruction which was spoken by Brahmä to the world was then reposed

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upon the mountain of Sändépani Muni. Sändépani Muni's instructions to

Kåñëa are like a reservoir of water on the mountain, which flows as a
river and goes again to mix with the source, the ocean of Kåñëa." To be
more clear, the idea is that Kåñëa actually cannot be instructed by
anyone, just as the ocean does not receive water from any source but
itself. It only appears that the rivers are pouring water into the ocean. So
it is clear that Brahmä received his education from Kåñëa, and from
Brahmä, via the disciplic succession, this Vedic instruction was
distributed. Sändépani Muni is likened to the river which is flowing
down again to that same original ocean of Kåñëa.
The Siddhas, the inhabitants of Siddha-loka (where all are born with
fully developed mystic powers), and the Cäraëas, the inhabitants of a
similar planet, pray to Kåñëa as follows: "My Lord Govinda, the goddess
of learning, who is decorated with fourteen kinds of educational
ornaments, whose intelligence is all-pervading within the four
departments of the Vedas, whose attention is always on the lawbooks
given by great sages like Manu, and who is appareled in six kinds of
expert knowledge-namely Vedic evidence, grammar, astrology, rhetoric,
vocabulary, and logic, and whose constant friends are the supplements of
the Vedas and Puräëas, decorated with the final conclusion of all
education- has now acquired an opportunity to sit with You as a class
friend in school, and she is now engaged in Your service."
Kåñëa, the Supreme Personality of Godhead, does not require any
education, but He gives a chance to the goddess of learning to serve
Him. Being self-sufficient, Kåñëa does not require the service of any
living entity, although He has many devotees. It is because Kåñëa is so
kind and merciful that He gives the opportunity to everyone to serve
Him, as though He required the service of His devotees.
Regarding His moral principles, it is stated in the Çrémad-Bhägavatam
that Kåñëa is ruling over Våndävana as death personified to the thieves,
as pleasing bliss to the pious, as the most beautiful Cupid to the young
girls and as the most munificent personality to the poor men. He is as
refreshing as the full moon to His friends, and to His opponents He is
the annihilating fire generated from Lord Çiva. Kåñëa is therefore the
most perfect moralist in His reciprocal dealings with different kinds of
persons. When He is death personified to the thieves, it is not that He is

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without moral principles or that He is cruel; He is still kind, because to

punish thieves with death is to exhibit the highest quality of moral
principles. In the Bhagavad-gétä, also, Kåñëa says that He deals with
different kinds of persons according to their dealings with Him. Kåñëa's
dealings with devotees and with nondevotees, although different, are
both equally good. Because Kåñëa is all good, His dealings with everyone
are always good.
A man is called intelligent if he has a sharp memory and fine discretion.
As far as Kåñëa's memory is concerned, it is said that when He was
studying in the school of Sändépani Muni in Avantépura, He showed
such a sharp memory that by once taking instructions from the teacher
He immediately became perfect in any subject. Actually, His going to
the school of Sändépani Muni was to show the people of the world that
however great or ingenious one may be, he must go to higher authorities
for general education. However great one may be, he must accept a
teacher or spiritual master.
Kåñëa's fine discretion was exhibited when He was fighting with the
untouchable king who attacked the city of Mathurä. According to Vedic
rites, those who are untouchable are not to be touched by the kñatriya
kings, not even for killing. Therefore, when the untouchable king seized
the city of Mathurä, Kåñëa did not think it wise to kill him directly with
His own hand. Still the king had to be killed, and therefore Kåñëa
decided with fine discretion that He should flee from the battlefield so
that the untouchable king would chase Him. He could then lead the
king to the mountain where Mucukunda was lying asleep. Mucukunda
had received a benediction from Lord Çiva to the effect that when he
awoke from his sleep, whomever he might see would at once be burnt to
ashes. Therefore Kåñëa thought it wise to lead the untouchable king to
that cave so that the king's presence would awaken Mucukunda, and he
would at once be burnt to ashes.
A person is called a genius when he can refute any kind of opposing
element with newer and newer arguments. In this connection there is a
statement in Padyävalé which contains the following conversation
between Kåñëa and Rädhä: One morning, when Kåñëa came to Rädhä,
Rädhä asked Him, "My dear Keçava, where is Your väsa at present?" The
Sanskrit word väsa has three meanings: one meaning is residence, one

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meaning is fragrance, and another meaning is dress.

Actually Rädhäräëé inquired from Kåñëa, "Where is Your dress?" But
Kåñëa took the meaning as residence, and He replied to Rädhäräëé, "My
dear captivated one, at the present moment My residence is in Your
beautiful eyes."
To this Rädhäräëé replied, "My dear cunning boy, I did not ask You
about Your residence. I inquired about Your dress."
Kåñëa then took the meaning of väsa as fragrance and said, "My dear
fortunate one, I have just assumed this fragrance in order to be
associated with Your body."
Çrématé Rädhäräëé again inquired from Kåñëa, "Where did You pass Your
night?" The exact Sanskrit word used in this connection was
yäminyämuñitaù. Yäminyäm means at night, and uñitaù means pass.
Kåñëa, however, divided the word yäminyämuñitaù into two separate
words, namely yäminyä and muñitaù. By dividing this word into two, it
came out to mean that He was kidnapped by Yäminé, or night. Kåñëa
therefore replied to Rädhäräëé, "My dear Rädhäräëé, is it possible that
night can kidnap Me?" In this way He was answering all of the questions
of Rädhäräëé so cunningly that He gladdened this dearest of the gopés.
One who can talk and dress himself very artistically is called vidagdha.
This exemplary characteristic was visible in the personality of Çré Kåñëa.
It is spoken of by Rädhäräëé as follows: "My dear friend, just see how
Kåñëa has nicely composed songs and how He dances and speaks funny
words and plays on His flute, wearing such nice garlands. He has dressed
Himself in such an enchanting way, as though He has defeated all kinds
of players at the chessboard. He lives wonderfully at the topmost height
of artistic craftsmanship."
A person who can perform various types of work at once is called clever.
In this connection one of the gopés said: "My dear friends, just see the
clever activities of Çré Kåñëa! He has composed nice songs about the
cowherd boys and is pleasing the cows. By the movement of His eyes He
is pleasing the gopés, and at the same time, He is fighting with demons
like Ariñöäsura and others. In this way, He is sitting with different living
entities in different ways, and He is thoroughly enjoying the situation."
Any person who can quickly execute a very difficult task is called expert.
About the expertise of Kåñëa there is a statement in the Tenth Canto,

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59th Chapter, 13th verse, of the Çrémad-Bhägavatam, wherein Çukadeva

Gosvämé tells Mahäräj Parékñit: "O best of the Kurus, Çré Kåñëa cut into
pieces all the different weapons used by different fighters." Formerly,
fighting was done by releasing different kinds of arrows. One party
would release a certain arrow, and the other party had to defeat it by
counteracting it with another arrow. For example, one party might
release an arrow which would cause water to pour from the sky, and to
counteract this, the opposing party would have to release an arrow
which could immediately turn the water into clouds. So from this
statement it appears that Kåñëa was very expert in counteracting the
enemy's arrows. Similarly, at the räsa dance, each and every gopé
requested that Kåñëa individually become her partner, and Kåñëa
immediately expanded Himself into so many Kåñëas in order to be
coupled with each and every gopé. The result was that each gopé found
Kåñëa by her side.
Any person who is conscious of his friend's beneficent activities and
never forgets his service is called grateful. In the Mahäbhärata, Kåñëa
says: "When I was away from Draupadé, she cried with the words, 'Hey,
Govinda!' This call for Me has put Me in her debt, and that
indebtedness is gradually increasing in My heart!" This statement by
Kåñëa gives evidence of how one can please the Supreme Lord simply by
addressing Him: "Hey, Kåñëa! Hey, Govinda!"
The mahä-mantra (Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/
Hare Räma, Hare Räma, Räma Räma, Hare Hare) is also simply an
address to the Lord and His energy. So to anyone who is constantly
engaged in addressing the Lord and His energy, we can imagine how
much the Supreme Lord is obliged. It is impossible for the Lord to ever
forget such a devotee. It is clearly stated in this verse that anyone who
addresses the Lord immediately attracts the attention of the Lord, who
always remains obliged to him.
Another instance of Kåñëa's feeling of obligation is stated in connection
with His dealings with Jämbavän. When the Lord was present as Lord
Rämacandra, Jämbavän, the great king of the monkeys, rendered very
faithful service to Him. When the Lord again appeared as Lord Kåñëa,
He married Jämbavän's daughter and paid him all the respect that is
usually given to superiors. Any honest person is obliged to his friend if

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some service has been rendered unto Him. Since Kåñëa is the supreme
honest personality, how can He forget an obligation to His servitor?
Any person who observes regulative principles and fulfills his promises
by practical activity is called determined. As far as the Lord's
determination is concerned, there is an example in His dealings in the
Harivaàça. This is in connection with Lord Kåñëa's fighting the King of
heaven, Indra, who was forcibly deprived of the pärijäta flower. Pärijäta
is a kind of lotus flower grown on the heavenly planets. Once,
Satyabhämä, one of Kåñëa's queens, wanted that lotus flower, and Kåñëa
promised to deliver it; but Indra refused to part with his pärijäta flower.
Therefore there was a great fight, with Kåñëa and the Päëòavas on one
side and all of the demigods on the other. Ultimately, Kåñëa defeated all
of them and took the pärijäta flower, which He presented to His queen.
So, in regard to that occurrence, Kåñëa told Närada Muni, "My dear
great sage of the demigods, now you can declare to the devotees in
general, and to the nondevotees in particular, that in this matter of
taking the pärijäta flower, all the demigods-the Gandharvas, the Nägas,
the demon Räkñasas, the Yakñas, the Pannagas-tried to defeat Me, but
none could make Me break My promise to My queen."
There is another promise by Kåñëa in the Bhagavad-gétä to the effect
that His devotee will never be vanquished. So a sincere devotee who is
always engaged in the transcendental loving service of the Lord should
know for certain that Kåñëa will never break His promise. He will always
protect His devotees in every circumstance.
Kåñëa showed how He fulfills His promise by delivering the pärijäta
flower to Satyabhämä, by saving Draupadé from being insulted and by
freeing Arjuna from the attacks of all enemies.
The promise of Kåñëa that His devotees are never vanquished had also
previously been admitted by Indra when he was defeated in the
Govardhana-lélä. When Kåñëa stopped the villagers of Braja
(Våndävana) from worshiping Indra, Indra became angry and therefore
inundated Våndävana with continuous rain. Kåñëa, however, protected
all of the citizens and animals of Våndävana by lifting Govardhan Hill,
which served as an umbrella. After the incident was over, Indra
surrendered to Kåñëa with many prayers, in which he admitted, "By Your
lifting Govardhan Hill and protecting the citizens of Våndävana, You

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have kept Your promise that Your devotees are never to be vanquished."
Kåñëa was very expert in dealing with people according to
circumstances, country, time and paraphernalia. How He could take
advantage of a particular time, circumstance and person is expressed by
Him while talking to Uddhava about His räsa dance with the gopés. He
says: "The most opportune time is the full moon night in autumn, like
tonight. The best place within the universe is Våndävana, and the most
beautiful girls are the gopés. So, My dear friend Uddhava, I think I
should now take advantage of all these circumstances and engage Myself
in the räsa dance."
A person who acts exactly according to the tenets of scripture is called
çästra-cakñus. Çästra-cakñus means one who sees through the eyes of the
authorized scriptures. Actually, any man of knowledge and experience
should see everything through these books. For example, with our naked
eye we perceive the sun globe simply as some glaring substance, but
when we see through authorized books of science and other literature,
we can understand how much greater the sun globe is than this earth
and how powerful it is. So seeing things through the naked eye is not
actually seeing. Seeing things through the authorized books or
authorized teachers is the correct way to see. So, although Kåñëa is the
Supreme Personality of Godhead and can see all that is past, present and
future, to teach the people in general He used to always refer to the
scriptures. For example, in the Bhagavad-gétä, although Kåñëa was
speaking as the supreme authority, He still mentioned and quoted
Vedänta-sütra as authority. There is a statement in the Çrémad-
Bhägavatam wherein a person jokingly says that Kåñëa, the enemy of
Kaàsa, is known as the seer through the çästras. In order to establish His
authority, however, He is now engaged in seeing the gopés, whereby the
gopés are becoming maddened.
There are two kinds of supreme purity. When one type is possessed, one
is able to deliver a sinful person. When the other type is possessed, one
does not do anything which is impure. A person who possesses either of
these qualities is called supremely pure. Kåñëa is both; He can deliver all
sinful conditioned souls, and at the same time, He never does anything
by which He can be contaminated.
In this connection, Vidura, while trying to detach his elder brother,

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Dhåtaräñöra, from his familial attachments, said, "My dear brother, you
just fix your mind on the lotus feet of Kåñëa, who is worshiped with
beautiful erudite verses by great sages and saintly persons. Kåñëa is the
supreme deliverer amongst all other deliverers. Undoubtedly there are
great demigods like Lord Çiva and Lord Brahmä, but their positions as
deliverers depend always upon the mercy of Kåñëa." Therefore Vidura
advised his elder brother Dhåtaräñöra to concentrate his mind and
worship only Kåñëa. If one simply chants the holy name of Kåñëa, this
holy name will rise within one's heart like the powerful sun and will
immediately dissipate all the darkness of ignorance. Vidura advised
Dhåtaräñöra to therefore think always of Kåñëa so that the volumes of
contaminations due to sinful activities would be washed off immediately.
In the Bhagavad-gétä also Kåñëa is addressed by Arjuna as paraà brahma
paraà dhäma pavitram [Bg. 10.12]-the supreme pure. There are many
other instances exhibiting Kåñëa's supreme purity.
A person who can control his senses fully is called vaçé, or self-
controlled. In this connection it is stated in the Çrémad-Bhägavatam:
"All the 16,000 wives of Kåñëa were so exquisitely beautiful that their
smiling and shyness were able to captivate the minds of great demigods
like Lord Çiva. But still they could not even agitate the mind of Kåñëa,
in spite of their attractive feminine behavior." Every one of the
thousands of wives of Kåñëa was thinking that Kåñëa was captivated by
her feminine beauty, but this was not the case. Kåñëa is therefore the
supreme controller of the senses, and this is admitted in the Bhagavad-
gétä, where He is addressed as Håñékeça-the master of the senses.
A person who continues to work until his desired goal is achieved is
called steadfast.
There was a fight between Kåñëa and King Syamantaka, and Kåñëa was
to take a valuable jewel from the King. The King tried to hide himself in
the forest, but Kåñëa would not become discouraged. Kåñëa finally got
the jewel by seeking out the King with great steadfastness.
A person who tolerates all kinds of troubles, even though such troubles
appear to be unbearable, is called forbearing.
When Kåñëa was residing at the place of His spiritual master, He did not
mind taking all troubles in rendering service to His guru, although His
body was very soft and delicate. It is the duty of the disciple to execute

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all services unto the spiritual master, despite all kinds of difficulties. The
disciple living at the residence of the spiritual master has to go begging
from door to door and bring everything back to the spiritual master.
When prasädam is being served, the spiritual master is supposed to call
each and every disciple to come eat. If by chance the spiritual master
forgets to call a disciple to partake of the prasädam, it is enjoined in the
scriptures that the student should fast on that day rather than accept
food on his own initiative. There are many such strictures. Sometimes,
also, Kåñëa went to the forest to collect dry wood for fuel.
A person who can tolerate all kinds of offenses from the opposite party
is known to be forgiving.
Lord Kåñëa's forgiving quality is described in the Mahäbhärata in
connection with His forbidding the killing of Çiçupäla. King Çiçupäla
was the monarch of the Cedi Kingdom, and although he happened to be
a cousin of Kåñëa's, he was always envious of Him. Whenever they would
meet, Çiçupäla would try to insult Kåñëa and call Him ill names as much
as possible. In the arena of the räja-süya sacrifice of Mahäräj
Yudhiñöhira, when Çiçupäla began to call Lord Kåñëa ill names, Kåñëa
did not care and remained silent. Some of the people at the arena were
prepared to kill Çiçupäla, but Kåñëa restricted them. He was so forgiving.
It is said that when there is a thundering sound in the clouds, the mighty
lion immediately replies with his thundering roar. But the lion doesn't
care when all the foolish jackals begin to make their less important
sounds.
Çré Yämunäcärya praises Kåñëa's power of forgiveness with the following
statement: "My dear Lord Rämacandra, You are so merciful to have
excused the crow's clawing on the nipples of Jänaké simply because of his
bowing down before You." Once Indra, the King of heaven, assumed the
form of a crow and attacked Sétä (Jänaké), Lord Rämacandra's wife, by
striking her on the breast. This was certainly an insult to the universal
mother, Sétä, and Lord Rämacandra was immediately prepared to kill the
crow. But because later on the crow bowed down before the Lord, He
excused his offense. Çré Yämunäcärya further says in his prayer that the
forgiving power of Lord Kåñëa is even greater than that of Lord
Rämacandra, because Çiçupäla was always in the habit of insulting
Kåñëa-not only in one lifetime, but continually throughout three lives.

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Still, Kåñëa was so kind that He gave Çiçupäla the salvation of merging
into His existence. From this we can understand that the goal of the
monist to merge into the effulgence of the supreme is not a very difficult
problem. Persons like Çiçupäla who are consistently inimical to Kåñëa
can also get this liberation.
A person who does not express his mind to everyone, or whose mental
activity and plan of action are very difficult to understand, is called
grave. After Lord Çré Kåñëa had been offended by Brahmä, Brahmä
prayed to Him to be excused. But in spite of his offering nice prayers to
Kåñëa, Brahmä could not understand whether Kåñëa was satisfied or still
dissatisfied. In other words, Kåñëa was so grave that He did not take the
prayers of Brahmä very seriously. Another instance of Kåñëa's gravity is
found in connection with His love affairs with Rädhäräëé. Kåñëa was
always very silent about His love affairs with Rädhäräëé, so much so that
Baladeva, Kåñëa's elder brother and constant companion, could not
understand the transformations of Kåñëa on account of His gravity.
A person who is fully satisfied in himself, without any hankering, and
who is not agitated even in the presence of serious cause for distress, is
called self-satisfied.
An example of Kåñëa's self-satisfaction was exhibited when He, Arjuna
and Bhéma went to challenge Jaräsandha, the formidable king of
Magadha, and Kåñëa gave all credit to Bhéma for the killing of
Jaräsandha. From this we can understand that Kåñëa never cares at all
for fame, although no one can be more famous.
An example of His not being disturbed was shown when Çiçupäla began
to call Him ill names. All the kings and brähmaëas assembled at the
sacrificial arena of Mahäräj Yudhiñöhira became perturbed and
immediately wanted to satisfy Kåñëa by offering nice prayers. But all
these kings and brähmaëas could not discover any disturbance in Kåñëa's
person.
A person who is unaffected by attachment and envy is said to possess
equilibrium.
An example of Kåñëa's equilibrium is given in the Tenth Canto, 16th
Chapter, 29th verse, of Çrémad-Bhägavatam in connection with His
chastising Käliya, the hundred-headed serpent. While Käliya was being
severely punished, all of his wives appeared before the Lord and prayed

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as follows: "My dear Lord, You have descended to punish all kinds of
demoniac living creatures. Our husband, this Käliya, is a greatly sinful
creature, and so Your punishment for him is quite appropriate. We know
that Your punishment for Your enemies and Your dealings with Your
sons are both the same. We know that it is in thinking of the future
welfare of this condemned creature that You have chastised him."
In another prayer it is said, "My dear Lord Kåñëa, best of all the Kuru
dynasty, You are so impartial that if even Your enemy is qualified, You
will reward him; and if one of Your sons is a culprit, You will chastise
him. This is Your business, because You are the supreme author of
universes. You have no partiality. If anyone finds any partiality in Your
characteristics, he is surely mistaken."
Any person who is very charitably disposed is called magnanimous.
When Kåñëa was reigning over Dvärakä, He was so magnanimous and
charitably disposed that there was no limit to His charity. In fact, so
great was His charity in Dvärakä that even the spiritual kingdom, with
all of its opulence of cintämaëi (touchstone), desire trees and surabhi
cows, was surpassed. In the spiritual kingdom of Lord Kåñëa, named
Goloka Våndävana, there are surabhi cows which give unlimited
quantities of milk. There are desire trees from which anyone can take all
kinds of fruits, as much as he may desire. The land is made of
touchstone, which when touched to iron will transform it into gold. In
other words, although in the spiritual kingdom, the abode of Kåñëa,
everything is wonderfully opulent, still when Kåñëa was in Dvärakä His
charity exceeded the opulences of Goloka Våndävana. Wherever Kåñëa
is present, the limitless opulence of Goloka Våndävana is automatically
present.
It is also stated that while Lord Kåñëa was living in Dvärakä, He
expanded Himself into 16,108 forms, and each and every expansion
resided in a palace with a queen. Not only was Kåñëa happily living with
His queens in those palaces, but He was giving in charity from each
palace an aggregate number of 13,054 cows completely decorated with
nice clothing and ornaments. From each of Kåñëa's 16,108 palaces, these
cows were being given in charity by Kåñëa every day. No one can
estimate the value of such a large number of cows given in charity, but
that was the system of Kåñëa's daily affairs while He was reigning in

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Dvärakä.
A person who personally practices the tenets of religion as they are
enjoined in the çästras and who also teaches others the same principles
is called religious. Simply professing a kind of faith is not a sign of
religiousness. One must act according to religious principles, and by his
personal example he should teach others. Such a person is to be
understood as religious.
When Kåñëa was present on this planet, there was no irreligion. In this
connection, Närada Muni once addressed Kåñëa jokingly: "My dear Lord
of the cowherd boys, Your bulls [bulls are the representation of religion],
while eating grass from the pasturing ground and moving on their four
legs, have certainly eaten up all the grass of irreligion!" In other words,
by the grace of Kåñëa, religious principles were so well cared for that
hardly any irreligious activities could be found.
It is said that because Kåñëa was constantly performing various types of
sacrifices and was inviting the demigods from the higher planetary
systems, the demigods were almost always absent from their consorts.
Therefore the wives of the demigods, regretting the absence of their
husbands, began to pray for the appearance of Lord Buddha, the ninth
incarnation of Kåñëa in the age of Kali. In other words, instead of being
pleased that Lord Kåñëa had come, they began to pray for Lord Buddha,
who is the ninth incarnation, because Lord Buddha stopped the
ritualistic ceremonies and sacrifices recommended in the Vedas in order
to discourage animal killing. The demigods' wives thought that if Lord
Buddha appeared, all kinds of sacrifices would be stopped, and thus their
husbands would not be invited to such ceremonies and thus would not
be separated from them.
Sometimes it is inquired, "Why don't the demigods from higher
planetary systems come to this earth planet nowadays?" The plain
answer is that since Lord Buddha appeared and began to deprecate the
performance of sacrifice in order to stop animal killing on this planet,
the process of offering sacrifices has been stopped, and the demigods do
not care to come here anymore.

Chapter Twenty-two

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Qualities of Kåñëa Further Explained

A person who is very enthusiastic in military activities and expert in

releasing different kinds of weapons is called heroic.
Regarding Kåñëa's heroism in fighting, there is the following statement:
"My dear killer of the enemy, just as the elephant while taking bath in
the lake destroys all the lotus stems within the water by swinging its
trunk, so simply by moving Your arms, which are compared to the trunks
of elephants, You have killed so many lotus-like enemies."
Regarding Kåñëa's expertise in releasing weapons, when Jaräsandha and
thirteen divisions of soldiers, attacked Kåñëa's army, they were unable to
hurt even one soldier on the side of Kåñëa. This was due to Kåñëa's
expert military training. This is unique in the history of military art.
A person who is unable to bear another's distress is called
compassionate.
Kåñëa's compassion for distressed persons was exhibited when He
released all of the kings imprisoned by Magadhendra. While dying,
Grandfather Bhéñma prayed to Kåñëa and described Him as the sun
which eradicated darkness. The kings who were imprisoned by
Magadhendra were put into dark cells, and when Kåñëa appeared there,
the darkness immediately disappeared, just as if the sun had risen. In
other words, although Magadhendra was able to imprison so many kings,
upon the appearance of Kåñëa they were all released. Kåñëa did this out
of His sincere compassion for them.
Kåñëa's compassion was also exhibited when Grandfather Bhéñma was
lying on the bed of arrows which had been shot through his body. While
lying in this position, Bhéñma was very anxious to see Kåñëa, and thus
Kåñëa appeared there. Upon seeing the pitiable condition of Bhéñma,
Kåñëa began speaking with tears in His eyes. Not only was He shedding
tears, but He also forgot Himself in His compassion. Therefore, instead
of offering obeisances to Kåñëa directly, devotees offer obeisances to His
compassionate nature. Actually, because Kåñëa is the Supreme
Personality of Godhead, it is very difficult to approach Him. But the
devotees, taking advantage of His compassionate nature, which is

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represented by Rädhäräëé, always pray to Rädhäräëé for Kåñëa's

compassion.
A person who shows adequate respect to a spiritual master, a brähmaëa
and an old person is to be understood as being respectful.
When superior persons assembled before Kåñëa, Kåñëa first of all offered
respect to His spiritual master, then to His father and then to His elder
brother, Balaräma. In this way Lord Kåñëa, the lotus-eyed, was
completely happy and pure at heart in all of His dealings.
Any person who neither becomes impudent nor exhibits a puffed-up
nature is called gentle.
The example of Kåñëa's gentle behavior was manifested when He was
coming to the arena of the räja-süya sacrifice arranged by Mahäräj
Yudhiñöhira, Kåñëa's older cousin. Mahäräj Yudhiñöhira knew that Kåñëa
was the Supreme Personality of Godhead, and he was attempting to get
down from his chariot to receive Kåñëa. But before Yudhiñöhira could
get down, Lord Kåñëa got down from His own chariot and immediately
fell at the feet of the King. Even though Kåñëa is the Supreme
Personality of Godhead, He never forgets to show social etiquette in His
dealings.
Any person who is by his natural behavior very mild is called liberal.
A statement by Uddhava after the Syamantaka jewel plundering
confirms that Kåñëa is so kind and favorable that if a servitor is accused
even of great offenses, Kåñëa does not take this into consideration. He
simply considers the service that is rendered by His devotee.
A person who sometimes exhibits humility and bashfulness is called shy.
As described in the Lalita-mädhava, Kåñëa's shyness was manifested
when He lifted Govardhan Hill by the little finger of His left hand. All
of the gopés were observing Kåñëa's wonderful achievement, and Kåñëa
was also smiling at seeing the gopés. When Kåñëa's glance went over the
breasts of the gopés, His hand began to shake, and upon seeing His hand
shake, all of the cowherd men underneath the hill became a little
disturbed. Then there was a tumultuous roaring sound, and they all
began to pray to Kåñëa for safety. At this time Lord Balaräma was
smiling, thinking that these cowherd men had been frightened by the
shaking of Govardhan Hill. But, seeing Balaräma smile, Kåñëa thought
that Balaräma had understood His mind in observing the breasts of the

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gopés, and He immediately became bashful.

Kåñëa is the protector of all surrendered souls.
Some enemy of Kåñëa's was enlivened with the thought that he needn't
fear Kåñëa because if he simply surrendered unto Him, Kåñëa would give
him all protection. Kåñëa is sometimes compared with the moon, which
does not hesitate to distribute its soothing rays, even on the houses of
the caëòälas and untouchables.
Any person who is always joyful and untouched by any distress is called
happy.
As far as Kåñëa's enjoyment is concerned, it is stated that the ornaments
which decorated the bodies of Kåñëa and His queens were beyond the
dreams of Kubera, the treasurer of the heavenly kingdom. The constant
dancing before the doors of Kåñëa's palaces was not to be imagined even
by the demigods in the heavenly kingdom. In the heavenly kingdom,
Indra always sees the dancing of the society girls. But even Indra could
not imagine how beautiful were the dances being performed at the gates
of Kåñëa's palaces. Gauré means white woman, and Lord Çiva's wife is
called Gauré. The beautiful women residing within the palaces of Kåñëa
were so much whiter than Gauré that they were compared to the
moonshine, and they were constantly visible to Kåñëa. Therefore, no
one can be enjoying more than Kåñëa. The conception of enjoyment is
beautiful women, ornaments and riches. And all of these things were
fabulously present in the palaces of Kåñëa, defeating even the
imagination of Kubera, Lord Indra or Lord Çiva.
Not even a slight distress can touch Kåñëa. Once some of the gopés went
to the place where the brähmaëas were performing sacrifices and said,
"Dear wives of the brähmaëas, you must know that not even a slight
smell of distress can touch Kåñëa. He knows no loss, He knows no
defamation, He has no fear, He has no anxiety, and He does not know
calamity. He is simply encircled by the dancers of Braja and is enjoying
their company in the räsa dance."
It is said of Kåñëa's devotees that if they offer even a little water or a
tulasé leaf in devotion to Lord Viñëu, Lord Viñëu is so kind that He will
sell Himself to them.
Kåñëa's favoritism towards His devotees was exhibited in His fight with
Bhéñma. When Grandfather Bhéñma was lying at the point of death on

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the bed of arrows, Kåñëa was present before him, and Bhéñma was
remembering how Kåñëa had been kind to him on the battlefield. Kåñëa
had promised that in the Battle of Kurukñetra He would not even touch
a weapon to help either side; He would remain neutral. Although Kåñëa
was Arjuna's charioteer, He had promised that He would not help
Arjuna by using any weapons. But one day Bhéñma, in order to nullify
Kåñëa's promise, exhibited his fighting spirit so magnificently against
Arjuna that Kåñëa was obliged to get down from His chariot. Taking up
a broken chariot wheel, He ran toward Grandfather Bhéñma as a lion
runs toward an elephant to kill it. Grandfather Bhéñma remembered this
scene, and He later praised Kåñëa for His glorious favoritism towards His
devotee, Arjuna, even at the risk of breaking His own promise.
Kåñëa becomes obliged to the loving spirit of the devotee and not
exactly to the service rendered. No one can serve Kåñëa completely. He
is so complete and self-sufficient that He has no need of any service
from the devotee. It is the devotee's attitude of love and affection for
Kåñëa that makes Him obliged. A very nice example of this obligatory
behavior was manifested when Sudämä Vipra went to Kåñëa's palace.
Sudämä Vipra had been a class friend of Kåñëa's, and due to his poverty
he was induced by his wife to see Kåñëa to request some aid. When
Sudämä Vipra reached Kåñëa's palace, Kåñëa received him very well, and
both He and His wife washed the feet of Sudämä Vipra, showing respect
to the brähmaëa. Remembering His loving affairs with Sudämä in their
childhood, Kåñëa began to shed tears while receiving him.
Another instance of Kåñëa's obligation to His devotee is described in the
Tenth Canto, 9th Chapter, 14th verse, of Çrémad-Bhägavatam, where
Çukadeva Gosvämé tells King Parékñit: "My dear King, when Mother
Yaçodä was perspiring, tired of trying to bind Kåñëa up with rope, Kåñëa
agreed to allow her to bind Him." Kåñëa, as a child, was disturbing His
mother by His naughty activities, and she wanted to bind Him up.
Mother Yaçodä brought some rope from the house and tried to tie up the
child, but she could not tie a knot due to the shortness of the rope. She
tied together many ropes, but when she finished still the rope was too
short. After a while she felt very tired and began to perspire. At that
time Kåñëa agreed to be bound up by His mother. In other words, no one
can bind Kåñëa by any means other than love. He is bound only by

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obligation to His devotees, because of their ecstatic love for Him.

A person who is always engaged in auspicious welfare activities for
everyone is known as all-auspicious.
After the disappearance of Lord Kåñëa from this planet, Uddhava began
to remember the activities of the Lord and said, "Kåñëa satisfied all great
sages by His wonderful pastimes. He demolished all of the demoniac
activities of the cruel royal order, protected all pious men, and killed all
cruel fighters on the battlefield. Therefore He is all-auspicious for all
men."
A person who can always put his enemy into calamities is called
powerful.
When Kåñëa was present on this planet, just as the powerful sun drives
all darkness to take shelter in caves, He drove away all of His enemies,
who fled like owls to take shelter beyond His sight.
A person who becomes well-known due to his spotless character is called
famous.
It is stated that the diffusion of Kåñëa's fame is like the moonshine
which turns darkness into light. In other words, if Kåñëa consciousness is
preached all over the world, the darkness of ignorance and the anxiety
of material existence will turn into the whiteness of purity, peacefulness
and prosperity.
When the great sage Närada was chanting the glories of the Lord, the
bluish line on the neck of Lord Çiva disappeared. Upon seeing this,
Gauré, the wife of Lord Çiva, suspected Lord Çiva of being someone else
disguised as her husband, and out of fear she immediately left his
company. Upon hearing the chanting of Kåñëa's name, Lord Balaräma
saw that His dress had become white, although He was generally
accustomed to a bluish dress. And the cowherd girls saw all of the water
of the Yamunä River turn into milk, so they began to churn it into
butter. In other words, by the spreading of Kåñëa consciousness, or the
glories of Kåñëa, everything became white and pure.
Any person who is very dear to people in general is called a popular
man.
As for Kåñëa's popularity, there is a statement in the First Canto, 11th
Chapter, 8th verse, of Çrémad-Bhägavatam that deals with His returning
home from the capital of Hastinäpur. While He had been absent from

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Dvärakä at the Battle of Kurukñetra, all the citizens of Dvärakä had

become morose. Then, when He returned, the citizens joyfully received
Him and said, "Dear Lord, while You were absent from the city, we
passed our days in the darkness of night. As in the darkness of night
every moment appears to be a long duration of time, so while You were
gone every moment appeared to us like millions of years. Your
separation is completely unbearable to us." This statement shows how
popular Kåñëa was all over the country.
A similar incident occurred when Kåñëa entered the arena of sacrifice,
arranged by King Kaàsa for His death. As soon as He entered the place,
all the sages began to cry, "Jai! Jai! Jai!" (which means "Victory!"). Kåñëa
was a boy at that time, and all the sages offered their respectful blessings
to Him. The demigods who were present also began to offer beautiful
prayers to Kåñëa. And the ladies and girls present expressed their joy
from all corners of the arena. In other words, there was no one in that
particular place with whom Kåñëa was not very popular.
Although Kåñëa is the Supreme Personality of Godhead and is therefore
not partial to anyone, it is stated in the Bhagavad-gétä that He has
special attraction for a devotee who worships His name in love and
affection. When Kåñëa was on this planet, one devotee expressed his
feeling in this way: "My dear Lord, if You had not appeared on this
planet, then the asuras [demons] and atheists would have surely created
havoc against the activities of the devotees. I cannot imagine the
magnitude of such devastation prevented by Your presence." From the
very beginning of His appearance, Kåñëa was the greatest enemy of all
demoniac persons, although Kåñëa's enmity toward the demons is
actually comparable to His friendship with the devotees. This is because
any demon who is killed by Kåñëa receives immediate salvation.
Any person who has special qualifications becomes immediately very
attractive to women.
A devotee made the following statement about the queens of Dvärakä:
"How shall I describe the glories of the queens of Dvärakä who were
personally engaged in the service of the Lord? The Lord is so great that
simply by chanting His name all the great sages like Närada can enjoy
transcendental bliss. So what can be said about those queens who were
at every moment seeing the Lord and serving Him personally?" Kåñëa

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had 16,108 wives in Dvärakä, and each and every one of them was
attracted to Kåñëa just as iron is attracted by a magnet. There is a
statement by a devotee: "My dear Lord, You are just like a magnet, and
all the damsels of Braja are just like iron: in whichever direction You are
moving they are following You as iron is attracted by magnetic force."
A person who is respected and worshiped by all kinds of human beings
and demigods is called sarvärädhya, or all-worshipable.
Kåñëa is worshiped not only by all living entities, including the great
demigods like Lord Çiva and Lord Brahmä, but also by Viñëu expansions
(forms of Godhead) such as Baladeva and Çeña. Baladeva is a direct
expansion of Kåñëa, but He still accepts Kåñëa as worshipable. When
Kåñëa appeared in the arena of the räja-süya sacrifice organized by
Mahäräj Yudhiñöhira, to all present, including great sages and demigods,
Kåñëa became the cynosure, the center of attraction, and everyone
offered Him their respects.
Kåñëa is full in all opulences-namely, strength, wealth, fame, beauty,
knowledge, and renunciation. When Kåñëa was present in Dvärakä, His
family, which is known as the Yadu dynasty, consisted of 560 million
members. And all of these family members were very obedient and
faithful to Kåñëa. There were more than 900,000 big palatial buildings
there to house all the people, and everyone in them respected Kåñëa as
the most worshipable. Devotees were astonished to see the opulence of
Kåñëa.
This was verified by Bilvamaìgala Thäkur when in Kåñëa-karëämåta he
addressed Kåñëa thus: "My dear Lord, what can I say about the opulence
of Your Våndävana? Simply the ornaments on the legs of the damsels of
Våndävana are more than cintämaëi, and their dresses are as good as the
heavenly pärijäta flowers. And the cows exactly resemble the surabhi
cows in the transcendental abode. Therefore Your opulence is just like
an ocean that no one can measure."
A person who is chief among all important persons is called all
honorable.
When Kåñëa was living at Dvärakä, demigods like Lord Çiva, Lord
Brahmä, Indra the King of heaven and many others used to come to visit
Him. The doorkeeper, who had to manage the entrance of all these
demigods, one very busy day said, "My dear Lord Brahmä and Lord Çiva,

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please sit down on this bench and wait. My dear Indra, please desist from
reading your prayers. This is creating a disturbance. Please wait silently.
My dear Varuëa, please go away. And my dear demigods, do not waste
your time uselessly. Kåñëa is very busy; He cannot see you!"
There are two kinds of controllers, or lords: one who is independent is
called controller, and one whose orders cannot be neglected by anyone is
called controller.
Regarding Kåñëa's complete independence and lordship, Çrémad-
Bhägavatam says that although Käliya was a great offender, Kåñëa still
favored him by marking his head with His lotus feet, whereas Lord
Brahmä, although having prayed to Kåñëa with so many wonderful
verses, still could not attract Him.
This contradictory treatment by Kåñëa is just befitting His position,
because in all the Vedic literature He is described as the complete
independent. In the beginning of the Çrémad-Bhägavatam the Lord is
described as svaräö, which means completely independent. That is the
position of the supreme absolute truth. The absolute truth is not only
sentient, but He is also completely independent.
As for Kåñëa's orders not being neglected by anyone, in Çrémad-
Bhägavatam, Third Canto, 2nd Chapter, 21st verse, Uddhava tells
Vidura: "Lord Kåñëa is the master of the three modes of material nature.
He is the enjoyer of all opulences, and therefore there is no one equal to
or greater than Him." All the great kings and emperors used to come
before Him, offer their gifts and pay obeisances with their helmets at the
feet of the Lord. One devotee said, "My dear Kåñëa, when You order
Brahmä-'Now you may create the universe,'-and when You order Lord
Çiva-'Now you dissolve this material manifestation,'- You are in this way
creating and dissolving the material creation Yourself. Simply by Your
orders and by Your partial representation of Viñëu, You are maintaining
the universes. In this way, O Kåñëa, O enemy of Kaàsa, there are so
many Brahmäs and Çivas who are simply carrying out Your orders."
Kåñëa does not change His constitutional position, not even when He
appears in this material world. Ordinary living entities have their
constitutional spiritual positions covered. They appear in different
bodies, and under the different bodily concepts of life they act. But
Kåñëa does not change His body. He appears in His own body and is

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therefore not affected by the modes of material nature. In the First

Canto, 11th Chapter, 24th verse, of Çrémad-Bhägavatam it is stated that
the special prerogative of the supreme controller is that He is not at all
affected by the modes of nature. The practical example of this is that
devotees who are under the protection of the Lord are also not affected
by material nature. To overcome the influence of material nature is very
difficult, but the devotees or the saintly persons who are under the
protection of the Lord are not affected. So what need is there to speak of
the Lord Himself? To be more clear, although the Lord sometimes
appears in this material world, He has nothing to do with the modes of
material nature, and He acts with full independence in His
transcendental position. This is the special quality of the Lord.
Any person who can understand the feelings of all persons and incidents
in all places at all times is called all-cognizant.
A nice example of the all-cognizant quality of the Lord is described in
Çrémad-Bhägavatam, First Canto, 15th Chapter, 11th verse, in
connection with Durväsä Muni's visit to the house of the Päëòavas in
the forest. Following a calculated plan, Duryodhana sent Durväsä Muni
and his ten thousand disciples to be guests of the Päëòavas in the forest.
Duryodhana arranged for Durväsä and his men to reach the place of the
Päëòavas just when the Päëòavas' lunchtime was ended, so that the
Päëòavas would be caught without sufficient means to feed such a large
number of guests. Knowing Duryodhana's plan, Kåñëa came to the
Päëòavas and asked their wife Draupadé if there were any remnants of
food which she could offer to Him. Draupadé offered Him a container in
which there was only a little fragment of some vegetable preparation,
and Kåñëa at once ate it. At that moment all of the sages accompanying
Durväsä were taking bath in the river, and when Kåñëa felt satisfaction
from eating Draupadé's offering, they also felt satisfaction, and their
hunger was gone. Because Durväsä and his men were unable to eat
anything more, they went away without coming into the house of the
Päëòavas. In this way the Päëòavas were saved from the wrath of
Durväsä. Duryodhana had sent them because he knew that the Päëòavas
would not be able to receive such a large number, and thus Durväsä
would become angry, and the Päëòavas would be cursed. But Kåñëa
saved them from this calamity by His trick and by His all-cognizant

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quality.
Kåñëa is always remembered, and His name is always chanted by millions
of devotees, but the devotees never become saturated. Instead of
becoming disinterested in thinking of Kåñëa and in chanting His holy
name, the devotees get newer and newer impetus to continue the
process. Therefore Kåñëa is ever-fresh. Not only Kåñëa Himself, but also
Kåñëa's knowledge is ever-fresh. The Bhagavad-gétä, which was imparted
5,000 years ago, is still being read repeatedly by many, many men, and
still new light is always being found in it. Therefore, Kåñëa and His
name, fame, qualities-and everything in relationship with Him-is ever-
fresh.
All the queens at Dvärakä were goddesses of fortune. It is said in the
Çrémad-Bhägavatam, First Canto, 11th Chapter, 29th verse, that the
goddesses of fortune are very fickle and restless, so no one can
consistently captivate them. Thus one's luck will always change
sometime. Yet the goddesses of fortune could not leave Kåñëa for even a
moment when they were residing with Him at Dvärakä. This means that
Kåñëa's attraction is ever-fresh. Even the goddesses of fortune cannot
leave His company.
Regarding Kåñëa's attractive features being ever-fresh, there is a
statement by Rädhäräëé in the Lalita-mädhava, in which Kåñëa is
compared to the greatest sculptor because He is expert in chiseling at
the chastity of women. In other words, although chaste women may
follow the rules and regulations of Vedic principles to become ever-
faithful to their husbands, Kåñëa is able to break their stone-like chastity
with the chisel of His beauty. Most of the girl friends of Kåñëa were
married, but because Kåñëa was their friend before their marriages, they
could not forget His attractive features, which were always fascinating to
them, even after their marriages.
This means that Kåñëa's transcendental body is eternal, full of
knowledge and bliss. Sat means ever-existing for all time and in all
places; in other words, all-pervading in time and space. Cit means full of
knowledge. Kåñëa has nothing to learn from anyone. He is
independently full of all knowledge. Änanda means the reservoir of all
pleasure. The impersonalists are seeking to merge into the Brahman
effulgence of eternity and knowledge, but the major portion of the

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absolute pleasure which is in Kåñëa is avoided by them. One can enjoy

the transcendental blissfulness of merging into the Brahman effulgence
after being freed from the contamination of material illusion, false
identification, attachment, detachment and material absorption. These
are the preliminary qualifications of a person who can realize Brahman.
It is stated in the Bhagavad-gétä that one has to become full of joyfulness;
this is not exactly joyfulness, but a sense of freedom from all anxieties.
Freedom from all anxieties may be the first principle of joyfulness, but it
is not actual joyfulness. Those who realize the self, or become brahma-
bhüta, are only preparing themselves for the platform of joyfulness. That
joyfulness can be actually achieved only when one comes into contact
with Kåñëa. Kåñëa consciousness is so complete that it includes the
transcendental pleasure derived from impersonal or Brahman
realization. Even the impersonalist will become attracted to the personal
form of Kåñëa, known as Çyämasundara.
It is confirmed by the statement of Brahma-saàhitä that the Brahman
effulgence is the bodily ray of Kåñëa; the Brahman effulgence is simply
an exhibition of the energy of Kåñëa. Kåñëa is the source of the Brahman
effulgence, as He Himself confirms in the Bhagavad-gétä. From this we
can conclude that the impersonal feature of the absolute truth is not the
ultimate end; Kåñëa is the ultimate end of the absolute truth.
The Vaiñëava schools therefore never try to merge into the Brahman
effulgence in their pursuit of spiritual perfection. They accept Kåñëa as
the ultimate goal of self-realization. Therefore Kåñëa is called
parambrahman (the Supreme Brahman) or parameçvara (the supreme
controller). Çré Yämunäcärya has prayed as follows: "My dear Lord, I
know that the gigantic universe and gigantic space and time within the
universe are covered by the ten layers of the material elements, each
layer ten times larger than the previous one. The three material modes
of nature, the Garbhodakaçäyé Viñëu, the Kñérodakaçäyé Viñëu, and the
Mahä-Viñëu, and beyond them the spiritual sky and its spiritual planets,
known as Vaikuëöhas, and the Brahman effulgence in that spiritual sky-
all of these taken together are nothing but a small exhibition of Your
potency."
There are many standards of perfection. The highest material
perfections, obtained by perfect yogés, are listed as eight: to become the

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smallest of the small, to become the greatest of the great, etc. All of
these material perfections, as well as all spiritual perfections, can be
found fully in Kåñëa's personality.
Kåñëa is present everywhere, not only within the universe, not only
within the hearts of all living entities, but also within every atom. In the
prayers of Queen Kunté we find mention of this inconceivable potency
of Kåñëa. While Kåñëa was talking with Kunté, He simultaneously
entered the womb of Uttarä, who was in danger due to the atomic
weapon of Açvatthämä. Kåñëa can illusion even Lord Brahmä and Lord
Çiva, and He can protect all surrendered devotees from the reaction of
sinful activities. These are some of the examples of His inconceivable
potencies.
Çréla Rüpa Gosvämé therefore offers his obeisances unto Kåñëa by
saying, "Kåñëa, who is present as a human being, has as His mere shadow
the whole material nature. He has expanded Himself into so many cows,
calves and cowherd boys, and He has again manifested Himself in all of
them as the four-handed Näräyaëa. He has taught millions of Brahmäs
self-realization, and thus He is worshipable not only by the heads of all
universes, but by everyone else also. Therefore let me always accept Him
as the Supreme Personality of Godhead."
When Indra was defeated by Kåñëa in the matter of taking the pärijäta
plant from heaven, Närada met Indra and criticized him: "O Indra, great
King of heaven, Kåñëa has already defeated Lord Brahmä and Lord Çiva.
So what can be said of an insignificant demigod like you?" Närada Muni,
of course, was criticizing Indra jokingly, and Indra enjoyed it. In
Närada's statement it is confirmed that Kåñëa was able to illusion even
Lord Brahmä and Lord Çiva, as well as Indra. So there is no question of
Kåñëa's power to do the same to lesser living entities.
A description of Kåñëa's power in minimizing the sufferings of sinful
reactions is given in Brahma-saàhitä as follows: "Beginning from the
great King of heaven down to the ant, everyone is undergoing the
reactions of past deeds. But a devotee of Kåñëa is relieved from such
reactions by the grace of Kåñëa." This was clearly proved when Kåñëa
went to the place of Yamaräja, the Lord of death, to reclaim the dead
sons of His teacher. Kåñëa's teacher had requested Kåñëa to bring back
his dead sons, and to do so Kåñëa went to the place of Yamaräja to claim

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those souls, who had been brought there by Yamaräja and were being
kept under his control. Kåñëa immediately ordered Yamaräja, "Be
benefited by My order and return those souls unto Me!" The purport of
this incident is that even a person who is under the regulative principles
of the laws of nature, and is therefore punishable by Yamaräja under
these laws, can be granted complete immunity by the grace of Kåñëa.
Kåñëa's inconceivable potencies have been described by Çukadeva
Gosvämé as follows: "Kåñëa is bewildering my intelligence because,
although He is unborn, He has appeared as the son of Nanda Mahäräj.
He is all-pervading, but still He is held on the lap of Yaçodä. In spite of
His being all-pervasive, He has become limited by the love of Yaçodä.
Although He has innumerable forms, still He is moving as one Kåñëa
before His father and mother, Nanda and Yaçodä." In the Brahma-
saàhitä also it is said that although Kåñëa is eternally living in Goloka
Våndävana, His transcendental abode, He is still present everywhere,
even within the atoms.
In the Tenth Canto, 14th Chapter, 11th verse, of the Çrémad-
Bhägavatam, Lord Brahmä says, "My dear Lord, false ego, intelligence,
mind, sky, air, fire, water and earth are the material ingredients of this
universe, which can be compared to a gigantic pot. In that gigantic pot
my body is of insignificant measurement, and even though one of the
many universes is created by me, innumerable universes are coming and
going from the pores of Your body, just as atomic particles are seen
flickering in the sunlight. I think I am very, very insignificant before
You, and I am therefore begging Your pardon. Please be merciful toward
me."
If one takes account of only one universe, he will find so many
combinations of wonderful things within, because there are innumerable
planets, innumerable residences and places of demigods. The length and
breadth of the universe is 400 million miles by 400 million miles, and it
is infested with many unfathomable regions known as pätälas, or
downward planetary systems. Although Kåñëa is the origin of all this, He
can always be seen in Våndävana, exhibiting His inconceivable
potencies. So who can adequately worship such an all-powerful Lord,
possessed of such inconceivable energy?
Jayadeva Gosvämé, in his Géta-govinda, has sung as follows: "The Lord

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has saved the Vedas in His form as a fish, and He has borne the whole
universe on His back in the form of a tortoise. He has picked up this
earthly planet from the water in the form of a boar. He has killed
Hiraëyakaçipu in the form of Nåsiàha. He has cheated Mahäräj Bali in
the form of Vämana. He has annihilated all the dynasties of the kñatriyas
in the form of Paraçuräma. He has killed all the demons in the form of
Lord Räma. He has accepted the great plow in the form of Balaräma. He
has annihilated all the atheistic persons in the form of Kalki. And He
has saved all the poor animals in the form of Lord Buddha."* These are
some of the descriptions of the incarnations emanating from Kåñëa, and
from the Çrémad-Bhägavatam it is understood that innumerable
incarnations are always coming out from the body of Kåñëa, just like
waves in the ocean. No one can even count how many waves there are,
and similarly no one can count how many incarnations are coming from
the Lord's body.
Another name for salvation is apavarga. Apavarga is the opposite of
pavarga, or the various miserable conditions of material existence. The
word Pavarga consists of the combinations of five letters: pa, pha, ba, bha
and ma. These letters are the first letters of the words for five different
conditions as described below. The first letter, pa, comes from the word
paräbhava, which means "defeat." In this material struggle for existence,
we are simply meeting defeat. Actually, we have to conquer birth, death,
disease and old age, and because there is no possibility of overcoming all
these miserable conditions, due to the illusion of mäyä we are simply
meeting with paräbhava, or defeat. The next letter, pha, is taken from
the word phenila. Phenila is the foam which is found on the mouth when
one is very tired (as is commonly observed with horses). The letter ba
comes from the word bandha, or bondage. Bha is taken from the word
bhéti, or fearfulness. Ma is taken from the word måti, or death. So the
word pavarga signifies our struggle for existence and our meeting with
defeat, exhaustion, bondage, fearfulness and, at last, death. Apavarga
means that which can nullify all of these material conditions. Kåñëa is
said to be the giver of apavarga, the path of liberation.
For the impersonalists and the enemies of Kåñëa, liberation means
merging into the supreme. The demons and the impersonalists do not
care for Kåñëa, but Kåñëa is so kind that He gives this liberation even to

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His enemies and to the impersonalists. There is the following statement

in this connection: "O Muräri [Kåñëa]! How wonderful it is that
although the demons, who were always envious of the demigods, have
failed to penetrate Your military phalanx, they have penetrated the
region of mitra, the sun globe." The word mitra is used metaphorically.
Mitra means the sun globe, and mitra also means friend. The demons
who opposed Kåñëa as enemies wanted to penetrate His military
phalanx; but instead of doing this, they died in battle, and the result was
that they penetrated the planet of Mitra, or the sun planet. In other
words, they entered into the Brahman effulgence. The example of the
sun planet is given here because the sun is ever-illuminating, like the
spiritual sky, where there are innumerable illuminating Vaikuëöha
planets. The enemies of Kåñëa were killed, and instead of penetrating
Kåñëa's phalanx, they entered into the friendly atmosphere of the
spiritual effulgence. That is the mercy of Kåñëa, and therefore He is
known as the deliverer of His enemies also.
There are many examples of how Kåñëa attracted even great liberated
souls like Çukadeva Gosvämé and the Kumäras. In this connection the
following statement was given by the Kumäras: "How wonderful it is that
although we are completely liberated, free from desire and situated at
the stage of paramahaàsa, we are still aspiring to taste the pastimes of
Rädhä and Kåñëa."
In the Båhad-Vämana Puräëa, the Lord says, "Although I have many
fascinating pastimes, whenever I think of the räsa-lélä, which I perform
with the gopés, I become eager to have it again."
One devotee has said, "I know about Näräyaëa, the husband of the
goddess of fortune, and I also know about many other incarnations of
the Lord. Certainly all the pastimes of such incarnations are exciting to
my mind, but still, the pastimes of the räsa-lélä performed by Lord Kåñëa
Himself are wonderfully increasing my transcendental pleasure."
In the Tenth Canto, 31st Chapter, 15th verse, of Çrémad-Bhägavatam,
the gopés lament: "My dear Kåñëa, during the daytime when You go out
into the forest of Våndävana with Your cows, we consider one moment
to be twelve years, and it is very difficult for us to pass the time. And
again when You come back at the end of the day, by seeing Your
beautiful face we are so much attracted that we are unable to stop

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looking upon You constantly. At these times, when there is occasional

blinking of our eyelids, we condemn the creator, Lord Brahmä, as a
dunce, because he does not know how to make perfect eyes!" In other
words, the gopés were disturbed by the blinking of their eyes because for
the moment that their eyes were closed they could not see Kåñëa. This
means that the gopés' love for Kåñëa was so great and ecstatic that they
were disturbed by even His momentary absence. And when they saw
Kåñëa, they were also disturbed. This is a paradox.
One gopé, expressing herself to Kåñëa, says: "When we meet You at night,
we consider the duration of night to be very small. And why speak of
only this night? Even if we had a night of Brahmä we would consider it a
very short time!" We get an idea of Brahmä's day from the following
statement of the Bhagavad-gétä (8.17): "By human calculation, a
thousand yuga cycles taken together is Brahmä's one day. And such also
is the duration of his night." The gopés said that even if they could have
that duration of night, it would still not be sufficient for their meeting
with Kåñëa.
In the Tenth Canto, 35th Chapter, 8th verse, of the Çrémad-
Bhägavatam, the gopés tell Mother Yaçodä, "When your son plays on His
flute, Lord Çiva, Lord Brahmä and Indra-although they are supposed to
be the greatest learned scholars and personalities-all become bewildered.
Although they are all very great personalities, by hearing the sound of
Kåñëa's flute they humbly bow down and become grave from studying
the sound vibrated."
In his book Vidagdha-mädhava, Çré Rüpa Gosvämé thus describes the
vibration of Kåñëa's flute: "The sound vibration created by the flute of
Kåñëa wonderfully stopped Lord Çiva from playing his òiëòima drum,
and the same flute has caused great sages like the four Kumäras to
become disturbed in their meditation. It has caused Lord Brahmä, who
was sitting on the lotus flower for the creative function, to become
astonished. And Anantadeva, who was calmly holding all the planets on
His hood, was moving in this way and that due to the transcendental
vibration from Kåñëa's flute, which penetrated through the covering of
this universe and reached to the spiritual sky."
When we speak of Kåñëa, Kåñëa is not alone. Kåñëa means His name, His
qualities, His fame, His friends, His paraphernalia, His entourage-all of

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these are included. When we speak of a king, it is to be understood that

he is surrounded by ministers, secretaries, military commanders and
many other people. Similarly, Kåñëa is not impersonal. In His
Våndävana lélä especially, He is surrounded by the gopés, the cowherd
boys, His father, His mother and all the inhabitants of Våndävana.
In the Third Canto 2nd Chapter, 12th verse, of Çrémad-Bhägavatam,
Uddhava tells Vidura, "My dear sir, Kåñëa's form was most wonderful
when He appeared on this planet and exhibited the potency of His
internal energy. His wonderfully attractive form was present during His
pastimes on this planet, and by His internal potency He exhibited His
opulences, which are striking to everyone. His personal beauty was so
great that there was no necessity for His wearing ornaments on His
body. In fact, instead of the ornaments' beautifying Kåñëa, Kåñëa's
beauty enhanced the ornaments."
Regarding the attractiveness of Kåñëa's bodily beauty and the sound
vibration of His flute, in the Tenth Canto, 29th Chapter, 37th verse, of
Çrémad-Bhägavatam, the gopés address Kåñëa as follows: "Although our
attitude towards You resembles loving affairs with a paramour, we
cannot but wonder at how no woman can maintain her chastity upon
hearing the vibration from Your flute. And not only women, but even
stronghearted men are subject to falling down from their position at the
sound of Your flute. In fact, we have seen that in Våndävana even the
cows, the deer, the birds, the trees-everyone-has been enchanted by the
sweet vibration of Your flute and the fascinating beauty of Your person."
In Rüpa Gosvämé's Lalita-mädhava, it is said: "One day Kåñëa happened
to see the shadow of His beautiful form reflected on the jeweled
foreground. Upon seeing this bodily reflection, He expressed His
feelings: 'How wonderful it is that I have never seen such a beautiful
form! Although it is My own form, still, like Rädhäräëé, I am trying to
embrace this form and enjoy celestial bliss.'" This statement shows how
Kåñëa and His shadow reflection are one and the same. There is no
difference between Kåñëa and His shadow reflection, nor between Kåñëa
and His picture. That is the transcendental position of Kåñëa.
The above statements describe some of the wonderful reservoirs of
pleasure within Kåñëa, as well as the transcendental qualities of His
personality. The transcendental qualities of Kåñëa are compared to the

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ocean: no one can estimate the length and breadth of the ocean. But as
one can understand the ocean's contents simply by testing one drop of it,
so these statements will give us some understanding of Kåñëa's
transcendental position and qualities.
In the Tenth Canto, 14th Chapter, 7th verse, of Çrémad-Bhägavatam,
Lord Brahmä says, "My dear Lord, the inconceivable qualities, beauties
and activities which You have revealed by Your presence on this planet
cannot be calculated by any material measurement. If one even tries to
imagine that, 'Kåñëa may be like this,' that is also impossible. The day
may come when the material scientist, after many, many births or after
many, many years, will be able to estimate the atomic constitution of the
whole world, or he may be able to count the atomic fragments that
permeate the sky, or he may even give an estimate of all the atoms
within the universe, but still he will never be able to count the
transcendental qualities in Your reservoir of transcendental bliss."

Chapter Twenty-three

Kåñëa's Personality

Çréla Rüpa Gosvämé states that although Lord Kåñëa is the reservoir of
unlimited pleasure and the greatest leader of all, He is still dependent
upon His devotees in three ways. According to the emotional status of
the devotee, the Supreme Personality of Godhead is appreciated in three
ways: as the most perfect, as very perfect and as perfect. When He
exhibits Himself in fullness, He is appreciated by great learned scholars
as most perfect. When He exhibits Himself in lesser degrees, He is called
very perfect. And when He exhibits still less, He is called perfect. This
means that Kåñëa is appreciated for three degrees of perfection. These
three degrees of perfection are especially exhibited as follows: when He
is in Goloka Våndävana His transcendental qualities are exhibited as
most perfect, when He is in Dvärakä He exhibits His qualities as very

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perfect, and when He is in Mathurä He exhibits His qualities as perfect.

Kåñëa's personality is analyzed as dhérodätta, dhéra-lalita, dhéra-praçänta
and dhéroddhata. If one asks how a personality can be beheld in four
quite opposing ways, the answer is that the Lord is the reservoir of all
transcendental qualities and activities. Therefore, His different aspects
can be analyzed according to the exhibition of His limitless variety of
pastimes, and as such there is no contradiction.
A dhérodätta is a person who is naturally very grave, gentle, forgiving,
merciful, determined, humble, highly qualified, chivalrous and bodily
attractive.
In this connection, the following statement given by Indra, the King of
heaven, is very significant: "My dear Lord, I admit that I have committed
great offenses unto You, but I cannot express my feelings of regret, being
bewildered at seeing Your extraordinary chivalrous spirit, Your endeavor
to protect Your devotees, Your determination, Your steadiness in lifting
the great Hill of Govardhana, Your beautiful bodily features and Your
astonishing characteristic of being pleased simply by accepting the
prayers of Your devotees and offenders."
The above statement by the King of heaven is an exact corroboration of
Kåñëa's being dhérodätta. Many learned scholars have agreed to also
accept Lord Rämacandra as dhérodätta, but all of Lord Rämacandra's
qualities are also included in the character of Lord Kåñëa.
A person is called dhéra-lalita if he is naturally very funny, always in full
youthfulness, expert in joking, and free from all anxieties. Such a dhéra-
lalita personality is generally found to be domesticated and very
submissive to his lover. This dhéra-lalita trait in the personality of Kåñëa
is described in Çrémad-Bhägavatam where Yajïapatné, the wife of one of
the brähmaëas who were performing sacrifices in Våndävana tells her
friends: "One day Çrématé Rädhäräëé, accompanied by Her associates,
was taking rest in Her garden, and at that time Lord Çré Kåñëa arrived in
that assembly. After sitting down, He began to narrate very impudently
about His previous night's pastimes with Rädhäräëé. While He was
speaking in that way, Rädhäräëé became very embarrassed. She was
feeling ashamed and was absorbed in thought, and Kåñëa took the
opportunity to mark Her breasts with different kinds of tilaka. Kåñëa
proved Himself to be very expert in that art." In this way Kåñëa, as dhéra-

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lalita, was enjoying His youthful proclivities in the company of the gopés.
Generally, those who are expert in writing drama choose to call Cupid
the ideal dhéra-lalita, but we can more perfectly find in the personality
of Kåñëa all the characteristics of dhéra-lalita.
A person who is very peaceful, forbearing, considerate and obliging is
called dhéra-praçänta. This dhéra-praçänta trait of Kåñëa was exhibited in
His dealings with the Päëòavas. On account of the Päëòavas' faithful
devotion to the Lord, He agreed to become their charioteer, their
advisor, their friend, their messenger and sometimes their bodyguard.
Such is an example of the result of devotional service towards Viñëu.
When Kåñëa was speaking to Mahäräj Yudhiñöhira about religious
principles, He demonstrated Himself to be a great learned scholar, but
because He accepted the position of younger cousin to Yudhiñöhira, He
was speaking in a very gentle tone which enhanced His beautiful bodily
features. The movements of His eyes and the mode of His speech proved
that He was very, very expert in giving moral instruction. Sometimes,
Mahäräj Yudhiñöhira is also accepted by learned scholars as dhéra-
praçänta.
A person who is very envious, proud, easily angered, restless and
complacent is called dhéroddhata by learned scholars. Such qualities were
visible in the character of Lord Kåñëa because, when He was writing a
letter to Kälayavana, Kåñëa addressed him as a sinful frog. In His letter
Kåñëa advised Kälayavana that he should immediately go and find some
dark well for his residence, because there was a black snake named Kåñëa
who was very eager to devour all such sinful frogs. Kåñëa reminded
Kälayavana that He could turn all the universes to ashes simply by
looking at them.
The above statement by Kåñëa seems apparently to be of an envious
nature, but according to different pastimes, places and times this quality
is accepted as a great characteristic. Kåñëa's dhéroddhata qualities have
been accepted as great because Kåñëa uses them only to protect His
devotees. In other words, even undesirable traits may also be used in the
exchange of devotional service.
Sometimes Bhéma, the second brother of the Päëòavas, is also described
as dhéroddhata.
Once, while fighting with a demon who was appearing as a deer, Kåñëa

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challenged him in this way: "I have come before you as a great elephant
named Kåñëa. You must leave the battlefield, accepting defeat, or else
there is death awaiting you." This challenging spirit of Kåñëa's is not
contradictory to His sublime character because, as the Supreme Being,
everything is possible in His character.
There is a nice statement in the Kürma Puräëa about these
contradictory traits of the Supreme Personality of Godhead. It is stated
there that the Supreme Person is neither very fat nor very thin; He is
always transcendental to material qualities, and yet His bodily luster is
blackish. His eyes are reddish, He is all-powerful, and He is equipped
with all different kinds of opulences. Contradictory traits in Kåñëa's
person are not at all surprising: one should not consider the
characteristics of Kåñëa, the Supreme Personality of Godhead, to be
actually contradictory. One should try to understand the traits of Kåñëa
from authorities and try to understand how these characteristics are
employed by the supreme will of the Lord.
In the Mahä-varäha Puräëa it is confirmed that the transcendental
bodies of the Supreme Personality of Godhead and His expansions are
all existing eternally. Such bodies are never material and are completely
spiritual and full of knowledge. They are reservoirs of all transcendental
qualities. In the Vaiñëava Tantra there is a statement that the
Personality of Godhead and His expanded bodies are always free from
the eighteen kinds of material contaminations,* [*The eighteen kinds of
material contaminations mentioned above are described in the Viñëu-
yämala Tantra as follows: illusion, fatigue, committing errors, roughness,
material lust, restlessness, pride, envy, violence, disgrace, exhaustion,
untruth, anger, hankering, dependence, desire to lord over the universe,
seeing duality, and cheating.] because such bodies are always full of
knowledge, bliss and eternity.
Regarding all of the above-mentioned statements, it is understood that
the Mahä-Viñëu is the source of all incarnations in the material world.
But because of His greater extraordinary opulence, we can understand
that the son of Nanda Mahäräj is the source of the Mahä-Viñëu also.
This is confirmed in the Brahma-saàhitä, wherein it is stated: "Let me
offer my respectful obeisances unto Govinda, whose partial
representation is the Mahä-Viñëu." The gigantic form of the Mahä-

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Viñëu is the source of generation for innumerable universes.

Innumerable universes are coming out of His exhaling breath, and the
same universes are going back in with His inhaling breath. This Mahä-
Viñëu is also a plenary portion of a portion of Kåñëa.

Chapter Twenty-four

Further Traits of Çré Kåñëa

After describing the different opulences of Kåñëa, Çréla Rüpa Gosvämé

tries to further describe the transcendental beauties and qualities of the
Lord as: decorated, enjoying, pleasing, dependable, steady and
predominating. He is also described as a meticulous dresser and a
magnanimous personality. These are generally considered to be the
qualities of great personalities.
It is said that a person is great if he is decorated with the qualities of
being very merciful toward the unfortunate, very powerful, superior,
chivalrous, enthusiastic, expert and truthful. These decorations were
manifested in the character of Kåñëa during His Govardhana-lélä. At
that time the whole tract of land in Våndävana was being disturbed by
the rains sent by Indra, as described elsewhere above. At first Kåñëa
thought, "Let Me retaliate against this vengeance of Indra by destroying
his heavenly kingdom," but later on, when He thought of the
insignificance of the King of heaven, Kåñëa changed His mind and felt
merciful toward Indra. No one is able to tolerate the wrath of Kåñëa, so
instead of retaliating against Indra, He simply showed His compassion
for His friends in Våndävana by lifting the whole of Govardhan Hill to
protect them.
When a person is seen to be always happy and is accustomed to speak
smilingly, he is considered to be in the mode of enjoyment. This trait
was found in Kåñëa when He appeared at the sacrificial arena of King
Kaàsa. It is described that the lotus-eyed Kåñëa entered amongst the

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wrestlers without being impolite to them, glanced over them with

determination, and seemed to them just like an elephant attacking some
plants. Even while speaking to them, Kåñëa was still smiling, and in this
way He stood valiantly upon the wrestling dais.
When one's characteristics are very sweet and desirable, his personality
is called pleasing. An example of Kåñëa's pleasing nature is thus
described in the Çrémad-Bhägavatam: "One day while Kåñëa was
awaiting the arrival of Çrématé Rädhäräëé by the bank of the Yamunä,
He began to make a garland of kadamba flowers. In the meantime,
Çrématé Rädhäräëé appeared there, and at that time Muräri [Kåñëa], the
enemy of Mura, glanced over Rädhäräëé very sweetly."
Any person who is reliable in all circumstances is called dependable. In
this connection Rüpa Gosvämé says that even the demons were relying
upon the dependability of Kåñëa because they were confident that Kåñëa
would never attack them without due cause. Therefore, with faith and
confidence, they used to live with their doors wide open. And the
demigods, although afraid of the demons, were confident of the
protection of Kåñëa. Therefore, even in the midst of danger they were
engaged in sportive activities. Persons who had never undergone the
reformatory ritualistic ceremonies of the Vedas were confident that
Kåñëa would accept only faith and devotion, and so they were engaged
in Kåñëa consciousness and were freed from all anxieties. In other words,
all kinds of men, from the demigods down to the uncultured, can rely on
the causeless mercy of the Supreme Lord.
A person who is not disturbed even in a situation of reverses is called
steady. This steadiness was observed in Kåñëa in connection with His
killing the demon known as Bäëa. The Bäëa demon had many hands,
and Kåñëa was cutting off these hands one after another. This Bäëa was
a great devotee of Lord Çiva and the goddess Durgä. Thus, when Bäëa
was being killed, Lord Çiva and Durgä became very furious at Kåñëa. But
Kåñëa did not care for them.
A person who can affect the mind of everyone is called predominating.
As far as Kåñëa's predomination is concerned, in the Tenth Canto, 43rd
Chapter, 14th verse, of Çrémad-Bhägavatam, Kåñëa is described thus by
Çukadeva Gosvämé to King Parékñit: "My dear King, Kåñëa is a
thunderbolt to the wrestlers; to the common man He is the most

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beautiful human being; to the young girls He is just like Cupid; to the
cowherd men and women He is the most intimate relative; to the
impious kings He is the supreme ruler; to His parents, Nanda and
Yaçodä, He is just a baby; to Kaàsa, the King of Bhoja, He is death
personified; to the dull and stupid He is just like a stone; to the yogés He
is the Sspreme absolute truth; and to the Våñëis He is the Supreme
Personality of Godhead. In such a predominating position Kåñëa
appeared in that arena along with His older brother Balaräma." When
Kåñëa, the reservoir of all mellows, was present in the arena of Kaàsa,
He appeared differently to the different persons who were related to
Him in different mellows. It is stated in the Bhagavad-gétä that He
appears to every person according to one's relationship with Him.
Sometimes learned scholars describe "predominating" to mean a person
intolerant of being neglected. This peculiarity in Kåñëa was visible when
Kaàsa was insulting Mahäräj Nanda and Vasudeva asking Kåñëa's
assistance in killing Kaàsa. Kåñëa was glancing over Kaàsa with longing
eyes, just like a prostitute, and He was just preparing to jump at the
King.
A person who is very fond of dressing himself is called lalita, or a
meticulous dresser. This characteristic was found in Kåñëa in two ways:
sometimes He used to decorate Çrématé Rädhäräëé with various marks,
and sometimes, when He was preparing to kill demons like Ariñöäsura,
He would take care to arrange His belt very nicely.nicely.
Persons who can give themselves to anyone are called magnanimous. No
one could be more magnanimous than Kåñëa because He is always
prepared to give Himself completely to His devotee. Even to one who is
not a devotee, Kåñëa in His form of Lord Caitanya is prepared to give
Himself and to grant deliverance.
Although Kåñëa is independent of everyone, out of His causeless mercy
He is dependent upon Garga Åñi for religious instruction; for learning
the military art He is dependent upon Sätyaki; and for good counsel He
is dependent upon His friend, Uddhava.

Chapter Twenty-five

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Devotees of Kåñëa

A person who is always absorbed in Kåñëa consciousness is called a

devotee of Kåñëa. Çréla Rüpa Gosvämé says that all the transcendental
qualities discussed above are also found in the devotees of Kåñëa. The
devotees of Kåñëa can be classified into two groups: those who are
cultivating devotional service in order to enter into the transcendental
kingdom, and those who are already in the perfectional stage of
devotional service.
A person who has attained the stage of attraction for Kåñëa and who is
not freed from the material impasse, but who has qualified himself to
enter into the kingdom of God, is called sädhaka. Sädhaka means one
who is cultivating devotion in Kåñëa consciousness. The description of
such a devotee is found in the Eleventh Canto, 2nd Chapter, 45th verse,
of Çrémad-Bhägavatam. It is said there that a person who has unflinching
faith in and love for the Personality of Godhead, who is in friendship
with devotees of Kåñëa, and who is very merciful to the ignorant, raising
them to the standard of devotional service, and who is uninterested in
nondevotees, is considered to be situated in the position of cultivating
devotional service.
When one is found shedding tears by hearing of the pastimes of the
Lord, it is to be understood that the blazing fire of material existence
will be extinguished by such watering. When there is shivering of the
body and the hairs of the body stand up, it is to be understood that the
devotee is nearing perfection. An example of a sädhaka cultivating
devotional service is Bilvamaìgala Thäkur.
When a person is never tired of executing devotional service and is
always engaged in Kåñëa conscious activities, constantly relishing the
transcendental mellows in relationship with Kåñëa, the devotee is called
perfect. This perfectional stage can be achieved in two ways: one may
achieve this stage of perfection by gradual progress in devotional service,
or one may become perfect by the causeless mercy of Kåñëa, even though
he has not executed all the details of devotional service. There is the

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following nice statement in the Third Canto, 15th Chapter, 25th verse,
of Çrémad-Bhägavatam describing a devotee who achieves perfection by
regularly executing devotional service: A person who is freed from the
false egotism of material existence, or an advanced mystic, is eligible to
enter into the kingdom of God known as Vaikuëöha. Such a mystic
becomes so joyful by constant execution of the regulative principles of
devotional service that he thereby achieves the special favor of the
Supreme Lord. Yamaräja, the mighty superintendent of death, is afraid
to go near such a devotee; so we can imagine the potency of advanced
devotional service, especially when devotees sit together and engage in
talking of the pastimes of the Supreme Personality of Godhead. Those
devotees express their feelings in such a way that they automatically
melt with ecstasy, and many transcendental symptoms become
manifested in their bodies. Anyone desiring advancement in devotional
service must follow in the footsteps of such devotees.
Prahläda Mahäräj said that no one can attain the perfectional stage of
devotional service without bowing down before exalted devotees.
Learned sages like Märkaëòeya Åñi attained perfection in devotional
service simply by executing such regulative principles of service.
A person's achieving perfection in devotional service simply by the
causeless mercy of the Lord is explained in the Çrémad-Bhägavatam in
connection with the brähmaëas and their wives who were engaged in
performing yajïa, or sacrifice. When the wives of the brähmaëas were
favored by Lord Kåñëa and immediately attained the ecstasy of love of
Godhead, their husbands began to say, "How wonderful it is that
although these women have undertaken no reformatory performances
such as accepting the sacred thread, have not resided in the monasteries
of the spiritual master, have not observed the strict principles of
celibacy, have not undergone any austerities, nor philosophized upon the
observance of all ritualistic ceremonies-they still have attained the favor
of Kåñëa, which is aspired after even by great mystics! How wonderful it
is that these women have attained such perfection, while we, although
brähmaëas who have performed all the reformatory activities, cannot
attain to this advanced stage!"
There is a similar statement by Närada, addressed to Çukadeva Gosvämé:
"My dear Çukadeva Gosvämé, you never took the trouble to reside under

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the care of a spiritual master, and yet you have attained such a great
status of transcendental knowledge. You never took the trouble to
undergo severe austerities, and still, how wonderful it is that you have
been situated in the most perfect stage of love of Godhead."
Çukadeva Gosvämé and the wives of the brähmaëas performing yajïa are
vivid examples of devotees who achieved the perfectional stage of
devotional service by the grace of the Supreme Personality of Godhead.
Persons who have achieved eternal, blissful life exactly on the level of
Çré Kåñëa, and who are able to attract Lord Kåñëa by their
transcendental loving service, are called eternally perfect. The technical
name is nitya-siddha. There are two classes of living entities-namely,
nitya-siddha and nitya-baddha. The distinction is that the nitya-siddhas
are eternally Kåñëa conscious without any forgetfulness, whereas the
nitya-baddhas, or eternally conditioned souls, are forgetful of their
relationship with Kåñëa.
The position of the nitya-siddhas is explained in the Padma Puräëa in
connection with the narration of the Supreme Personality of Godhead
and Satyabhämädevé. The Lord tells Satyabhämä: "My dear
Satyabhämädevé, I have descended to this earthly planet by the request
of Lord Brahmä and other demigods. Those who are born into this
family of Yadu are all My eternal associates. My dear wife, you should
not consider that My associates are ever separated from Me; they are My
personal expansions, and as such, you must know that they are almost as
powerful as I am. Because of their transcendental qualities, they are
very, very dear to Me, as I am very, very dear to them." Anyone who
becomes exhilarated by hearing of the pastimes of Lord Kåñëa when He
was present on this earth with His associates is to be understood as nitya-
siddha, eternally perfect.
In the Tenth Canto, 14th Chapter, 30th verse, of Çrémad-Bhägavatam
there is this statement: "How wonderful are the fortunate residents of
Våndävana, such as Nanda and the other cowherd men. The Supreme
Personality of Godhead, the supreme Brahman, has actually become
their intimate friend!"
A similar statement is there in the Tenth Canto, 26th Chapter, 10th
verse, of Çrémad-Bhägavatam. When Lord Kåñëa lifted Govardhan Hill,
the cowherd men, under the protection of Lord Kåñëa, became struck

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with wonder and went to Nanda Mahäräj and inquired from him, "My
dear Nanda Mahäräj, how is it that we are so intensely attached to
Kåñëa and Kåñëa is also so affectionately attached to us? Does it mean
that He is the supersoul of everyone?"
All of the residents of Våndävana and Dvärakä-namely the cowherd
men and the members of the Yadu family-are eternally perfect devotees
of the Lord. As the Lord descends by His causeless mercy upon this
planet, so, in order to help in the pastimes of the Lord, these devotees
also come here. They are not ordinary living entities or conditioned
souls; they are ever-liberated persons, associates of the Personality of
Godhead. And, just as Lord Kåñëa behaves like an ordinary man when
He descends to this planet, so the members of the Yadu dynasty and the
residents of Våndävana execute activities just like ordinary men. But
they are not ordinary men; they are as liberated as Lord Kåñëa Himself.
In the Padma Puräëa, Uttara-khaëòa section, it is stated, "Just as Lord
Rämacandra descends along with Lakñmaëa and Bharata, an expansion
of Saìkarñaëa,* (*A detailed description of the ways in which the
various expansions and incarnations of Godhead are developed is to be
found in the author's Teaching's of Lord Chaitanya (New York: 1968) in
Chapters VI, VII and XIII.) so the members of the Yadu dynasty and the
cowherd men of Våndävana also descend with Lord Kåñëa in order to
join in the transcendental pastimes of the Lord. When the Supreme
Lord returns to His eternal abode, His associates return with Him to
their respective places. As such, these ever-liberated Vaiñëavas are not
bound by the material laws of birth and death."
As stated in the Bhagavad-gétä by the Lord Himself, His birth, deeds and
activities are all transcendental. Similarly, the birth, deeds and activities
of the associates of the Lord are also transcendental. And, as it is an
offense to consider oneself to be Kåñëa, so it is offensive to consider
oneself to be Yaçodä, Nanda or any other associate of the Lord. We
should always remember that they are transcendental; they are never
conditioned souls.
It is described that Kåñëa, the enemy of Kaàsa, has sixty-four
transcendental qualities, and all of the ever-liberated souls who
accompany the Lord have the first fifty-five of the qualities, without any
doubt. Such devotees are related to the Supreme Personality of Godhead

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in any of five transcendental mellows-namely, neutrality, servitorship,

friendship, parenthood and conjugal love. These relationships with the
Lord are eternal, and therefore nitya-siddha devotees do not have to
strive to attain the perfectional stage by executing regulative devotional
principles. They are eternally qualified to serve Kåñëa.

Chapter Twenty-six

Stimulation for Ecstatic Love

Some things which give impetus or stimulation to ecstatic love of Kåñëa

are His transcendental qualities, His uncommon activities, His smiling
features, His apparel, His garlands, His flute, His buffalo horn, His leg
bells, His conchshell, His footprints, His places of pastimes (such as
Våndävana), His favorite plant (tulasé), His devotee and the periodical
occasions for remembering Him. One such occasion for remembrance is
Ekädaçé, which comes twice a month on the eleventh day of the moon,
both waning and waxing. On that day all the devotees remain fasting
throughout the night and continuously chant the glories of the Lord.
As far as Kåñëa's transcendental qualities are concerned, they can be
divided into three groups: qualities pertaining to His transcendental
body, qualities pertaining to His transcendental speech, and qualities
pertaining to His transcendental mind.
Kåñëa's age, His transcendental bodily features, His beauty, and His
mildness are qualities pertaining to His body. There is no difference
between Kåñëa and His body, and therefore the transcendental features
pertaining to His body are the same as Kåñëa Himself. But because these
qualities stimulate the devotee's ecstatic love, they have been analyzed as
separate causes of that love. To be attracted by the qualities of Kåñëa
means to be attracted by Kåñëa Himself, because there is no real
distinction between Kåñëa and His qualities. Kåñëa's name is also Kåñëa.
Kåñëa's fame is also Kåñëa. Kåñëa's entourage is also Kåñëa. Kåñëa and

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everything related with Kåñëa which gives stimulation to love of Kåñëa

are all Kåñëa, but for our understanding these items can be considered
separately.
Kåñëa is the reservoir of all transcendental pleasure. Therefore, the
impetuses to love of Kåñëa, although seemingly different, are not
actually distinct from Kåñëa Himself. In the technical Sanskrit terms,
such qualities as Kåñëa's name, fame, etc., are accepted both as reservoirs
of and stimulation for love of Kåñëa.
Kåñëa's age is considered in three periods: from His appearance day to
the end of His sixth year is called kaumära; from the beginning of the
sixth year up to the tenth year is called paugaëòa; and from the tenth to
the sixteenth year is called kaiçora; after the beginning of the sixteenth
year, Kåñëa is called a yauvana or a youth, and this continues with no
change.
As far as Kåñëa's transcendental pastimes are concerned, they are mostly
executed during the kaumära, paugaëòa and kaiçora periods. His
affectionate pastimes with His parents are executed during His kaumära
age. His friendship with the cowherd boys is exhibited during the
paugaëòa period. And His friendship with the gopés is exhibited during
the age of kaiçora. Kåñëa's pastimes at Våndävana are finished by the end
of His fifteenth year, and then He is transferred to Mathurä and
Dvärakä, where all other pastimes are performed.
Çréla Rüpa Gosvämé gives us a vivid description of Kåñëa as the reservoir
of all pleasures in his Bhakti-rasämåta-sindhu. Here are some parts of
that description.
Kåñëa's kaiçora age can be divided into three parts. In the beginning of
His kaiçora age-that is, at the beginning of His eleventh year, the luster
of His body becomes so bright that it becomes an impetus for ecstatic
love. Similarly, there are reddish borders around His eyes, and a growth
of soft hairs on His body. In describing this early stage of His kaiçora age,
Kundalatä, one of the residents of Våndävana, said to her friend, "My
dear friend, I have just seen an extraordinary beauty appearing in the
person of Kåñëa. His blackish bodily hue appears just like the indranéla
jewel. There are reddish signs on His eyes, and small soft hairs are
coming out on His body. The appearance of these symptoms has made
Him extraordinarily beautiful."

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In this connection, in the Tenth Canto, 21st Chapter, 5th verse, of

Çrémad-Bhägavatam, Çukadeva Gosvämé tells King Parékñit: "My dear
King, I shall try to describe how the minds of the gopés became absorbed
in thought of Kåñëa. The gopés would meditate on Kåñëa's dressing
Himself just like a dancing actor and entering the forest of Våndävana,
marking the ground with His footprints. They meditated on Kåñëa's
having a helmet with a peacock feather and wearing earrings on His ears
and yellow-gold colored garments covered with jewels and pearls. They
also meditated on Kåñëa's blowing His flute and on all the cowherd boys'
singing of the glories of the Lord." That is the description of the
meditation which the gopés used to perform.
Sometimes the gopés would think about His soft nails, His moving
eyebrows and His teeth, which were catechu colored from chewing pan.
One description was given by a gopé to her friend: "My dear friend, just
see how the enemy of Agha has assumed such wonderful features! His
brows are just like the brows of Cupid, and they are moving just as
though they were dancing. The tips of His nails are so soft-it is as if they
were dried bamboo leaves. His teeth are reddish, and so it appears that
He has assumed a feature of anger. Under the circumstances, where is
the chance for a young girl not to be attracted by such beautiful features
and not to be afraid of becoming a victim to such beauty?"
Kåñëa's attractive features are also described by Våndä, the gopé after
whom Våndävana was named. She told Kåñëa: "My dear Mädhava, Your
newly-invented smile has so captivated the hearts of the gopés that they
are simply unable to express themselves! As such, they have become
bewildered and will not talk with others. All of these gopés have become
so affected that it is as if they had offered three sprinkles of water upon
their lives. In other words, they have given up all hope for their living
condition." According to the Indian system, when a person is dead there
is a sprinkling of water on the body. Thus, the statement of Våndä shows
that the gopés were so enchanted by the beauty of Kåñëa that because
they could not express their minds, they had decided to commit suicide.
When Kåñëa arrived at the age of thirteen to fourteen years, His two
arms and chest assumed an unspeakable beauty, and His whole form
became simply enchanting. When Kåñëa attained thirteen years of age,
His two arms were challenging the trunks of elephants, His rising chest

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was trying to come to peace talks with doors of jewels, and His two arms
were minimizing the value of the bolts found on doors. Who can
describe the wonderful beauty of these features of Kåñëa? The special
beauty of Kåñëa's body was His mild smiling, His restless eyes and His
world enchanting songs. These are the special features of this age.
There is a statement in this connection that Kåñëa, on arriving at this
age, manifested such beautiful bodily features that His restless eyes
became the playthings of Cupid, and His mild smile resembled the
newly-grown lotus flower. The enchanting vibration of His songs
became a great impediment to the young girls, who were supposed to
remain chaste and faithful to their husbands.
At this age Kåñëa enjoyed the räsa-lélä, exhibiting His power of joking
with the cowherd girls and enjoying their company in the bushes of the
gardens by the bank of the Yamunä.
In this connection there is the following statement: "Throughout the
whole tract of land known as Våndävana there were the footprints of
Kåñëa and the gopés, and in some places peacock feathers were strewn
about. In some places there were nice beddings in the bushes of the
Våndävana gardens, and in some places there were piles of dust due to
the group-dancing of Govinda and the gopés." These are some of the
features which are due to the different pastimes invented by Çré Kåñëa
in the place known as Våndävana.
There is the following statement by one gopé, describing Kåñëa's
attractive feature during this age: "My dear friend, just see how all of a
sudden in the sky of Kåñëa there is a powerful rising sun and how this
rising sun is minimizing the rays of our chastity moon. Our attraction for
Kåñëa is so intense that it is drying up the lotus flower of our
discrimination, and we are losing our senses in deciding whether we
shall continue as chaste women or be victimized by the beauty of Kåñëa.
My dear friend, I think that we have lost all hope of life!"
In the kaiçora age, beginning from the eleventh year and continuing up
to the end of the fifteenth year, Kåñëa's arms, legs and thighs became
marked with three divisional lines. At that time Kåñëa's chest
challenged a hill of marakata jewels. His arms challenged the pillars of
the indranéla jewel, the three lines of His waist challenged the waves of
the River Yamunä, and His thighs challenged beautiful bananas. One

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gopé said, "With all these exquisite features of His body, Kåñëa is too
extraordinarily beautiful, and therefore I am always thinking of Him to
protect me because He is the killer of all demons."
The idea expressed in this statement is that the gopés were comparing
their attraction for Kåñëa to an attack by demons; and to counteract
their attraction for the beauty of Kåñëa, they were also turning to Kåñëa
hopefully, because He is the killer of all kinds of demons. In other words
they were perplexed, because on one hand they were attracted by the
beauty of Kåñëa, and on the other they needed Kåñëa to drive away the
demon of such attraction.
This kaiçora age can be translated as adolescence. At the end of this
period all the gopés said, "Kåñëa is the killer of the attraction of Cupid,
and as such He disturbs the patience of all newly-married girls. Kåñëa's
bodily features have become so exquisite-it is as if they are all
manifesting an artistic sense of the highest sort. His dancing eyes have
dimmed the brilliance of the most expert dancer, and so there is no
longer any comparison to the beauty of Kåñëa." Learned scholars
therefore describe the features of His body at this time as nava-yauvana,
newly-invented youthfulness. At this stage of Kåñëa's bodily features,
the conjugal love affairs with the gopés and similar pastimes become very
prominent.
There are six features of conjugal love affairs, called peacemaking,
picking a quarrel, going to meet one's lover, sitting together, separation
and support. Lord Kåñëa expanded an empire of these six features, of
which He was the ruling prince. Somewhere He was picking quarrels
with the young girls, somewhere He was scratching them with the nails
of parrots, somewhere He was busy going to visit the gopés, and
somewhere He was negotiating through cowherd friends to take shelter
of the gopés.
Some of the gopés addressed Him thusly: "My dear Kåñëa, because of
Your adolescent age, You have just become the spiritual master of these
young girls, and You are teaching them to whisper among themselves.
You are teaching them to offer solemn prayers, as well as training them
to cheat their husbands and to join You in the gardens at night, without
caring for the instructions of their superiors. You are enthusing them by
the vibration of Your enchanting flute; and, as their teacher, You are

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teaching them all the intricacies of loving affairs."

It is said that even when Kåñëa was a boy of five He manifested such
youthful energies, but learned scholars do not explain them because of
the absence of suitable age. Kåñëa was beautiful because every part of
His body was perfectly arranged without any defect. Such perfect bodily
features of Kåñëa are described as follows: "My dear enemy of Kaàsa,
Your broad eyes, Your rising chest, Your two pillar-like arms and the
thin middle portion of Your body are always enchanting to every lotus-
eyed beautiful girl." The ornaments on the body of Kåñëa were not
actually enhancing His beauty, but just the reverse-the ornaments were
beautified by Kåñëa.
A person is called mild when he cannot even bear the touch of the most
soft thing. It is described that every part of Kåñëa's body was so soft that
even at the touch of newly-grown leaves, the color of the touched part
of His skin would change. At this kaiçora age, Kåñëa's endeavors were
always bent toward arranging the räsa dance, as well as toward killing
the demons in the forest of Våndävana. While Kåñëa was engaged in
enjoyment with the boys and girls within the forest of Våndävana,
Kaàsa used to send his associates to kill Him, and Kåñëa would show His
prowess by killing them.
Generally, there are four kinds of garments on the body of Kåñëa: His
shirt, turban, belt and wearing garments. In Våndävana, He used to put
on reddish garments, with a golden shirt on His body and an orange
colored turban on His head. The different kinds of belts, combined with
His enchanting smile, used to always increase the transcendental bliss of
His associates. This dress of Kåñëa is described as gorgeous. As a baby
elephant is sometimes dressed in colorful clothing, so Kåñëa's
gorgeousness was manifested by decoration with such colorful clothing
on the different parts of His body.
Äkalpa refers to the texture of Kåñëa's hair, His nicely dressed body
anointed with sandalwood pulp and decorated with flower garlands, His
tilaka and His chewing pan. Kåñëa was decorated constantly in this
äkalpa process. Kåñëa's hair was sometimes decorated with flowers placed
on the middle of His head, or else reaching down to His back. In this
way Kåñëa dressed His hair differently at different times. As for the
ointment on His body, the pulp of sandalwood generally appeared to be

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white, and when it was mixed with saffron dye it appeared to be yellow.
Kåñëa used to put a vaijayanté garland around His neck. This vaijayanté
garland is made of at least five differently colored flowers. The length of
such a garland was always touching Kåñëa's knees or feet. Besides this
garland of flowers, there were other kinds of flower garlands too-
sometimes decorating His head, sometimes hanging around His neck and
chest. Artistic painting with sandalwood pulp and colored sandalwood
were also to be found on the body of Kåñëa.
One gopé addressed her friend and began to praise the bodily features of
Kåñëa. She praised His blackish complexion, the reddish color of
chewing pan enhancing His beauty hundreds of times, the curling hair
on His head, the kuìkum red spots on His body and the tilaka on His
forehead.
His helmet, His earrings, His necklace, His four garments, the bangles on
His head, the rings on His fingers, His ankle bells and His flute-these are
the different features of Kåñëa's ornaments. Kåñëa, the enemy of Agha,
always looked beautiful with His incomparable helmet, His earrings
made of diamonds, His necklace of pearls, His bangles, embroidered
garments and the beautiful rings on His fingers.
Kåñëa is sometimes called vanamälé. Vana means forest, and mälé means
gardener, so vanamälé refers to one who extensively uses flowers and
garlands on different parts of His body. Kåñëa was dressed like this not
only in Våndävana but also on the battlefield of Kurukñetra. Seeing such
colorful dress and the garlands of different flowers, some great sages
prayed, "Lord Kåñëa was going to the battlefield of Kurukñetra not to
fight, but to grace all of the devotees with His presence."
As far as His flute is concerned, it is said that the vibration of this
wonderful instrument was able to break the meditation of the greatest
sages, and Kåñëa was thus challenging Cupid by advertising His
transcendental glories all over the world.
There are three kinds of flutes used by Kåñëa. One is called veëu, one is
called muralé, and the third is called vaàçé. Veëu is very small, not more
than six inches long, with six holes for whistling. Muralé is about
eighteen inches long with a hole at the end and four holes on the body
of the flute. This kind of flute produces a very enchanting sound. The
vaàçé flute is about fifteen inches long, with nine holes on its body.

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Kåñëa used to play on these three flutes occasionally when they were
needed. Kåñëa has a longer vaàçé, which is called mahänanda, or
sanmohiné. When it is still longer it is called äkarñiëé. When it is even
longer it is called änandiné. The änandiné flute is very pleasing to the
cowherd boys and is technically named vaàsulé. These flutes were
sometimes bedecked with jewels. Sometimes they were made of marble
and sometimes of hollow bamboo. When the flute is made of jewels it is
called sanmohiné. When made of gold, it is called äkarñiëé.
Kåñëa used a buffalo horn as a bugling instrument. This instrument was
always highly polished and circled with gold bands, and on the middle
there was a hole. Regarding these instruments, there is a metaphorical
statement about a gopé named Tärävalé. It is said that Tärävalé was bitten
by the most venomous snake of Kåñëa's flute. Then, in order to
neutralize the poisonous effect, she drank the milk produced by the
buffalo horn in the hand of Kåñëa. But instead of decreasing the
poisonous effect, it increased it a thousand times. The gopé was thus put
into the most miserable poisoned condition.
A certain gopé once stated to her friend, "My dear friend, when I heard
the sound of the leg bells of Çré Kåñëa, I immediately started to go out of
the house to see Him. But most regrettably, my superiors were present
just before me at that time, and I could not go out."
Kåñëa's conchshell is known as Päïcajanya. This Päïcajanya conch is
also mentioned in the Bhagavad-gétä. Kåñëa sounded it before the Battle
of Kurukñetra. It is said that when Lord Kåñëa blows on His
transcendental conchshell, the wives of the demons become subject to
abortions, and the wives of the demigods become blest with all
auspiciousness. In this way, the sound of Kåñëa's conchshell used to
vibrate and circulate all over the world.
It is stated in the Çrémad-Bhägavatam that when Akrüra, who drove
Kåñëa from Våndävana to Mathurä, saw the footprints of Kåñëa on the
land of Våndävana, his ecstatic love for Kåñëa increased so much that
the hairs on his body stood up. His eyes became overflooded with tears,
and in such ecstasy he jumped out of the chariot and fell down on the
ground and began to chant, "How wonderful this is! How wonderful this
is!"
Similar feelings were expressed by the gopés when they were going to the

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bank of the Yamunä and saw Kåñëa's footprints in the dust. When Kåñëa
walked on the ground of Våndävana, the marks of His sole (flag,
thunderbolt, fish, a rod for controlling elephants and lotus flower) would
be imprinted upon the dust of the land. The gopés became overwhelmed
simply at seeing those marks on the ground.
One devotee has exclaimed, "Oh, I have not as yet visited the wonderful
places where the pastimes of the Lord were performed. But simply by
hearing the name of Mathurä I have become overwhelmed with joy!"
Lord Kåñëa is very fond of tulasé leaves and buds. Because tulasé buds are
usually offered up to the lotus feet of Kåñëa, a devotee once prayed to
the tulasé buds to give him some information about the lotus feet of the
Lord. The devotee expected that the tulasé buds would know something
about the glories of Lord Çré Kåñëa's lotus feet.
One may sometimes become overwhelmed with joy by seeing a devotee
of the Lord. When Dhruva Mahäräj saw two associates of Näräyaëa
approaching him, he immediately stood up out of sincere respect and
devotion and remained before them with folded hands; but because of
his ecstatic love he could hardly offer them a proper reception.
There is a statement by a gopé who addressed Subala, a friend of Kåñëa:
"My dear Subala, I know that Kåñëa is your friend and that you always
enjoy smiling and joking with Him. The other day I saw you both
standing together, and you were keeping your hand upon Kåñëa's
shoulder, and both of you were joyfully smiling. When I saw the two of
you standing like that in the distance, my eyes at once became
overflooded with tears."
There are many statements about the festive days in connection with
Kåñëa's different activities. One of these festive days is Janmäñöamé, the
day of Kåñëa's birth. This Janmäñöamé Day is the most opulent festival
day for the devotees, and it is still observed with great pomp in every
Hindu house in India. Sometimes even the devotees of other religious
groups take advantage of this auspicious day and enjoy the performance
of the ceremony of Janmäñöamé. Ecstatic love for Kåñëa is also aroused on
the days of Ekädaçé, which are other festive days in connection with
Kåñëa.

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Chapter Twenty-seven

Symptoms of Ecstatic Love

The bodily symptoms which are manifested by a devotee in expressing

ecstatic love for Kåñëa are called anubhäva. Practical examples of
anubhäva are as follows: dancing, rolling on the ground, singing very
loudly, stretching the body, crying loudly, yawning, breathing very
heavily, neglecting the presence of others, drooling, laughing like a
madman, wheeling the head and belching. When there is an
extraordinary excess of ecstatic love, with all of these bodily symptoms
manifested, one feels relieved transcendentally.
These symptoms are divided into two parts: one is called çéta, and the
other is called kñepaëa. When there is yawning, it is called çéta, and
when there is dancing it is called kñepaëa.
While watching the räsa dance performed by Lord Kåñëa and the gopés,
Lord Çiva beheld the beautiful face of Kåñëa and immediately began to
dance and beat upon his small òiëòima drum. While Lord Çiva was
dancing in ecstasy, his eldest son, Ganeça, joined him.
In the Third Canto, 1st Chapter, 31st verse, of Çrémad-Bhägavatam,
Vidura inquires from Uddhava, "My dear friend, is Akrüra in an
auspicious condition? He is not only a learned scholar and sinless, but he
is also a devotee of Lord Kåñëa. He has such ecstatic love for Kåñëa that I
have seen him rolling upon Kåñëa's footprints in the dust as if bereft of
all senses." Similarly, one gopé gave a message to Kåñëa that Rädhäräëé,
because of Her separation from Him and because of Her enchantment
with the flavor of His flower garlands, was rolling on the ground,
thereby bruising Her soft body.
One gopé informed Kåñëa that when Çrématé Rädhäräëé was singing
about His glories, She enchanted all of Her friends in such a way that
they became stonelike and dull. At the same time, the nearby stones
began to melt away in ecstatic love.

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When there was stretching of the body of Närada Muni from chanting
the Hare Kåñëa mantra, he chanted so loudly that it was apprehended
that Lord Nåsiàha had appeared. Thus all the demons began to flee in
different directions. It is also said that sometimes when Närada, the
carrier of the véëä, remembers his Lord Kåñëa in great ecstasy, he begins
to stretch his body so vigorously that his sacred thread gives way.
A gopé once said to Kåñëa: "My dear son of Nanda Mahäräj, by the sound
of Your flute Çrématé Rädhäräëé has become full of lamentation and fear,
and thus, with a faltering voice, She is crying like a kurobi bird.
It is described that by hearing the vibration of Kåñëa's flute Lord Çiva
becomes very puzzled and begins to cry so loudly into space that the
demons become vanquished and the devotees become overwhelmed with
joy.
It is said that when the full moon rises, the lotus petals become
expanded. Similarly, when Kåñëa used to appear before Rädhäräëé, Her
face, which is compared with the lotus flower, would expand by Her
yawning.
As far as breathing heavily is concerned, it is stated: "Lalitä [one of the
gopés] is just like a cätaké bird, which only takes water falling directly
from the rain cloud and not from any other source." In this statement
Kåñëa is compared to the dark cloud, and Lalitä is compared to the cätaké
bird seeking only Kåñëa's company. The metaphor continues to say, "As
a heavy wind sometimes disperses a mighty cloud, so the heavy breath
from Lalitä's nostrils caused her to miss Kåñëa, who had disappeared by
the time she recovered herself."
As far as neglecting the presence of others is concerned, the wives of the
brähmaëas who were performing sacrifices at Våndävana left home as
soon as they heard that Kåñëa was nearby. They left their homes without
caring for their learned husbands. The husbands began to discuss this
amongst themselves: "How wonderful is the attraction for Kåñëa, that it
has made these women leave us without any care!" This is the influence
of Kåñëa. Anyone who becomes attracted to Kåñëa can be relieved from
the bondage of birth and death, which can be compared to the locked-up
homes that were neglected by the wives of the brähmaëas.
In the Padyävalé there is a statement by some devotees: "We shall not
care for any outsiders. If they should deride us, we shall still not care for

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them. We shall simply enjoy the transcendental mellow of chanting

Hare Kåñëa, and thus we shall roll on the ground and dance ecstatically.
In this way we shall eternally enjoy transcendental bliss."
As an example of the running down of saliva from the mouth, it is stated
that sometimes when Närada Muni was chanting the Hare Kåñëa
mantra, he remained stunned for a while, and saliva oozed from his
mouth.
When a devotee laughs very loudly like a madman, it is done out of an
extraordinary agitation of ecstatic love within the heart. Such mad
laughing is an expression of the condition of the heart, which is
technically called aööa-häsa. When a devotee becomes affected with this
mental condition, his love is expressed through the lips. The laughing
sounds, coming one after another, are compared to flowers falling from
the creeper of devotion which grows within the heart of the devotee. In
the Caitanya-caritämåta devotional service to the Lord is also compared
to a creeper which rises up to the lotus feet of Kåñëa in Goloka
Våndävana.
One gopé told her friend: "It appears that Lord Kåñëa, the enemy of the
demon Agha, has released from His mouth a whirlwind which is acting
on your head and is gradually proceeding to do the same to the other
lotus-eyed gopés."
Sometimes belching also becomes a symptom of ecstatic love for Kåñëa.
There is evidence of this in Paurëamäsé's address to one crying associate
of Rädhäräëé: "My dear daughter, don't be worried because Çrématé
Rädhäräëé is belching. I am about to offer a remedial measure for this
symptom. Do not cry so loudly. This belching is not due to indigestion; it
is a sign of ecstatic love for Kåñëa. I shall arrange to cure this belching
symptom immediately. Don't be worried." This statement of Paurëamäsé
is evidence that ecstatic love for Kåñëa is sometimes manifested through
belching.
Sometimes trembling of the whole body and hemorrhaging from some
part of the body are also manifested in response to ecstatic love for
Kåñëa, but such symptoms are very rare, and therefore Çréla Rüpa
Gosvämé does not discuss any further on this point.

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Chapter Twenty-eight

Other Ecstatic Symptoms

Existential Ecstatic Love for Kåñëa

When a devotee is always intensely affected by love for Kåñëa in a direct
relationship with Him-or even a little apart from Him-his status is called
existential ecstatic love. The symptoms originating from such existential
ecstatic love are divided into three headings-namely, moist, burnt and
dried-up.
Moist existential ecstatic love aroused in connection with Kåñëa is
divided into two: direct and indirect. Rädhäräëé was weaving a garland
of kunda flowers, and, upon hearing the vibration of Kåñëa's flute, She
immediately stopped Her work. This is an example of direct moistened
existential ecstatic love. Indirect moistened existential ecstatic love is
described in the following statement: Kåñëa, who is also called
Puruñottama, is to the eyes of Mother Yaçodä just like the cloud is to the
eyes of the cätaké bird. When Kåñëa had been brought to Mathurä,
Mother Yaçodä, being very anxious and angry, began to rebuke the King
of Mathurä.
Burnt existential ecstatic love is divided into three, and one example is
as follows: One day, Mother Yaçodä was dreaming that the gigantic
demon, Pütanä, was lying on the courtyard of her house, and she
immediately became anxious to seek out Kåñëa.
When there are manifestations of ecstatic symptoms in the body of a
nondevotee, these are called dried-up symptoms of ecstatic love. The
nondevotees are actually materialistic, but in contact with some pure
devotee, they sometimes may manifest some symptoms of ecstasy.
Devotional scholars call these dried-up symptoms.
There are eight symptoms of existential ecstatic love: becoming stunned,
perspiring, standing of the hairs on the body, faltering of the voice,
trembling of the body, changing bodily colors, shedding tears, and

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devastation.
The scientific explanation of these eight symptoms is given by Rüpa
Gosvämé as follows. When the vital force of life is in contact with the
earth, it is called stunning. When the same force comes into contact
with water, there is the shedding of tears. When the same force comes
into contact with fire, there is perspiration. When the force comes into
contact with the sky, there is complete devastation. And when that
force comes into contact with the air, there is trembling, failing of the
voice and standing of the hairs on the body.
These symptoms are sometimes manifested internally and sometimes
externally. The pure devotee always feels such symptomatic expressions
within himself, but being afraid of outsiders he does not generally
manifest them externally.
The symptom of becoming stunned is caused by ecstatic tribulation,
fearfulness, astonishment, lamentation and anger. This symptom is
exhibited by a stoppage of talking, a stoppage of movement, a feeling of
voidness and an extreme feeling of separation.
When Uddhava was describing Kåñëa's pastimes to Vidura, he said, "One
day the gopés became stunned when Kåñëa, in the dress of a gardening
maid, entered the greenhouse and enlivened them with joking and
laughter. Then when Kåñëa left the greenhouse, the gopés were seeing
Kåñëa so ecstatically that it was as though both their minds and eyes
were following Him." These symptoms signify that although the gopés'
business was not finished, they had become stunned with ecstatic love.
Another example of being stunned took place when Kåñëa was
surrounded by various wrestlers in the sacrificial arena of Kaàsa. His
mother, Devaké, then became stunned, and her eyes dried up when she
saw Kåñëa amongst the wrestlers.
There is also an example of the astonishment of Lord Brahmä. It is
explained in the Tenth Canto, 13th Chapter, 51st verse of Çrémad-
Bhägavatam that when Brahmä understood that this cowherd boy was
the Supreme Personality of Godhead Himself, he became stunned. All of
his sensual activities became stopped upon seeing all the cowherd boys
again, along with Kåñëa. Lord Brahmä was so stunned that he appeared
to be a golden statue with four heads. Also, when the residents of Braja
found that Kåñëa had lifted Govardhan Hill with His left hand, they

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became stunned.
Astonishment caused by lamentation is exemplified when Kåñëa was
entering into the belly of the Bakäsura demon and all the demigods from
higher planets became stunned with lamentation. A similar example of
becoming stunned was visible in Arjuna when he saw that Açvatthämä
was attempting to release his brahmästra at Kåñëa.
An example of perspiring because of jubilation is described in Çrémad-
Bhägavatam. One gopé addressed Rädhäräëé thusly: "My dear Rädhäräëé,
You are rebuking the sunshine unnecessarily, but I can understand that
You are perspiring only because of Your becoming too lusty at seeing
Kåñëa."
Perspiration caused by fearfulness was exhibited by Raktak, one of the
servants of Kåñëa. One day Kåñëa dressed Himself just like Abhimanyu,
the husband of Rädhäräëé. Abhimanyu did not like Rädhäräëé's
association with Kåñëa, and therefore when Raktak saw Kåñëa in the
dress of Abhimanyu and thus mistook His identity, he began to strongly
rebuke Him. As soon as Raktak finally understood that it was Kåñëa in
the dress of Abhimanyu, he began perspiring. This perspiration was
caused by fearfulness.
Perspiration due to anger was exhibited by Garuòa, the eagle who is the
carrier of Viñëu. Once the heavenly king, Indra, was sending torrents of
rain over Våndävana. Garuòa was observing the incident from above the
clouds, and because of his anger, he began perspiring.
The standing up of hair on the body was manifested when Mother
Yaçodä found within Kåñëa's mouth all of the universal planetary
systems. She had asked Kåñëa to open His mouth wide just to see
whether He had eaten dirt. But when Kåñëa opened His mouth, she saw
not only the entire earth, but also many other planets within His mouth.
This caused a standing up of the hair on her body.
The standing up of hair on the body resulting from jubilation is
described in the Tenth Canto, 30th Chapter, 9th verse of Çrémad-
Bhägavatam in connection with the gopés engaged in the räsa dance.
During this räsa dance Kåñëa disappeared all of a sudden with
Rädhäräëé, and the gopés began to search Him out. At that time they
addressed the earth and began to say, "My dear earthly planet, how many
austerities and penances you must have undergone to have the lotus feet

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of Kåñëa always touching your surface. I think that you must be very
jubilant because the trees and plants, which are just like hairs on your
body, are standing up so gloriously. May we ask when did you first get
these symptoms? Are you enjoying this jubilation since you were
touched by the incarnation Vämana or since you were delivered by the
incarnation Varäha?"
Kåñëa would sometimes perform mock fighting along with the cowherd
boys. When Kåñëa blew His horn in this mock fighting, Çrédämä, who
was on the opposing side, felt his bodily hairs stand up. Similarly, when
Arjuna saw Kåñëa in His gigantic universal form, there was a standing of
the hairs on his body.
When Kåñëa was going to Mathurä on the chariot driven by Akrüra,
Yaçodä and all the gopés came to try to forbid Him to pass and to block
His way. At that time Rädhäräëé was so perturbed that in a faltering
voice, She requested Mother Yaçodä to please stop Akrüra.
Faltering of the voice resulting from wonder was exhibited by Brahmä. It
is said in Çrémad-Bhägavatam, Tenth Canto, 13th Chapter, 59th verse
that, after bowing down before Lord Kåñëa, when Brahmä began to rise
he prayed to the Lord in a faltering voice.
In the Tenth Canto, 29th Chapter, 27th verse, another example of
faltering of the voice was exhibited by the gopés when they came to
Kåñëa, desiring to dance with Him. Kåñëa asked them to go back to their
husbands and homes. The gopés apparently became very angry and began
to talk to Kåñëa with faltering voices.
In the Tenth Canto, 39th Chapter, 48th verse, of Çrémad-Bhägavatam a
faltering voice due to jubilation was exhibited by Akrüra when he was
shown all of the Vaikuëöha planets resting within the River Yamunä.
When Akrüra understood that Kåñëa was the Supreme Personality of
Godhead, he bowed his head to Kåñëa's lotus feet and with folded hands
began to pray in a faltering voice. There are also examples of faltering of
the voice caused by fearfulness.
One of Kåñëa's friends praised Him thusly: "My dear friend, Your flute
was given to Your servant, Patré, and when I asked him to return it he
began speaking in a faltering voice, and his complexion became yellow."
When Kåñëa was trying to capture the demon Çaìkha, Rädhäräëé began
trembling out of fearfulness. Similar trembling of the body was exhibited

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in Sahadeva, the younger brother of Nakula. When Çiçupäla was

vehemently blaspheming the Lord, Sahadeva began to tremble out of
anger.
Trembling of the body was also exhibited by Rädhäräëé out of
tribulation. Rädhäräëé trembled as She told one of the gopés: "Don't joke
with this disappointing boy! Please ask Him not to approach Me, because
He is always the cause of all grief for us."
Sometimes, due to great aggrievement caused by the dealings of Kåñëa,
the body changes color. The gopés therefore addressed the Lord thusly:
"My dear Kåñëa, due to separation from You, all of the denizens of
Våndävana have changed their color. And because of this change of
color even the great sage Närada was thinking of Våndävana as a white
island in the ocean of milk."
When Kåñëa and Balaräma were present in the arena of Kaàsa, Kaàsa's
body changed color. Similarly, Indra's face changed color when he saw
that Kåñëa was protecting all the denizens of Braja by lifting Govardhan
Hill. If the color change takes place due to excessive jubilation, the hue
turns red. Because such a change of color is so rare, Çréla Rüpa Gosvämé
does not further discuss this point.
Out of jubilation, anger or separation there may be the pouring down of
tears from the eyes. When such tears are very cold they are due to
jubilation, and when they are due to anger the tears become hot. In all
cases there is a severe movement of the eyes, and the eyes generally
become reddish. There is also an itching sensation which causes the
sufferer to rub his eyes.
When the lotus-eyed Rukmiëé, the first queen of Kåñëa in Dvärakä, was
shedding tears out of ecstatic jubilation, she did not like the tears. There
is a passage in the Hari-vaàça wherein Satyabhämä begins to shed tears
because of her great affection for Kåñëa.
An example of shedding tears because of anger was exhibited by Bhéma
when he saw that Çiçupäla was insulting Kåñëa in the räja-süya arena of
sacrifice. Bhéma wanted to kill Çiçupäla immediately, but because Kåñëa
did not order him to do so, he became morose with anger. It is described
that there were hot tears covering his eyes, as a thin cloud sometimes
covers the evening moon. In the evening, when the moon is slightly
covered by a thin cloud, it looks very nice, and when Bhéma was

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shedding tears on account of his anger, he also looked very nice.

In the Tenth Canto of Çrémad-Bhägavatam, Chapter 68, verse 23, there
is a nice example of Rukmiëé's shedding tears of lamentation. When
Kåñëa and Rukmiëé were talking, Rukmiëé became frightened of
separation from Kåñëa, and therefore she began scratching the earth
with her red, lotus-like nails. Because she was shedding tears, the black
ointment from her eyes was dripping, along with the tears, onto her
breasts, which were covered with kuìkum powder. Rukmiëé was so
aggrieved that her voice was choked up.
When a person is confused by simultaneous happiness and tribulation
and does not know what to do, this state of confusion is called pralaya,
or devastation. In this condition of pralaya one sometimes falls down on
the ground, and all the symptoms of ecstatic love become manifest.
When the gopés were searching after Kåñëa and all of a sudden He came
out from the bushes and creepers, all of them became stunned and
almost senseless. In this state the gopés appeared very beautiful. This is
an example of pralaya, or devastation in happiness.
There are also instances of pralaya in distress. One such example is
described in the Tenth Canto, 39th Chapter, 14th verse of Çrémad-
Bhägavatam, where Çukadeva Gosvämé tells King Parékñit: "My dear
King, when the gopés were missing Kåñëa, they were so much absorbed in
meditation upon Him that all of their senses stopped functioning, and
they lost all bodily sense. It was as though they had become liberated
from all material conditions."
Out of the many ecstatic symptoms of the body, the symptom of being
stunned is especially significant. According to the degree of being
stunned, the vital force within the body becomes agitated, and due to
such a state, the other ecstatic loving symptoms sometimes become
altered. These transcendental ecstatic symptoms gradually develop, and
in the course of such development, they are sometimes called smoky,
sometimes called blazing, and sometimes called shining. These three
degrees are experienced for many, many years and extend to different
parts of the body. Unlike the shedding of tears and faltering of the
voice, the condition of being stunned is spread all over the body. The
shedding of tears and faltering of the voice are simply localized
symptoms.

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The shedding of tears, however, sometimes makes the eyes become

swollen and whitish, and sometimes the lenses of the eyes become
differently focused. Faltering of the voice may sometimes cause choking
in the throat and extreme anxiety. As the different symptoms of these
ecstatic manifestations are localized, they are accompanied by different
local reactions; e.g., when the throat is choked up because of a faltering
voice, there may be a sound like "ghra." Such sounds choke up the voice,
and with extreme mental anxiety they may manifest in different ways.
All these symptoms are listed under the dried-up existential condition
known as smoky, and they are exhibited in different ways.
Sometimes, while participating in ceremonies celebrating Kåñëa's
pastimes, or in the society of devotees, there is dancing ecstasy. Such
sentiments are called blazing.
None of the above symptoms can be manifested without the basic
principle of strong attachment for Kåñëa. In the smoky condition of
such ecstatic expressions, the symptoms could otherwise be hidden. This
type of symptom was experienced by Priest Gargamuni, who was
performing some ritualistic ceremony in the house of Nanda Mahäräj.
When he heard about Kåñëa's killing of the Aghäsura demon, there were
some tears visible in his eyes, his throat was trembling, and perspiration
covered his whole body. In this way Priest Gargamuni's beautiful face
assumed a nice condition.
When several such ecstatic symptoms are visible, the condition is called
blazing. For example, some of Kåñëa's friends told Him, "My dear friend,
as soon as I heard the sound of Your flute from within the forest, my
hands became almost motionless and my eyes became full of tears. So
much so, in fact, that I could not recognize Your peacock feather. My
thighs became almost completely stunned so that I could not move even
an inch. Therefore, my dear friend, I must acknowledge the wonderful
vibration of Your transcendental flute."
Similarly, one gopé said to another, "My dear friend, when I heard the
sound of Kåñëa's flute, I tried to hide myself from the reaction of the
vibrations. But still I could not check the trembling of my body, and
therefore all of my friends in the house could detect my attachment for
Kåñëa without any doubt."
When the ecstatic symptoms cannot be checked, and they

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simultaneously appear in four or five different categories, this stage of

ecstatic love is called shining. The example is cited, in this connection,
that when the sage Närada saw Lord Kåñëa standing before him, his
body became so stunned that he stopped playing on his véëä. Because of
his faltering voice he could not offer any prayers to Kåñëa, and his eyes
became filled with tears. Thus, Närada's ability to see Kåñëa was also
obstructed.
When similar symptoms were manifest in the body of Çrématé
Rädhäräëé, some of Her friends criticized Her: "Dear friend, You are
blaming the flavor of the flowers for the tears in Your eyes. You are
rebuking the air for the standing of the hairs on Your body. And You are
cursing Your walking in the forest for Your thighs being stunned. But
Your faltering voice reveals the cause to be different: it is just Your
attachment for Kåñëa!"
Çréla Rüpa Gosvämé remarks that when various symptoms become
manifest very prominently, the devotee's condition may be called the
brightest. For example, a friend of Kåñëa addressed Him as follows: "My
dear Pétämbara, because of separation from You all the residents of
Goloka Våndävana are perspiring. They are lamenting with different
words, and their eyes have become moistened with tears. Actually, all of
them are in great confusion."
There is a supreme symptom of ecstatic love which is called mahäbhäva.
This mahäbhäva expression was possible only in Rädhäräëé, but later on
when Çré Kåñëa Caitanya appeared to feel the mode of love of
Rädhäräëé, He also expressed all of the symptoms of mahäbhäva. Çré
Rüpa Gosvämé says in this connection that when the symptoms of
ecstatic love become the most bright, that stage is accepted as
mahäbhäva.
Çréla Rüpa Gosvämé further analyzes the ecstatic loving expression into
four divisions which are called sättväbhäsä.
Sometimes impersonalists who are not actually in devotional service may
also exhibit such symptoms of ecstatic love, but this is not accepted as
actual ecstasy. It is a reflection only. For example, sometimes in
Väräëasé, a holy city for impersonalist scholars, there may be seen a
sannyäsé crying from hearing the glories of the Lord. Impersonalists also
sometimes chant the Hare Kåñëa mantra and dance, but their aim is not

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to serve the Lord. It is to become one with the Lord and merge into His
existence. Rüpa Gosvämé therefore says that even if the reactions to
chanting are manifested in the impersonalist's body, they should not be
considered to be symptoms of actual attachment, but reflections only,
just like the sun reflected in a dark room through some polished glass.
The chanting of Hare Kåñëa, however, is so nice and transcendental
that it will eventually melt even the hearts of persons who are
impersonalists. Rüpa Gosvämé says that the impersonalists' symptoms are
simply reflections of ecstatic love, not the real thing.
Sometimes it is found that when staunch logicians, without any trace of
devotional service and without actually understanding the
transcendental glories of the Lord, sit down to hear the glories of the
Lord, they appear to be melting and shedding tears. In this connection
there is a statement by a devotee who is addressing the Lord thusly: "My
dear Mukunda, I cannot properly express the glories of Your pastimes.
Even when the nondevotees hear of Your glorious pastimes they become
affected and shed tears and start to tremble." Such nondevotees are not
actually melted; they are hard-hearted. But the influence of the glories
of the Lord is so great that even the nondevotees sometimes shed tears.
Sometimes it is found that a nondevotee who has practically no taste for
Kåñëa and who follows no rules or regulations can, by practice, make a
show of devotional symptoms, even crying in an assembly of devotees.
This shedding of tears is not actually an ecstatic loving expression,
however. It is done simply by practice. Although there is no need to
describe these reflections of ecstatic love, Rüpa Gosvämé gives some
instances where there is no actual devotional service and such
expressions are manifested.

Chapter Twenty-nine

Expressions of Love for Kåñëa

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There are some bodily symptoms which express overwhelming ecstatic

love. They are counted at thirty-one as follows: disappointment,
lamentation, humility, guilt, fatigue, intoxication, pride, doubt,
apprehension, intense emotion, madness, forgetfulness, disease,
confusion, death, laziness, inertness, bashfulness, concealment,
remembrance, argumentativeness, anxiety, thoughtfulness, endurance,
happiness, eagerness, haughtiness, envy, impudence, dizziness and
alertness.
When one is forced to act in a way which is forbidden, or to refrain from
acting in a way which is proper, he becomes regretful and thinks himself
dishonored. At that time there is a sense of disappointment. In this kind
of disappointment one becomes full of anxiety, sheds tears, changes
bodily color, feels humility and breathes heavily.
When Kåñëa, in punishing the Käliya serpent, appeared to have
drowned Himself in the poisonous water of the Yamunä, Nanda Mahäräj
addressed Yaçodä-devé thusly: "My dear wife, Kåñëa has gone deep into
the water, and so there is no longer any need to maintain our bodies,
which are so full of sinful activities! Let us also enter into the poisonous
water of the Yamunä and compensate for the sinful activities of our
lives!" This is an instance of severe shock, where the devotee becomes
greatly disappointed.
When Kåñëa left Våndävana, Subala, His intimate friend, decided to
leave also. While leaving, Subala was contemplating that without Kåñëa
there was no longer any pleasure to be found in Våndävana. The analogy
is given that, as the bees go away from a flower that has no honey, so
Subala left Våndävana when he found there was no longer any
relishable transcendental pleasure there.
In Däna-keli-kaumudé Çrématé Rädhäräëé addresses one of Her friends in
this manner: "My dear friend, if I cannot hear of the glorious activities
of Kåñëa, it is better for Me to become deaf. And because I am now
unable to see Him, it would be good for Me to be a blind woman." This is
another instance of disappointment due to separation from Kåñëa.
There is a statement in the Hari-vaàça wherein Satyabhämä, one of the
queens of Kåñëa in Dvärakä, tells her husband: "My dear Kåñëa, since I
heard Närada glorifying Rukmiëé before You, I can understand that
there is no need of any talking about myself!" This is an instance of

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disappointment caused by envy. Rukmiëé and Satyabhämä were co-

wives, and because Kåñëa was husband of both, there naturally was some
feminine envy between them. So when Satyabhämä heard the glories of
Rukmiëé, she was envious of her and thus became disappointed.
In the Tenth Canto, 51st Chapter, 29th verse of Çrémad-Bhägavatam
there is this statement: "My dear Kåñëa, I cannot say that it is only other
people who are implicated in material existence, because I too am much
entangled with the bodily concept of life. I am always too anxious about
my family, home, wife, wealth, land and kingdom. And because I have
been so maddened by this material atmosphere, I am thinking now that
my life has been simply spoiled." This statement is an instance of
disappointment caused by lamentation.
According to Bharata Muni, this disappointment is inauspicious. But
there are other learned scholars who have accepted such disappointment
as being in the mood of neutrality and as being a preservative fpr
ecstatic love.
When one is unsuccessful in achieving his desired goal of life, when one
finds no fulfillment in his present occupation, when one finds himself in
reversed conditions and when one feels guilt-at such a time one is said to
be in a state of lamentation.
In this condition of lamentation one becomes questioning, thoughtful,
tearful, regretful and heavy-breathed. His bodily color changes, and his
mouth becomes dry.
One aged devotee of Kåñëa addressed Him in this way: "My dear Kåñëa,
O killer of the demon Agha, my body is now invalid due to old age. I
cannot speak very fluently, my voice is faltering, my mind is not strong,
and I am often attacked by forgetfulness. But, my dear Lord, You are just
like the moonlight, and my only real regret is that for want of any taste
for Your pleasant shining I did not advance myself in Kåñëa
consciousness." This statement is an instance of lamentation due to one's
being unable to achieve his desired goal.
One devotee said, "This night I was dreaming of collecting various
flowers from the garden, and I was thinking of making a garland to offer
to Kåñëa. But I am so unfortunate that all of a sudden my dream was
over, and I could not achieve my desired goal!" This statement is an
instance of lamentation resulting from nonfulfillment of one's duties.

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When Nanda Mahäräj saw his foster son, Kåñëa, embarrassed in the
sacrificial arena of Kaàsa, he said, "How unfortunate I am that I did not
keep my son bolted within a room. Unfortunately, I have brought Him
to Mathurä, and now I see that He's embarrassed by this giant elephant
named Kuvalaya. It is as though the moon of Kåñëa is eclipsed by the
shadow of the earth." This is an instance of lamentation caused by
reversed conditions.
In the Tenth Canto, 14th Chapter, 9th verse of Çrémad-Bhägavatam
there is a statement by Brahmä: "My dear Lord, just see my impudence!
You are the unlimited, the original Personality of Godhead, the
supersoul-and You rule over the most perfect illusory energies! And just
see my impudence! I wanted to supersede You by my own personal
power, and I was very puffed up with this tiny power of mine. Just as a
simple spark from a fire cannot do any harm to the fire, so my
bewildering potency was completely unsuccessful in thwarting Your
superior illusory power. Therefore I find myself to be most insignificant
and think of myself as a most useless person." This statement by Brahmä
is an instance of lamentation caused by committing an offense.
A sense of weakness caused by distress, fear or offensiveness is called
humility. In such a humble condition one becomes talkative, small in
heart, dirty in mind, full of anxiety and inactive.
In the Tenth Canto, 51st Chapter, 39th verse of Çrémad-Bhägavatam
there is the following statement by King Mucukunda: "My dear Lord,
because of my bad deeds in the past I am everlastingly aggrieved. I am
always suffering from my desires, but still my senses are never satisfied
with material enjoyments. Somehow or other I am, by Your grace, now
in a peaceful condition because I have taken shelter of Your lotus feet,
which are always free from all lamentation, fear and death. O supreme
protector, O supreme soul! O supreme controller! Kindly give me Your
protection. I am so much embarrassed." This statement by Mucukunda is
an instance of humility resulting from a severely miserable condition of
material existence.
When Uttarä was attacked by the brahmästra of Açvatthämä, she
became afraid of losing her child, Mahäräj Parékñit, who was still within
the womb. She immediately surrendered to Kåñëa and said, "My dear
Lord, kindly save my child! I do not mind if I myself must be killed by

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the brahmästra of Açvatthämä." This is an instance of humility caused

by fear.
In the Tenth Canto, 14th Chapter, 10th verse of Çrémad-Bhägavatam,
Lord Brahmä says, "O infallible one! I am born in the modes of passion,
and therefore I have been falsely proud of being the creator of this
material world. My false pride was just like dense darkness, and in this
darkness I had become blind. In my blindness I was considering myself a
competitor to You, the Supreme Personality of Godhead. But, my dear
Lord, even though I am accepted as the creator of this universe, I am
eternally Your servant. Therefore, kindly always be compassionate
toward me and excuse me in that way." This statement by Brahmä is
another instance of humility resulting from committing an offense.
Sometimes there is humility due to shyness. For example, when Kåñëa
stole all of the garments from the gopés while they were bathing in the
river, all of them begged Kåñëa not to commit this injustice upon them.
The gopés addressed Him thus: "My dear Kåñëa, we know that You are
the son of Nanda Mahäräj and that You are the most beloved of all
Våndävana. And You are very much loved by us also! But why are You
giving us this trouble? Kindly return our garments. Just see how we are
trembling from the severe cold!" This humility was due to their shyness
from being naked before Kåñëa.
When a person blames himself for committing an inappropriate action,
his feeling is called guilt.
One day Çrématé Rädhäräëé was churning curd for Kåñëa. At that time
the jeweled bangles on Her hands were circling around, and She was also
chanting the holy name of Kåñëa. All of a sudden She thought, "I am
chanting the holy name of Kåñëa, and My superiors-My mother-in-law
and My sister-in-law-may hear Me!" By this thought Rädhäräëé became
overanxious. This is an instance of feeling guilty because of devotion to
Kåñëa.
One day the beautiful-eyed Çrématé Rädhäräëé entered into the forest to
collect some flowers to prepare a garland for Kåñëa. While collecting the
flowers, She became afraid that someone might see Her, and She felt
some fatigue and weakness. This is an instance of guilty feelings caused
by labor for Kåñëa.
There is a statement in Rasa-sudhäkara that after passing the night with

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Kåñëa, Rädhäräëé became so weak that She was unable to get up from
bed. When Kåñëa took Her hand to help Her, Rädhäräëé felt guilty
about having passed the night with Him.
One feels fatigue after walking a long distance, after dancing and after
sex activity. In this kind of fatigue there is dizziness, perspiration,
inactivity of the limbs, yawning and very heavy breathing.
One day Yaçodä was chasing Kåñëa in the yard after He had offended
her. After a while Yaçodä became very fatigued, and therefore she was
perspiring, and her bunched hair became loosened. This is an instance of
becoming fatigued because of working too much.
Sometimes all of the cowherd friends of Kåñëa, along with Balaräma,
danced together in some ceremony. At these times the garlands on Their
necks would move, and They would begin to perspire. Their whole
bodies became wet from Their ecstatic dancing. This is an instance of
fatigue caused by dancing.
In Çrémad-Bhägavatam, Tenth Canto, 33rd Chapter, 20th verse it is said
that after enjoying love affairs with Kåñëa by dancing, embracing and
kissing, the gopés would sometimes become very tired, and Kåñëa, out of
His causeless mercy and compassion, would smear their faces with His
lotus hands. This is an example of fatigue caused by laboring in the räsa
dance.
When one becomes arrogant with false prestige due to drinking
intoxicants or being too lustful, the voice becomes faulty, the eyes
become swollen, and there are symptoms of redness on the body. There
is a statement in the Lalita-mädhava that Lord Baladeva, intoxicated
from drinking excessive quantities of honey, once began to address the
ants: "O you kings of the ants! Why are you hiding yourselves in these
holes?" At the same time He also addressed the King of heaven, "O King
Indra! You plaything of Çacé! Why are you laughing? I am now prepared
to smash the whole universe, and I know that Kåñëa will not be angry
with Me."* Then He addressed Kåñëa: "My dear Kåñëa, tell Me
immediately why the whole world is trembling, and why the moon has
become elongated! And O you members of the Yadu dynasty, why are
you laughing at Me? Please give Me back My liquors made of honey from
the kadamba flower!" Çréla Rüpa Gosvämé prays that Lord Balaräma will
be pleased with all of us while He is thus talking just like an intoxicated

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person.
In this state of intoxication, Balaräma felt tired and lay down for rest.
Generally, those who are exalted personalities lie down when they feel
intoxicated, whereas those who are mediocre laugh and sing during
intoxication, and those who are lowly use vulgar language and
sometimes cry. Such intoxication is manifested according to different
ages and mentalities. Çréla Rüpa Gosvämé does not describe further in
this direction because there is no necessity for such a discussion.
There is another description of the symptoms of intoxication in the
person of Çré Rädhäräëé after She saw Kåñëa: sometimes She was
walking hither and thither, sometimes She was laughing, sometimes She
was covering Her face, sometimes She was talking without any meaning,
and sometimes She was praying to Her associate gopés. Seeing these
symptoms in Rädhäräëé, the gopés began to talk among themselves: "Just
see how Rädhäräëé has become intoxicated simply by seeing Kåñëa
before Her!" This is an instance of ecstatic love in intoxication.
Expressions of ecstatic love in pride may be the result of excessive
wealth, exquisite beauty, a first-class residence, or the attainment of
one's ideal goal. One is also considered to be proud when he does not
care about the neglect of others.
Bilvamaìgala Thäkur said, "My dear Kåñëa, You are leaving me, forcibly
getting out of my clutches. But I shall be impressed by Your strength
only when You can go forcibly from the core of my heart." This is an
instance of feeling pride in ecstatic love for Kåñëa.
Once during the räsa dance, when Rädhäräëé left the arena, and Kåñëa
went to seek Her out, one of the dear friends of Rädhäräëé addressed
Kåñëa thusly: "My dear Kåñëa, You have been very much obliging in
serving the form of our Çré Rädhäräëé, and now You have left all the
other gopés to search for Her. Please allow me to inquire how You want
Her to treat You." This is an instance of feeling pride on account of
exquisite beauty.
Sometimes Rädhäräëé felt pride within Herself and said, "Although the
cowherd boys prepare nice flower garlands for Kåñëa, when I present My
garland to Him, He becomes struck with wonder and immediately
accepts it and puts it on His heart."
Similarly, in the Tenth Canto, 2nd Chapter, 27th verse of Çrémad-

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Bhägavatam, Lord Brahmä says: "My dear Madhusüdana, persons who are
pure devotees of Your Lordship actually feel Your ecstatic friendship,
and as such they are never vanquished by enemies. They know they are
always protected by You, and so they can matter-of-factly pass over the
heads of their enemies without any care." In other words, one who has
taken complete shelter under the lotus feet of the Lord is always proud
of being able to conquer all enemies.
One weaver at Mathurä addressed Kåñëa in this way: "My dear King of
Våndävana, I have become so proud of Your causeless mercy upon me
that I do not even count upon the mercy of the Lord of Vaikuëöha,
which is sought after by many great sages in deep meditation." In other
words, although the yogés and great sages sit in meditation upon Lord
Viñëu, who is residing in Vaikuëöha, a devotee of Kåñëa is so proud that
he does not consider such meditation to be very valuable. This feeling of
pride is due to one's having achieved the highest goal of life-Kåñëa.
After Lord Brahmä had stolen all of the calves, cows and cowherd boys
from Kåñëa, he was trying to go away. But all of a sudden he became
doubtful about his stealing affairs and began to watch on all sides with
his eight eyes. Lord Brahmä has four heads, and therefore he has eight
eyes. This is an instance of ecstatic love in doubtfulness, caused by
stealing.
Similarly, just to please Kåñëa, Akrüra stole the Syamantaka-maëi, a
stone which can produce unlimited quantities of gold, but later on he
repented his stealing. This is another instance of ecstatic love for Kåñëa
in doubt caused by stealing.
The King of heaven, Indra, was advised to surrender himself at the lotus
feet of Kåñëa when he was causing torrents of rain to fall on the land of
Braja. At that time Indra's face became very darkened out of
doubtfulness.
When a person becomes disturbed in his heart by seeing lightning in the
sky, by seeing a ferocious animal, or by hearing a tumultuous sound, his
state of mind is called apprehensive. In such a state of apprehension, one
tries to take shelter of something which provides safety. There may be
standing of the hairs on the body, trembling of the body and sometimes
the committing of mistakes. And sometimes the body may become
stunned.

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In the Padyävalé there is the following statement: "My dear friend,

Kåñëa's residence in the demonic circle at Mathurä, under the
supremacy of the King of demons, Kaàsa, is causing me much worry."
This is one instance of apprehending some danger to Kåñëa in ecstatic
love for Him.
When Våñäsura appeared in Våndävana as a bull, all of the gopés became
greatly affected with fear. Being perturbed in that way, they began to
embrace the tämala trees. This is an instance of fearfulness caused by a
ferocious animal and of the search for shelter while remembering Kåñëa
in ecstatic love. Upon hearing the jackals crying in the forest of
Våndävana, Mother Yaçodä sometimes became very careful about
keeping Kåñëa under her vigilance, fearing that Kåñëa might be attacked
by them. This is an instance of ecstatic love for Kåñëa in fearfulness
caused by a tumultuous sound. This kind of fearfulness is a little
different from being actually afraid. When one is afraid of something, he
can still think of past and future. But when there is this kind of ecstatic
apprehension, there is no scope for such thinking.
Emotion is caused by something very dear, by something very detestable,
by fire, strong wind, strong rainfall, by some natural disturbance, the
sight of a big elephant, or the sight of an enemy. When there is emotion
caused by seeing something very dear, one can speak very swiftly and use
kind words. When there is emotion caused by seeing something
detestable, one cries very loudly. When there is emotion caused by
seeing fire, one tries to fly away. There may also be trembling of the
body, closing of the eyes and tears in the eyes. When one becomes
emotional on account of a strong wind, one tries to run very swiftly and
rubs his eyes. When one is emotional because of rainfall, one takes an
umbrella, and there is tension in his body. When there is emotion due to
a sudden disturbance, one's face becomes discolored, one becomes struck
with wonder, and there is trembling of the body. If there is emotion from
seeing an elephant, one may jump, show various signs of fearfulness, and
sometimes one may keep looking behind him. When there is emotion
due to the presence of an enemy, one looks for a fatal weapon and tries
to escape.
When Kåñëa returned from the forest of Våndävana, Mother Yaçodä was
so emotional from seeing her son that milk began to flow from her

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breasts. This is an instance of emotion caused by seeing a dear object.

In the Tenth Canto, 23rd Chapter, 13th verse of Çrémad-Bhägavatam,
Çukadeva Gosvämé informs King Parékñit: "My dear King, the wives of
the brähmaëas were usually very much attached to the glorification of
Kåñëa, and they were always anxious to get an opportunity to see Him.
Because of this, when they heard that Kåñëa was nearby, they became
very anxious to see Him and immediately left their homes." This is an
instance of emotional activity caused by the presence of someone who is
very dear.
When Pütanä, the demoniac witch, was struck down and killed by
Kåñëa, Mother Yaçodä was struck with wonder and began to cry
emotionally, "Oh, what is this? What is this?" When she saw that her
dear baby Kåñëa was playing on the chest of the dead demonic woman,
Mother Yaçodä, at a loss what to do, began to walk this way and that.
This is an instance of being emotional on account of seeing something
ghastly.
When Kåñëa uprooted the two arjuna trees and Yaçodä heard the sound
of the trees crashing down, she became overcome with emotion and
simply stared upwards, being too bewildered to know what else to do.
This is an instance of being emotional from hearing a tumultuous sound.
When there was a forest fire in Våndävana, all the cowherd men
assembled together and desperately appealed to Kåñëa for protection.
This is an instance of emotion caused by fire.
The whirlwind demon known as Tåëävarta once carried Kåñëa off from
the ground and blew Him around, along with some very big trees. At
that time, Mother Yaçodä could not see her son, and she was so disturbed
that she began to walk this way and that. This is an instance of emotion
caused by severe wind.
In the Tenth Canto, 25th Chapter, 11th verse of Çrémad-Bhägavatam,
there is a description of Indra's causing severe torrents of rain at
Våndävana. All the cows and cowherd boys became so afflicted by the
wind and cold that they all gathered together to take shelter under the
lotus feet of Kåñëa. This is an instance of emotion caused by severe
rainfall.
There were severe torrents of hail when Kåñëa was staying in the forest
of Våndävana, and the elderly persons bade Him: "Kåñëa, don't You

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move now! Even persons who are stronger and older than You cannot
move, and You are just a little boy. So please stay still!" This is an
instance of emotion caused by heavy hailing.
When Kåñëa was chastising Käliya in the poisonous water of the
Yamunä, Mother Yaçodä began to speak emotionally: "Oh, see how the
earth appears to be trembling! There appears to be an earth tremor, and
in the sky tears are flying here and there! My dear son has entered into
the poisonous water of the Yamunä. What shall I do now?" This is an
instance of emotion resulting from a natural disturbance.
In the arena of Kaàsa, when Kåñëa was attacked by big elephants, all of
the ladies present began to address Him in this way: "My dear boy-please
leave this place immediately! Please leave this place immediately! Don't
You see the big elephants coming to attack You? Your innocent gazing
upon them is causing us too much perturbation!" Kåñëa then told
Mother Yaçodä, "My dear Mother, don't be perturbed by the appearance
of the elephants and the horses that are so forcibly coming and raising
dust, causing blindness to these lotus-eyed women. Let even the Keçé
demon come before Me; My arms will still be adequate for victory. So
please don't be perturbed."
In the Lalita-mädhava, a friend tells Mother Yaçodä, "How wonderful it
is that when the Çaìkhacüòa demon-vast and strong as a great hill-
attacked your Cupid-like beautiful son, there was no one present in
Våndävana to help. And yet the demon was killed by your little son. It
appears to be due to the result of severe penances and austerities in your
past lives that your son was saved in this way."
In the same Lalita-mädhava there is an account of Kåñëa's kidnapping
Rukmiëé at her royal marriage ceremony. At that time all of the princes
present began to converse amongst themselves, saying, "We have our
elephants, horses, chariots, bows, arrows and swords, so why should we
be afraid of Kåñëa? Let us attack Him! He is nothing but a lusty cowherd
boy! He cannot take away the Princess in this way! Let us all attack
Him!" This is an instance of emotion caused by the presence of enemies.
Çréla Rüpa Gosvämé is trying to prove by the above examples that in
relationship with Kåñëa there is no question of impersonalism. All
personal activities are there in relationship with Kåñëa.
Çréla Bilvamaìgala Thäkur prays in his book as follows: "Let Çrématé

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Rädhäräëé purify the whole world, because She has surrendered Herself
completely unto Kåñëa. Out of Her ecstatic love for Him, She sometimes
acted just like an addled person and attempted to churn curd, although
there was no curd in the pot. And seeing this, Kåñëa became so
enchanted by Rädhäräëé that He began to milk a bull instead of a cow."
These are some of the instances of insanity or madness in connection
with the love affairs of Rädhä and Kåñëa. In the Çrémad-Bhägavatam it is
said that when Kåñëa entered the poisonous waters of the Yamunä,
Çrématé Yaçodä Devé went insane. Instead of searching for curative
herbs, she began to speak to the trees as if they were snake chanters.
With folded hands she began to bow down to the trees, asking them,
"What is the medicinal herb which can check Kåñëa's dying from this
poisonous water?" This is an instance of insanity caused by some great
danger.
How a devotee can be in a state of insanity because of ecstatic love is
described in the Tenth Canto, 30th Chapter, 4th verse of Çrémad-
Bhägavatam, where the gopés were searching for Kåñëa in the forests of
Våndävana. The gopés were loudly singing the glories of Kåñëa and
wandering from one forest to another in search of Him. They knew that
Kåñëa is not localized, but all-pervading. He is in the sky, He is in the
water, He is in the air, and He is the supersoul in everyone's heart. Thus
the gopés began to inquire from all kinds of trees and plants about the
Supreme Personality of Godhead. This is an instance of ecstatic madness
on the part of devotees.
Similarly, there are symptoms of diseases caused by ecstatic love. This
condition is credited by learned scholars as mahäbhäva. This highly
elevated condition is also called divyonmäda, or transcendental madness.
When Kåñëa was absent from Våndävana and was staying in Mathurä,
Çrématé Rädhäräëé sent news to Him that His mother, the Queen of
Braja, was feeling such separation from Him that there was foam coming
from her mouth, like the foam on the shore of the ocean. And
sometimes she was raising her arms like the waves of the ocean, and
because of her intense feelings of separation, she was rolling on the
ground and creating a tumultuous roaring sound. And sometimes she
was remaining completely silent, like a calm sea. These symptoms of
separation from Kåñëa are called apasmära, or forgetfulness. One

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completely forgets his position when he manifests these symptoms in

ecstatic love.
Another message was once sent to Kåñëa informing Him that after He
had killed Kaàsa, one of Kaàsa's demon friends had gone insane. This
demon was foaming at the mouth, waving his arms and rolling on the
ground. This demonic demonstration is in relationship with Kåñëa in a
ghastly humor. This mellow or flavor is one of the indirect relationships
with Kåñëa. The first five kinds of relationships are called direct, and
the other seven are called indirect. Some way or other, the demon must
have had some relationship with Kåñëa, because these symptoms
developed when he heard that Kåñëa had already killed Kaàsa. Çréla
Rüpa Gosvämé remarks that there is also transcendental excellence in
this kind of symptom.
When Kåñëa was absent from Våndävana and was staying at Mathurä,
some of His friends informed Him, "Dear Kåñëa, because of their
separation from You, the inhabitants of Braja are so afflicted that they
appear to be diseased. Their bodies are feverish, and they cannot move
properly. They are simply lying down on the ground and breathing
heavily."
In the Tenth Canto, 12th Chapter, 41st verse of Çrémad-Bhägavatam,
Mahäräj Parékñit asked about Lord Ananta, and upon hearing this
question, Çukadeva Gosvämé began to show symptoms of collapsing. Yet
he checked himself and answered King Parékñit's question in a mild
voice. This collapsing condition is described as a feverish state resulting
from ecstatic pleasure.
There is another statement in the Çrémad-Bhägavatam telling of the
damsels of Braja meeting Kåñëa at the sacred place of Kurukñetra, many
years after their childhood pastimes. When they met in that sacred
place, all the gopés became stunned by the occurrence of a solar eclipse.
Their breathing, blinking of the eyes and all similar activities stopped,
and they stood before Kåñëa just like statues. This is another instance of
a diseased condition resulting from exuberant transcendental pleasure.

Chapter Thirty

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Further Features of Ecstatic Love for Kåñëa

There is the following statement in the Haàsadüta: "One day when

Çrématé Rädhäräëé was feeling much affliction because of Her separation
from Kåñëa, She went to the bank of the Yamunä with some of Her
friends. There Rädhäräëé saw a cottage wherein She and Kåñëa had
experienced many loving pleasures, and by remembering those incidents
She immediately became overcome with dizziness. This dizziness was
very prominently visible." This is an instance of confusion caused by
separation.
Similarly, there is a statement describing confusion caused by
fearfulness. These symptoms were exhibited by Arjuna when he saw
Kåñëa's universal form on the battlefield of Kurukñetra. His confusion
was so strong that his bow and arrows fell from his hand, and he could
not perceive anything clearly.
Once the Bakäsura demon assumed the shape of a very big duck and
opened his mouth in order to swallow Kåñëa and all the cowherd boys.
When Kåñëa was entering into the demon's mouth, Balaräma and the
other cowherd boys almost fainted and appeared as though they had no
life. Even if they are illusioned by some ghastly scene or by any
accidental occurrence, devotees never forget Kåñëa. Even in the greatest
danger they can remember Kåñëa. This is the benefit of Kåñëa
consciousness: even at the time of death, when all the functions of the
body become dislocated, the devotee can remember Kåñëa in his
innermost consciousness, and this saves him from falling down into
material existence. In this way Kåñëa consciousness immediately takes
one from the material platform to the spiritual world.
In this connection there is a statement about persons who died at
Mathurä: "These persons had a slight breathing exhilaration, their eyes
were wide open, the colors of their bodies were changed, and they began
to utter the holy name of Kåñëa. In this condition they gave up their
material bodies." These symptoms are prior manifestations of death.
When, because of self-satisfaction or dislike of excessive labor, a person

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does not perform his duty in spite of having the energy, he is called lazy.
This laziness also is manifested in ecstatic love of Kåñëa. For example,
when some brähmaëas were requested by Nanda Mahäräj to
circumambulate Govardhan Hill, they told him that they were more
interested in offering benedictions than in circumambulating
Govardhan Hill. This is an instance of laziness caused by self-
satisfaction.
Once when Kåñëa, along with His cowherd boyfriends, was having a
mock battle, Subala showed the symptoms of fatigue. Kåñëa immediately
told His other friends, "Subala is feeling too fatigued from mock-fighting
with Me. So please do not disturb him any more by inviting him to
fight." This is an instance of laziness caused by dislike of excessive labor.
In the Tenth Canto, 21st Chapter, 13th verse of Çrémad-Bhägavatam
there is an appreciation by the gopés of the inertia of the cows in
Våndävana. The gopés saw that the cows were hearing the sweet songs
vibrated by Kåñëa's flute and were appearing to be drinking the nectar of
these transcendental sounds. The calves were stunned, and they forgot
to drink the milk from the milk bags. Their eyes seemed to be embracing
Kåñëa, and there were tears in their eyes. This is an instance of inertia
resulting from hearing the transcendental vibrations of Kåñëa's flute.
When Lakñmaëa became disturbed upon hearing words against Kåñëa,
she remained inert and did not move her eyelids. This is another
example of inertia caused by hearing.
In the Tenth Canto, 71st Chapter, 35th verse of the Çrémad-Bhägavatam,
there is an account of King Yudhiñöhira's bewilderment after his
bringing Kåñëa into his home with the greatest respect. King
Yudhiñöhira was very much bewildered because of his transcendental
pleasure at having Kåñëa present in his house. In fact, while receiving
Kåñëa, King Yudhiñöhira forgot himself. This is an instance of inertia
resulting from the ecstasy of seeing Kåñëa.
There is another instance in the Tenth Canto, 39th Chapter, 34th verse
of Çrémad-Bhägavatam. When Kåñëa was going to Mathurä, all of the
gopés were standing behind Kåñëa, and upon seeing the chariot leaving,
they stood there stunned and did not move. They remained like that
until the flag of the chariot and the dust thrown up by its wheels became
invisible.

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Kåñëa was once addressed by His friend thus: "My dear Mukunda
[Kåñëa], due to their being separated from You, the cowherd boys are
standing just like neglected Deities in the house of a professional
brähmaëa." There is a class of professional brähmaëas who take to Deity
worship as a means of earning their livelihood. Brähmaëas in this class
are not very interested in the Deity; they are interested mainly in the
money they can earn as holy men. So the Deities worshiped by such
professional brähmaëas are not properly decorated, Their dress is not
changed, and Their bodies are not cleaned. They look dirty and are not
very attractive. Actually, Deity worship should be done very carefully:
the dress should be changed daily, and as far as possible there should be
ornaments. Everything should be so clean that the Deity is attractive to
all visitors. Here the example is given of the Deities in the house of a
professional brähmaëa because such Deities are not at all attractive. The
friends of Kåñëa, in the absence of Kåñëa, were appearing like such
neglected Deities.
When Rädhäräëé was first introduced to Kåñëa, She felt very bashful.
One of Her friends addressed Her in this way: "My dear friend, You have
already sold Yourself and all Your beauty to Govinda. Now You should
not be bashful. Please look upon Him cheerfully. One who has sold an
elephant to another person should not make a miserly quarrel about
selling the trident which controls the elephant." This kind of
bashfulness is due to a new introduction in ecstatic love with Kåñëa.
The heavenly King, Indra, upon being defeated in his fight with Kåñëa
for possession of the pärijäta flower, became very bashful because of his
defeat. He was standing before Kåñëa, bowing down his head, when
Kåñëa said, "All right, Indra, you can take this pärijäta flower.
Otherwise, you will not be able to show your face before your wife,
Çacédevé." Indra's bashfulness was due to defeat. In another instance,
Kåñëa began to praise Uddhava for his various high qualifications. Upon
being praised by Kåñëa, Uddhava also bowed down his head bashfully.
In Hari-vaàça, Satyabhämä, feeling slighted by Rukmiëé's high position,
said, "My dear Kåñëa, the Raivataka Mountain is always full of spring
flowers, but when I have become persona non grata to You, what is the
use of my observing them?" This is an instance of bashfulness resulting
from being defeated.

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There is a symptom of ecstatic love known as concealment, or trying to

hide one's real mental condition by externally showing another attitude.
In this state of mind one tries to hide his mind by looking away in
different directions, by unnecessarily trying for something which is
impossible, or by using words which cover one's real thoughts. According
to äcäryas expert in the study of psychological activities, these attempts
at hiding one's real affections are another part of ecstatic feeling for
Kåñëa.
In the Tenth Canto, 32nd Chapter, 14th verse of Çrémad-Bhägavatam,
Çukadeva Gosvämé states, "My dear King, the gopés were always beautiful
and decorated with confidential smiles and alluring garments. In their
movements, intended to give impetus to lusty feelings, they would
sometimes press Kåñëa's hand on their laps, and sometimes they would
keep His lotus feet on their breasts. After doing this, they would talk
with Kåñëa as if they were very angry with Him."
There is another instance of this concealment in ecstatic love. When
Kåñëa, the supreme joker, planted the pärijäta tree in the courtyard of
Satyabhämä, Rukmiëé, the daughter of King Vidarbha, became very
angry, but due to her natural gentle behavior, she did not express
anything. No one could understand Rukmiëé's real mental condition.
This is an instance of competitive concealment.
There is another instance in the First Canto, 11th Chapter, 28th verse of
Çrémad-Bhägavatam. After entering Dvärakä, Kåñëa was received in
different ways by different members of His family. Upon seeing their
husband from a distance, the queens of Dvärakä immediately embraced
Him within their minds and slowly glanced over Him. As Kåñëa came
nearer, they pushed their sons forward to embrace Him. Others were
trying, out of shyness, not to shed tears, but they still could not keep the
tears from gliding down. This is an instance of concealment caused by
shyness.
On another occasion, when Çrématé Rädhäräëé thought that Kåñëa was
involved with another woman, She addressed Her friend in this manner:
"My dear friend, as soon as I think of Kåñëa the cowherd boy attached to
some other woman, I become stricken with fearfulness and the hairs on
My body stand up. I must be very careful that Kåñëa will not see Me at
such times." This is an instance of concealment caused by shyness and

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diplomatic behavior.
It has been stated: "Although Çrématé Rädhäräëé developed a deep loving
affection for Kåñëa, She hid Her attitude in the core of Her heart so that
others could not detect Her actual condition." This is an instance of
concealment caused by gentleness.
Once when Kåñëa and His cowherd friends were enjoying friendly
conversation, Kåñëa began to address His associates in casual language.
At that time Kåñëa's servant, Patré, was also enjoying the conversation.
But then, remembering his position of servitude, Patré bowed down
before his master, and with great respect and control, he stifled his
smiling. This subdued smiling is an instance of concealment caused by a
respectful attitude.
There are many symptoms of ecstatic love caused by remembering
Kåñëa. For example, one friend of Kåñëa informed Him, "My dear
Mukunda, just after observing a bluish cloud in the sky, the lotus-eyed
Rädhäräëé immediately began to remember You. And simply by
observing this cloud She became lusty for Your association." This is an
instance of remembering Kåñëa in ecstatic love because of seeing
something resembling Him. Kåñëa's bodily complexion is very similar to
the bluish hue of a cloud, so simply by observing a bluish cloud, Çrématé
Rädhäräëé remembered Him.
One devotee said that even when he was not very attentive he would
sometimes, seemingly out of madness, remember the lotus feet of Kåñëa
within his heart. This is an instance of remembrance resulting from
constant practice. In other words, devotees who are constantly thinking
of the lotus feet of Kåñëa, even if they are momentarily inattentive, will
see the figure of Lord Kåñëa appearing within their hearts.
Madhumaìgala was an intimate friend of Kåñëa coming from the
brähmaëa community. Kåñëa's friends were mostly cowherd boys
belonging to the vaiçya community, but there were others who belonged
to the brähmaëa community. Actually, in Våndävana the vaiçya
community and the brähmaëa community are considered prominent.
This Madhumaìgala one day addressed Kåñëa in this fashion: "My dear
friend, I can see that You are not aware of the peacock feathers that are
falling on the ground, and at the same time You are unmindful of the
flower garlands which are offered to You. I think I can guess the reason

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for Your absent-mindedness when I see Your two eyes flying over to the
eyes of Çrématé Rädhäräëé, just like black drones flying to lotus flowers."
This is an instance of an argumentative suggestion in ecstatic love.
Once while Kåñëa was out walking, one of the associates of Rädhäräëé
told Her: "My dear friend, do You think that this walking personality is a
tämala tree? If He is a tämala tree, then how is it possible for Him to
walk and be so beautiful? Then, this personality might be a cloud. But if
He's a cloud, then where is the beautiful moon within? Under the
circumstances, I think it may be granted that this person is the same
enchanting Personality of Godhead by whose flute vibration the three
worlds are captivated. He must be the same Mukunda who is standing
before Govardhan Hill." This is another instance of an argumentative
presentation of ecstatic love.
In the Tenth Canto, 29th Chapter, 26th verse of Çrémad-Bhägavatam,
when Kåñëa asked all the gopés to go back to their homes, they did not
like it. Because of their grief at this, they were sighing heavily, and their
beautiful faces appeared to be drying up. In this condition they
remained, without making a sound. They began to draw lines on the
ground with their toes, and with their tears they washed the black
ointment from their eyes onto their breasts, which were covered with
red kuìkuma powder. This is an instance of anxiety in ecstatic love.
One of the friends of Kåñëa once informed Him, "My dear killer of the
demon Mura, Your kind and gentle mother is very anxious because You
have not returned home, and with great difficulty she has passed the
evening constantly sitting on the corridor platform of Your home. It is
certainly astonishing how You could forget Your mother while You are
off somewhere engaged in Your playful activities!" This is another
instance of deep anxiety in ecstatic love.
When Mother Yaçodä was very anxiously waiting for Kåñëa to return
from Mathurä, Mahäräj Nanda gave her this solace: "My dear Yaçodä,
please don't be worried. Please dry your beautiful lotus-like face. There is
no need for you to breathe so hotly. I will go immediately with Akrüra to
the palace of Kaàsa and get your son back for you." Here is an instance
of anxiety in ecstatic love caused by Kåñëa's awkward position.
In the Vaiçäkha-mähätmya section of the Padma Puräëa a devotee states
that though in some of the eighteen Puräëas the process of glorifying

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Lord Viñëu is not mentioned, and the glorifying of some demigod is

offered, such glorification must be continued for millions of years. For
when one studies the Puräëas very scrutinizingly, he can see that,
ultimately, Lord Viñëu is the Supreme Personality of Godhead. This is
an instance of ecstatic love developed out of thoughtfulness.
In the Tenth Canto, 68th Chapter, 30th verse of Çrémad-Bhägavatam,
there is an account of Rukmiëédevé's writing a letter to Kåñëa requesting
Him to kidnap her before her marriage to another person. At that time
the specific attachment of Rukmiëé for Kåñëa was expressed by Rukmiëé
as follows: "My dear Lord Kåñëa, Your transcendental glories are chanted
by great sages who are free from material contamination, and in
exchange for such glorification You are so kind that You freely
distribute Yourself to such devotees. As one can elevate oneself simply
by Your grace, so also by Your direction alone one may be lost to all
benedictions under the influence of eternal time. Therefore I have
selected Your Lordship as my husband, brushing aside personalities like
Brahmä and Indra-not to mention others." Rukmiëé enhanced her love
for Kåñëa simply by thinking of Him. This is an instance of
thoughtfulness in ecstatic love.
When a person is fully satisfied due to attaining knowledge,
transcending all distress, or achieving his desired goal of life in
transcendental devotional service to God-at that time his state of
endurance or steady mind is called dhåti. At this stage one is not
perturbed by any amount of loss, nor does anything appear to be
unachieved by him.
According to the opinion of Bhartåhari, the learned scholar, when a
person is elevated to this state of endurance, he thinks as follows: "I do
not wish to be a highly posted government servant. I shall be satisfied
even if I have to eat food collected by begging. I shall prefer to remain
naked, without proper dress of garments. I shall prefer to lie down on the
ground without any mattress. And despite all these disadvantages, I shall
refuse to serve anyone, not even the government." In other words, when
one is in ecstatic love with the Personality of Godhead, he can endure
any kind of disadvantages calculated under the material concept of life.
Nanda Mahäräj, the father of Kåñëa, used to think: "In my pasturing
ground the goddess of fortune is personally present, and I possess more

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than ten hundred thousand cows which loiter here and there. And
above all, I have a son like Kåñëa, who is such a powerful, wonderful
worker. Therefore, even though I am a householder, I am feeling so
satisfied!" This is an instance of mental endurance resulting from the
absence of all distress.
In another instance a devotee says, "I am always swimming in the
nectarean ocean of the pastimes of the Personality of Godhead, and as
such I have no more attraction for religious rituals, economic
development, sense gratification, or even the ultimate salvation of
merging into the existence of Brahman." This is an instance of the
mind's endurance due to achieving the best thing in the world. The best
thing in the world is absorption in Kåñëa consciousness.
It is described in the Viñëu Puräëa that when Akrüra came to take
Kåñëa and Balaräma to Mathurä, just by seeing Their faces he became so
cheerful that all over his body there were symptoms of ecstatic love. This
state is called happiness.
It is stated in the Tenth Canto, 33rd Chapter, 12th verse of Çrémad-
Bhägavatam: "Upon seeing that Kåñëa's arm was placed on her shoulder,
one of the gopés engaged in the räsa dance became so ecstatically happy
that she kissed Kåñëa on His cheek." This is an instance of feeling
happiness because of achieving a desired goal.
In the Tenth Canto, 71st Chapter, 29th verse of Çrémad-Bhägavatam, it
is said: "When Kåñëa first came from His kingdom, Dvärakä, to
Indraprastha, the young females of the city became so eager to see Him
that even at night, when they were lying down with their husbands, they
could not restrain their eagerness. Even though they were not properly
dressed and although their hair was loose and there were many
household duties to perform, they still gave up everything and
immediately went into the street to see Kåñëa." This is an instance of
eagerness of ecstatic love.
In his book Stavävalé, Çré Rüpa Gosvämé has prayed for the mercy of
Rädhäräëé, who was so captivated by the flute vibrations of Kåñëa that
She immediately asked information of His whereabouts from residents
in the Våndävana forest. Upon first seeing Kåñëa, She was filled with
such ecstatic love and pleasure that She began to scratch Her ears. The
damsels of Braja and Rädhäräëé were very expert in talking cunningly,

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so as soon as they saw Kåñëa they began their talkings; and Kåñëa,
pretending to go for some flowers for them, immediately left that place
and entered into a mountain cave. This is another instance of eager
loving exchanges on the parts of both the gopés and Kåñëa.
When Kåñëa was fighting with the Käliya snake by dancing on his heads,
Käliya bit Kåñëa on the leg. At that time Garuòa became infuriated and
began to murmur: "Kåñëa is so powerful that simply by His thundering
voice the wives of Käliya have had miscarriages. Because my Lord has
been insulted by this snake, I wish to immediately devour him, but I
cannot do so in the presence of my Lord, because He may become angry
with me." This is an instance of eagerness to act in ecstatic love as a
result of dishonor to Kåñëa.
When Çiçupäla objected to the worship of Kåñëa in the räja-süya arena
at a sacrifice organized by Mahäräj Yudhiñöhira, Nakula, the younger
brother of Arjuna, said, "A person who cannot tolerate the worship of
Kåñëa is my enemy and is possessed of a demonic nature. Therefore I
wish to strike my left foot upon his broad head, just to punish him more
strongly than the wand of Yamaräja!" Then Nakula began to lament like
this: "Oh, all auspiciousness to Lord Kåñëa! I am so surprised to see that
the condemned descendants of the Kuru dynasty, who so unlawfully
occupied the throne of the Kuru kingdom, are at the same time
criticizing Kåñëa with diplomatic devices. Oh, this is intolerable!" This is
another instance of eagerness caused by dishonor to Kåñëa.
In the Vidagdha-mädhava, Kuöilä, a sister-in-law of Rädhäräëé, began to
criticize Kåñëa in this way: "Kåñëa, You are standing here, and
Rädhäräëé, who has just been married to my brother, is also standing
here. Now I know both of You very well, so why should I not be very
anxious to protect my sister-in-law from Your dancing eyes?" This is an
instance of dishonorable words used to indirectly criticize Kåñëa.
Similarly, some of the gopés once began to address Kåñëa with these
dishonorable words: "My dear Kåñëa, You are a first-class thief. So please
leave this place immediately. We know You love Candrävalé more than
us, but there is no use in praising her in our presence! Kindly do not
contaminate the name of Rädhäräëé in this place!" This is another
instance of dishonorable words cast upon Kåñëa in ecstatic love.
There is another statement in the Tenth Canto, 31st Chapter, 16th verse

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of Çrémad-Bhägavatam. When all the gopés came out of their homes to

meet Kåñëa in the Våndävana forest, Kåñëa refused to accept them and
asked them to go home, giving them some moral instruction. At that
time the gopés began to speak as follows: "My dear Kåñëa, there is
extreme distress in being out of Your presence, and there is extreme
happiness simply in seeing You. Therefore we have all left our husbands,
relatives, brothers and friends and have simply come to You, being
captivated by the sound of Your transcendental flute. O infallible one,
You had better know what is the reason for our coming here. In plain
words, we are here simply because we have been captivated by the sweet
sound of Your flute. We are all beautiful girls, and You are so foolish
that You are rejecting our association. We do not know anyone, other
than Yourself, who would miss this opportunity to associate with young
girls in the dead of night!" This is another instance of indirect insults
used against Kåñëa in ecstatic love.
In the Padyävalé, one of the friends of Rädhäräëé once addressed Her
thusly: "My dear friend, please do not be too puffed up because Kåñëa has
decorated Your forehead with His own hand. It may be that Kåñëa is yet
attracted by some other beautiful girl. I see that the decoration on Your
forehead is very nicely made, and so it appears that Kåñëa was not too
disturbed in painting it. Otherwise, He could not have painted such
exact lines!" This is an instance of indirect dishonor caused by Rädhä's
good fortune.
In the Tenth Canto, 30th Chapter, 26th verse of Çrémad-Bhägavatam
there is the following statement: "When the gopés were searching for
Kåñëa and Rädhä after the räsa dance, they thus began to speak amongst
themselves: 'We have seen the footprints of Kåñëa and Rädhä on the
ground of Våndävana, and they are giving us great pain, because Kåñëa is
everything to us. But that girl is so cunning that She has taken Him
away alone and is enjoying His kissing without sharing Him with us!' "
This is another instance of casting dishonoable words against Kåñëa and
Rädhä, pouting over the good fortune of Çrématé Rädhäräëé.
Sometimes when the cowherd boys used to play in the forests of
Våndävana, Kåñëa would play on one side, and Balaräma would play on
another. There would be competition and mock fighting between the
two parties, and when Kåñëa's party was defeated by Balaräma, the boys

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would say, "If Balaräma's party remains victorious, then who in the world
can be weaker than ourselves?" This is an instance of envy in ecstatic
love.
In the Tenth Canto, 52nd Chapter, 33rd verse of the Çrémad-
Bhägavatam, Rukmiëé addresses a letter to Kåñëa as follows: "My dear
unconquerable Kåñëa, my marriage day is fixed for tomorrow. I request
that You come to the city of Vidarbha without advertising Yourself.
Then have Your soldiers and commanders suddenly surround and defeat
all the strength of the King of Magadha and by thus adopting the
methods of the demons, please kidnap and marry me."
According to the Vedic system there are eight kinds of marriages, out of
which one is called räkñasa-viväha. Räkñasa-viväha refers to kidnapping a
girl and marrying her by force and is considered to be a demonic
method. When Rukmiëé was going to be married to Çiçupäla by the
choice of her elder brother, she wrote the above letter to Kåñëa
requesting Him to kidnap her. This is an instance of impudence in
ecstatic love for Kåñëa.
One of the gopés said, "May Kåñëa's sweet flute be washed away by the
waves of the Yamunä, and let it fall into the ocean! The sweet sound of
that flute is so impudent that it makes us lose all composure before our
superiors."
Every evening at sunset Kåñëa used to return from the pasturing ground
where He herded cows. Sometimes when Mother Yaçodä could not hear
the sweet vibration of His flute she would become very anxious, and
because of this she would feel dizzy. Thus, dizziness caused by anxiety in
ecstatic love for Kåñëa is also possible.
When Yaçodä had tied Kåñëa up one time, she began to think, "Kåñëa's
body is so soft and delicate, how could I have tied Him with rope?"
Thinking this, her brain became puzzled, and she felt dizziness.
The gopés were advised by their superiors to bolt the doors at night, but
they were so carefree that they did not carry out this order very rigidly.
Sometimes, by thinking of Kåñëa, they became so confident of being out
of all danger that they would lie down at night in the courtyards of their
houses. This is an instance of dizziness in ecstatic love due to natural
affection for Kåñëa.
It may be questioned why devotees of Kåñëa should be attacked by

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dizziness, which is usually considered a sign of the modes of ignorance.

To answer this question, Çré Jéva Gosvämé has said that the devotees of
Lord Kåñëa are always transcendental to all the modes of material
nature; when they feel dizziness or go to sleep, they are not considered to
be sleeping under the modes of nature, but are accepted as being in a
trance of devotional service. There is an authoritative statement in the
Garuòa Puräëa about mystic yogés who are under the direct shelter of
the Supreme Personality of Godhead: "In all three stages of their
consciousness-namely, wakefulness, dreaming and deep sleep-the
devotees are absorbed in the thought of the Supreme Personality of
Godhead. Therefore, in their complete absorption in the thought of
Kåñëa, they do not sleep."
A devotee once stated, "I have already conquered the modes of
ignorance, and I am now on the platform of transcendental knowledge.
Therefore I shall be engaged only in searching after the Supreme
Personality of Godhead." This is an instance of alertness in ecstatic love.
Transcendental alertness is possible when the illusory condition is
completely overcome. At that stage, when in contact with any reaction
of material elements, such as sound, smell, touch or taste, the devotee
realizes the transcendental presence of the Supreme Personality of
Godhead. In this condition the ecstatic symptoms (i.e. standing of the
hair on the body, rolling of the eyeballs and getting up from sleep) are
persistently visible.
When Çrématé Rädhäräëé first saw Kåñëa, She suddenly became
conscious of all transcendental happiness, and the functions of Her
different limbs were stunned. When Lalitä, Her constant companion,
whispered into Her ear the holy name of Kåñëa, Rädhäräëé immediately
opened Her eyes wide. This is an instance of alertness caused by hearing
the sound of Kåñëa's name.
One day, in a joking mood, Kåñëa informed Rädhäräëé, "My dear
Rädhäräëé, I am going to give up Your company." Upon saying this, He
immediately disappeared, and because of this Rädhäräëé became so
afflicted that the hue of Her body changed, and She immediately fell
down upon the ground of Våndävana. She had practically stopped
breathing, but when She smelled the flavor of the flowers on the ground,
She awoke in ecstasy and got up. This is an instance of transcendental

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alertness caused by smelling.

When Kåñëa was touching the body of one gopé, the gopé began to
address her companion thus: "My dear friend, whose hand is this
touching my body? I had become very afraid after seeing the darkened
forest on the bank of the Yamunä, but suddenly the touch of this hand
has saved me from hysterical fits." This is an instance of alertness caused
by touching.
One of the gopés informed Kåñëa, "My dear Kåñëa, when You
disappeared from the arena of the räsa dance, our most dear friend,
Rädhäräëé, immediately fell on the ground and lost consciousness. But
after this, when I offered Her some of Your chewed betel nut remnants,
She immediately returned to consciousness with jubilant symptoms in
Her body." This is an instance of alertness caused by tasting.
One night Çrématé Rädhäräëé was talking in a dream. "My dear Kåñëa,"
She said. "Please do not play any more jokes on Me! Please stop! And
please don't touch My garments either. Otherwise I shall inform the
elderly persons, and I shall disclose all of Your naughty behavior." While
She was talking like this in a dream, She suddenly awoke and saw some
of Her superiors standing before Her. Thus Rädhäräëé became ashamed
and bowed Her head. This is an instance of alertness after awakening
from sleep.
There is another instance of this. A messenger from Kåñëa came to
Çrématé Rädhäräëé while She was sleeping, and Rädhäräëé immediately
awakened. Similarly, when Kåñëa began to blow on His flute in the
night, all of the gopés, the beautiful daughters of the cowherd men,
immediately got up from their sleep. There is a very beautiful
comparison made in this connection: "The lotus flower is sometimes
surrounded by white swans, and sometimes it is surrounded by black
wasps who are collecting its honey. When there is a thundering in the
sky, the swans go away, but the black wasps stay to enjoy the lotus
flowers." The gopés' sleeping condition is compared to the white swans,
and the sound of Kåñëa's flute is compared to a black wasp. When
Kåñëa's flute sounded, the white swans, which represent the sleeping
condition of the gopés, were immediately vanquished, and the black wasp
sound of the flute began to enjoy the lotus flower of the gopés' beauty.

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Chapter Thirty-one

Additional Symptoms

All the above-mentioned thirty-one symptoms of ecstatic love are called

vyabhicäré, or disturbing. All these symptoms refer to apparently
disturbed conditions, but even in such disturbed conditions there is
acute ecstatic love for Kåñëa. These symptoms, however, can be divided
into three groups: first class, second class and third. There are many
disturbing symptoms in ecstatic love, such as envy, anxiety, pride,
jealousy, conclusion, cowardliness, forgiveness, impatience, hankering,
regret, doubtfulness and impudence. These are included in the thirty-
one conditions of ecstatic love. Çréla Rüpa Gosvämé has very nicely
analyzed the different kinds of disturbing symptoms, and although it is
very difficult to find the exact English equivalents for many Sanskrit
words used here, his analysis will now be presented.
When one becomes malicious upon seeing another's advancement of life,
his state of mind is generally called envy. When one becomes frightened
at seeing a lightning bolt in the sky, that fearfulness brings on anxiety.
Therefore, fearfulness and anxiety may be taken as one. When someone
wants to hide his real mentality, it is called avahittha, or concealment.
When a person wants to exhibit superiority, it is called pride. Both of
these can be classified under pretension. In a pretentious attitude both
avahittha and pride are to be found. When one cannot tolerate an
offense committed by another, it is called amarña, and when one cannot
tolerate the opulence of another it is called jealousy. Jealousy and
amarña are both caused by intolerance. When one is able to establish the
correct import of a word, it can be called conclusiveness. And before
such a conclusive determination of import, there must be thoughtful
consideration. Therefore, the act of consideration is present during the
establishment of a conclusion. When one presents himself as ignorant, it
is called humility, and when there is absence of enthusiasm it is called

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cowardice. Therefore, in humility, there is cowardice also. When the

mind is steadfast it is called enduring, and when one can tolerate others'
offenses, that is also called endurance. Therefore, forgiveness and
endurance can be synonymous. When one is anxiousness for time to
pass, that is called impatience, and when one sees something wonderful
one is said to be struck with wonder. Impatience may be caused by being
struck with wonder, and so impatience and being struck with wonder
can be synonymous. When anxiety is in its dormant stage it is called
hankering. Therefore, anxiety and hankering can also be synonymous.
When one becomes regretful for some offense, his feeling is called
bashfulness. In this way, bashfulness and regret can be synonymous.
Doubtfulness is one of the aspects of argument. After exhibiting
impudence one becomes restless. Therefore restlessness and impudence
can be synonymous.
When all such symptoms are included in ecstatic love, they are called
aïcäré, or continuously existing ecstatic symptoms. All of these
symptoms are transcendental, and they are exhibited in different ways,
acting and interacting under different conditions. They are like the
reciprocation of love between the lover and beloved.
When a person is envious or defamed, there may be a change in the
color of the body. This may be classified as vibhäva, or sub-ecstasy.
Sometimes illusion, collapse and strong anxiety are also considered to be
vibhäva. When there are many such symptoms, they can simply be
grouped together under ecstatic love.
Çréla Rüpa Gosvämé says that fright, sleep, fatigue, laziness and the
madness of intoxication are sometimes grouped under continuous
symptoms of ecstatic love, and they are due to a strong attraction.
False argument, determination, steadiness, remembrance, joyfulness,
ignorance, humility and unconsciousness are also different symptoms of
ecstatic love. Dependence is also grouped under ecstatic love, and this
can be divided into superior dependence and inferior dependence. The
direct differentiations between superior and inferior dependence are
ascertained by Rüpa Gosvämé and will be presented in due course.
One devotee exclaimed, "Oh, I cannot see the district of Mathurä! Even
though by simply hearing the name of Mathurä the hairs of my body are
standing up, I cannot see the place. So of what use are my eyes?" This

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statement reveals a strong anxiety to see the district of Mathurä

resulting from a strong attachment to Kåñëa. There is another instance
of this strong attachment for Kåñëa expressed by Bhéma when he began
to murmur, "My arms are just like thunderbolts, but despite these arms I
could not smash Çiçupäla while he was blaspheming Kåñëa. Therefore, of
what use are these strong arms?" In this instance Bhéma became angry,
and, being influenced by such anger, his hopelessness became a cause for
strong attachment to Kåñëa. This instance can be described as strong
attachment for Kåñëa in anger.
When Arjuna witnessed the universal form of Kåñëa, whose dazzling
teeth were practically devouring the very existence of the universe,
Arjuna's mouth became dried up. At that time Arjuna forgot himself
and could not understand that he was Arjuna, Kåñëa's friend, although
he was always dependent upon Kåñëa's mercy. This incident is an
example of inferior dependence.
Sometimes ghastly activities also support strong ecstatic love for Kåñëa.
This state of mind is called ecstatic fearfulness under illusion. In the
Tenth Canto, 23rd Chapter, 32nd verse of Çrémad-Bhägavatam there is
the following statement by the brähmaëas who were performing
sacrifices: "We have all been born into three advantageous conditions:
we are in high brähmaëa families, we have ceremoniously received the
sacred thread, and we are also properly initiated by a spiritual master.
But, alas, in spite of all these advantages, we are condemned. Even our
observance of brahmacarya [ celibacy ] is condemned." The brähmaëas
thus began to condemn their own activities. They realized that in spite
of being so elevated by birth, education and culture, they still were
under the spell of the illusory energy. They also admitted that even great
yogés who are not devotees of the Lord are covered by the influence of
material energy. This kind of hopelessness felt by the brähmaëas who
were performing ritualistic ceremonies shows practically no attachment
for Kåñëa. There is another hopelessness, however, which shows
attachment for Kåñëa. When the bull demon attacked the damsels of
Braja, they began to cry out, "My dear Kåñëa-please save us! We are now
gone!" This is hopelessness with attachment for Kåñëa.
When the Keçé demon was assassinated by Kåñëa, Kaàsa became
hopeless. He said, "Keçédaitya was as dear to me as my own life, but he

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has been killed by some cowherd boy who is crude, uneducated and
ignorant of fighting. Even though I have defeated the King of heaven
without difficulty, still I do not know the value of life." Because this
hopelessness has a slight touch of attraction for Kåñëa, it is considered to
be a reflection of ecstatic love in hopelessness.
Kaàsa once rebuked Akrüra by saying, "You are such a fool that you are
accepting the Supreme Personality of Godhead to be a cowherd boy,
simply because He has defeated some harmless water snake! The boy
may have lifted one pebble called Govardhan Hill, but what is more
surprising than that is your statement that this boy is the Personality of
Godhead!" This is an instance of a maliciously opposing element, caused
by hopelessness in ecstatic love for Kåñëa.
One devotee tried to console a kadamba tree when the tree was
lamenting because Kåñëa had not touched even its shadow. The devotee
said, "My dear kadamba tree, do not be worried. Just after defeating the
Käliya snake in the Yamunä River, Kåñëa will come and satisfy your
desire." This is an instance of inappropriate hopelessness in ecstatic love
for Kåñëa.
Garuòa, the eagle, the carrier of Viñëu, once said, "Who can be more
pure than I? Where is there a second bird like me, so able and
competent? Kåñëa may not like me; He may not wish to join my party,
but still He has to take advantage of my wings!" This is an instance of
hopelessness in the neutral mood of ecstatic love.
The symptoms of ecstatic love are sometimes grouped under four
headings-namely, generation, conjunction, aggregation and satisfaction.
Kåñëa once told Rädhäräëé, "My dear friend, when You tried to meet Me
alone in the morning, Your friend Mekhalä remained hungry with envy.
Just look at her!" When Kåñëa was joking with Rädhäräëé in this way,
Rädhäräëé moved Her beautiful eyebrows crossly. Rüpa Gosvämé prays
that everyone may become blessed by this movement of Çrématé
Rädhäräëé's eyebrows. This is an instance of the generation of malice in
ecstatic love of Kåñëa.
One night, after the Pütanä demon had been killed, baby Kåñëa could be
seen playing upon her breast. Upon seeing this, Yaçodä became stunned
for some time. This is an example of a conjunction of various symptoms
of ecstatic love. The conjunction can be auspicious or inauspicious. That

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the Pütanä demon had been killed was auspicious, but that Kåñëa was
playing on her breast in the dead of night, with no one to help Him in
case of trouble, was inauspicious. Yaçodä was caught between
auspiciousness and inauspiciousness.
After Kåñëa had just learned to walk, He was going in and out of the
house very frequently. Yaçodä became surprised and said, "This child is
too restless and cannot be controlled! He is incessantly going about the
neighborhood of Gokula [Våndävana], and then He is coming back
inside the house. I see that the child is very fearless, but in spite of His
fearlessness, I am becoming more and more afraid of His falling into
some danger." This again is an instance of the conjunction of two
opposing elements: the child was very fearless, but at the same time
Yaçodä was becoming fearful of some danger. Here danger is the cause,
and Yaçodä's feelings are in conjunction of two opposing symptoms. In
other words, Yaçodä was feeling both happiness and doubt, or growing
fear.
When Devaké, the mother of Kåñëa, saw her son very jubilant in the
presence of the wrestlers in Kaàsa's arena, two kinds of tears were
simultaneously gliding down her cheeks: sometimes her tears were warm,
and sometimes they were cold. This is an instance of a conjunction of
jubilation and lamentation due to different causes of ecstatic love.
Once when Çrématé Rädhäräëé was standing on the bank of the Yamunä
River in the forest of Våndävana, She was attacked by Kåñëa, who was
stronger than She. Although She externally expressed a disturbed mood
from this incident, within Herself She was smiling and feeling great
satisfaction. Externally She moved Her eyebrows and made a show of
rejecting Kåñëa. In this mood Rädhäräëé looked very beautiful, and Çréla
Rüpa Gosvämé glorified Her beauty. This is an instance of exhibiting
varying feelings in ecstatic love, although the cause is one only-Kåñëa.
Sometimes there were great festivals in the house of Nanda Mahäräj,
and all of the inhabitants of Våndävana would assemble for these
festivals. During one such festival, Çrématé Rädhäräëé was seen wearing a
golden necklace given Her by Kåñëa. This was immediately detected by
Mother Yaçodä as well as by Rädhäräëé's mother, because the necklace
was too long for Rädhäräëé's neck. At the same time Rädhäräëé could see
Kåñëa nearby, as well as Her own husband, Abhimanyu. So all of these

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things combined to make Rädhäräëé feel very much ashamed, and with
Her face shrivelled She began to look very beautiful. In this case there
was a combination of bashfulness, anger, jubilation and lamentation.
This is an instance of an aggregate of symptoms of ecstatic love.
Kaàsa once said, "What harm can this boy do to me? He has no power."
The next moment Kaàsa was informed that all of his friends had been
killed by the boy. Then Kaàsa began to think in perplexity, "Shall I go
immediately and surrender unto Him? But how can a great warrior do
this?" The next moment he thought, "Why should I be afraid of Him?
There are still so many wrestlers standing to support me." But the next
moment he began to consider: "The boy is certainly not common,
because He has lifted Govardhan Hill with His left hand. So what can I
do in this connection? Let me go to Våndävana and inflict pains on all
the residents there. But still I cannot even go out, because my heart is
trembling from fear of this boy!" This condition of Kaàsa's mind reveals
an instance of pride, lamentation, humility, determination,
remembrance, doubtfulness, anger and fear. Actually eight different
symptoms comprised the mental condition of Kaàsa. This is another
instance of an aggregate of symptoms in hopeless ecstatic love.
One householder devotee once said, "My Lord, I am so wretched that
these two eyes are never desiring to see the glorious city of Mathurä.
Therefore, my eyes are actually condemned. I am nicely educated, but
my education has simply been used in government service. I have not
considered formidable time, stronger than anything else, which creates
and annihilates everything. To whom shall I leave all of my wealth and
fortune? I am becoming older and older. What shall I do? Shall I execute
devotional service from here at home? This I cannot do, because my
mind is being attracted by the transcendental land of Våndävana."
This is an instance of hopelessness, pride, doubtfulness, patience,
lamentation, determination and eagerness-an aggregation of seven
different symptoms in ecstatic love for Kåñëa.
There is a proverb in Sanskrit which says, "Disappointment gives rise to
the greatest satisfaction." In other words, when one's sentiment or
ambition becomes too great and is not fulfilled until after seemingly
hopeless tribulation, that is taken as the greatest satisfaction. Once the
cowherd boys in Våndävana were vainly searching after Kåñëa for a long

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time, and for that reason their faces became blackened, and their
complexions appeared faded. Just then they could hear on the hill a faint
vibration from Kåñëa's flute. Immediately all of them became very much
gladdened. This is an instance of satisfaction in the midst of
disappointment.
Çréla Rüpa Gosvämé says that although he has no expert knowledge
about the sounds and meanings and mellows of the symptoms of ecstatic
love, he has tried to give some examples of different varieties of love of
Kåñëa. He further states that the thirty-one disturbing symptoms of
ecstatic love, plus nine other symptoms, all taken together equal forty
primary symptoms of ecstatic love. These symptoms create
transformations of bodily activities as well as movements of the senses.
All of them can be accepted as different feelings of the heart. Sometimes
some of the feelings are quite natural. Sometimes some of the feelings
are just temporary appearances. Those symptoms which are very natural
always remain, both within and without the devotee.
As one can detect the color of dye a cloth was soaked in by looking at
the cloth, so, simply by understanding the different signs of these
symptomatic features, one can understand the actual position. In other
words, attachment for Kåñëa is one, nevertheless, because there exist
different kinds of devotees, such attachment is manifested in many
varieties. As clothing tinged red appears red, so the temporary
appearance of a certain type of feeling can be detected or observed by
the specific ecstatic symptom. In fact, all the different humors and
mellows of the devotees possess various specific feelings within the mind.
And, according to these differences, the symptoms of ecstatic love
appear in different forms and degrees. If one's heart is highly elevated,
grave and magnanimous, or if one's heart is rough and crude, different
symptoms of ecstatic love will appear, influenced by the condition of the
heart. Actually, people cannot generally understand such different
qualities of mentality, but when one's heart is very soft or gentle, these
symptoms become very easily visible, and one can understand very
clearly. The heart of one who is highly elevated and grave is compared
with gold. If one's heart is very soft and gentle, his heart is compared
with a cotton swab. When there is an ecstatic sensation within the
mind, the golden heart or grave heart is not agitated, but the soft heart

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immediately becomes agitated.

To offer another example, a grave, magnanimous heart is compared to a
great city, and a soft heart to an insignificant cottage. There may be
many lights, or even great elephants in the big city, but no one will take
particular notice of them. But when such lights or elephants are seen
near a small cottage, everyone can distinctly point them out.
Hardness of the heart is compared to a lightning bolt, with gold and with
shellac. The lightning bolt is very strong and never becomes soft.
Similarly, the hearts of those who are engaged in severe austerities and
penances do not become very easily softened. The golden heart becomes
melted at high temperature, as in ecstatic love. And the shellac heart is
very easily melted in slight temperature.
Softness of the heart is compared with honey, with butter and with
nectar. And the condition of the mind is compared with sunshine. As
honey and butter become melted even in slight sunshine, so softhearted
persons become easily melted. Nectar, however, is by its nature always
liquid. And the hearts of those who are in pure ecstatic love with Kåñëa
are by nature always liquified, just like nectar.
A pure devotee of Kåñëa is always specifically qualified with nectarean
qualifications and sometimes with the qualifications of butter and
honey. On the whole, all the different conditions of the heart
mentioned above can be melted under certain circumstances, just as a
hard diamond sometimes is melted by a combination of certain
chemicals. In the Däna-keli-kaumudé it is stated, "When love develops in
the heart of a devotee, he cannot check the transformation of his
sentiments. It is just like at the rising of the moon, when the ebb tide of
the ocean cannot be checked: immediately there must be movement of
high waves." Although in its natural state, the ocean is always very grave
and unfathomable, when the moon rises, nothing can check the ocean's
agitation. Similarly, those who are pure devotees cannot on any account
check the movements of their feelings within.

Chapter Thirty-two

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Symptoms of Continuous Ecstasy

The continuous ecstasy of love can remain like a powerful king,

subduing all temporary manifestations of love as well as any opposing
elements of anger. It can be exhibited directly or indirectly, and thus
ecstatic love can be described as direct or indirect. These symptoms of
ecstatic love are possible only when one is fully situated in a
transcendental position. Direct ecstatic love can be divided into two
groups-namely, selfish and selfless.
When noncontradictory symptoms of ecstatic love are distinctly
manifest, any contradictory symptoms create a sense of abomination.
Contradictory ecstatic love is called selfish. That ecstatic love which can
adjust all contradictory or noncontradictory symptoms is called direct
selfless love. These selfless symptoms can again be divided into five
groups: neutrality, servitude, fraternity, parenthood and conjugal love.
Such ecstatic love assumes a particular mode in contact with different
objects of love.
Neutrality can be further subdivided into general, transparent and
peaceful. An attraction for Kåñëa by the people in general or by children
cannot take any specific or satisfactory position. It can be manifest
sometimes in trembling of the body and changing of the color of the eyes
(to red, white, etc.), although there is no symptom of any particular
affection.
One old man was told by a young man: "Just see how this child-only
three years old-is so jubilant! Simply by seeing Kåñëa he is running so
swiftly, making a tumultuous sound. Just see!" This is an instance of
neutral ecstatic love in the heart of a child, without any specific
subdivision. Due to the different types of attraction for Kåñëa, there are
different varieties of devotees. Their symptoms are manifested
transparently, just like jewels.
It is said that a great devotee brähmaëa would sometimes address the
Supreme Personality of Godhead as master, and sometimes he would
joke with the Lord, using different kinds of familiar words; sometimes he

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would protect the Lord with a filial affection, and sometimes he would
cry out to the Lord, addressing the Lord as his beloved; and sometimes
he would meditate on the Lord as the supersoul. This means that the
brähmaëa expressed his ecstatic loving symptoms in different ways at
different times. But in each instance, because of ecstatic love, the
brähmaëa merged himself in the ocean of happiness and became situated
in pure love. Thus he was a transparent medium, like a jewel that shows
reality in varying colors according to its own nature.
When the great sage Närada was glorifying the pastimes of the Lord with
his véëä, the four Kumäras, headed by Sanaka, although merged in the
impersonal conception of Brahman, were trembling all over. Another
devotee once exclaimed, "Although I can achieve liberation simply by
serving the devotees, my mind is still very much anxious to see the
Supreme Personality of Godhead, whose bodily complexion is just like a
dark cloud." When a devotee is so anxious to contact the Supreme
Personality of Godhead, that can also be accepted as a symptom of
neutral love.
Generally, a devotee of Lord Kåñëa may be placed into one of three
groups. One group consists of those who are completely dependent on
the merciful affection of the Supreme Personality of Godhead; another
group consists of devotees who are dealing with Kåñëa on friendly terms;
and the third group consists of those who are dealing with Kåñëa as His
superior, with parental affection. These three classes of devotees
gradually develop different relationships of transcendental mellow with
the Personality of Godhead. When the attraction for Kåñëa is based on
only one particular humor, that is called kevala, or pure state. One in
this pure state of devotional service gradually develops the desire to
follow in the footsteps of an eternal associate of Kåñëa, e.g., to follow in
the footsteps of Rasäla, the personal attendant of Kåñëa in Goloka
Våndävana, or to follow Kåñëa's friends, like Çrédämä and Sudämä, or to
follow Nanda and Yaçodä, devotees in parenthood. Ecstatic love for
Kåñëa is never manifested directly with Kåñëa Himself. The devotee has
to follow in the footsteps of the eternal associates of Kåñëa in Goloka
Våndävana.
When transcendental humors in relationship with Kåñëa become mixed
(e.g., when the relationships with Kåñëa in friendship, servitorship and

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parental love become mixed together), the result is called mixed humor
or flavor. Such mixed transcendental flavors are manifested by such
devotees as Uddhava, Bhéma and Mukharä, the personal attendant of
Mother Yaçodä. Although devotional humors are sometimes found in
mixtures, a particular humor is always found to be a prominent and
constant factor. That prominent humor is to be accepted as the
devotee's main relationship with Kåñëa. For example, Uddhava is in
relationship with Kåñëa as a friend, but in Uddhava's character a trace
of servitude to Kåñëa is also visible. Such friendship is called friendship
in reverence. The friendship typified by Çrédämä and Sudämä, however,
is the standard of friendship without any tinge of reverence.
The devotees who always think of Kåñëa as a superior are in subordinate
ecstatic love. To such a devotee the concept of inferiority to the Lord is
very prominent, and he rarely takes interest in any other kind of
transcendental loving humor with the Lord.
In the Mukunda-mälä-stotra compiled by King Kulaçekhara, one of the
prayers says, "My dear Lord, You are the deliverer of living entities from
the hellish condition of materialistic life, but that does not matter to me.
Whether I am elevated to the heavenly platform or remain on this
earthly planet or am dispatched to some hellish planet, that does not
matter at all to me. My only prayer is that at the time of my death I may
simply remember Your two beautiful feet, which are just like lotus
flowers fructifying during the autumn season."
As far as friendship is concerned, those high-grade devotees who are
almost like Kåñëa are considered to be great authorities in the modes of
friendly relations with the Supreme Personality of Godhead. On that
friendly platform there are different kinds of laughing and joking
conversations. An example of such a friendly relationship with Kåñëa is
described in the Çrémad-Bhägavatam when Kåñëa was once thinking,
"Today, while I was engaged in tending the cows in the pasturing ground
of Våndävana, I went to collect some flowers in a beautiful garden. At
that time My friends, the cowherd boys, were unhappy even to tolerate a
two-minute separation from Me. And, when they found Me, there was
competition between us as to who would touch the other first with the
flowers we had in hand."
One friend criticized Kåñëa thus: "My dear Dämodara, although You

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have been defeated by Çrédämä and have become sufficiently minimized

in strength, by a false expression of strength You have somehow covered
Your shameful condition of defeat."
When Mother Yaçodä heard that Kåñëa's cows were being forcibly
moved by the strong servants of Kaàsa and that the tender cowherd
boys were trying to protect their cows, she began to think, "How can I
protect these poor boys from the invasion of Kaàsa's servants?" This is
an instance of a superior attitude in a devotee.
As soon as Mother Yaçodä found her son Kåñëa returning from the
pasturing ground, she immediately began to pat Him, touching her
fingers to the cheeks of the Lord.

Chapter Thirty-three

Conjugal Affection

Above even the humor of love between Kåñëa and His parents is the
relationship of conjugal love. This is exhibited between the Lord and the
young gopés in different ways-glancing, moving the eyebrows, speaking
very sweet words, and exchanging smiles.
There is a statement in Govinda-viläsa to this effect: "Çrématé Rädhäräëé
was looking for Kåñëa very anxiously and almost disappointedly." When
there is such indirect expression of conjugal love, there is smiling,
astonishment, enthusiasm, lamentation, anger, dread and sometimes
ghastliness. These seven exchanges of conjugal love form another state
of ecstatic love.
In a direct relationship of conjugal love, there is laughter, astonishment,
chivalry, lamentation, anger and dread, but there is no ghastliness.
These expressions are considered to be the great reservoirs of pleasure.
When these seven kinds of ecstatic loving exchanges are manifested,
they attain the status of steadiness by which the taste of conjugal love
expands.

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After He had stolen some curd from the pots of two gopés, Kåñëa told
one of His gopé friends: "My dear beautiful friend, I can take oath that I
have not stolen even a drop of curd from your pot! But still, your friend,
Rädhäräëé, is very shamelessly smelling the flavor of My mouth. Kindly
forbid Her from this devious policy of putting Her face near Mine."
When Kåñëa was speaking like this, the friends of Rädhäräëé could not
check their laughter. This is an instance of ecstasy in conjugal love.
Once Brahmä was watching all the cows and the cowherd boys dressed
in yellow garments and decorated with valuable jewels. The boys were
expanding their four arms and were being worshiped by many hundreds
of other Brahmäs. All the cowherd boys began to express their joyfulness
for being with Kåñëa, the supreme Brahman. At that time, Brahmä
showed his astonishment by exclaiming, "What am I seeing here?" This is
an instance of astonishment in ecstatic love.
On the bank of the Yamunä once there was the crackling sound of dry
leaves, giggling from the cowherd boys, and thundering from the sky.
Çrédämä was tightening his belt to fight with Kåñëa, the conqueror of
the demon Agha. This is an instance of chivalry in ecstatic love.
In the Tenth Canto, 7th Chapter, 22nd verse of Çrémad-Bhägavatam
there is a description of Kåñëa's being taken away by the whirlwind
demon Tåëävarta. As Kåñëa was being thus carried up into the sky, all
the gopés began to cry aloud. They approached Mother Yaçodä, stating
that they could not find the son of Nanda. He had been taken away by a
whirlwind. This is an instance of lamentation in ecstatic love.
When Kåñëa was fighting with Käliya, Mother Yaçodä exclaimed, "Kåñëa
is now entrapped within the hoods of the Käliya snake, and yet I am not
tattered to pieces! So I must admit how wonderful is the preserving
power of this material body!" This is another instance of lamentation in
ecstatic love.
When Kuöilä, the sister of Abhimanyu, saw Kåñëa wearing a necklace,
she could understand that the jeweled ornament had been given to Him
by Rädhäräëé. She therefore became absorbed in anger and began to
move her eyebrows, expressing her anger in ecstatic love.
There is a statement by Yämunäcärya to this effect: "Since I have begun
to enjoy these transcendental exchanges of love, which are always newer
and newer, whenever I remember the pleasure of past sex life, my lips

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curl and I wish to spit on the idea." This is an instance of ecstatic love in
ghastliness.
One old devotee said, "My dear Lord, when we are away from You we
become so anxious to see You again, and there is great misery in our
lives. But then, when we do see You, there immediately comes the fear of
separation. Under the circumstances, both when we see You and when
we do not see You, we are subjected to different kinds of tribulation."
This is an instance of a contradictory mixture of ecstatic love for Kåñëa.
Such ecstatic love is palatable, and expert critics have compared such
ecstatic love with a mixture of curd, sugar candy and a little black
pepper. The combined taste is very palatable.

Chapter Thirty-four

The Nectar of Devotion

The particular type of ecstatic loving sentiment that develops within the
heart of a particular devotee is considered to be vibhäva. And the
resultant manifestations such as moving of the eyebrows, fear,
astonishment and smiling, which have been explained hereinbefore, are
called anubhäva. The different causes for developing anubhäva and
vibhäva are called steady ecstasy, or saïcäri-bhäva.
Whenever there is a recitation of poetry or a dramatic play on the
different pastimes of Kåñëa, the audience develops different kinds of
transcendental loving service for the Lord. They enjoy different types of
vibhäva, anubhäva and saïcäri-bhäva.
No one, while remaining on the material platform, should discuss these
different descriptions of bhäva and anubhäva by quoting different
statements of transcendental literatures. Such manifestations are
displays of the transcendental pleasure potency of the Lord. One should
simply try to understand that on the spiritual platform, there are many
varieties of reciprocal love. Such loving exchanges should never be

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considered to be material. In the Mahäbhärata Udyama-parva it is

warned that things which are inconceivable should not be subjected to
arguments. Actually, the transactions of the spiritual world are
inconceivable to us in our present state of life. Great liberated souls like
Rüpa Gosvämé and others have tried to give us some hints of
transcendental activities in the spiritual world, but on the whole these
transactions will remain inconceivable to us at the present moment.
Understanding the exchanges of transcendental loving service with
Kåñëa is possible only when one is actually in touch with the pleasure
potency of the Supreme Lord.
In this connection Çré Rüpa Gosvämé gives an example of the clouds in
the sky: the clouds in the sky arise from the ocean, and when the clouds
become water again and fall to the ground, they glide back to the ocean.
Similarly, the pleasure potency of Kåñëa is compared with the ocean.
The pure devotee is the pleasure-possessing cloud, and when he is filled
with transcendental loving service, then he can bestow his mercy as a
downpour of rain-and the pleasure potency returns to the ocean of
Kåñëa.
Transcendental pleasure derived from devotional service can be divided
into two groups: direct devotional service and indirect devotional
service. Direct devotional service is divided into five transcendental
humors or flavors, and indirect devotional service is divided into seven
transcendental humors. Direct devotional services are as follows:
neutrality, servitude, fraternity, paternity and conjugal love. Indirect
devotional service is divided into laughter, compassion, anger, chivalry,
dread, astonishment and ghastliness. Devotional service can therefore be
divided into twelve types, each of which has a different color. The colors
are white, multicolored, orange, red, light green, gray, yellow, off-
whitish, smoky, pink, black and cloudy. The twelve different kinds of
transcendental humors are controlled by different incarnations of God,
such as Kapila, Mädhava, Upendra, Nåsiàha, Nandanandana, Balaräma,
Kürma, Kalki, Räghava, Bhärgava, Varäha and Matsya.
Sustenance, manifestation, expansion, reflection and lamentation are
the five visible symptoms in exchanges of ecstatic love. The test of
devotional service can therefore be made in terms of these five
symptoms. In the devotional service of neutrality there is sustenance;

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there is expansion in chivalrous devotional service; there is reflection in

compassionate devotional service; in angry devotional service there is
lamentation, and so on.
An apparently pitiable condition in devotional service may appear to be
distressing to the inexperienced student, but the feelings of the devotee
in this pitiable condition are considered to be ecstatic by expert
devotees. For example, the subject matter of the Rämäyaëa is sometimes
considered to be pitiable and distressing to the heart, but actually that is
not the fact. The Rämäyaëa narrates how Lord Räma was sent to the
forest by His father just when He was going to be enthroned. After Lord
Räma's departure, Mahäräj Daçaratha, His father, died. In the forest His
wife, Sétädevé, was kidnapped by Rävaëa, and there was a great war.
When Sétädevé was finally delivered from the clutches of Rävaëa,
Rävaëa's whole family and kingdom, and Rävaëa himself, were
vanquished. When Sétädevé came home she was tried by fire, and after
some days she was again banished to the forest. All of these subjects in
the Rämäyaëa seem very pitiable, and they may appear to be very
distressing to the reciter, but actually this is not so. Otherwise, why
would Hanumän, the great devotee of Lord Rämacandra, read daily
about the activities of Lord Rämacandra, as described in the Rämäyaëa
itself? The fact is that in any of the above-mentioned twelve
transcendental humors of devotional service, everything is
transcendentally pleasing.
Çréla Rüpa Gosvämé mourns in this connection for persons who are in
the fire of false renunciation, the dry speculative habit, and who neglect
devotional service. Persons who are attached to the ritualistic
ceremonies recommended in the Vedas and to the impersonal Brahman
cannot relish the transcendental pleasure of devotional service. Çré Rüpa
Gosvämé advises, therefore, that devotees who have already tasted the
nectar of devotion should be very careful to protect devotional service
from such dry speculators, formal ritualistic elevationists and impersonal
salvationists. Devotees should protect their valuable jewel of spiritual
love from the clutches of thieves and burglars. In other words, a pure
devotee should not describe devotional service and its different
analytical aspects to dry speculators and false renouncers.
Those who are not devotees can never achieve the benefits of

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devotional service. For them the subject of devotional service is always

very difficult to understand. Only persons who have dedicated their
lives unto the lotus feet of the Supreme Personality of Godhead can
relish the real nectar of devotion.
When one transcends the status of ecstatic love and thus becomes
situated on the highest platform of pure goodness, one is understood to
have cleansed the heart of all material contamination. In that pure stage
of life, one can taste this nectar, and this tasting capacity is technically
called rasa, or transcendental mood.
Thus ends the Bhaktivedanta summary study of the second division of
Bhakti-rasämåta-sindhu, in the matter of general devotional service.

Chapter Thirty-five

Neutral Love of God

Srila Rupa Goswami offers his respectful prayers to the eternal Supreme
Personality of Godhead, who is always so beautiful and for whom the
pure devotees are always engaged in loving transcendental service. This
third division of Bhakti-rasämåta-sindhu describes the five primary kinds
of devotional service-namely, neutrality, servitude, fraternity,
parenthood and conjugal love. These five items will be very elaborately
explained here, and thus they have been figuratively described as the
five waves on the western side of this ocean of nectar of devotion.
When one is actually able to maintain the transcendental position, his
stage is called neutrality in devotional service. Some great sages have
attained this neutral position by practicing austerity, penance and
meditation to control the senses. Such sages are generally called mystic
yogés, and in most cases they are inclined to appreciate the spiritual
pleasure of the impersonal feature of the absolute truth. They are
practically unaware of the transcendental pleasure derived from
personal contact with the Supreme Godhead.

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Actually the transcendental pleasure derived in association with the

Supreme Person is far greater than the pleasure derived from impersonal
Brahman realization, because of the direct meeting with the eternal form
of the Lord. Impersonalists do not directly derive the transcendental
pleasure of association with the Lord by hearing of His pastimes. As
such, the impersonalists cannot derive any relishable transcendental
pleasure from the topics of the Bhagavad-gétä, in which the Lord is
personally talking with Arjuna. The basic principle of their impersonal
attitude does not allow them the transcendental pleasure which is
relished by a devotee whose basic principle of understanding is the
Supreme Person. The impersonalistic commentary on the Bhagavad-gétä
is therefore disastrous because, without understanding the
transcendental pleasure of the Gétä, the impersonalist wants to interpret
it in his own way. If an impersonalist can, however, come in contact
with a pure devotee, his transcendental position can be changed for
greater elevation. Great sages are therefore recommended to worship the
form of the Lord in order to achieve that highest transcendental
pleasure.
Without worshiping the arcä-vigraha, the form or Deity of the Lord, one
cannot understand such literature as the Bhagavad-gétä and Çrémad-
Bhägavatam. For those great sages situated in the position of
transcendental neutrality, the beginning should be to take shelter of
Lord Viñëu, the four-handed eternal form of the Supreme Personality of
Godhead. The mystic yogés are therefore advised to meditate on the form
of Lord Viñëu, as recommended by Kapila Muni in the säìkhya yoga
system. Unfortunately, many mystic yogés try to meditate on something
void, and as stated in the Gétä, the result is that they simply undergo
trouble and do not achieve any tangible result.
When some great saintly persons who had undergone penances and
austerities saw the four-handed transcendental form of Viñëu, they
began to remark as follows: "This four-handed form of the Lord,
manifested in a bluish color, is the reservoir of all pleasure and the
center of our living force. Actually, when we see this eternal form of
Viñëu, we, along with many other paramahaàsas, become immediately
captivated by the beauty of the Lord." This appreciation of Lord Viñëu
by saintly persons is an instance of situation in çänta-rasa, or the neutral

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stage of devotional service. In the beginning, those who are aspiring for
salvation try to get out of the material entanglement by performing
painful austerities and penances, and ultimately they come to the
impersonal status of spiritual realization. At this brahma-bhüta [SB
4.30.20] stage of liberation from the material entanglement, the
symptoms, as explained in the Bhagavad-gétä, are that one becomes
joyous beyond any hankering or lamentation and gains a universal
vision. When the devotee is situated in the çänta-rasa, or neutral stage
of devotional service, he appreciates the Viñëu form of the Lord.
Actually, all Vedic culture is aiming at understanding Lord Viñëu. In the
Åg Veda one mantra says that any advanced saintly person is always
aspiring to be fixed in meditation upon the lotus feet of Viñëu.
In the Çrémad-Bhägavatam it is said that the foolish do not know that
Viñëu is the ultimate goal of life. According to the conclusion of all
authoritative Vedic scriptures, when a person comes to the stage of
appreciating Viñëu, he is at the beginning of devotional service. If one
cultivates devotional service further and further, under proper guidance,
other features of devotional service will gradually become manifest. At
this stage of çänta-rasa, one can see Lord Viñëu, the Supreme
Personality of Godhead, the deliverer of even the demons. The Lord is
appreciated by such would-be devotees as the eternal transcendental
form, the chief of all self-realized souls, the supersoul, the supreme
Brahman, completely pacified, completely controlled and pure, merciful
to the devotees and untouched by any material condition. This
appreciation of Lord Viñëu in awe and veneration by the saintly is to be
understood as the sign that they are situated in the çänta-rasa, or neutral
stage of devotional service.
This stage of çänta-rasa can be attained by the impersonalists only when
they are in association with pure devotees. Otherwise it is not possible.
After Brahman realization, when a liberated soul comes in contact with
a pure devotee of Lord Kåñëa and submissively accepts the teachings of
Lord Kåñëa without misinterpretation, he becomes situated in this
neutral stage of devotional service. The best example of saintly persons
situated in the çänta-rasa are Sanaka, Sanätana, Sananda, and Sanat-
kumära, the Kumära brothers. These four saintly persons (known as
Catuùsana) were sons of Lord Brahmä. After their birth, when they

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were ordered by their father to become householders and increase

human society, they refused the order. They said that they had already
decided not to become entangled with family life; they would rather live
as saintly brahmacärés for their own perfection. So these great saints
have been living for millions of years now, but still they appear to be just
like boys of four or five years. Their complexions are very fair, there is
an effulgence in their bodies, and they always travel naked. These four
saintly persons almost always remain together.
In one of the prayers of the Kumära brothers, the declaration is made:
"O Lord Mukunda [Kåñëa, the giver of liberation], only so long as one
does not happen to see Your eternal form of bliss and knowledge,
appearing just like a newly-grown tämala tree, with a bluish hue-only for
so long can the impersonal feature of the absolute truth, known as
Brahman, be very pleasing to a saintly person."
The qualifications of a saintly person are described in the Bhakti-
rasämåta-sindhu as follows: A saintly person is one who understands fully
that simply by discharging devotional service he can become confident
of liberation. He is always situated in the regulative principles of
devotional life and at the same time aspires to be liberated from material
entanglement.
A saintly person thinks like this: "When shall I be able to live alone in
the caves of the mountains? When shall I be dressed simply with
undergarments? When shall I be satisfied by eating simply a little fruit
and vegetables? When will it be possible for me to think always of the
lotus feet of Mukunda, who is the source of the Brahman effulgence?
When, in such a spiritual condition of life, shall I fully understand my
days and nights to be insignificant moments in eternal time?"
The devotees and self-realized persons who are engaged in preaching the
glories of the Lord always maintain an ecstatic love for the Lord within
their hearts. Thus they are benefited by the rays of the ecstatic moon,
and they are called saintly persons.
The impulse of a saintly person is to be engaged in the study of the
Vedas, especially the Upaniñadic portions, to always live in a place where
there is no disturbance from the common people, to always think of the
eternal form of Kåñëa, to be ready to consider and understand the
absolute truth, to always be prominent in exhibiting knowledge, to see

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the Supreme Lord in His universal form (viçva-rüpa), to associate always

with learned devotees and to discuss the conclusion of the Vedas with
similarly elevated persons. All of these qualifications of a saintly person
serve to raise him to the status of çänta-rasa.
In the Bhakti-rasämåta-sindhu it is stated that all those who attended the
pious meeting held by Lord Brahmä for the study of Vedic literature like
the Upaniñads became overwhelmed with ecstatic love for Kåñëa, the
chief of the Yadu dynasty. Actually, the result of studying the Upaniñads
is to understand the Supreme Personality of Godhead. Negation of
material existence is only one of the subjects of the Upaniñads. The next
subject concerns becoming situated in the impersonal realization. And
then, after penetrating through the impersonal Brahman, when one
comes to the platform of associating with the Supreme Personality of
Godhead, one reaches the ultimate goal in studying the Upaniñads.
Those who are situated on the platform of çänta-rasa get their impetus
for advancement in devotional service by smelling the tulasé offered at
the lotus feet of the Lord, by hearing the sound of His conchshell, by
seeing a sanctified place in some mountain or hill, by observing a forest
like the ones in Våndävana, by going to a place of pilgrimage, by visiting
the course of the Ganges River, by being victorious over the dictations
of bodily demands (i.e., eating, sleeping, mating and defending), by
understanding the devastation of eternal time, and by constantly
associating with devotees engaged in Kåñëa consciousness. All these
different items are favorable in elevating saintly persons situated in
çänta-rasa to the advanced stage of devotional service.
In the Third Canto, 15th Chapter, 43rd verse of Çrémad-Bhägavatam,
there is a statement by the four saintly persons known as Catuùsana,
headed by Sanaka-kumära. They went to visit the Lord of Vaikuëöha-
loka in the spiritual sky, and when they bowed down before the Lord,
the aroma of the tulasé, mixed with saffron, entered their nostrils and
immediately attracted their minds. Although these four saintly persons
were always absorbed in the thought of impersonal Brahman, from
association with the Lord and from smelling the tulasé leaves, the hairs
on their bodies immediately stood up. This shows that even a person
who is situated in Brahman realization, if he is put into association with
devotees in pure devotional service, will immediately become attracted

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to the personal feature of the Lord.

There are certain symptoms of great sages who are situated in çänta-rasa
devotional service, and these symptoms are exhibited as follows: they
concentrate their eyesight on the tip of the nose, and they behave just
like an avadhüta. Avadhüta means a highly elevated mystic who does not
care for any social, religious or Vedic conventions. Another symptom is
that such persons are very careful to step forward when giving speeches.
When they speak, they join together the forefinger and thumb. (This is
called the jïäna-mudrä position.) They are not against the atheists, nor
are they particularly inclined to the devotees. Such persons give stress to
liberation and detachment from the materialistic way of life. They are
always neutral and have no affection for nor misidentification with
anything material. They are always grave, but fully absorbed in thoughts
of the Supreme Personality of Godhead. These uncommon features
develop in devotees who are situated in çänta-rasa.
Regarding concentration of the eyesight on the tip of the nose, there is a
statement in the Bhakti-rasämåta-sindhu by a devotee who observed this
being performed by a yogé. He remarked, "This great sage is
concentrating his eyesight on the tip of his nose, and from this it
appears that he has already realized the eternal form of the Lord within
himself."
Sometimes a devotee in çänta-rasa yawns, stretches his limbs, instructs
on devotional service, offers respectful obeisances unto the form of the
Lord, offers nice prayers to the Lord and has a desire to give direct
service with his body. These are some of the common symptoms of the
devotee who is situated in neutrality. One devotee, after observing the
yawning of another devotee, addressed him thus: "My dear mystic, I
think that within your heart there is some ecstatic devotional love
which is causing you to yawn." It is sometimes found that a devotee in
the çänta-rasa falls down on the ground, his hairs stand up on his body,
and he trembles all over. In this way, different symptoms of ecstatic
trance are exhibited automatically by such devotees.
In the Bhakti-rasämåta-sindhu it is said that when Lord Kåñëa was
blowing His conchshell known as Päïcajanya, many great sages who
were living in the caves of the mountains immediately reacted, being
awakened from their trance of meditation. They immediately saw that

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the hairs of their bodies were standing. Sometimes devotees in çänta-

rasa become stunned, peaceful, jubilant, deliberate, reflective, anxious,
dexterous and argumentative. These symptoms indicate continuous
ecstasy, or established emotion.
Once a great realized sage was lamenting that the Supreme Lord Kåñëa
was living in Dvärakä but that he was unable to take advantage of seeing
Him. After thinking this, the sage immediately became stunned. He was
thinking that he was simply wasting his time. In other words, the sage
lamented because the Supreme Personality of Godhead was personally
present, and he still could not take advantage of this because of his
meditation.
When a mystic is transcendental to all kinds of mental concoctions and
is situated in Brahman, his state is called trance beyond the influence of
the material conception of life. In that stage, when one hears about the
transcendental pastimes of the Lord, there may be shivering in the body.
When a Brahman-realized devotee who has come to the stage of steady
trance comes into contact with the eternal form of Kåñëa, his
transcendental pleasure increases millions of times. One great sage once
inquired from another, "My dear friend, do you think that after I perfect
the eightfold yoga performance I shall be able to see the eternal form of
the Supreme Personality of Godhead?" This enquiry from the sage is an
instance of inquisitiveness in a devotee situated in the neutral stage of
devotional service.
When Lord Kåñëa, along with His elder brother Balaräma and sister
Subhadrä, came to Kurukñetra in a chariot on the occasion of a solar
eclipse, many mystic yogés also came. When these mystic yogés saw Lord
Kåñëa and Balaräma, they exclaimed that now that they had seen the
excellent bodily effulgence of the Lord, they had almost forgotten the
pleasure derived from impersonal Brahman realization. In this
connection one of the mystics approached Kåñëa and said, "My dear
Lord, You are always full with transcendental bliss, excelling all other
spiritual positions. And so, simply by seeing You from a distant place, I
have come to the conclusion that there is no need of my being situated
in the transcendental bliss of impersonal Brahman."
When a great mystic was once awakened from his meditative trance by
hearing the vibration of Kåñëa's Päïcajanya conchshell, the mystic

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became overpowered. So much so, in fact, that he began to bash his head
on the ground, and with eyes full of tears of ecstatic love, he violated all
the rules and regulations of his yoga performances. Thus he at once
neglected the process of Brahman realization.
Bilvamaìgala Thäkur, in his book Kåñëa-karëämåta, says, "Let the
impersonalists be engaged in the process of transcendental realization by
worshiping the impersonal Brahman. Although I was also initiated into
that path of Brahman realization, I have now become misled by a
naughty boy-one who is very cunning, who is very much attached to the
gopés and who has made me His maidservant. So I have now forgotten
the process of Brahman realization."
Bilvamaìgala Thäkur was first spiritually initiated for impersonal
realization of the absolute truth, but later on, by his association with
Kåñëa in Våndävana, he became an experienced devotee. The same
thing happened to Çukadeva Gosvämé, who also reformed himself by the
grace of the Lord and took to the path of devotional service, giving up
the way of impersonal realization.
Çukadeva Gosvämé and Bilvamaìgala Thäkur's giving up of the
impersonal conception of the absolute truth and taking to devotional
service are the best examples of devotees being situated in the neutral
state. According to some authorities, this condition cannot be accepted
as one of the transcendental humors, or rasas, but Çréla Rüpa Gosvämé
says that even if one does not accept it as a transcendental humor, one
must still accept it as the beginning position of devotional service.
However, if one is not further raised to the platform of actual service to
the Lord, he is not considered to be on the platform of transcendental
mellow. In this connection, in the Eleventh Canto of Çrémad-
Bhägavatam, Lord Kåñëa personally instructs Uddhava like this: "The
state of being established in My personal form is called çänta-rasa, and
without being situated in this position, no one can advance to actual
pure devotional service." In other words, no one can be situated in the
personal feature of the Supreme Personality of Godhead without being
situated at least in çänta-rasa.

Chapter Thirty-six

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Transcendental Affection (Servitude)

The transcendental mellow of affection has been accepted by authorities

like Çrédhara Svämé as a perfectional stage of devotion. It is just above
the humor of neutrality and is a requisite for the development of the
serving humor. In literature such as Näma-kaumudé this state of
existence is accepted as continual affection for or attraction to Kåñëa.
Authorities like Çukadeva consider this stage of affection to be in the
neutral stage, but in any case this affection is relished by the devotees in
different transcendental tastes, and therefore the general name for this
state is affection, or pure affection for Kåñëa.
Devotees engaged in servitude are attached to Kåñëa in the affection of
reverence. Some of the inhabitants of Gokula (Våndävana as exhibited
on earth) are attached to Kåñëa on this platform of affection in
reverence. The inhabitants of Våndävana used to say, "Kåñëa is always
manifest before us with a complexion like a blackish cloud. He holds His
wonderful flute in His lotus hands. He is dressed in yellow silks and
bedecked with a peacock feather on His head. When Kåñëa walks near
Govardhan Hill with these personal features, all the inhabitants of the
heavenly planets, as well as the inhabitants of this earth, feel
transcendental bliss and consider themselves the eternal servants of the
Lord." Sometimes the devotee becomes filled with the same awe and
reverence by seeing a picture of Viñëu, who is dressed like Kåñëa and
who has a similar complexion. The only difference is that Viñëu has four
hands, in which He holds the conchshell, the disc, the club and the lotus
flower. Lord Viñëu is always decorated with many valuable jewels, such
as the candrakänta stone and the süryakänta stone.
In the Lalita-mädhava by Rüpa Gosvämé there is the following statement
by Däruka, one of the servants of Kåñëa: "Certainly Lord Viñëu is very
beautiful with His necklace of kaustubha jewels, His four hands holding
conchshell, disc, club and lotus flower, and His dazzlingly beautiful
jewelry. He is also very beautiful in His eternal position, riding upon the
shoulder of Garuòa. But now the same Lord Viñëu is present as the

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enemy of Kaàsa, and by His personal feature I am completely forgetting

the opulence of Vaikuëöha."
Another devotee once said, "This Supreme Personality of Godhead from
whose bodily pores come millions of universes, permanently rising, who
is the ocean of mercy, who is the owner of inconceivable energies, who is
always equipped with all perfections, who is the origin of all
incarnations, who is the attraction for all liberated persons-this very
Supreme Personality of Godhead is the supreme controller, and the
supremely worshipable, all-cognizant, fully determined, fully opulent, the
emblem of forgiveness, the protector of surrendered souls, munificent,
true to His promise, expert, all-auspicious, powerful, religious, a strict
follower of the scripture, the friend of the devotees, magnanimous,
influential, grateful, reputable, respectable, full of all strength and
submissive to pure love. Surely He is the only shelter of devotees who
are attracted to Him by the affection of servitorship."
The devotees of the Lord in servitude are divided into four classes:
appointed servants (such as Lord Brahmä and Lord Çiva, who are
appointed to control over the material modes of passion and ignorance),
devotees in servitude who are protected by the Lord, devotees who are
always associates, and devotees who are simply following in the footsteps
of the Lord.
In a conversation between Jämbavaté, one of Kåñëa's wives, and Kälindé,
her friend, Jämbavaté enquired, "Who is this personality
circumambulating our Kåñëa?"
Kälindé replied, "He is Ambikeya, the superintendent of all universal
affairs."
Then Jämbavaté enquired, "Who is this personality who is trembling at
the sight of Kåñëa?"
Kälindé replied, "He is Lord Çiva."
Then Jämbavaté enquired, "Who is the person offering prayers?"
Kälindé replied, "He is Lord Brahmä."
Jämbavaté then asked, "Who is that person who has fallen on the ground
and is offering respect to Kåñëa?"
Kälindé replied, "He is Indra, the King of heaven."
Jämbavaté next inquired, "Who is this person who has come with the
demigods and is laughing with them?"

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Kälindé replied, "He is my elder brother, Yamaräja, the superintendent

of death."
This conversation offers a description of all the demigods, including
Yamaräja, who are engaged in services appointed by the Lord. They are
called adhikåta-devatä, or demigods appointed to particular types of
departmental service.
One resident of Våndävana once told Lord Kåñëa, "My dear Kåñëa, O
pleasure of Våndävana! Being afraid of this material existence, we have
taken shelter of You, for You can completely protect us! We are well
aware of Your greatness. As such, we have given up our desire for
liberation and have taken complete shelter under Your lotus feet. Since
we have heard about Your ever-increasing transcendental love, we have
voluntarily engaged ourselves in Your transcendental service." This
statement is by a devotee who is under the protection and shelter of
Lord Kåñëa.
Upon being chastised by Kåñëa's constant kicking on his head, Käliya,
the black snake of the Yamunä, came to his senses and admitted, "My
dear Lord, I have been so offensive unto You, but still You are so kind
that You have marked my head with the impression of Your lotus feet."
This is also an instance of one's taking shelter under the lotus feet of
Kåñëa.
In the Aparädha-bhaïjana a pure devotee expresses his feelings: "My
dear Lord, I am ashamed to admit before You that I have carried out the
orders of my masters named lust, anger, avarice, illusion and envy.
Sometimes I have carried out their orders in a way most abominable. Yet
in spite of my serving them so faithfully, they are neither satisfied nor
are they kind enough to give me relief from their service. They are not
even ashamed of taking service from me in that way. My dear Lord, O
head of the Yadu dynasty, now I have come to my senses, and I am
taking shelter of Your lotus feet. Please engage me in Your service." This
is another instance of surrendering and taking shelter of the lotus feet of
Kåñëa.
There are many instances in the various Vedic writings of persons who
were aspiring after liberation by speculative knowledge but gave up this
process in order to take complete shelter under the lotus feet of Kåñëa.
Examples of such persons are the brähmaëas headed by Çaunaka in the

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forest of Naimiñäraëya. Learned scholars accept them as devotees having

complete wisdom. There is a statement in the Hari-bhakti-sudhodaya in
which these great brähmaëas and sages, headed by Çaunaka Åñi, told
Süta Gosvämé: "My dear great soul, just see how wonderful it is!
Although as human beings we are contaminated with so many taints of
material existence, simply by our conversing with you about the
Supreme Personality of Godhead we are now gradually decrying our
desire for liberation."
In Padyävalé a devotee says, "Persons who are attached to speculative
knowledge for self realization, who have decided that the supreme truth
is beyond meditation and who have thus become situated in the mode of
goodness-let them peacefully execute their engagement. As for us, we
are simply attached to the Supreme Personality of Godhead, who is by
nature so pleasing, who possesses a complexion like a blackish cloud, who
is dressed in yellow garments and who has beautiful lotus-like eyes. We
wish only to meditate upon Him."
Those who are from the very beginning of their self realization attached
to devotional service are called seväniñöha. Seväniñöha means simply
attached to devotional service. The best examples of such devotees are
Lord Çiva, King Indra, King Bahuläçva, King Ikñväku, Çrutadeva and
Puëòaréka. One devotee says: "My dear Lord, Your transcendental
qualities attract even the liberated souls and carry them to the assembly
of devotees where Your glories are constantly chanted. Even great sages
who are accustomed to living in solitary places are also attracted by the
songs of Your glory. And, observing all Your transcendental qualities, I
have also become attracted and have decided to dedicate my life to Your
loving service."
In the city of Dvärakä the following devotees are known as Kåñëa's close
associates: Uddhava, Däruka, Sätyaki, Çrutadeva, Çaträjit, Nanda,
Upananda and Bhadra. All of these personalities remain with the Lord
as His secretaries, but still they are sometimes engaged in His personal
service. Among the Kuru dynasty, Bhéñma, Mahäräj Parékñit and Vidura
are also known as close associates of Lord Kåñëa. It is said, "All the
associates of Lord Kåñëa have lustrous bodily features, and their eyes are
just like lotus flowers. They have sufficient power to defeat the strength
of the demigods, and the specific feature of their persons is that they are

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always decorated with valuable ornaments."

When Kåñëa was in the capital Indraprastha, someone addressed Him
thus: "My dear Lord, Your personal associates, headed by Uddhava, are
always awaiting Your order by standing at the entrance gate of Dvärakä.
They are mostly looking on with tears in their eyes, and in the
enthusiasm of their service they are not afraid even of the devastating
fire generated by Lord Çiva. They are souls simply surrendered unto
Your lotus feet."
Out of the many close associates of Lord Kåñëa, Uddhava is considered
the best. The following is a description of him: "His body is blackish like
the color of the Yamunä River, and it is similarly as cool. He is always
decorated with flower garlands first used by Lord Kåñëa, and he is
dressed with yellow silk clothing. His two arms are just like the bolts of a
door, his eyes are just like lotus flowers, and he is the most important
devotee among all the associates. Let us therefore offer our respectful
obeisances unto Uddhava's lotus feet."
Uddhava has described the transcendental qualities of Çré Kåñëa as
follows: "Lord Çré Kåñëa, who is our master and worshipable Deity, who
is the controller of Lord Çiva and Lord Brahmä, the controller of the
whole universe as well, accepts the controlling orders of Ugrasena, His
grandfather. He is the proprietor of millions of universes, but still He
begged a little land from the ocean. And although He is just like an
ocean of wisdom, still He sometimes consults me. He is so great and
magnanimous, yet He is engaged in His different activities just like an
ordinary person."
Those who are constantly engaged in the personal service of the Lord
are called anugas, or followers. Examples of such followers are Sucandra,
Maëòana, Stamba and Sutamba. They are all inhabitants of the city of
Dvärakä, and they are dressed and ornamented like the other associates.
The specific services entrusted to the anugas are varied. Maëòana always
bears the umbrella over the head of Lord Kåñëa. Sucandra is engaged in
fanning with the white cämara bunch of hair, and Sutamba is engaged
in supplying betel nuts. All of them are great devotees, and they are
always busy in the transcendental loving service of the Lord.
As there are anugas in Dvärakä, so there are many anugas in Våndävana
also. The names of the anugas in Våndävana are as follows: Raktaka,

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Patraka, Patré, Madhukaëöha, Madhuvrata, Rasäla, Suviläsa,

Premakanda, Marandaka, Änanda, Candrahäsa, Payoda, Bakula, Rasada,
and Çärada.
Descriptions of the bodily features of the anugas in Våndävana are given
in the following statement: "Let us offer our respectful obeisances unto
the constant associates of the son of Mahäräj Nanda. They always stay
in Våndävana, and their bodies are decorated with garlands of pearls and
with bangles and bracelets of gold. Their colors are like black bees and
the golden moon, and they are dressed just to suit their particular special
bodily features. Their specific duties can be understood from a statement
by Mother Yaçodä, who said, 'Bakula, please cleanse the yellowish dress
of Kåñëa. Värida, you just flavor the bathing water with aguru scent.
And Rasäla, you just prepare the betel nuts. You can all see that Kåñëa is
approaching. There is dust overhead, and the cows can be seen very
distinctly.'"
Amongst all the anugas, Raktaka is considered to be the chief. The
description of his bodily features is as follows: "He wears yellow clothing,
and his bodily color is just like newly- grown grass. He is very expert in
singing and is always engaged in the service of the son of Mahäräj
Nanda. Let us all become the followers of Raktaka in offering
transcendental loving service to Kåñëa!" An example of the attachment
felt by Raktaka toward Lord Kåñëa can be understood from his
statement to Rasada: "Just hear me! Please place me so that I may always
be engaged in the service of Lord Kåñëa, who has now become famous as
the lifter of the Govardhan Hill."
The devotees of Kåñëa engaged in His personal service are always very
cautious because they know that becoming personal servitors of Lord
Kåñëa is not an ordinary thing. A person who offers respect even to the
ants engaged in the service of the Lord becomes eternally happy, so what
is there to say of one who offers Kåñëa direct service? Raktaka once said
within himself, "Not only is Kåñëa my worshipable and servable Lord,
but also the girl friends of Kåñëa, the gopés, are equally worshipable and
servable by me. And not only the gopés, but anyone who is engaged in
the service for the Lord is also worshipable and servable by me. I know
that I must be very careful not to become overly proud that I am one of
the servitors and devotees of the Lord." From this statement one can

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understand that the pure devotees, those who are actually engaged in
the service of the Lord, are always very cautious and are never overly
proud of their service.
This mentality of the direct servitor of Kåñëa is called dhurya. According
to expert analytical studies of the direct associates of the Lord, Çréla
Rüpa Gosvämé has divided these into three classes-namely, dhurya, dhéra
and véra. Raktaka is classified among the dhurya, or those who are always
attached to serve the most beloved gopés.
One dhéra associate of Kåñëa is the son of Satyabhämä's nurse.
Satyabhämä is one of the queens of Lord Kåñëa in Dvärakä, and when
she was married to Kåñëa, the son of her nurse was allowed to go with
her because they had lived together from childhood as brother and
sister. So this gentleman, the son of Satyabhämä's nurse, used to live
with Kåñëa as His brother-in-law, and sometimes as brother-in-law he
used to play jokes with Kåñëa. He once addressed Kåñëa in this way: "My
dear Kåñëa, I never tried to gain the favor of the goddess of fortune, who
is married to You, but still I am so fortunate that I am considered one of
the members of Your house, the brother of Satyabhämä."
This same person once expressed his pride, declaring, "Lord Baladeva
may be a great enemy of Pralambäsura, but I have nothing to worry
about from Him. And as far as Pradyumna is concerned, I have nothing
to take from him, because he is simply a boy. Therefore I do not expect
anything from anyone else. I simply expect the favorable glance of Kåñëa
upon me, and so I am not even afraid of Satyabhämä, who is so dear to
Kåñëa."
In the Fourth Canto of Çrémad-Bhägavatam, 20th Chapter, 25th verse,
King Påthu addresses the Lord, saying, "My dear Lord, it may happen
that the goddess of fortune becomes dissatisfied with my work, or I may
even have some misunderstanding with her, but I will not mind this,
because I have full confidence in You. You are always causelessly
merciful to Your servants, and You consider even their menial service to
be very much advanced. So I have confidence that You will accept my
humble service, although it is not worthy of being recognized. My dear
Lord, You are self-sufficient. You can do anything You like without the
help of anyone else. So even if the goddess of fortune is not satisfied
with me, I know You will always accept my service anyway."

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Devotees attached to the transcendental loving service of the Lord may

be described either as surrendered souls, as souls advanced in devotional
knowledge, or as souls completely engaged in the transcendental loving
service. Such devotees are called, respectively, neophyte, perfect and
eternally perfect.

Chapter Thirty-seven

Impetuses for Kåñëa's Service

The causeless mercy of Kåñëa, the dust of His lotus feet, His prasädam
and association with His devotees are some impetuses toward a devotee's
engagement in transcendental loving service to the Lord.
Kåñëa exhibited His causeless mercy when He was present at the
departure of Grandfather Bhéñma. During the Battle of Kurukñetra,
Bhéñmadeva, the grandfather of Arjuna, was lying on a bed of arrows
before departing from this mortal world. When Lord Kåñëa, Mahäräj
Yudhiñöhira and the other Päëòavas approached Bhéñmadeva, he was
very grateful to Lord Kåñëa, and he addressed the brähmaëa military
commander Kåpäcärya thus: "My dear Kåpäcärya, just see the wonderful
causeless mercy of Lord Kåñëa! I am most unfortunate. I have no
qualifications. I was opposing Kåñëa's most intimate friend, Arjuna-I
even tried to kill him! I have so many disqualifications, and yet the Lord
is still so kind that He has come to see me at the last point of my life. He
is worshipable by all great sages, but still He is so merciful that He has
come to see an abominable person like me."
Sometimes the vibration of Lord Kåñëa's flute, His bugling, His smiling,
His footmarks on the ground, the transcendental fragrance of His body
and the appearance of a new cloud in the sky also become impetuses for
ecstatic love of Him.
In the Vidagdha-mädhava there is the following statement: "When Kåñëa
was playing on His flute, Baladeva very anxiously declared, 'Just see how,

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after hearing the transcendental sound of Kåñëa's flute, Indra the King
of heaven is crying in his heavenly kingdom! And from his teardrops
falling on the ground, Våndävana appears to have become a celestial
residence for the demigods.' "
Ecstatic love for Kåñëa, which is known as anubhäva, is symptomized by
the following signs: one becomes engaged exclusively in the service of
the Lord, being attentive to carry out the orders of the Lord faithfully;
one becomes undisturbed and non-envious in full transcendental loving
service to the Lord; and one makes friendship with the devotees of the
Lord who are situated in faithful service to Him. All of these symptoms
are called anubhäva, ecstatic love.
The first symptom of anubhäva, or engagement in a particular type of
service, is exemplified by Däruka, a servant of Kåñëa who used to fan
Kåñëa with a cämara, a bunch of hair. When he was engaged in such
service, he was filled with ecstatic love, and the symptoms of ecstatic
love became manifest in his body. But Däruka was so serious about his
service that he checked all of these manifestations of ecstatic love and
considered them hindrances to his engagement. He did not care very
much for these manifestations, although they automatically developed.
In Çrémad-Bhägavatam, Tenth Canto, 86th Chapter, 27th verse, there is
a statement of how Çrutadeva, a brähmaëa from the country called
Mithilä in northern India, would become so overpowered with joy as
soon as he saw Kåñëa that immediately after bowing to the Lord's lotus
feet, he would stand up and began to dance, raising his two arms above
his head.
One of the devotees of Lord Kåñëa once addressed Him in this manner:
"My dear Lord, although You are not a professional dancer, by Your
dancing You have so astonished us that we can understand that You are
personally the master of all dancing. Certainly You must have learned
this dancing art directly from the goddess of love." When a devotee
dances in ecstatic love, there are manifestations of symptoms which are
called sättvika. Sättvika means that they are from the transcendental
platform. They are not symptoms of material emotions; they come from
the soul proper.
In Çrémad-Bhägavatam, Tenth Canto, 85th Chapter, 30th verse,
Çukadeva Gosvämé tells Mahäräj Parékñit that after surrendering

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everything unto the lotus feet of Vämanadeva, Bali Mahäräj

immediately caught hold of the lotus feet of the Lord and pressed them
to his heart. Being overwhelmed with joy, he manifested all the
symptoms of ecstatic love, with tears in his eyes and a faltering voice.
In such expressions of ecstatic love there are many other subsidiary
symptoms, such as jubilation, withering, silence, disappointment,
moroseness, reverence, thoughtfulness, remembrance, doubtfulness,
confidence, eagerness, indifference, restlessness, impudence, shyness,
inertness, illusion, madness, ghastliness, contemplation, dreaming,
disease and signs of death. When a devotee meets Kåñëa, there are
symptoms of jubilation, pride and perseverance, and when he is feeling
great separation from Kåñëa, the symptoms of ghastliness, disease and
the signs of death become prominent.
It is stated in the First Canto of Çrémad-Bhägavatam, 11th Chapter, 4th
verse, that when Lord Kåñëa returned from the battlefield of Kurukñetra
to His home at Dvärakä, all the residents of Dvärakä began to talk with
Him, as a child talks lovingly to his father after the father's return from
foreign countries. This is an example of jubilation.
When Bahuläçva, the King of Mithilä, saw Kåñëa at his palace, he
decided to offer his respects by bowing down before Him at least a
hundred times, but he was so overcome by feelings of love that, after
bowing down only once, he forgot his position and could not rise up
again.
In the Skanda Puräëa a devotee tells Lord Kåñëa: "My dear Lord, as the
sun evaporates all the water on the ground by its scorching heat, so my
mental state has dried away the luster of my face and body, due to
separation from You." This is an example of withering in ecstatic love.
An expression of disappointment was made by Indra, the King of
heaven. When he saw the sungod, Indra told him, "My dear sungod, your
sunshine is very glorious because it reaches unto the lotus feet of Lord
Kåñëa, the master of the Yadu dynasty. I have thousands of eyes, but
they have proved to be useless because not even for a moment are they
able to see the lotus feet of the Lord."
Reverential devotion for the Lord gradually increases and transforms
itself into ecstatic love, then affection and then attachment. In the
Tenth Canto of Çrémad-Bhägavatam, 38th Chapter, 5th verse, Akrüra

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says: "Because I am going to see Lord Kåñëa today, all symptoms of

inauspiciousness have already been killed. My life is now successful
because I shall be able to offer my respects unto the lotus feet of the
Supreme Personality of Godhead!"
Another devotee in ecstatic reverential affection once said, "When will
that glorious day in my life come when it will be possible for me to go to
the bank of the Yamunä and see Lord Çré Kåñëa playing there as a
cowherd boy?"
When there is no diminishing of this ecstatic love and when it is freed
from all kinds of doubt, that stage is called steady love for Kåñëa. In this
stage all expressions of unhappiness by the devotee are called anubhäva,
or ecstatic loving symptoms.
The symptom of ecstatic affection with reverence felt by Bali Mahäräj
was expressed as follows: "My dear Lord, You have simultaneously
punished me and showed me Your causeless mercy. My conclusion is
that when I have taken shelter of Your lotus feet I shall never be
disturbed in any condition of life. Whether You give me the opportunity
to enjoy all the yogic perfections, or You put me into the most
abominable condition of hellish life, I shall never be disturbed."
Kåñëa Himself, after seeing Bali Mahäräj, told Uddhava, "My dear
friend, how can I express the glorious characteristics of Bali Mahäräj,
the son of Virocana? Although the King of the suras [demigods] was
cursed by this son of Virocana, and although I cheated him in My
incarnation as Vämana, taking away his dominions throughout the
universe, and although I still criticized him for not fulfilling his promise,
I have just now seen him in his kingdom, and he feelingly expressed his
love for Me."*
When such a feeling of love becomes intensified, it is called affection. In
that affectional stage no one can bear separation from Kåñëa even for a
moment.
One devotee told Däruka, the servant of Kåñëa: "My dear Däruka, when
you become like wood because of your separation from Kåñëa, it is not so
wonderful. Whenever any devotee sees Kåñëa, his eyes become filled
with water, and in separation any devotee like you would become
stunned, standing just like a wooden doll. That is not a very wonderful
thing."

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There is a statement about Uddhava's symptoms of love. When he saw

Lord Kåñëa his eyes filled with tears and created a river which flowed
down toward the sea of Kåñëa to offer tribute, as a wife offers tribute to
her husband. When his body erupted with goose-pimples, he appeared
like the kadamba flower, and when he began to offer prayers, he
appeared completely distinct from all other devotees.
When affection is symptomized by direct happiness and distress, that is
called attraction. In such an attracted state of ecstatic love, one can face
all kinds of disadvantages calmly. Even at the risk of death such a
devotee is never bereft of the transcendental loving service of the Lord.
A glorious example of this ecstatic love was exhibited by King Parékñit
when he was at the point of death. Although he was bereft of his entire
kingdom, which spread over all the world, and although he was
accepting not even a drop of water in the seven days remaining to him,
because he was engaged in hearing the transcendental pastimes of the
Lord from Çukadeva Gosvämé, he was not in the least distressed. On the
contrary, he was feeling direct transcendental ecstatic joy in association
with Çukadeva Gosvämé.
One devotee has confidently expressed this opinion: "If a drop of Lord
Kåñëa's mercy can be bestowed upon me, then I shall feel completely
carefree, even in the midst of a fire or an ocean. But if I become bereft
of His causeless mercy, then even if I became the King of Dvärakä, I
would be simply an object for pinpricks."
Devotees such as Mahäräj Parékñit and Uddhava are all situated in
ecstatic attraction on the basis of affection, and in that state of affection
a feeling of friendship becomes manifest. When Uddhava was freed from
all material contamination, he saw the Lord, and his throat became
choked up, and he could not speak. By the movements of his eyebrows
alone he was embracing the Lord. Such ecstatic love has been divided by
great scholars into two groups-addition and subtraction. If a devotee is
not directly associated with the Lord, it is called subtraction. In this
state of love, one is constantly fixed with his mind at the lotus feet of
the Lord. A devotee in this state becomes very eager to learn of the
transcendental qualities of the Lord. The most important business of
such a devotee is attaining the association of the Lord.
In the Nåsiàha Puräëa there is a statement about King Ikñväku which

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illustrates this state of ecstatic love. Because of his great affection for
Kåñëa, King Ikñväku became greatly attached to the black cloud, the
black deer, the deer's black eyes and to the lotus flower, which is always
compared to the eyes of the Lord. In the Tenth Canto, 38th Chapter,
9th verse of the Bhägavatam, Akrüra thinks, "Since the Lord has now
appeared to diminish the great burden of the world and is now visible to
everyone's eyes in His personal transcendental body, when we see Him
before us, is that not the ultimate perfection of our eyes?" In other
words, Akrüra realized that the perfection of the eyes is fulfilled when
one is able to see Lord Kåñëa. Therefore, when Lord Kåñëa was visible on
the earth by direct appearance, everyone who saw Him surely attained
perfection of sight.
In the Kåñëa-karëämåta written by Bilvamaìgala Thäkur there is this
expression of eagerness in ecstatic love: "How miserable it is, my dear
Kåñëa, O friend of the hopeless! O merciful Lord, how can I pass these
thankless days without seeing You?" A similar sentiment was expressed
by Uddhava when he wrote a letter to Kåñëa and said, "My dear
Supreme King of Braja, You are the vision of nectar for the eyes, and
without seeing Your lotus feet and the effulgence of Your body, my mind
is always morose. I cannot perceive any peace under any circumstance.
Besides that, I am feeling every moment's separation to be like the
duration of many, many long years."
In the Kåñëa-karëämåta it is also said, "My dear Lord, You are the ocean
of mercy. With my arms placed upon my head, I am bowing down before
You with all humility and sincerity. I am praying unto You, my Lord.
Would You be pleased just to sprinkle a little of the water of Your glance
upon me? That will be a great satisfaction."
A devotee of Lord Kåñëa said, "When even Çaçiçekhara [Lord Çiva] is
unable to see You, what chance is there for me, who am lower than an
ordinary worm? I have only committed misdeeds. I know that I am not at
all fit to offer my prayers to You, but because You are known as
Dénabandhu, the friend of the fallen, I humbly pray that You will kindly
purify me by the beams of Your transcendental glance. If I become
thoroughly bathed by Your merciful glance, then I may be saved.
Therefore, my Lord, I am requesting You to please bestow upon me Your
merciful glance."

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Chapter Thirty-eight

Indifference and Separation

The great devotee Uddhava once wrote a letter to Kåñëa: "My dear
Kåñëa, I have just finished the study of all kinds of philosophical books
and Vedic verses about the goal of life, and so now I have a little
reputation for my studies. But still, in spite of my reputation, my
knowledge is condemned, because although enjoying the effulgence of
Vedic knowledge, I could not appreciate the effulgence emanating from
the nails of Your toes. Therefore, the sooner my pride and Vedic
knowledge are finished, the better it will be!" This is an example of
indifference.
Another devotee very anxiously expressed himself thusly: "My mind is
very flickering, so I cannot concentrate it upon Your lotus feet. And
seeing this inefficiency in myself I become ashamed, and the whole
night I am unable to sleep because I am exasperated by my great
inability."
In the Kåñëa-karëämåta Bilvamaìgala Thäkur has explained his
restlessness as follows: "My dear Lord, Your naughtiness in boyhood is
the most wonderful thing in the three worlds. And You Yourself know
what this naughtiness is. As such, You can very easily understand my
flickering mind. This is known to You and myself. Therefore, I am
simply yearning to know how I can fix my mind on Your lotus feet."
Another devotee expressed his impudence by saying: "My dear Lord,
without considering my lowly position, I must confess to You that my
eyes are just like black wasps, desiring to hover at Your lotus feet."
In the Seventh Canto of Çrémad-Bhägavatam, 4th Chapter, 27th verse,
the great sage Närada informs Mahäräj Yudhiñöhira about Prahläda
Mahäräj, who was a devotee from the very beginning of his life. The
proof of Prahläda's natural devotion is that even when he was a small
child he did not play with his playmates, but was always eager to preach

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the glories of the Lord. Instead of joining in their sportive acrobatic

feats, he remained as an inactive child because he was always in trance,
meditating on Kåñëa. As such, there was no possibility of his being
touched by the external world.
The following statement is about a brähmaëa devotee: "This brähmaëa is
very expert in all kinds of activities, but I do not know why he is looking
up without moving his eyes. It appears that his body is fixed motionless
just like a doll's. In this condition, I can guess that he has been
captivated by the transcendental beauty of that expert flute-player, Çré
Kåñëa, and, being attached to Him, he is simply staring at the black
cloud, remembering the bodily hue of Çré Kåñëa." This is an example of
how a devotee can become inert due to ecstatic love.
In the Çrémad-Bhägavatam, Seventh Canto, 4th Chapter, 30th verse,
Prahläda Mahäräj says that even in his childhood, when he was loudly
speaking the glories of the Lord, he used to dance just like a shameless
madman. And sometimes, being fully absorbed in thought on the
pastimes of the Lord, he used to imitate such pastimes. This is an
instance of a devotee's being almost like a madman. Similarly, it is said
that the great sage Närada was so ecstatically in love with Kåñëa that he
would sometimes dance naked, and sometimes his whole body would
become stunned. Sometimes he would laugh very loudly, sometimes he
would cry very loudly, sometimes he would remain silent, and sometimes
he would appear to be suffering from some disease, although he had no
disease. This is another instance of becoming like a madman in the
ecstasy of devotion.
In the Hari-bhakti-sudhodaya it is stated that when Prahläda Mahäräj
was thinking himself unfit to approach the Supreme Personality of
Godhead, he immersed himself in great distress, in an ocean of
unhappiness. As such, he used to shed tears and lie down on the floor as
though unconscious.
The students of a great devotee once talked amongst themselves in this
way: "My dear Godbrothers, our spiritual master, after seeing the lotus
feet of the Lord, has thrown himself into the fire of lamentation, and
because of this fire the water of his life has almost dried away. Let us
now pour the nectar of the holy name through his ears, and by our doing
so the swan of his life may again show signs of life."

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When Lord Kåñëa went to the city of Çoëitapura to fight with Bali's son
Bäëa and to cut off all his hands, Uddhava, being separated from Kåñëa
and thinking of His fight, was almost completely stunned into
unconsciousness.
When a devotee is fully in love with the Supreme Personality of
Godhead, there may be the following symptoms due to his feelings of
separation from the Lord: feverish condition of the body, withering of
the body, lack of sleep, nonattachment, inertness, appearing diseased,
madness, unconsciousness and sometimes death.
As far as the feverish condition of the body is concerned, Uddhava once
told Närada, "My dear great sage, the lotus flower that is a friend of the
sun may be a cause of distress for us; and the fire in the ocean may cause
us some burning sensation; and Indévara, the friend of a demon, may
distress us in various ways-we do not mind. But the most regrettable
factor is that all of them remind us of Kåñëa, and this is giving us too
much distress!" This is an instance of the feverish condition which is due
to being separated from Kåñëa.
Some of the devotees who went to see Kåñëa at Dvärakä and were
detained at the door said: "My dear Kåñëa, O friend of the Päëòus, as the
swan loves to dive into the water amongst the lily flowers and would die
if taken from the water, so we only wish to be with You. Our limbs are
being shrunken and faded because You have been taken away from us."
The King of Bahulä, although very comfortably situated in his palace,
began to think the nights very long and distressing because of his
separation from Kåñëa.
King Yudhiñöhira once said, "Kåñëa, the chariot driver of Arjuna, is the
only relative of mine within the three worlds. Therefore, my mind is
becoming maddened day and night with separation from His lotus feet,
and I do not know how to situate myself or where I shall go to attain any
steadiness of mind." This is another example of lack of sleep.
Some of the cowherd friends of Kåñëa said, "My dear Kåñëa, O enemy of
the Mura demon, just think of Your personal servant Raktaka. Simply
because he saw a peacock feather he is now closing his eyes and is no
longer attentive to pasturing the cows. Rather, he has left them in a
faraway pasture and has not even bothered to use his stick to control
them." This is an instance of mental imbalance due to separation from

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Kåñëa.
When Lord Kåñëa went to the capital of King Yudhiñöhira, Uddhava was
so afflicted by the fire of separation from Çré Kåñëa that the perspiration
from his enflamed body and the tears from his eyes poured from him,
and in this way he became completely stunned.
When Çré Kåñëa left the city of Dvärakä to seek out the Syamantaka
jewel, He was late returning home. Uddhava became so afflicted that the
symptoms of disease became manifest on his body. Actually, due to his
excessive ecstatic love for Kåñëa, Uddhava became known in Dvärakä as
crazy. To his great fortune, on that day Uddhava's reputation as a crazy
fellow was firmly established. Uddhava's craziness was practically proved
when he went to Raivataka Hill to minutely observe the congested black
clouds. In his disturbed condition, he began to pray to these clouds, and
he expressed his jubilation by bowing down before them.
Uddhava informed Kåñëa, "My dear leader of the Yadu dynasty, Your
servants in Våndävana cannot sleep at night thinking of You, so now
they are all lying down on the bank of the Yamunä almost paralyzed.
And it appears that they are almost dead because their breathing is very
slow." This is an instance of becoming unconscious due to separation
from Kåñëa.
Kåñëa was once informed, "You are the life and soul of all the
inhabitants of Våndävana. So because You have left Våndävana, all of
the servitors of Your lotus feet there are suffering. It is as if the lakes
filled with lotus flowers have dried up from the scorching heat of
separation from You." In the example given here, the inhabitants of
Våndävana are compared to lakes filled with lotus flowers, and because
of the scorching heat of separation from Kåñëa, the lakes-along with the
lotus flowers of their lives-are being burned up. And the swans in the
lakes, who are compared to the vitality of the inhabitants of Våndävana,
are no longer desiring to live in that lake. In other words, because of the
scorching heat, the swans are leaving the lakes. This metaphor is used to
describe the condition of the devotees separated from Kåñëa.

Chapter Thirty-nine

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Ways of Meeting Kåñëa

When Kåñëa and His devotees meet, the meeting is technically called
yoga, or linking up with the Lord. Such meetings between Kåñëa and His
devotees can be divided into three classes-namely, perfection,
satisfaction, and steadiness. When the devotee meets with Kåñëa in
great eagerness, that state of meeting is called perfection.
In the Kåñëa-karëämåta, Bilvamaìgala Thäkur describes how Kåñëa
meets His devotee-with peacock feather on His head, with marakata
jewels on His chest, and with His ever enchanting smile, His restless eyes
and His very delicate body.
In the Tenth Canto of Çrémad-Bhägavatam, 38th Chapter, 31st verse,
Çukadeva Gosvämé tells King Parékñit: "My dear King, as soon as Akrüra
the chariot driver saw Lord Kåñëa and His elder brother Balaräma in
Våndävana, he immediately got down from the chariot and, being
greatly afflicted by affection for the transcendental Lord, fell down upon
His lotus feet to offer respectful obeisances." These are some of the
instances of perfectional meetings with Kåñëa.
When a devotee meets Kåñëa after long separation, it is called
satisfaction. In the First Canto of Çrémad-Bhägavatam, 11th Chapter, 9th
verse, it is stated that when Lord Kåñëa returned to His capital, Dvärakä,
the inhabitants began to say, "My dear Lord, if You remain in foreign
countries for so long, we shall certainly be bereft of seeing Your smiling
face! Upon observing Your face, we, Your eternal servitors, become
greatly satisfied. All the anxieties of our existence are immediately
mitigated. If we cannot see You because You are long absent from
Dvärakä, then it will be impossible for us to live anymore." This is an
instance of satisfaction in meeting Kåñëa after long separation.
Kåñëa's personal servant, Däruka, seeing Kåñëa at the door of Dvärakä,
forgot to offer Him respects with folded hands.
When a devotee is ultimately situated in association with Kåñëa, his
position is called steadiness in devotional service. This steady position in
devotional service is explained in the book known as Haàsadüta. It is

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described there how Akrüra, who was considered by the gopés to be

terror personified, would talk with Kåñëa about the activities of the
Kuru dynasty. A similar steady position was held by Uddhava, the
disciple of Båhaspati. He would always massage the lotus feet of Kåñëa
while kneeling down on the ground before Him.
When a devotee is engaged in the service of the Lord, it is called the
attainment of yoga. The English equivalent to the word "yoga" is "linking
up." So actual linking up with Kåñëa, the Supreme Personality of
Godhead, begins when the devotee renders service unto Him. Devotees
situated in the transcendental rasa of servitorship render their
particular service whenever there is an opportunity. Sometimes they sit
down in front of Kåñëa to receive orders. Some persons are reluctant to
accept this level of devotional service as actual bhakti-yoga, and in some
of the Puräëas also this servitorship in devotional service to Kåñëa is not
accepted as the actual bhakti-yoga system. But in the Çrémad-Bhägavatam
it has been clearly indicated that the servitor relationship with Kåñëa is
the actual beginning of yoga realization.
In the Eleventh Canto of Çrémad-Bhägavatam, 3rd Chapter, 33rd verse,
it is stated that when devotees are engaged in the discharge of bhakti-
yoga, sometimes they cry from thinking of Kåñëa, sometimes they laugh,
sometimes they become jubilant, and sometimes they talk in very
uncommon ways. Sometimes they dance, sometimes they sing, sometimes
they are actually engaged in the service of the Lord, and sometimes they
sit down silently as if absorbed in trance.
Similarly, in the Seventh Canto of Çrémad-Bhägavatam, Chapter 28,
Prahläda Mahäräj says to his friends: "My dear friends, as soon as pure
devotees of Lord Kåñëa hear of the transcendental pastimes of the Lord,
who is the eternal reservoir of pastimes, or hear about His
transcendental qualities they become overpowered with jubilation.
Ecstatic symptoms are manifested in their bodies. They shed tears, talk
falteringly, glorify the Lord in a loud voice and chant and dance in
ecstasy. These ecstasies are always there, but sometimes they overcome
all limits, and the symptoms become manifest to all."
In the process of surrender unto the Supreme Personality of Godhead
there are six items: to accept everything which is favorable for
devotional service, to reject everything which is unfavorable for

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devotional service, to believe that Kåñëa will always give protection, to

identify oneself with Kåñëa's devotees, to always feel inability without
the help of Kåñëa, and to always think oneself inferior to Kåñëa, even
though one may have full capacity to perform something on his own.
When one is substantially convinced that he is always protected by
Kåñëa in all circumstances, that feeling is called reverential devotion.
Reverential devotion is executed in relation with the Supreme
Personality of Godhead and with His other protected devotees.
When Kåñëa was residing in Dvärakä, some of the elderly members of
the Yadu family would occasionally put some important matter before
Him. At such a time, Kåñëa would carefully give attention to those
matters. And if there were some humorous topics mentioned, Kåñëa
would immediately respond with a smiling face. Sometimes when Kåñëa
was executing His duties in the assembly known as Sudharmä, He would
ask the elderly members for good advice. By such activities He is
manifest as the supreme spiritual master, the supreme executive head,
the superior intelligence, the supreme power, protector and maintainer.

Chapter Forty

Reverential Devotion of Sons and Other Subordinates

True reverential devotion is exhibited by persons who think themselves

subordinate to Kåñëa and by persons who think themselves sons of
Kåñëa. The best examples of this subordination are Säraëa, Gada and
Subhadrä. They were all members of the Yadu dynasty, and they always
used to think themselves protected by Kåñëa. Similarly, Kåñëa's sons,
such as Pradyumna, Cärudeñëa, and Sämba, felt the same way. Kåñëa
had many sons in Dvärakä. He begot ten sons by each of His 16,108
queens, and all of these sons, headed by Pradyumna, Cärudeñëa and
Sämba, used to think themselves always protected by Kåñëa. When
Kåñëa's sons dined with Him, they would sometimes open their mouths

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for Kåñëa to feed them. Sometimes when Kåñëa would pat one of His
sons, the son would sit on Kåñëa's lap, and while Kåñëa was blessing the
son's head by smelling it, the others would shed tears, thinking how
many pious activities he must have performed in his previous life. Out of
Kåñëa's many sons, Pradyumna, a son of Kåñëa's chief queen, Rukmiëé, is
considered the leader. Pradyumna's bodily features resemble Kåñëa's
exactly. Pure devotees of Kåñëa glorify Pradyumna because he is so
fortunate: like father like son.
There is a description in the Hari-vaàça of Pradyumna's activities when
he kidnapped Prabhävaté. Pradyumna addressed Prabhävaté at that time
and said: "My dear Prabhävaté, just look at the head of our family, Çré
Kåñëa: He is Viñëu Himself, the supreme driver of Garuòa, and He is our
supreme master. Because we have become so proud and confident of His
protecting us, we sometimes do not even care about fighting with
Tripuräri [Lord Çiva]."
There are two kinds of devotees engaged in devotional service with awe
and veneration, and the servitors in the abode of Dvärakä always
worship Kåñëa as the most respectable and revered Personality of
Godhead. They are captivated by Kåñëa because of His super-excellent
opulences. The members who always thought themselves protected by
Kåñëa could readily convert their conviction into practical
demonstration, because it was sometimes found that the sons of Kåñëa
acted very unlawfully in various places. Nonetheless they were given full
protection by Kåñëa and Balaräma.
Even Balaräma, the elder brother of Kåñëa, sometimes unknowingly
offered respect to Him. Once when Kåñëa came before Lord Balaräma,
Kåñëa was anxious to offer His respects to His elder brother, but at that
time Balaräma's club was lowered down upon Kåñëa's lotus feet. In other
words, the club in Balaräma's hand offered its own respects to Kåñëa.
These feelings of subordination, as explained above, are sometimes
manifested as anubhäva.
When demigods from the heavenly planets came to Çré Kåñëa, all of
Kåñëa's sons followed them, and Lord Brahmä sprinkled water from his
kamaëòalu upon them. When the demigods came before Kåñëa, instead
of sitting on golden chairs, the sons sat down on the floor, which was
covered with deerskin.

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Sometimes the behavior of Kåñëa's sons appears similar to the behavior

of His personal servants. For example, the sons used to offer their
obeisances, they were silent, submissive and gentle, and they were always
ready to carry out Kåñëa's orders, even at the risk of life. When present
before Kåñëa, they bowed down on the ground. They were very silent
and steady, and they used to restrain coughing and laughing before the
Lord. Also, they never discussed Kåñëa's pastimes in conjugal love. In
other words, devotees who are engaged in reverential devotional service
should not discuss the conjugal love affairs of Kåñëa. No one should
claim his eternal relationship with Kåñëa unless he is liberated. In the
conditioned state of life, the devotees have to execute the prescribed
duties as recommended in the codes of devotional service. When one is
mature in devotional service and is a realized soul, he can know his own
eternal relationship with Kåñëa. One should not artificially try to
establish some relationship. In the premature stage it is sometimes found
that a lusty, conditioned person will artificially try to establish some
relationship with Kåñëa in conjugal love. The result of this is that one
becomes prakåta-sahajiyä, or one who takes everything very cheaply.
Although such persons may be very anxious to establish a relationship
with Kåñëa in conjugal love, their conditioned life in the material world
is still most abominable. A person who has actually established his
relationship with Kåñëa can no longer act on the material plane, and his
personal character cannot be criticized.
When Cupid came on one occasion to visit Lord Kåñëa, some devotee
addressed him thus: "My dear Cupid, because you have been so fortunate
as to have placed your eyesight on the lotus feet of Kåñëa, the drops of
perspiration on your body have become frozen, and they resemble
kaëöaki fruits [a kind of small fruit found in thorny bushes]." These are
signs of ecstasy and veneration unto the Supreme Personality of
Godhead. When the princes of the Yadu dynasty heard the vibration of
Kåñëa's Päïcajanya conchshell, the hairs on their bodies immediately
stood up in ecstatic jubilation. It seemed at that time that all the hairs
on the bodies of the princes were dancing in ecstasy.
In addition to jubilation, there are sometimes symptoms of
disappointment. Pradyumna once addressed Sämba with these words:
"My dear Sämba, you are such a glorified personality! I have seen that

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once when you were playing on the ground, your body became covered
with dust; yet, our father, Lord Kåñëa, still took you up on His lap. But I
am so unfortunate that I could never get such love from our father!"
This statement is an example of disappointment in love.
To regard Kåñëa as one's superior is called reverential feeling, and when,
in addition to this, a devotee feels that Kåñëa is his protector, his
transcendental love for Kåñëa is increased, and his combined feelings are
called reverential devotion. When this steady reverential devotion
increases further, it is called love of Godhead in reverential devotion.
Attraction and affection are two prominent symptoms of this stage. In
this reverential devotional attitude, Pradyumna never talked to his
father in a loud voice. In fact, he never so much as unlocked the lips of
his mouth, nor did he ever show his face filled with tears. He would
always glance only at the lotus feet of his father.
There is another example of steady and fixed love for Kåñëa in the
instance of Arjuna's informing Him of the death of Arjuna's son,
Abhimanyu, who was also the nephew of Kåñëa. Abhimanyu was the son
of Subhadrä, Kåñëa's younger sister. He was killed at the Battle of
Kurukñetra by the combined efforts of all the commanders in King
Duryodhana's army-namely, Karëa, Açvatthämä, Jayadratha, Bhéñma,
Kåpäcärya and Droëäcärya. In order to assure Kåñëa that there was no
change of love on Subhadrä's part, Arjuna informed Him: "Although
Abhimanyu was killed almost in Your presence, Subhadrä's love for You
is not agitated at all, nor has it even slightly changed its original color."
The affection that Kåñëa has for His devotees was expressed by Himself
when He asked Pradyumna not to feel so bashful before Him. He
addressed Pradyumna thus: "My dear boy, just give up your inferiority
complex, and do not hang your neck. Just talk with Me in a clear voice,
and do not shed tears. You can look straight at Me, and you can place
your hands on My body without any hesitation. There is no need of
exhibiting so much reverence before your father."
Pradyumna's attachment for Kåñëa was always exhibited by his action.
Whenever he was ordered by his father to execute something, he would
immediately execute the order, taking the task as nectarean even though
it may have been poison. Similarly, whenever he would find something
to be disapproved of by his father, he would immediately reject it as

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poison, even though it may have been nectarean.

Pradyumna's attachment in anxiety for Kåñëa was expressed when he
said to his wife Rati: "The enemy, Çambara, is already killed. Now I am
very anxious to see my father, who is my spiritual master and who always
carries the conchshell known as Päïcajanya." Pradyumna felt great
separation from Kåñëa when He was absent from Dvärakä at the
battlefield of Kurukñetra. He said, "Since my father has left Dvärakä, I
do not take much pleasure in practicing fighting, nor am I interested in
any kind of sporting pastimes. And what need is there to speak of these
things? I do not even wish to stay at Dvärakä in the absence of my
father."
When Pradyumna came back home after killing the Çambaräsura, and as
soon as he saw his father, Kåñëa, before him, he became so overjoyed
that he himself could not understand his joy on that occasion. This is an
instance of success in separation. A similar satisfaction was observed
when Kåñëa returned from the battlefield of Kurukñetra to His home at
Dvärakä. All of His sons were so overjoyed that, out of ecstasy, they
repeatedly made many mistakes. These mistakes were a sign of complete
satisfaction.
Every day Pradyumna looked over Kåñëa's lotus feet with tears in his
eyes. These signs of reverential devotion on the part of Pradyumna can
be described in the same way they have been described in the case of
other devotees.

Chapter Forty-one

Fraternal Devotion

When a devotee is permanently situated in devotional service, and by

different symptoms of ecstasy he has developed and matured a fraternal
mellow or flavor in relationship with the Personality of Godhead, his
feeling is called fraternal love of Godhead.

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The impetus for such fraternal love of God is God Himself. When one is
liberated and discovers his eternal relationship with the Supreme Lord,
the Lord Himself becomes the impetus for increasing fraternal love. The
eternal associates of the Lord in Våndävana have described this as
follows: "The Lord, Hari, whose bodily hue is like the indranéla jewel,
whose smiling is as beautiful as the kunda flower, whose silk dress is as
yellow as golden autumn foliage, whose chest is beautified with garlands
of flowers and who is always playing upon His flute-this enemy of the
Agha demon is always attracting our hearts by wandering about
Våndävana."
There are similar statements of fraternal love expressed outside the
jurisdiction of Våndävana. When the sons of Päëòu, headed by Mahäräj
Yudhiñöhira, saw Kåñëa in His fourhanded form on the battlefield of
Kurukñetra, holding His conchshell, disc, club and lotus flower, they
completely forgot themselves and became merged in the ocean of
nectarean happiness. This shows how the sons of Päëòu-King
Yudhiñöhira, Bhéma, Arjuna, Nakula and Sahadeva-were all caught up in
fraternal love for Kåñëa.
Sometimes the different names, forms, paraphernalia and
transcendental qualities provoke fraternal love: For instance, Kåñëa's
nice dress, the all-auspicious symptoms on His body, His strongly-built
body, His knowledge of different languages, His learned teachings in the
Bhagavad-gétä, His uncommon genius in all fields of endeavor, His
exhibition of expert knowledge, His mercy, His chivalry, His behavior as
a conjugal lover, His intelligence, His forgiveness, His attraction for all
kinds of men, His opulence and His happiness-all provoke fraternal love.
The impetus to fraternal love upon seeing the associates of Kåñëa in
Våndävana is also very natural, for their personal bodily features, their
qualities and dress are all equal to Kåñëa's. These associates are always
happy in their service to Kåñëa, and they are generally known as
vayasyas, or friends of the same age. The vayasyas are fully confident of
protection by Kåñëa. Devotees sometimes pray: "Let us offer our
respectful obeisances unto the vayasyas of Kåñëa, who are firmly
convinced of Kåñëa's friendship and protection and whose devotion to
Kåñëa is ever-fixed. They are fearless, and on a level equal with Kåñëa
they discharge their transcendental loving devotional service." Such

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eternal vayasyas are also found beyond the jurisdiction of Våndävana, in

places such as Dvärakä and Hastinäpura. Except for Våndävana, all the
places of Kåñëa's pastimes are called puras (towns). Mathurä and
Hastinäpura, the capital of the Kurus, are both puras. Personalities like
Arjuna, Bhéma, Draupadé and Çrédämä Brähmaëa are counted among
Kåñëa's fraternal devotees in the puras.
How the sons of Päëòu, the Päëòavas, enjoy Kåñëa's association is
described as follows: "When Çré Kåñëa arrived in Indraprastha, the
capital of the Kurus, Mahäräj Yudhiñöhira immediately came out to smell
the flavor of Kåñëa's head." It is the Vedic custom that superiors smell
the heads of their subordinates when the subordinates offer respect to
the superior by touching his feet. Similarly, Arjuna and Bhéma embraced
Kåñëa with great jubilation, and the two younger brothers, namely
Nakula and Sahadeva, touched the lotus feet of Kåñëa with tears in their
eyes and offered their respects. In this way all the five Päëòava brothers
enjoyed the fraternal friendship of Kåñëa in transcendental mellow. Of
the five Päëòavas, Arjuna is the most intimately connected with Kåñëa.
He has a nice bow in his hand which is called Gäëòéva. His thighs are
compared with the trunks of elephants, and his eyes are always reddish.
When Kåñëa and Arjuna are together on a chariot, they become celestial
beauties, pleasing to the eyes of everyone. It is said that once Arjuna was
lying in his bed with his head upon Kåñëa's lap and was talking and
joking with Kåñëa in great relaxation and was enjoying Kåñëa's company
with smiling and great satisfaction.
As far as the vayasyas (friends) in Våndävana are concerned, they
become greatly distressed when they cannot see Kåñëa even for a
moment.
There is the following prayer by a devotee for the vayasyas in
Våndävana: "All glories to Kåñëa's vayasyas, who are just like Kåñëa in
their age, qualities, pastimes, dress and beauty. They are accustomed to
playing on their flutes made of palm leaves, and they all have buffalo-
horn bugles ornamented like Kåñëa's with jewels such as indranéla and
with gold and coral. They are always jubilant like Kåñëa. May these
glorious companions of Kåñëa always protect us!"
The vayasyas in Våndävana are in such intimate friendship with Kåñëa
that sometimes they think themselves as good as Kåñëa. Here is an

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instance of such friendly feeling: When Kåñëa was holding up

Govardhan Hill with His left hand, the vayasyas said, "My dear friend,
You have been standing for the last seven days and nights without any
rest. This is very troublesome for us because we see that You have
undertaken a severely laborious task. We think, therefore, that You need
not continue to stand in that way holding the hill. You can just transfer
it onto Sudämä's hand. We are very much aggrieved to see You in this
position. If you think that Sudämä is not able to support Govardhan
Hill, then at least You should change hands. Instead of supporting it
with Your left hand, please transfer it to Your right hand, so that we can
give Your left hand a massage." This is an instance of intimacy, showing
how much the vayasyas considered themselves to be equal to Kåñëa.
In the Çrémad-Bhägavatam, Tenth Canto, 12th Chapter, 10th verse,
Çukadeva Gosvämé tells King Parékñit: "My dear King, Kåñëa is the
Supreme Personality of Godhead to the learned transcendentalist, He is
the supreme happiness for the impersonalist, He is the supreme
worshipable Deity for the devotee, and He is just like an ordinary boy to
one who is under the spell of mäyä. And just imagine-these cowherd
boys are now playing with the Supreme Person as though they are on an
equal level! By this anyone can understand that these boys must have
accumulated heaps of the results of pious activities to enable them to
associate with the Supreme Personality of Godhead in such intimate
friendship."
There is a description of Kåñëa's feeling for His vayasyas in Våndävana.
He once said to Balaräma, "My dear brother, when My companions were
being devoured by the Aghäsura, hot tears poured down from My eyes.
And as they were washing My cheeks, My dear elder brother, for at least
one moment I completely lost Myself."
Within Gokula, Kåñëa's vayasyas are generally divided into four groups:
1) well-wishers, 2) friends, 3) confidential friends and 4) intimate
friends. Kåñëa's well-wisher friends are a little bit older than Kåñëa, and
they have some parental affection for Him. Because of their being older
than Kåñëa they always try to protect Him from any harm. As such, they
sometimes bear weapons so that they can chastise any mischievous
persons who want to do harm to Kåñëa. Counted among the well-wisher
friends are Subhadra, Maëòalébhadra, Bhadravardhana, Gobhaöa, Yakña,

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Indrabhaöa, Bhadräìga, Vérabhadra, Mahäguëa, Vijaya and Balabhadra.

They are older than Kåñëa and are always thinking of His welfare.
One of the elderly friends said, "My dear Maëòalébhadra, why are you
wielding a shining sword as though you were running toward Ariñöäsura
to kill him? My dear Baladeva, why are You unnecessarily bearing that
heavy plow? My dear Vijaya, don't be unnecessarily agitated. My dear
Bhadravardhana, there is no need to make these threatening motions. If
you will all look more closely you will see that it is only a thunder cloud
upon Govardhana Hill; it is not the Ariñöäsura in the shape of a bull, as
you have imagined." These older, well-wishing friends of Kåñëa had
imagined a large cloud to be the Ariñöäsura, appearing in the shape of a
huge bull. In the midst of their excitement one of them ascertained that
it was actually only a cloud on Govardhan Hill. He therefore informed
the others not to take the trouble of worrying about Kåñëa, because
there was no present danger from Ariñöäsura.
Amongst the well-wisher friends, Maëòalébhadra and Balabhadra are the
chiefs. Maëòalébhadra is described as follows: his complexion is
yellowish, and his dress is very attractive. He always carries a stick of
various colors. He wears a peacock feather on his head and always looks
very beautiful. Maëòalébhadra's attitude is revealed in this statement:
"My dear friends, our beloved Kåñëa is now very tired from working with
the cows in the pasturing grounds and from traveling all over the forests.
I can see that He is very fatigued. Let me massage His head silently while
He is taking rest in His house. And you, Subala-you just massage His
thighs."
One devotee described the personal beauty of Baladeva as follows: "Let
me take shelter of the lotus feet of Balaräma, whose beauty is enhanced
by the earrings touching His cheeks. His face is decorated with tilaka
made from kastüré (musk), and His broad chest is decorated with a
garland of guïja (small conchshells). His complexion is as white as an
autumn cloud, He wears garments of blue color, and His voice is very
grave. His arms are very long, touching His thighs, and He has shown
His great strength by killing the Pralamba demon. Let me take shelter of
this chivalrous Balaräma."
Baladeva's affection for Kåñëa is illustrated in this statement to Subala:
"My dear friend, please inform Kåñëa not to go to Käliya's lake today.

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Today is His birthday, and so I wish to go along with Mother Yaçodä to

bathe Him. Tell Him He should not leave the house today." This shows
how Balaräma, Kåñëa's elder brother, took care of Kåñëa with parental
love, within the scope of fraternal affection.
Friends who were younger than Kåñëa, who were always attached to
Him and who gave Him all kinds of service, are called ordinary friends,
or, simply, friends. Such ordinary friends are called sakhäs, and the
names of some sakhäs are Viçäla, Våñabha, Ojasvi, Devaprastha,
Varüthapa, Maranda, Kusumäpéòa, Maëibandha and Karandhama. All
of these sakhä friends of Kåñëa sought only to serve Him. Sometimes
some of them would rise early in the morning and immediately go to
Kåñëa's place and wait at the door to see Kåñëa and to accompany Him
to the pasturing grounds. In the meantime, Kåñëa would be dressed by
Mother Yaçodä, and when she would see a boy standing at the door, she
would call him: "Well, Viçäla, why are you standing there? Come here!"
So with the permission of Mother Yaçodä, he would immediately enter
the house. And while Mother Yaçodä was dressing Kåñëa, he would try
to help put on Kåñëa's ankle bells, and Kåñëa would jokingly strike him
with His flute. Then Mother Yaçodä would call, "Kåñëa, what is this?
Why are You teasing Your friend?" And Kåñëa would laugh, and the
friend would also laugh. These are some of the activities of Kåñëa's
sakhäs. Sometimes the sakhäs would take care of the cows who were
going hither and thither. They would tell Kåñëa, "Your cows were going
off here and there," and Kåñëa would thank them.
Sometimes when Kåñëa and His sakhäs went to the pasturing ground,
Kaàsa would send a demon to kill Kåñëa. Therefore, almost every day
there was a fight with some different kind of demon. After fighting with
a demon, Kåñëa would feel fatigued, the hairs on His head would be
scattered, and the sakhäs would immediately come and try to relieve
Him in different ways. Some friends would say, "My dear Viçäla, please
take this fan of lotus leaves and fan Kåñëa so that He may feel some
comfort. Varüthapa, you just brush the scattered hairs on Kåñëa's head
which have fallen upon His face. Våñabha, don't talk unnecessarily!
Immediately massage Kåñëa's body. His arms have become tired from
fighting and wrestling with that demon. Oh, just see how our friend
Kåñëa has become tired!" These are some examples of the treatment

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given to Kåñëa by the sakhäs.

One of the sakhäs, known as Devaprastha, is described as follows: he is
very strong, a ready scholar, and is very expert in playing ball. He wears
a white dress, and he ties his hair into a bunch with a rope. Whenever
there is a fight between Kåñëa and the demons, Devaprastha is the first
to help, and he fights just like an elephant.
One of the gopés once said to her friend, "My dear beautiful friend, when
Kåñëa, the son of Mahäräj Nanda, was taking rest within the cave of a
hill, He was keeping His head on the arms of Çrédämä, and He was
putting His left hand on Dämä's chest. Taking this opportunity,
Devaprastha, out of his strong affection for Kåñëa, immediately began to
massage His legs." Such are the activities of Kåñëa's friends out on the
pasturing grounds.
The more confidential friends are called priya-sakhäs and are almost
Kåñëa's age. Because of their very confidential friendship, their behavior
is only on the basis of pure friendship. Other friends' behavior is on the
ground of paternal love or servitude, but the basic principle of the
confidential friends is simply friendship on an equal level. Some
confidential friends are as follows: Çrédämä, Sudämä, Dämä, Vasudämä,
Kiìkiëi, Stokakåñëa, Aàçu, Bhadrasena, Viläsina, Puëòaréka, Viöaìka
and Kalaviìka. By their various activities in different pastimes, all of
these friends used to give transcendental pleasure to Kåñëa.
The behavior of these confidential friends is described by a friend of
Rädhäräëé, who told Rädhäräëé: "My dear graceful Rädhäräëé, Your
intimate friend, Kåñëa, is also served by His intimate boyfriends. Some
of them cut jokes with Him in mild voices and please Him very much by
this." For example, Kåñëa had one brähmaëa friend whose name was
Madhumaìgala. This boy would joke by playing the part of a greedy
brähmaëa. Whenever the friends ate, he would eat more than all others,
especially läòòus, of which he was very fond. Then after eating more
läòòus than anyone else, Madhumaìgala would still not be satisfied, and
he would say to Kåñëa, "If You give me one more läòòu, then I shall be
pleased to give You my blessings so that Your friend Rädhäräëé will be
very much pleased with You." The brähmaëas are supposed to give
blessings to the vaiçyas (farming and merchant caste), and Kåñëa
presented Himself as the son of Mahäräj Nanda, a vaiçya; so the

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brähmaëa boy was right in giving blessings to Kåñëa. Thus Kåñëa was
very pleased by His friend's blessings, and He would supply him with
more and more läòòus.
Sometimes a confidential friend would come before Kåñëa and embrace
Him with great affection and love. Another friend would then come up
from the rear and cover Kåñëa's eyes with his hands. Kåñëa would always
feel very happy by such dealings with His confidential friends.
Out of all these confidential friends, Çrédämä is considered to be the
chief. Çrédämä used to put on a yellow-colored dress. He would carry a
buffalo horn, and his turban was of reddish, copper color. His bodily
complexion was blackish, and around his neck there was a nice garland.
He would always challenge Kåñëa in joking friendship. Let us pray to
Çrédämä to bestow his mercy upon us!
Sometimes Çrédämä used to address Kåñëa: "Oh, You are so cruel that
You left us alone on the bank of the Yamunä, and we were all mad from
not seeing You there! Now it is our great fortune that we are able to see
You here. If You want to pacify us, You must embrace each one of us
with Your arms. But believe me, my dear friend, a moment's absence
from You creates great havoc, not only for us but for the cows also.
Everything becomes disarranged, and we become mad after You."
There are other friends who are still more confidential. They are called
priya-narmä, or intimate friends. Counted among the priya-narmä
friends are Subala, Arjuna, Gandharva, Vasanta and Ujjvala. There was
talk among the friends of Rädhäräëé, the gopés, about these most
intimate friends. One gopé addressed Rädhäräëé thus:ly "My dear Kåçäìgé
[delicate one], just see how Subala is whispering Your message into
Kåñëa's ear, how he is delivering the confidential letter of Çyämä-däsé
silently into Kåñëa's hand, how he is delivering the betel nuts prepared
by Pälikä into Kåñëa's mouth, and how he is decorating Kåñëa with the
garland prepared by Tärakä. Did you know, my dear friend, that all these
most intimate friends of Kåñëa are always engaged in His service in this
way?" Out of the many intimate priya-narmäs, Subala and Ujjvala are
considered to be the most prominent.
Subala's body is described as follows. His complexion is just like molten
gold. He is very, very dear to Kåñëa. He always has a garland around his
neck, and he wears yellow clothing. His eyes are just like lotus flower

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petals, and he is so intelligent that by his talking and his moral

instructions, all the other friends take the highest pleasure. Let us all
offer our respectful obeisances unto Kåñëa's friend Subala!
The degree of intimacy shared by Kåñëa and Subala can be understood
by the fact that the talks between them were so confidential that no one
else could understand what they were saying.
The description of Ujjvala, another intimate friend, is given as follows.
Ujjvala always wears some garment of orange color, and the movements
of his eyes are always very restless. He likes to decorate himself with all
kinds of flowers, his bodily hue is almost like Kåñëa's, and on his neck
there is always a necklace of pearls. He is always very dear to Kåñëa. Let
us all worship Ujjvala, the most intimate friend of Kåñëa!
About the confidential service of Ujjvala, this statement is to be found,
addressed by Rädhäräëé to one of Her friends: "My dear friend, it is
impossible for Me to keep My prestige! I wanted to avoid talking to
Kåñëa anymore-but just see! There again is His friend, Ujjvala, coming
to Me with his canvassing work. His entreaties are so powerful that it is
very difficult for a gopé to resist her love for Kåñëa, even though she may
be very bashful, devoted to her family duties and most faithful to her
husband."
The following is a statement by Ujjvala, showing his jubilant nature:
"My dear Kåñëa, O killer of Aghäsura, You have extended Your loving
affairs so much that You can be compared to the great ocean, which is
without limitations. At the same time, the young girls of the world who
are all searching after the perfect lover have become just like rivers
running into this ocean. Under the circumstances, all these rivers of
young girls may try to divert their courses to some other place, but at the
end they must come unto You."
Amongst the groups of different friends of Kåñëa, some are well-known
from various scriptures, and some are well-known by popular tradition.
There are three divisions amongst Kåñëa's friends: some are eternally in
friendship with Kåñëa, some are elevated demigods, and some are
perfected devotees. In all of these groups there are some who by nature
are fixed in Kåñëa's service and are always engaged in giving counsel;
some of them are very fond of joking and naturally cause Kåñëa to smile
by their words; some of them are by nature very simple, and by their

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simplicity they please Lord Kåñëa; some of them create wonderful

situations by their activities, apparently against Kåñëa; some of them are
very talkative, always arguing with Kåñëa and creating a debating
atmosphere; and some of them are very gentle and give pleasure to Kåñëa
by their sweet words. All of these friends are very intimate with Kåñëa,
and they show expertise in their different activities, their aim always
being to please Kåñëa.

Chapter Forty-two

Fraternal Loving Affairs

Kåñëa's age, His beauty, His bugle, His flute, His conchshell and His
pleasing attitude all provoke love in friendship for Him. His exceptional
joking abilities, exhibited sometimes by His pretending to be a royal
prince, or even the Supreme Personality of Godhead, also give impetus
to devotees developing love for Kåñëa in friendship.
Learned scholars have divided Kåñëa's age into three periods: the age up
to five years is called kaumära, the age from the sixth to the tenth year is
called paugaëòa, and the age from the eleventh to fifteenth year is called
kaiçora. While Kåñëa is spending His days as a cowherd boy, He is in the
kaumära and paugaëòa ages. In the kaiçora age, when Kåñëa appeared at
Gokula, He acted as a cowherd boy, and then, when He was sixteen, He
went to Mathurä to kill Kaàsa.
The kaumära age is just suitable for reciprocating the love of a child
with Mother Yaçodä. In the Tenth Canto, 13th Chapter, 9th verse of
Çrémad-Bhägavatam, Çukadeva Gosvämé tells King Parékñit: "My dear
King, although Lord Kåñëa is the supreme enjoyer and the beneficiary of
all kinds of sacrificial ceremonies, He still used to eat with His cowherd
boyfriends. This is because at that time He accepted the pastimes of an
ordinary boy, keeping His flute under His arm and His bugle on the right
side in His belt, along with His cane. In His left hand He would hold a

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lump of rice paste with yogurt, and in His fingers would be pélu, the king
of fruits. When He would thus sit amongst His friends, it would appear
that He was the whorl of a lotus flower and that the friends surrounding
Him were petals. As they thus enjoyed joking amongst themselves, the
denizens of heaven would become struck with wonder and would only
stare at the scene."
Kåñëa's paugaëòa age can be further divided into three periods-namely,
the beginning, middle and end. In the beginning of the paugaëòa age
there is a very nice reddish luster on His lips, His abdomen is very thin,
and on His neck are circles like those on a conchshell. Sometimes, some
outside visitors would return to Våndävana to see Kåñëa and, upon
seeing Him again, would exclaim, "My dear Mukunda, Your beauty is
gradually increasing, just like the leaf on a banyan tree! My dear lotus-
eyed one, Your neck is gradually manifesting circles like the conchshell.
And in the shining moonlight Your teeth and cheeks are competing
with the padmaräga jewels in their beautiful arrangement. I am sure that
Your beautiful bodily development is now giving much pleasure to Your
friends."
At this age Kåñëa was garlanded with various kinds of flowers. He used
to put on a silk dress, colored with various kinds of dye. Such beautiful
decorations are considered cosmetics for Kåñëa. Kåñëa would wear this
dress when He used to go into the forest to tend the cows. Sometimes He
would wrestle there with His different friends, and sometimes they
would dance all together in the forest. These are some of the specific
activities of the paugaëòa age.
The cowherd friends of Kåñëa were so happy in His company that they
expressed their transcendental feelings within themselves thus: "My dear
Kåñëa, You are always busy tending the cows which are scattered all over
beautiful Våndävana. You have a beautiful garland, a small conchshell, a
peacock feather on Your turban, yellow-colored silk cloth, decorations of
karëikära flowers on Your ears and a mallékä flower garland on Your
chest. Appearing so beautiful, when You pretend, just like an actor, to
be fighting with us, You give us unlimited transcendental bliss."
When Kåñëa is more grown-up, in the middle age of paugaëòa, His nails
become finely sharp, and His chubby cheeks become lustrous and round.
On the two sides of His waist above His belt there are three distinct

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lines of folded skin, called tribali.

The cowherd boy friends of Kåñëa felt very proud of their association
with Him. At that time the tip of His nose defeated the beauty of sesame
flowers, the luster of His cheeks defeated the glow of pearls, and the two
sides of His body were exquisitely beautiful. In this age Kåñëa wore a silk
dress that glittered like lightning, His head was decorated with a silk
turban covered with gold lace, and in His hand He carried a stick about
fifty-six inches long.* Seeing this exquisitely beautiful dress of Kåñëa,
one devotee addressed his friend in this manner: "My dear friend, just
look at Kåñëa! See how He is carrying in His hand a stick which is bound
up and down with golden rings, how His turban with golden lace is
showing such a beautiful luster, and how His dress is giving his friends
the highest transcendental pleasure!"
At the end of Kåñëa's paugaëòa age, Kåñëa's hair sometimes hangs down
to His hips, and sometimes it becomes scattered. In this age His two
shoulders become higher and broader, and His face is always decorated
with marks of tilaka. When His beautiful hair scatters over His
shoulders, it appears to be a goddess of fortune embracing Him, and this
embracing is highly relished by His friends. Subala once addressed Him
in this way: "My dear Keçava, Your round turban, the lotus flower in
Your hand, the vertical marks of tilaka on Your forehead, Your kuìkum-
flavored musk and all of Your beautiful bodily features are defeating me
today, although I am usually stronger than You or any of our friends.
Since this is so, I do not know how these features of Your body can fail
to defeat the pride of all the young girls of Våndävana. When I am so
defeated by this beauty, what chance is there for those who are naturally
very simple and flexible?"
At this age Kåñëa took pleasure in whispering into the ears of His
friends, and the subject of His talks was the beauty of the gopés, who
were just tarrying before them. Subala once addressed Kåñëa thus: "My
dear Kåñëa, You are very cunning. You can understand the thoughts of
others; therefore I am whispering within Your ear that all these five
gopés, who are most beautiful, have been attracted by Your dress. And I
believe that Cupid has entrusted them with the responsibility of
conquering You." In other words, the beauty of the gopés was capable of
conquering Kåñëa, although Kåñëa is the conqueror of all universes.

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The symptoms of the kaiçora age are already described, and it is at this
age that devotees generally most appreciate Kåñëa. Kåñëa with
Rädhäräëé is worshiped as Kiçora-kiçoré. Kåñëa does not increase His age
that although He is the oldest personality and has innumerable different
forms, His original form is always youthful. In the pictures of Kåñëa on
the battlefield of Kurukñetra we can see that He is youthful, although at
that time He was old enough to have sons, grandsons and great
grandsons. The cowherd boy friends of Kåñëa once said, "My dear Kåñëa,
You need not decorate Your body with so many ornaments. Your
transcendental features are themselves so beautiful that You do not
require any ornamentation." At this age, whenever Kåñëa begins to
vibrate His flute early in the morning, all of His friends immediately get
up from bed just to join Him in going to the pasturing grounds. One of
the friends once said, "My dear cowherd friends, the sound of Kåñëa's
flute from above Govardhan Hill is telling us that we need not go to
search Him out on the bank of the Yamunä."
Pärvaté, the wife of Lord Çiva, told her husband: "My dear Païcamukha
[five-faced], just look at the Päëòavas! After hearing the sound of
Kåñëa's conchshell known as Päïcajanya, they have regained their
strength and are just like lions."
At this age, Kåñëa once dressed Himself up exactly like Rädhäräëé, just
to create fun among His friends. He put on golden earrings; and because
He was blackish, He smeared the pulp of kuìkum all over His body in
order to become as fair as She. By seeing this dress, Kåñëa's friend Subala
became very astonished.
Kåñëa sometimes played with His intimate friends by engaging in
fighting or wrestling with their arms, sometimes by playing ball,
sometimes by playing chess, sometimes by carrying one another on the
shoulders, and sometimes by exhibiting their expertness at whirling logs.
And the cowherd friends used to please Kåñëa by sitting together with
Him on coaches or on swings, by lying together on their beds, by joking
together and by swimming in the pool. All these activities are called
anubhäva. Whenever all the friends would assemble in the company of
Kåñëa, they would immediately engage in all these functions, especially
in dancing together. Regarding their wrestling, one friend once asked
Kåñëa, "My dear friend, O killer of the Agha demon, You are very

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proudly wandering among Your friends trying to exhibit Your arms as

very strong. Is it that You are envious of me? I know that You cannot
defeat me in wrestling, and I also know that You were sitting idly for a
long time because You were hopeless of defeating me."
All the friends were very daring and would risk any difficulty, because
they were confident that Kåñëa would help them to be victorious in all
adventures. They used to sit together and advise one another what to do,
sometimes inducing one another to be engaged in welfare work.
Sometimes they would offer betel nuts to one another, decorate one
another's faces with tilaka or smear pulp of candana on one another's
bodies. Sometimes, for the sake of amusement, they used to decorate
their faces in strange ways. Another business of the friends was that
each of them wanted to defeat Kåñëa. Sometimes they used to snatch His
clothing or snatch away the flowers from His hands. Sometimes one
would try to induce another to decorate his body for him, and failing
this, they were always ready to fight, challenging one another to combat
in wrestling. These were some of the general activities of Kåñëa and His
friends.
Another important pastime of the friends of Kåñëa was that they served
as messengers to and from the gopés; they introduced the gopés to Kåñëa
and canvassed for Kåñëa. When the gopés were in disagreement with
Kåñëa, these friends would support Kåñëa's side in His presence-but
when Kåñëa was not present, they would support the side of the gopés. In
this way, sometimes supporting one side, sometimes the other, they
would talk very privately, with much whispering in the ears, although
none of the business was very serious.
The servants of Kåñëa were sometimes engaged in collecting flowers,
decorating His body with valuable ornaments and trinkets, dancing
before Him, singing, helping Him herd the cows, massaging His body,
preparing flower garlands and sometimes fanning His body. These were
some of the primary duties of the servants of Kåñëa. The friends and
servants of Kåñëa were combined together in serving Him, and all of
their activities are known as anubhäva.
When Kåñëa came out from the Yamunä after chastising the Käliyanäga,
Çrédämä wanted to embrace Him first, but he could not raise his arms
because of his great feeling of respect.

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When Kåñëa used to play on His flute, the vibration appeared just like
the roaring of clouds in the sky during the constellation of Sväti.
According to Vedic astronomical calculation, if there is rain during the
constellation of the Sväti star, any rain falling on the sea will produce
pearls, and rain falling on a serpent will produce jewels. Similarly, when
Kåñëa's flute roared like a thundercloud under the Sväti constellation,
the resulting perspiration on Çrédämä's body appeared to be just like
pearls.
When Kåñëa and Subala were embracing one another, Çrématé
Rädhäräëé became a little envious, and hiding Her hot temperament She
said, "My dear Subala, you are very fortunate, because even in the
presence of superiors you and Kåñëa have no hesitation in putting your
arms on each other's shoulders. I think it must be admitted that in your
previous lives you have succeeded in many kinds of austerities." The idea
is that although Rädhäräëé was accustomed to put Her arms on Kåñëa's
shoulders, it was not possible for Her to do such a thing in the presence
of Her superiors, whereas Subala could do so freely. Rädhäräëé therefore
praised his good fortune.
When Kåñëa entered the lake of Käliya, His intimate friends became so
perturbed that their bodily colors faded, and they all produced horrible
gurgling sounds. At that time all of them fell down on the ground as if
they were unconscious. Similarly, when there was a forest fire all of
Kåñëa's friends neglected their own protection and surrounded Kåñëa on
all sides to protect Him from the flames. This behavior of the friends
toward Kåñëa is described by thoughtful poets as vyabhicäré. In vyabhicäré
ecstatic love for Kåñëa there is sometimes madness, dexterity, fear,
laziness, jubilation, pride, dizziness, meditation, disease, forgetfulness and
humbleness. These are some of the common symptoms in the stage of
vyabhicäré ecstatic love for Kåñëa.
When there are dealings between Kåñëa and His friends which are
completely devoid of any feelings of respect, and they all treat one
another on an equal level, such ecstatic love in friendship is called
sthäyé. When one is situated in this confidential friendly relationship
with Kåñëa, one shows symptoms of love such as attraction, affection,
affinity and attachment. An example of sthäyé was exhibited when
Arjuna told Akrüra: "My dear son of Gändiné, please ask Kåñëa when I

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shall be able to embrace Him in my arms."

When there is full knowledge of Kåñëa's superiority and yet in dealings
with Him on friendly terms respectfulness is completely absent, that
stage is called affection. There is one brilliant example of this affection.
When the demigods, headed by Lord Çiva, were offering respectful
prayers to Kåñëa, describing the glorious opulences of the Lord, Arjuna
stood before Him with his hand on His shoulders and brushed the dust
from His peacock feather.
When the Päëòavas were banished by Duryodhana and forced to live
incognito in the forest, no one could trace out where they were staying.
At that time, the great sage Närada met Lord Kåñëa and said, "My dear
Mukunda, although You are the Supreme Personality of Godhead, the
all-powerful person, by making friendship with You the Päëòavas have
become bereft of their legitimate right to the kingdom of the world-and,
moreover, they are now living in the forest incognito. Sometimes they
must work as ordinary laborers in someone else's house. These symptoms
appear to be very inauspicious materially, but the beauty is that the
Päëòavas have not lost their faith and love for You, in spite of all these
tribulations. In fact, they are always thinking of You and chanting Your
name in ecstatic friendship."
Another example of acute affection for Kåñëa is given in the Tenth
Canto, 15th Chapter, 15th verse of Çrémad-Bhägavatam. In the pasturing
ground Kåñëa felt a little tired and wanted to take rest, so He laid down
on the ground. At that time, many cowherd boys assembled there and
with great affection began to sing suitable songs so that Kåñëa would rest
very nicely.
There is a nice example of the friendship between Kåñëa and Arjuna on
the battlefield of Kurukñetra. When the fighting was going on,
Açvatthämä, the son of Droëäcärya, unceremoniously attacked Kåñëa,
although according to the prevailing rules of chivalry one's chariot
driver should never be attacked by the enemy. But Açvatthämä behaved
heinously in so many ways that he did not hesitate to attack Kåñëa's
body, although Kåñëa was acting only as charioteer for Arjuna. When
Arjuna saw that Açvatthämä was releasing various kinds of arrows to
hurt Kåñëa, he immediately stood in front of Kåñëa to intercept all of
them. At that time, although Arjuna was being harmed by those arrows,

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he felt an ecstatic love for Kåñëa, and the arrows appeared to him like
showers of flowers.
There is another instance of ecstatic love for Kåñëa in friendship: Once
when a cowherd boy named Våñabha was collecting flowers from the
forest to prepare a garland to be offered to Kåñëa, the sun reached its
zenith, and although the sunshine was scorching hot, Våñabha felt it as
the moonshine. That is the way of rendering transcendental loving
service to the Lord: When devotees are put into great difficulties-even
like the Päëòavas, as described above-they feel all their miserable
conditions as great facilities for serving the Lord.
Another instance of Arjuna's friendship with Kåñëa is described by
Närada, who reminded Kåñëa, "When Arjuna was learning the art of
shooting arrows, he could not see You for so many days. But when You
arrived there, he stopped all His activities and immediately embraced
You." This means that even though Arjuna was engaged in learning
about the military art, he had not forgotten Kåñëa for a moment, and as
soon as there was an opportunity to see Kåñëa, he immediately embraced
Him.
One servant of Kåñëa named Patré once addressed Him like this: "My
dear Lord, You protected the cowherd boys from the hunger of the
Aghäsura demon, and You protected them from the poisonous effects of
the Käliya snake. And You also saved them from the fierce forest fire.
But I am suffering from Your separation, which is more severe than the
hunger of Aghäsura, the poison of Lake Käliya, and the burning of the
forest fire. So why should You not protect me from the pangs of
separation?" Another friend once told Kåñëa: "My dear enemy of Kaàsa,
since You have left us, the heat of separation has become extraordinary.
And this heat is felt more severely when we understand that in
Bhäëòéravana You are being refreshed by the waves of the cooling river
known as Bhänütanayä [Rädhäräëé]." The purport is that when Kåñëa
was engaged with Rädhäräëé, the cowherd boys headed by Subala were
feeling great separation, and that was unbearable for them.
Another friend addressed Kåñëa thus: "My dear Kåñëa, O killer of
Aghäsura, when You left Våndävana to kill King Kaàsa in Mathurä, all
the cowherd boys became bereft of their four bhütas [the elements of
earth, water, fire and space]. And the fifth bhüta, the air, was flowing

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very rapidly within their nostrils." When Kåñëa went to Mathurä to kill
King Kaàsa, all the cowherd boys became so afflicted by the separation
that they almost died. When a person is dead it is said that he has given
up the five elements, known as bhütas, as the body again mixes with the
five elements from which it was prepared. In this case, although the four
elements of earth, water, fire and ether were already gone, the
remaining element, air, was still very prominent and was blowing
through their nostrils furiously. In other words, after Kåñëa left
Våndävana, they were always anxious about what would happen in His
fight with King Kaàsa.
Another friend once informed Kåñëa, "When one of Your friends was
feeling much separation from You, there were tears covering his lotus
eyes, and so the black drones of sleep became discouraged from entering
his eyes and left that place." When there is a lotus flower, the black
drones fly into it to collect honey. The eyes of Kåñëa's friend are
compared to the lotus flower, and because they were full of tears the
black drones of sleep could not collect honey from his lotus eyes and
therefore left the place. In other words, because he was too much
afflicted, his eyes were full of tears, and he could not sleep. This is an
example of staying up at night because of separation from Kåñëa.
An example of helplessness is described in the following statement: "Due
to Kåñëa's departure from Våndävana to Mathurä, Kåñëa's dearest
cowherd boys felt as mentally light as possible. They were like fragments
of cotton, lighter than the air, and were all floating in the air without
any shelter." In other words, the minds of the cowherd boys became
almost vacant on account of Kåñëa's separation, and they are compared
with fragments of cotton floating in the air without any shelter. An
example of impatience was also shown by the cowherd boys when Kåñëa
went to Mathurä. Out of the sorrow of separation, all these boys forgot
to take care of their cowherding and tried to forget all the melodious
songs they used to sing in the pasturing ground. At last they had no
desire to live anymore, being separated from Kåñëa.
An example of stillness was described by a friend of Kåñëa, who
informed Him in Mathurä that all the cowherd boys had become just
like leafless trees on the tops of hills. They appeared almost naked,
skinny and frail, and did not carry any fruits or flowers. He informed

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Kåñëa that all the cowherd boys residing in Våndävana were as still as
the trees at the tops of hills. Sometimes they felt diseased from their
separation from Kåñëa, and being so greatly disappointed, they were
aimlessly wandering on the banks of the Yamunä.
There is also an example of madness caused by separation from Kåñëa.
When Kåñëa was absent from Våndävana, all the cowherd boys became
bewildered, and having given up all kinds of activities, they appeared to
be mad and forgot all their regular business. They were sometimes lying
down on the ground, sometimes rolling in the dust, sometimes laughing
and sometimes running very swiftly. All of these symptoms gave them
the appearance of madmen. One friend of Kåñëa's criticized Him by
saying, "My dear Lord, You have become the King of Mathurä after
killing Kaàsa, and that is very good news for us. But at Våndävana all
the residents have become blind from their continuous crying over Your
absence. They are full only of anxieties and are not cheered at all by
Your becoming the King of Mathurä."
Sometimes there were also signs of death caused by separation from
Kåñëa. Once Kåñëa was told: "My dear enemy of Kaàsa, because of their
separation from You, the cowherd boys are suffering too much, and they
are now lying down in the valleys, breathing only slightly. In order to
sympathize with the boys' regrettable condition, even the forest friends,
the deer, are shedding tears."
In the Mathurä-khaëòa chapter of the Skanda Puräëa, there is a
description of Kåñëa and Balaräma, surrounded by all the cowherd boys,
always engaged in taking care of the cows and calves. When Kåñëa was
met by Arjuna at a potter's shop in the city of Drupadanagara, because
of the similarity of their bodily features they made intimate friendship.
This is an instance of friendship caused by the attraction of similar
bodies.
In the Tenth Canto of Çrémad-Bhägavatam, 71st Chapter, 25th verse, it
is stated that when Kåñëa arrived in the city of Indraprastha, Bhéma was
so overwhelmed with joy that, with tears in his eyes and a smiling face,
he immediately embraced his maternal cousin. Following him were his
young brothers Nakula and Sahadeva, along with Arjuna, and they all
became so overwhelmed at seeing Kåñëa that with full satisfaction they
embraced the Lord, who is known as Acyuta (the infallible). There is a

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similar statement about the cowherd boys of Våndävana. When Kåñëa

was on the battlefield of Kurukñetra, all the cowherd boys came to see
Him, wearing jeweled earrings in their ears. Becoming so greatly
overjoyed, they extended their arms and embraced Kåñëa as their old
friend. These are instances of full satisfaction in friendship with Kåñëa.
In the Tenth Canto, 12th Chapter, 11th verse of Çrémad-Bhägavatam it is
stated that even after undergoing severe penances and austerities and
performing the yogic principles, the great mystic yogés can hardly
become eligible to achieve the dust of the lotus feet of Kåñëa, but the
same Personality of Godhead, Kåñëa, is easily available to the vision of
the residents of Våndävana. This means there is no comparison to these
devotees' great fortune. The friendly relationship of the cowherd boys
with Kåñëa is a particular type of spiritual ecstasy almost similar to the
ecstasy of conjugal love. It is very difficult to explain this ecstasy of
loving affairs between the cowherd boys and Kåñëa. Great expert
devotees like Rüpa Gosvämé and others express their astonishment at
the inconceivable feelings which are in Kåñëa and His cowherd boy
friends.
This particular type of ecstatic love shared between Kåñëa and His
confidential friends further develops into parental love, and on from
there it may develop into conjugal love, the most exalted humor or
mellow of ecstatic love between Lord Kåñëa and His devotees.

Chapter Forty-three

Parenthood

When ecstatic love develops into the relationship of parenthood and

becomes steadily established, the relationship is called vätsalya-rasa. The
exhibition of this vätsalya-rasa standard of devotional service can be
found in the dealings of Kåñëa with His devotees who represent
themselves as superior personalities like father, mother, teacher, etc.

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Learned scholars have described the impetuses of parental love for

Kåñëa, existing in the elderly personalities who are in relation with Him,
as follows: "The Supreme Personality of Godhead, whose bodily
complexion is just like a bluish, new-grown lotus flower, whose body is
very delicate and whose lotus eyes are surrounded by scattered hair as
black as bees, was walking on the streets of Våndävana when Mother
Yaçodä, the beloved wife of Nanda Mahäräj, saw Him. Immediately the
milk began to flow from her breasts, soaking her body." Some specific
provocations for parental love of Kåñëa are listed as His blackish bodily
hue, which is very attractive and pleasing to see, His all-auspicious
bodily features, His mildness, His sweet words, His simplicity, His
shyness, His humility, His constant readiness to offer respect to the
elderly, and His charity. All of these qualities are considered ecstatic
provocations for parental love.
In the Çrémad-Bhägavatam, Tenth Canto, 8th Chapter, 35th verse, it is
stated by Çukadeva Gosvämé that Mother Yaçodä accepted Lord Kåñëa as
her son, although He is accepted in the Vedas as the King of heaven, in
the Upaniñads as the impersonal Brahman and in philosophy as the
supreme male. By the yogés he is accepted as the supersoul and by the
devotees as the Supreme Personality of Godhead. Once Mother Yaçodä
addressed one of her friends in this way: "Nanda Mahäräj, the leader of
the cowherdsmen, worshiped Lord Viñëu along with me, and as a result
of this worshiping Kåñëa has been saved from the clutches of Pütanä and
other demons. The twin arjuna trees were, of course, broken due to a
strong wind, and although Kåñëa appeared to have lifted Govardhan
Hill along with Balaräma, I think that Nanda Mahäräj actually held the
mountain. Otherwise how could it have been possible for a little boy to
lift such a great hill?" This is another example of ecstasy in parental love.
This kind of parental love is generated in a devotee out of his
conviction, in love, that he himself is superior to Kåñëa and that without
being taken care of by such devotee Kåñëa could not possibly live. One
devotee therefore prayed to the parents of Lord Kåñëa as follows: "Let
me take shelter of the elderly parental devotees of Lord Kåñëa. They are
always anxious to serve Kåñëa and to maintain Him, and they are always
so kind to Him. Let us offer our respectful obeisances unto them for
being so kind to the Supreme Personality of Godhead, who is the parent

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of the whole universe!"

There is a similar prayer by a brähmaëa who says, "Let others worship
the Vedas and the Upaniñads, and let others worship the Mahäbhärata if
they are afraid of material existence and want to become liberated from
that condition. But as far as I am concerned, I wish only to worship
Mahäräj Nanda, because the supreme absolute Personality of Godhead,
Kåñëa, is crawling in his courtyard as his own child."
Following is a list of respectful personalities who enjoy parental
affection toward Kåñëa: 1) Mother Yaçodä, the Queen of Braja, 2)
Mahäräj Nanda, the King of Braja, 3) Mother Rohiëé, the mother of
Balaräma, 4) all the elderly gopés whose sons were taken away by Lord
Brahmä, 5) Devaké, the wife of Vasudeva, 6) the other fifteen wives of
Vasudeva, 7) Kunté, the mother of Arjuna, 8) Vasudeva, the real father
of Kåñëa, and 9) Sändépani Muni, Kåñëa's teacher. All these are
considered respectable elderly personalities with parental love for Kåñëa.
This list is in order of superior importance, and thus we can see that
Mother Yaçodä and Mahäräj Nanda are considered to be the supermost
of all elderly personalities.
In Çrémad-Bhägavatam, Tenth Canto, 9th Chapter, 2nd verse, Çukadeva
Gosvämé gives Mahäräj Parékñit a description of the form and beauty of
Mother Yaçodä. He says, "My dear King, the wide hips of Mother Yaçodä
were surrounded by silk and linen clothes, and her breasts were flowing
with milk because of her affection. When she was churning butter and
tightly holding the rope, the bangles on her hands and the earrings on
her ears were moving, and from the nice decoration in her hair the
flowers were slackening and falling down. Due to her excessive labor,
there were drops of perspiration on her face."
There is another description of Mother Yaçodä in a devotee's prayer:
"Let me be given protection by Mother Yaçodä, whose curly hairs are
bound with thread, whose hair is very brightly beautified by the
vermilion placed in the part and whose bodily frame derides all her
ornaments. Her eyes are always engaged in seeing the face of Kåñëa, and
thus they are always filled with tears. She has a complexion like the
bluish lotus flower, which is enhanced in beauty by her dressing herself
with many colorful garments. Let her merciful glance fall on all of us so
that we may be protected from the clutches of mäyä and smoothly

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progress in our devotional service!"

There is the following description of Mother Yaçodä's affection for
Kåñëa: After rising early in the morning, Mother Yaçodä first of all
offered her breast milk to Kåñëa, and then she began to chant various
mantras for His protection. Then she would decorate His forehead very
nicely and bind His arms with protective talismans. By all of these
activities, it is definitely understood that she is the emblem of all
maternal affection for Kåñëa.
The description of Nanda Mahäräj's bodily features is as follows. The
hairs on his head are generally black, but some of them are gray. His
garments are of greenish color, like the new-grown leaves of a banyan
tree. His belly is fatty, his complexion is exactly like the full moon, and
he has a beautiful moustache. When Kåñëa was a baby, one day He was
walking in the courtyard, capturing the finger of His father, and because
He could not walk steadily He appeared to be almost falling down. While
Nanda Mahäräj was giving protection to His transcendental son in this
way, all of a sudden there were drops of tears in his eyes, and he became
overwhelmed with joy. Let us all offer our respectful obeisances unto the
lotus feet of King Nanda!
Childhood age, childish dress, movements by the child, sweet words
spoken by the child, nice smiling and various forms of childish play are
considered provocations for increasing the parental love for Kåñëa. The
childhood ages of Kåñëa are divided into three periods: the beginning of
kaumära age, the middle of kaumära age and the end of kaumära age.
During the beginning and middle of the kaumära age, Kåñëa's thighs are
fatty, and the inner part of His eyes are whitish. There are signs of teeth
coming out, and He is very mild and gentle. He is described as follows:
"When Kåñëa had only three or four teeth coming out of His gums, His
thighs were fatty, His body was very, very short, and He began to
enhance the parental love of Nanda Mahäräj and Mother Yaçodä with
the activities of His childish body. He was sometimes stepping with His
legs again and again, sometimes crying, sometimes smiling, sometimes
sucking His thumb and sometimes lying down flat. These are some of the
different activities of the child Kåñëa. When Kåñëa was lying down flat,
sometimes sucking the toes of His feet, sometimes throwing His legs
upwards, sometimes crying and sometimes smiling, Mother Yaçodä,

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seeing her son in such pastimes, did not show any sign of restricting
Him, but rather began to watch her child with eagerness, enjoying these
childhood pastimes." In the beginning of Kåñëa's kaumära age, there
were the nails of tigers set in a golden necklace about His neck. There
was protective tilaka on His forehead, black mascara around His eyes
and silk thread around His waist. These are the descriptions of Kåñëa's
dress at the beginning of the kaumära age.
When Nanda Mahäräj saw the beauty of child Kåñëa with tiger nails on
His chest, a complexion like the new-grown tämala tree, beautifully
decorated tilaka made with cow's urine, arm decorations of nice silk
thread and silk clothes tied around His waist-when Nanda Mahäräj saw
his child like this, he never became satiated by the child's beauty.
In the middle kaumära age, the upper portion of Kåñëa's hair falls
around His eyes. Sometimes He is covered with cloth around the lower
part of His body, and sometimes He is completely naked. Sometimes He
tries to walk, taking step by step, and sometimes He talks very sweetly, in
broken language. These were some of the symptoms of His middle
kaumära age. He is thus described when Mother Yaçodä once saw Him
in His middle kaumära age: His scattered hairs were touching His
eyebrows, and His eyes were restless, but He could not express His
feelings with proper words; still, when He was talking, it was so nice and
sweet to hear. When Mother Yaçodä looked at His little ears and saw
Him naked, trying to run very quickly with His little legs, she was
merged into the ocean of nectar. Kåñëa's ornaments at this age are a
pearl hanging from the septum of His nose, butter on His lotus-like
palms, and some small bells hanging from His waist. It is stated that
when Mother Yaçodä saw that the child was moving, ringing the bells on
His waist, smiling at her with a pearl between His nostrils and with
butter on His hands, she became wonderfully pleased to see her little
child in that fashion.
While Kåñëa was in the middle of His kaumära age, His waist became
thinner, His chest became broader, and His head was decorated with His
curly hairs, resembling the falling of the wings of a crow. These
wonderful features of Kåñëa's body never failed to astonish Mother
Yaçodä. At the end of His kaumära age, Kåñëa carried a small stick in
His hand, His clothing was a little longer, and He had a knot around His

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waist, resembling the hood of a snake. In that dress He used to take care
of the calves near the house, and sometimes He played with cowherd
boys of about the same age. He had a slender flute and a buffalo horn
bugle, and sometimes He played on a flute made from the leaves of trees.
These are some of the symptoms of the end of Kåñëa's kaumära age.
When Kåñëa was a little grown up and was taking care of the small
calves, He would often go near the forest. And when He was a little bit
late returning home, Nanda Mahäräj would immediately get up on the
candraçälikä (a small shed built on the roof for getting a bird's-eye view
all around), and he would watch for Him. Worrying about the late
arrival of his little son, Nanda Mahäräj would remain on the
candraçälikä until he could indicate to his wife that Kåñëa, surrounded
by His little cowherd friends, was coming back with the calves. Nanda
Mahäräj would point out the peacock feather on his child's head and
would inform his beloved wife how the child was pleasing his eyes.
Mother Yaçodä then addressed Nanda Mahäräj, "See my dear son, whose
eyes are white, who has a turban on His head, a wrapper on His body
and leg bells which tinkle very sweetly on His feet. He is coming near,
along with His surabhi calves, and just see how He is wandering upon
the sacred land of Våndävana!"
Similarly, Mahäräj Nanda addressed his wife, "My dear Yaçodä, just look
at your offspring, Kåñëa! See His blackish bodily luster, His eyes tinged
with red color, His broad chest and His nice golden neck lace! How
wonderful He looks, and how He is increasing my transcendental bliss
more and more!"
When Kåñëa, the beloved son of Nanda Mahäräj, steps into His kaiçora
age, although He becomes more beautiful, His parents still consider Him
as being in the paugaëòa age-even though He is between the ages of ten
and fifteen. When Kåñëa is in His paugaëòa age, some of His servants
also accept Him as being in the kaiçora age. When Kåñëa performs His
childish pastimes, His general practice is to break the milk and yogurt
pots, throw the yogurt in the courtyard and steal the cream from the
milk. Sometimes He breaks the churning rod, and sometimes He throws
butter on the fire. In this way, He increases the transcendental pleasure
of His Mother Yaçodä.
In this connection Mother Yaçodä once told Mukharä, her

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maidservant,"Just look at Kåñëa looking stealthily toward all sides and

slowly stepping forward from the bushes. It appears that He is coming
just to steal the butter. Don't expose yourself or He may understand that
we are looking towards Him. I want to enjoy the sight of His eyebrows
moving in this cunning way, and I want to see His fearful eyes and
beautiful face."
In enjoying Kåñëa's attitude of stealing butter very stealthily, Mother
Yaçodä experienced the ecstasy of maternal love by smelling His head,
sometimes patting His body with her hand, sometimes offering blessings,
sometimes ordering Him, sometimes gazing at Him, sometimes
maintaining Him and sometimes giving Him good instructions not to
become a thief. Such activities are in maternal ecstatic love. An
important point to be observed in this connection is that the childish
propensity of stealing is there even in the Supreme Personality of
Godhead, and therefore this propensity is not artificial. However, in the
spiritual relationship there is no inebriety to this stealing propensity, as
there is in the material world.
In the Çrémad-Bhägavatam, Tenth Canto, 13th Chapter, verse 39,
Çukadeva Gosvämé tells King Parékñit: "My dear King, as soon as the
elderly gopés saw their sons coming, there was an inexpressible sign of
parental love, and all of them became absorbed in affection. At first they
were planning to chastise their sons for stealing butter, but as soon as
the sons came before their eyes, they lost all of their angry attitudes and
became overwhelmed with affection. They began to embrace their sons
and smell their heads. While doing this, they became almost mad after
their children." In their childhood pastimes, all these cowherd boys
joined with Kåñëa in stealing butter. But rather than become angry,
Mother Yaçodä became wet from the milk flowing out of her breasts.
Out of her affection for Kåñëa, she began to smell His head repeatedly.
The general activities of all the mothers of the cowherd boys were to kiss
them, to embrace them, to call them by their names and sometimes to
mildly chastise them for their stealing habits. These manifestations of
parental love are called sättvika ecstasy, wherein manifestations of eight
kinds of ecstatic symptoms are visible in full. In the Çrémad-Bhägavatam,
Tenth Canto, 13th Chapter, 19th verse, Çukadeva Gosvämé tells King
Parékñit: "All the mothers of the cowherd boys were illusioned by the

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covering influence of the yoga-mäyä potency of the Personality of

Godhead, and as soon as they heard the flute- playing of their boys, they
immediately stood up and mentally embraced their sons, who had been
created by the direct internal potency of Kåñëa. Accepting them as their
born sons, they lifted them into their arms and began to embrace them,
resting the children's bodies upon their own. The emotions created by
this incident were sweeter than nectar turned into a palatable
intoxicant, and the milk flowing out of their breasts was immediately
drunk up by the children."
In the Lalita-mädhava, compiled by Rüpa Gosvämé, Kåñëa is addressed as
follows: "My dear Kåñëa, when You are engaged in herding the animals,
the dust caused by the hooves of the calves and cows covers Your nice
face and artistic tilaka, and You appear very dusty. But when You return
home, the milk flowing out of the breasts of Your mother washes Your
face of its dust covering, and it appears that You are purified by this
milk. It is just like when the Deity is washed during the performance of
the abhiñeka ceremony." It is the custom in the temples of Deities that if
there have been some impure activities, the Deity has to be washed with
milk. Kåñëa is the Supreme Personality of Godhead, and He was washed
by the milk from the breast of Mother Yaçodä, which purified Him from
the dust covering.
Sometimes there are examples of Mother Yaçodä's becoming stunned in
ecstasy. This was exhibited when she saw her son lifting Govardhan Hill.
When Kåñëa was standing, raising the hill, Mother Yaçodä hesitated to
embrace Him and became stunned. The dangerous position that Kåñëa
had accepted by lifting the hill brought tears to her eyes. And with her
eyes filled with tears she could not see Kåñëa anymore, and because her
throat was choked up by anxiety she could not even instruct Kåñëa as to
what He should do in that position. This is a symptom of becoming
stunned in ecstatic love.
Mother Yaçodä sometimes enjoyed transcendental ecstasy in happiness
when her child was saved from a dangerous situation, such as being
attacked by Pütanä or some other demon. In Çrémad-Bhägavatam, Tenth
Canto, 17th Chapter, 15th verse Çukadeva Gosvämé says that Mother
Yaçodä felt very, very fortunate when she got back her lost child. She
immediately placed Him on her lap and began to embrace Him again

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and again. While she was thus embracing her son repeatedly, torrents of
tears fell from her eyes, and she was unable to express her
transcendental joy. It is stated in the Vidagdha-mädhava of Çréla Rüpa
Gosvämé: "My dear Kåñëa, the touch of Your mother is so pleasing and
cooling that it surpasses the cooling capacity of the pulp of sandalwood
and of bright moonshine mixed with the pulp of uçéra root." (Uçéra is a
kind of root which when soaked with water has a very, very cooling
effect. It is especially used in the scorching heat of the sun.)
The parental love of Mother Yaçodä for Kåñëa steadily increases, and
her love and ecstasy are sometimes described as intense affection and
sometimes as overwhelming attachment. An example of attachment for
Kåñëa with overwhelming affection is given in the Çrémad-Bhägavatam,
Tenth Canto, 6th Chapter, 27th verse, where Çukadeva Gosvämé
addresses Mahäräj Parékñit in this way: "My dear King, when
magnanimous Nanda Mahäräj returned from a tour, he began to smell
the head of his son, and he was merged in the ecstasy of parental love."
A similar statement is there in connection with Mother Yaçodä when
she was too anxious to hear the sound of Kåñëa's flute, expecting Him
back from the pasturing ground. Because she thought that it was getting
very late, her anxiety to hear the sound of Kåñëa's flute became doubled,
and milk began to flow from her breast. In that condition she was
sometimes going within the house, sometimes coming out of the house.
She was constantly looking to see if Govinda was coming back along the
road. When many very great sages were offering prayers to Lord Kåñëa,
glorifying His activities, the Queen of Gokula, Mother Yaçodä, entered
the battlefield of Kurukñetra, wetting the lower part of her sari with the
milk flowing from her breast. This entrance of Mother Yaçodä at
Kurukñetra was not during the Battle of Kurukñetra. At other times
Kåñëa went to Kurukñetra from His paternal home (Dvärakä) during the
solar eclipse, and at these times the residents of Våndävana also went to
see Him there.
When Kåñëa arrived at Kurukñetra in pilgrimage, all the people
assembled there began to say that Kåñëa the son of Devaké had arrived.
At that time Devaké, just like an affectionate mother, began to pat
Kåñëa's face. And again when people cried that Kåñëa, the son of
Vasudeva, had come, both King Nanda and Mother Yaçodä became

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overwhelmed with affection and expressed their great pleasure.

When Mother Yaçodä, the Queen of Gokula, was going to see her son
Kåñëa at Kurukñetra, one of her friends began to address her thus: "My
dear Queen, the milk flowing out of your breast-mountain has already
whitened the River Ganges, and the tears from your eyes, mixed with
black mascara, have already blackened the color of the Yamunä. And as
you are standing just between the two rivers, I think that there is no
need for your anxiety to see your son's face. Your parental affection has
already been exhibited to Him by these two rivers!"
The same friend of Mother Yaçodä addressed Kåñëa as follows: "My dear
Mukunda, if Mother Yaçodä, the Queen of Gokula, is forced to stand on
fire, but is allowed to see Your lotus face, then this fire will appear to her
as the Himalayan Mountains: full of ice. In the same way, if she is
allowed to stay in the ocean of nectar but is not allowed to see the lotus
face of Your Grace, then even this ocean of nectar will appear to her as
an ocean of arsenic poison." Let the anxiety of Mother Yaçodä of Braja,
always expecting to see the lotus face of Kåñëa, be glorified all over the
universe!
A similar statement was given by Kuntédevé to Akrüra: "My dear brother
Akrüra, my nephew Mukunda is long absent from us. Will you kindly
tell Him that His Aunt Kunté is sitting amongst the enemy and would
like to know when she will be able to see His lotus face again?"
In the Çrémad-Bhägavatam, Tenth Canto, 46th Chapter, 2nd verse, there
is this statement: "When Uddhava was present at Våndävana and was
narrating the activities of Kåñëa in Dvärakä, Mother Yaçodä, while
hearing this narration, began to pour milk from her breasts and shed
tears from her eyes." Another incident demonstrating Yaçodä's extreme
love for Kåñëa occurred when Kåñëa went to Mathurä, the kingdom of
Kaàsa. In separation from Kåñëa, Mother Yaçodä was looking at Kåñëa's
makeup utensils, and she fell down on the ground almost unconscious,
with a great sound. When she was rolling over on the ground, there were
many scratches on her body, and in that piteous condition she began to
cry, "O my dear son! My dear son!" And she slapped her breasts with her
two hands. This activity of Mother Yaçodä is explained by expert
devotees as ecstatic love in separation. Sometimes there are many other
symptoms, such as great anxiety, lamentation, frustration, being

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stunned, humility, restlessness, madness and illusion.

As far as Mother Yaçodä's anxieties are concerned, when Kåñëa was out
of the house in the pasturing ground, a devotee once told her, "Yaçodä, I
think your movements have been slackened, and I see that you are full
of anxieties. Your two eyes appear to be without any movement, and I
feel in your breathing a kind of warmth which is bringing your breast
milk to the boiling point. All these conditions prove that out of
separation from your son you have a severe headache." These are some of
the symptoms of Mother Yaçodä's anxiety for Kåñëa.
When Akrüra was present in Våndävana and was narrating the
activities of Kåñëa in Dvärakä, Mother Yaçodä was informed that Kåñëa
had married so many queens and was very busy there in His householder
affairs. Hearing this, Mother Yaçodä lamented how unfortunate she was
that she could not get her son married just after passing His kaiçora age,
and thus she could not receive both her son and daughter-in-law at her
home. She exclaimed, "My dear Akrüra, you are simply throwing
thunderbolts on my head!" These are signs of lamentation on the part of
Mother Yaçodä in separation from Kåñëa.
Similarly, Mother Yaçodä felt frustration when she thought, "Although I
have millions of cows, the milk of these cows could not satisfy Kåñëa.
Therefore let a curse be on this milk! And I also am condemned because
although I am so opulent in material prosperity, I am now unable to
smell the head of my child and feed Him with my breast milk as I used to
do when He was here in Våndävana." This is a sign of frustration on the
part of Mother Yaçodä in separation from Kåñëa.
One friend of Kåñëa's addressed Him thus: "My dear lotus-eyed one,
when You were living in Gokula You were always bearing a stick in Your
hand. That stick is now lying idle in the house of Mother Yaçodä, and
whenever she sees it she becomes motionless just like the stick." This is
the sign of becoming stunned in separation from Kåñëa. In separation
from Kåñëa Mother Yaçodä became so humble that she prayed to the
creator of the universe, Lord Brahmä, with tears in her eyes: "My dear
creator, won't you kindly bring my dear son Kåñëa back to me so that I
can see Him at least for a moment?" Sometimes in restlessness like a
madwoman Mother Yaçodä used to accuse Nanda Mahäräj, "What are
you doing in the palace? You shameless man! Why do people call you the

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King of Braja? It is very astonishing that while being separated from

your dear son Kåñëa, you are still living within Våndävana as a hard-
hearted father!"
Someone informed Kåñëa about the madness of Mother Yaçodä in the
following words: "In madness Mother Yaçodä has addressed the kadamba
trees and inquired from them, 'Where is my son?' Similarly, she has
addressed the birds and the drones and inquired from them as to
whether Kåñëa has passed before them, and she has inquired if they can
say anything about You. In this way, Mother Yaçodä in illusion was
asking everybody about You, and she has been wandering all over
Våndävana." This is madness in separation from Kåñëa.
When Nanda Mahäräj was accused by Mother Yaçodä of being "hard-
hearted," he replied, "My dear Yaçodä, why are you becoming so agitated?
Kindly look more carefully. Just see, your son Kåñëa is standing before
you! Don't become a madwoman like this. Please keep my home
peaceful." And Kåñëa was informed by some friend that His father
Nanda was also in illusion in this way, in separation from Him.
When all the wives of Vasudeva were present in the arena of Kaàsa,
they saw the most pleasing bodily features of Kåñëa, and immediately,
out of parental affection, milk began to flow from their breasts, and the
lower parts of their saris became wet. This symptom of ecstatic love is an
example of the result of fulfillment of desire.
In the First Canto of Çrémad-Bhägavatam, 11th Chapter, 25th verse, it is
stated, "When Kåñëa entered Dvärakä after finishing the Battle of
Kurukñetra, He first of all saw His mother and all His different
stepmothers and offered His respectful obeisances unto their feet. The
mothers immediately took Kåñëa upon their laps, and because of their
parental affection, there was milk flowing out of their breasts. So their
breast milk, mixed with the water of tears, became the first offering to
Kåñëa." This is one of the examples of being satisfied after a great
separation.
There is a similar statement in the Lalita-mädhava: "How wonderful it is
that Yaçodä, the wife of King Nanda, out of her parental affection for
Kåñëa, mixed her tears and the milk from her breasts and thus bathed
her dear son Kåñëa." In Vidagdha-mädhava, a devotee addresses Lord
Kåñëa as follows: "My dear Mukunda, just after seeing Your face full with

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the flavor of the lotus flower, and being attracted by the moonlight of
Your face, Mother Yaçodä became so overjoyed in her affection that
immediately from the nipples of her waterpot-like breasts, milk began to
flow." She was thus constantly engaged in supplying milk to Kåñëa after
wetting the covering cloth over the jug.
These are some of the signs of parental love for Kåñëa by His mother,
father and elderly persons. Symptoms of ecstatic love in parental
affection are expressed when Kåñëa is accepted as the son. These
constant transcendental emotions for Kåñëa are called steady ecstasy in
parental love.
Çréla Rüpa Gosvämé states herein that according to some learned
scholars, the three kinds of transcendental mellow so far described-
namely, servitude, fraternity and parental affection-are sometimes
mixed up. For example, the fraternal feelings of Balaräma are mixed
with servitude and parental affection. Similarly, King Yudhiñöhira's
attraction for Kåñëa is also mixed with parental affection and servitude.
Similarly, the transcendental mellow of Ugrasena, Kåñëa's grandfather,
is mixed with servitude and parental affection. The affection of all the
elderly gopés in Våndävana is a mixture of parental love, servitude and
fraternity. The affection of the sons of Mädré, Nakula and Sahadeva, as
well as the affection of sage Närada, is a mixture of friendship and
servitude. The affection of Lord Çiva, Garuòa and Uddhava is a mixture
of servitude and fraternity.

Chapter Forty-four

Devotional Service in Conjugal Love

A pure devotee's attraction to Kåñëa in conjugal love is called devotional

service in conjugal love. Although such conjugal feelings are not at all
material, there is some similarity between this spiritual love and material
activities. Therefore, persons who are interested only in material

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activities are unable to understand this spiritual conjugal love, and these
devotional reciprocations appear very mysterious to them. Rüpa
Gosvämé therefore describes conjugal love very briefly.
The impetuses of conjugal love are Kåñëa and His very dear consorts,
such as Rädhäräëé and Her immediate associates. Lord Kåñëa has no
rival: no one is equal to Him, and no one is greater than Him. His beauty
is also without any rival, and because He excels all others in the pastimes
of conjugal love, He is the original object of all conjugal love.
In the Géta-govinda by Jayadeva Gosvämé one gopé tells her friend:
"Kåñëa is the reservoir of all pleasure within this universe. His body is as
soft as the lotus flower. And His free behavior with the gopés, which
appears exactly like a young boy's attraction to a young girl, is a subject
matter of transcendental conjugal love." A pure devotee follows in the
footsteps of the gopés and worships the gopés as follows: "Let me offer my
respectful obeisances to all the young cowherd girls, whose bodily
features are so attractive. Simply by their beautiful attractive features
they are worshiping the Supreme Personality of Godhead, Kåñëa." Out
of all the young gopés, Çrématé Rädhäräëé is the most prominent.
The beauty of Çrématé Rädhäräëé is described as follows: "Her eyes defeat
the attractive features of the eyes of the cakoré bird. When one sees the
face of Rädhäräëé, he immediately hates the beauty of the moon. Her
bodily complexion defeats the beauty of gold. Thus, let us all look upon
the transcendental beauty of Çrématé Rädhäräëé." Kåñëa's attraction for
Rädhäräëé is described by Kåñëa Himself thus: "When I create some
joking phrases in order to enjoy the beauty of Rädhäräëé, Rädhäräëé
hears these joking words with great attention; but by Her bodily features
and counter words She neglects Me. And I even possess unlimited
pleasure by Her neglect of Me, for She becomes so beautiful that She
increases My pleasure one hundred times." A similar statement can be
found in Géta-govinda, wherein it is said that when the enemy of Kaàsa,
Çré Kåñëa, embraces Çrématé Rädhäräëé, He immediately becomes
entangled in a loving condition and gives up the company of all other
gopés.
In the Padyävalé of Rüpa Gosvämé it is stated that when the gopés hear
the sound of Kåñëa's flute, they immediately forget all rebukes offered by
the elderly members of their families, their defamation and the harsh

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behavior of their husbands. Their only thought is to go out in search of

Kåñëa. When the gopés meet Kåñëa, the display of their exchanging
glances as well as their joking and laughing behavior is called anubhäva,
or sub-ecstasy in conjugal love.
In the Lalita-mädhava, Rüpa Gosvämé explains that the movements of
Kåñëa's eyebrows are just like the Yamunä, and the smiling of Rädhäräëé
is just like the moonshine. When the Yamunä and the moonshine come
in contact on the bank of the river, the water tastes just like nectar, and
drinking it gives great satisfaction. It is as cooling as piles of snow.
Similarly, in the Padyävalé, one constant companion of Rädhäräëé says,
"My dear moon-faced Rädhäräëé, Your whole body appears to be very
content, yet there are signs of tears in Your eyes. Your speech is
faltering, and Your chest is also heaving. By all these signs I can
understand that You must have heard the blowing of Kåñëa's flute, and,
as a result of this, Your heart is now melting."
In the same Padyävalé there is the following description, which is taken
as a sign of frustration in conjugal love. Çrématé Rädhäräëé said, "Dear
Mr. Cupid, please do not excite Me by throwing your arrows at My body.
Dear Mr. Air, please do not arouse Me with the fragrance of flowers. I
am now bereft of Kåñëa's loving attitude, so under the circumstances,
what is the use of My sustaining this useless body? There is no need for
such a body by any living entity." This is a sign of frustration in ecstatic
love for Kåñëa.
Similarly, in Däna-keli-kaumudé, Çrématé Rädhäräëé, pointing to Kåñëa,
says, "This clever boy of the forest has the beauty of a bluish lotus flower,
and He can attract all the young girls of the universe. Now after giving
Me a taste of His transcendental body, He has enthused Me, and it is
more than I can tolerate. I am now feeling like a female elephant who
has been enthused by a male elephant!" This is an instance of jubilation
in ecstatic love with Kåñëa.
Steady ecstasy of conjugal love is the original cause of bodily enjoyment.
In the Padyävalé this original cause of union is described when
Rädhäräëé tells one of Her constant companions: "My dear friend, who is
this boy whose eyelids, dancing constantly, have increased the beauty of
His face and attracted My desire for conjugal love? His ears are
decorated with the buds of açoka flowers, and He has dressed Himself in

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yellow robes. By the sound of His flute, this boy has already made Me
impatient."
The conjugal love of Rädhä-Kåñëa is never disturbed by any personal
consideration. The undisturbed nature of the conjugal love between
Rädhä and Kåñëa is described thus: "Just a little distance away from
Kåñëa was Mother Yaçodä, and Kåñëa was surrounded by all of His
friends. In front of His eyes there was Candrävalé, and, at the same time,
on a chunk of stone in front of the entrance to Braja, there was standing
the demon known as Våñäsura. But even in such circumstances, when
Kåñëa saw Rädhäräëé standing just behind a bush of many creepers,
immediately His beautiful eyebrows moved just like lightning towards
Her."
Another instance is described as follows: "On one side of the courtyard
the dead body of Çaìkhäsura was lying, surrounded by many jackals. On
another side were many learned brähmaëas who were all self-controlled.
They were offering nice prayers, which were as soothing as the cool
breeze in summer. In front of Kåñëa, Lord Baladeva was standing,
causing a cooling effect. But even amidst all these different
circumstances of soothing and disturbing effects, the lotus flower of
ecstatic conjugal love that Kåñëa felt for Rädhäräëé could not wither."
This love of Kåñëa for Rädhäräëé is often compared to a blooming lotus:
the only difference is that Kåñëa's love remains ever-increasingly
beautiful.
Conjugal love is divided into two portions: vipralambha, or conjugal love
in separation, and sambhoga, or conjugal love in direct contact.
Vipralambha, separation, has three sub-divisions known as 1) pürvaräga,
or preliminary attraction, 2) mäna, or seeming anger, and 3) praväsa, or
separation by distance.
When the lover and the beloved have a distinct feeling of not meeting
each other, that stage is called pürva-räga, or preliminary attraction. In
Padyävalé Rädhäräëé told Her companion, "My dear friend, I was just
going to the bank of the Yamunä, and all of a sudden a very nice boy
whose complexion is like a dark blue cloud became visible in front of My
eyes. He glanced over Me in a way that I cannot describe. But since this
has occurred, I am sorry that I can no longer engage My mind in the
duties of My household affairs." This is an instance of preliminary

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attraction for Kåñëa. In Çrémad-Bhägavatam, Tenth Canto, 53rd

Chapter, verse 2, Kåñëa told the messenger brähmaëa who came from
Rukmiëé: "My dear brähmaëa, just like Rukmiëé I cannot sleep at night,
and My mind is always fixed on her. I know that her brother Rukmé is
against Me, and due to his persuasion, My marriage with her has been
cancelled." This is another instance of preliminary attraction.
As far as mäna, or anger, is concerned, there is the following incident
described in Géta-govinda: "When Çrématé Rädhäräëé saw Kåñëa
enjoying Himself in the company of several other gopés, She became a
little jealous because Her special prestige was being dimmed. Therefore,
She immediately left the scene and took shelter in a nice flower bush
where the black drones were humming. Then, hiding Herself behind the
creepers, She began to express Her sorrow to one of Her consorts." This
is an instance of a seeming disagreement.
An example of praväsa, or being out of contact because of living in a
distant place, is given in the Padyävalé as follows: "Since the auspicious
day when Kåñëa left for Mathurä, Çrématé Rädhäräëé has been pressing
Her head on one of Her hands and constantly shedding tears. Her face is
always wet now, and therefore there is no chance of Her sleeping even
for a moment." When the face becomes wet, the sleeping tendency is
immediately removed. So when Rädhäräëé was always weeping for Kåñëa
because of His separation, there was no chance of Her getting any sleep
for Herself. In the prahläda-saàhitä Uddhava says, "The Supreme
Personality of Godhead, Govinda, panic-stricken due to being pierced by
the arrows of Cupid, is always thinking of you [the gopés], and He is not
even accepting His regular lunch. Nor is He getting any proper rest."
When the lover and beloved come together and enjoy one another by
direct contact, this stage is called sambhoga. There is a statement in
Padyävalé as follows: "Kåñëa embraced Çrématé Rädhäräëé in such an
expert manner that He appeared to be celebrating the dancing
ceremony of the peacocks."
Çré Rüpa Gosvämé thus ends the fifth wave of his Ocean of the Nectar of
Devotion. He offers his respectful obeisances to the Supreme Personality
of Godhead who appeared as Gopäla, the eternal form of the Lord.
Thus ends the Bhaktivedanta summary study of the third division of
Bhakti-rasämåta-sindhu in the matter of the five primary relationships with

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Kåñëa.

Chapter Forty-five

Laughing Ecstasy

In the fourth division of Bhakti-rasämåta-sindhu, Çréla Rüpa Gosvämé

has described seven kinds of indirect ecstasies of devotional service-
known as laughing, astonishment, chivalry, compassion, anger, dread
and ghastliness. In this portion, Çréla Rüpa Gosvämé further describes
these ecstasies of devotional feelings, some being compatible and others
incompatible with one another. When one kind of ecstatic devotional
service overlaps with another in a conflicting way, this state of affairs is
called rasäbhäsa, or a perverted presentation of mellows.
Expert learned scholars say that laughing is generally found among
youngsters or in the combination of old persons and young children.
This ecstatic loving laughing is sometimes also found in persons who are
very grave by nature. Once an old mendicant approached the door of
Mother Yaçodä's house, and Kåñëa told Yaçodä, "My dear Mother, I don't
wish to go near this skinny villain. If I go there, he might put Me within
his begging bag and take Me away from You!" In this way, the wonderful
child, Kåñëa, began to look at His mother, while the mendicant, who was
standing in the door, tried to hide his smiling face, although he could
not do so. He immediately expressed his smiling. In this instance, Kåñëa
Himself is the object of laughing affairs.
Once one of Kåñëa's friends informed Him, "My dear Kåñëa, if You will
open Your mouth, then I shall give You one nice sugar candy mixed with
yogurt." Kåñëa immediately opened His mouth, but instead of giving Him
sugar candy with yogurt, the friend dropped a flower in His mouth.
After tasting this flower, Kåñëa turned His mouth in a disfigured way,
and upon seeing this all His friends standing there began to laugh very
loudly.

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Once a palmist came to the house of Nanda Mahäräj, and Nanda

Mahäräj asked him, "My dear sage, will you kindly check the hand of my
child, Kåñëa? Tell me how many years He will live and whether He will
become the master of thousands of cows." Upon hearing this, the palmist
began to smile, and Nanda Mahäräj asked him, "My dear sir, why are you
laughing, and why are you covering your face?"
In such a laughing ecstasy of love, Kåñëa or matters pertaining to Kåñëa
are the cause of the laughter. In such laughing devotional service, there
are symptoms of jubilation, laziness, concealed feelings and similar other
seemingly disturbing elements.
According to Çréla Rüpa Gosvämé's calculation, laughter in ecstatic love
can be broken down into six divisions. These divisions, according to
different degrees of smiling, are called in the Sanskrit language smita,
hasita, vihasita, avahasita, apahasita, and atihasita. These six classes of
smiling can be classified as major and minor. The major division
includes smita, hasita and vihasita smiling, and the minor division
includes avahasita, apahasita and atihasita smiling.
When one is smiling but his teeth are not visible, one can distinctly
mark a definite change in the eyes and in the cheeks. This is called smita
smiling. Once when Kåñëa was stealing yogurt, Jaraté, the headmistress
of the house, could detect His activities, and she was therefore coming
very hurriedly to catch Him. At that time, Kåñëa became very much
afraid of Jaraté and went to His elder brother, Baladeva. He said, "My
dear brother, I have stolen yogurt! Just see-Jaraté is coming hurriedly to
catch Me!" When Kåñëa was thus seeking the shelter of Baladeva
because He was being chased by Jaraté, all the great sages in the heavenly
planets began to smile. This smiling is called smita smiling.
Smiling in which the teeth are slightly visible is called hasita smiling.
One day Abhimanyu, the so-called husband of Rädhäräëé, was returning
home, and at that time he could not see that Kåñëa was there in his
house. Kåñëa immediately changed His dress to look exactly like
Abhimanyu and approached Abhimanyu's mother, Jaöilä, addressing her
thus: "My dear mother, I am your real son Abhimanyu, but just see-
Kåñëa, dressed up like me, is coming before you!" Jaöilä, the mother of
Abhimanyu, immediately believed that Kåñëa was her own son and thus
became very angry at her real son who was coming home. She began to

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drive away her real son, who was crying, "Mother! Mother! What are you
doing?" Seeing this incident, all the girl friends of Rädhäräëé, who were
present there, began to smile, and a portion of their teeth was visible.
This is an instance of hasita smiling.
When the teeth are distinctly visible in a smile, that is called vihasita.
One day when Kåñëa was engaged in stealing butter and yogurt in the
house of Jaöilä, He assured His friends, "My dear friends, I know that this
old lady is now sleeping very profoundly because she is breathing very
deeply. Let us silently steal butter and yogurt without making any
disturbance." But the old lady, Jaöilä, was not sleeping; so she could not
contain her smiling, and her teeth immediately became distinctly visible.
This is an instance of vihasita smiling.
In a state of smiling, when the nose becomes puffed and the eyes squint,
the smiling is called avahasita. Once, early in the morning when Kåñëa
returned home after performing His räsa dance, Mother Yaçodä looked
upon Kåñëa's face and addressed Him thus: "My dear son, why do Your
eyes look like they have been smeared with some oxides? Have You
dressed Yourself with the blue garments of Baladeva?" When Mother
Yaçodä was addressing Kåñëa in that way, a girl friend who was nearby
began to smile with a puffed nose and squinting eyes. This is an instance
of avahasita smiling. The gopé knew that Kåñëa had been enjoying the
räsa dance and that Mother Yaçodä could not detect her son's activities
or understand how He had become covered with the gopés' makeup. Her
smiling was in the avahasita feature.
When tears from the eyes are added to the smiling and the shoulders are
shaking, the smile is called apahasita. When child Kåñëa was dancing in
response to the singing of the old maidservant Jaraté, Närada was
astonished. The Supreme Personality of Godhead, who controls all the
movements of great demigods like Brahmä and others, was now dancing
to the indications of an old maidservant. Seeing this fun, Närada also
began to dance, and his shoulders trembled, and his eyes moved. Due to
his smiling, his teeth also became visible, and on account of the glaring
effulgence from his teeth, the clouds in the skies turned silver.
When a smiling person claps his hands and leaps in the air, the smiling
expression changes into atihasita, or overwhelming laughter. An
example of atihasita was manifested in the following incident: Kåñëa

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once addressed Jaraté thus: "My dear good woman, the skin of your face is
now slackened, and so your face exactly resembles a monkey's. As such,
the King of the monkeys, Balémukha, has selected you as his worthy
wife." While Kåñëa was teasing Jaraté in this way, she replied that she
was certainly aware of the fact that the King of the monkeys was trying
to marry her, but she had already taken shelter of Kåñëa, the killer of
many powerful demons, and therefore she had already decided to marry
Kåñëa instead of the King of the monkeys. On hearing this sarcastic
reply by the talkative Jaraté, all the cowherd girls present there began to
laugh very loudly and clap their hands. This laughter, accompanied by
the clapping of hands, is called atihasita.
Sometimes there are indirect sarcastic remarks which also create
atihasita circumstances. An example of one such remark was made by
one of the cowherd girls to Kuöilä, the daughter of Jaöilä and sister of
Abhimanyu, the so-called husband of Rädhäräëé. Indirectly Kuöilä was
insulted by the following statement: "My dear Kuöilä, daughter of Jaöilä,
your breasts are as long as string beans-simply dry and long. Your nose is
so gorgeous that it is defying the beauty of the noses of frogs. And your
eyes are more beautiful than the eyes of dogs. Your lips are defying the
flaming cinders of fire, and your abdomen is as beautiful as a big drum.
Therefore, my dear beautiful Kuöilä, you are the most beautiful of all the
cowherd girls of Våndävana, and because of your extraordinary beauty, I
think you must be beyond the attraction of the sweet blowing of Kåñëa's
flute!"

Chapter Forty-six

Astonishment and Chivalry

The ecstasy of astonishment in devotional service is perceived in two

ways: directly, by the experience of one's own eyes, and indirectly, by
hearing from others.

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When Närada came to see the activities of the Lord at Dvärakä and he
saw that Kåñëa was present within every palace in the same body and
was engaged in different activities, he was struck with wonder. This is
one of the examples of astonishment in devotional service by direct
perception. One of the friends of Mother Yaçodä says, "Yaçodä, just see
the fun! On the one hand, there is your child who is always captivated
by sucking the milk from your breast, and on the other hand there is the
great Govardhan Hill which can obstruct the passing of the clouds. But
still, just see how wonderful it is that this great Govardhan Hill is resting
on the finger of your child's left hand, just as though it were a toy. Is this
not very mysterious?" This statement is another example of
astonishment in devotional service by direct perception.
An instance of astonishment in devotional service by indirect
perception occurred when Mahäräj Parékñit heard from Çukadeva
Gosvämé about Kåñëa's killing Narakäsura, who had been fighting Kåñëa
with eleven divisions of akñauhiëé soldiers. Each division of akñauhiëé
soldiers contained several thousand elephants, several thousand horses
and chariots, and several hundreds of thousands of infantry soldiers.
Narakäsura possessed eleven such divisions, and all of them were
throwing arrows toward Kåñëa, but Kåñëa killed them all, simply by
throwing three arrows from His side. When Mahäräj Parékñit heard of
this wonderful victory, he immediately rubbed the tears from his eyes
and became overwhelmed with joy. This instance is an example of
astonishment in devotional service by indirect perception through aural
reception.
There is another example of indirect astonishment. Trying to test Kåñëa
to see if He were truly the Supreme Personality of Godhead, Lord
Brahmä stole all the cowherd boys and cows from Him. But after a few
seconds, he saw that Kåñëa was still present with all the cows, calves and
cowherd boys, exactly in the same way as before. When Lord Brahmä
described this incident to his associates on the Satya-loka planet, they
all became astonished. Brahmä told them that after taking away all the
boys, he saw Kåñëa again playing with the same boys in the same fashion.
Their bodily complexion was blackish, almost like Kåñëa's, and they all
had four arms. The same calves and cows were still present there, in the
same original fashion. Even while describing this incident, Brahmä

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became almost overwhelmed. "And the most astonishing thing," he

added, "was that many other Brahmäs from many different universes had
also come there to worship Kåñëa and His associates."
Similarly, when there was a forest fire in the Bhäëòéravana, Kåñëa
instructed His friends to close their eyes tightly, and they all did this.
Then when Kåñëa had extinguished the fire, the cowherd boys opened
their eyes and saw that they had been relieved from the danger and that
their cows and calves were all safe. They began to perceive the wonder
of the situation simply by guessing how Kåñëa had saved them. This is
another instance of indirect perception causing astonishment in
devotional service.
The activities of a person, even if they are not very extraordinary, create
an impression of wonder in the heart and mind of the person's friends.
But even very wonderful activities performed by a person who is not
one's friend will not create any impression. It is because of love that
one's wonderful activities create an impression in the mind.
When on account of love and devotional service for the Lord there is
special valorous enthusiasm, the resultant activities are called
chivalrous. These chivalrous activities can be manifested in the acts of
mock-fighting, giving in charity, showing mercy and executing religious
principles. By performing chivalrous activities in fighting, one is called
yuddha-véra. By charitable activities one is called däna-véra. By showing
extraordinary mercy one is called dayä-véra. And when one is
munificent in executing religious rites, he is called dharma-véra. In all
such different chivalrous activities, Kåñëa is the object.
When a friend wants to satisfy Kåñëa by performing some chivalrous
activities, the friend becomes the challenger, and Kåñëa Himself
becomes the opponent; or else Kåñëa may give audience to the fighting,
and by His desire another friend becomes the opponent. A friend once
challenged Kåñëa thus: "My dear Mädhava, You are very restless because
You think that no one can defeat You. But if You do not flee from here,
then I shall show You how I can defeat You. And my friends will be very
satisfied to see this!"
Kåñëa and Çrédämä were very intimate friends, yet Çrédämä, out of anger
with Kåñëa, challenged Him. When both of them began to fight, all the
friends on the bank of the Yamunä enjoyed the wonderful fighting of

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the two friends. They prepared some arrows for mock-fighting, and
Kåñëa began to throw his arrows at Çrédämä. Çrédämä began to block
these arrows by whirling his pole, and by Çrédämä's chivalrous activities,
Kåñëa became very satisfied. Such mock-fighting generally takes place
amongst chivalrous persons and creates wonderful excitement for all
viewers.
There is a statement in the Hari-vaàça that sometimes Arjuna and
Kåñëa fought in the presence of Kunté, and Arjuna would be defeated by
Kåñëa.
In such chivalrous fighting between friends, there is sometimes bragging,
self-complacence, pride, power, taking to weapons, challenging and
standing as opponent. All of these symptoms become impetuses to
chivalrous devotional service.
One friend challenged Kåñëa thus: "My dear friend Dämodara, You are
an expert only in eating. You have defeated Subala only because he is
weak and You adopted cheating means. Don't advertise Yourself to be a
great fighter by such action. You have advertised Yourself as a serpent,
and I am the peacock who will now defeat You." The peacock is the
ablest enemy of the serpent.
In such fighting between friends, when the self-advertisement becomes
personal, learned scholars say it is sub-ecstasy. When there is a roaring
challenge, certain kinds of movement for fighting, enthusiasm, no
weapons and assurance given to frightened witnesses-all these chivalrous
activities are called sub-ecstasy.
One friend addressed Kåñëa in this manner: "My dear Madhusüdana,
You know my strength, yet You are encouraging Bhadrasena, and not
me, to challenge mighty Baladeva. By this action You are simply
insulting me because my arms are as strong as the bolts of the gate!"
A devotee once said, "My dear Lord Kåñëa, may Your challenger,
Çrédämä, become glorious for his chivalrous activities, such as vibrating
like a thunder cloud and roaring like a lion. May all glories go to
Çrédämä's chivalrous activities!" Chivalrous activities in the matter of
fighting, charity, mercy and execution of religious rituals are called
constitutional; whereas expression of pride, emotions, endurance,
kindness, determination, jubilation, enthusiasm, jealousy and
remembrance are called unconstitutional. When Stokakåñëa, one of the

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many friends of Kåñëa, was fighting with Him, his father chastised him
for fighting with Kåñëa, who was the life and soul of all residents of
Våndävana. Upon hearing these chastisements, Stokakåñëa stopped his
fighting. But Kåñëa continued to challenge him, and thus, in order to
meet the challenge, Stokakåñëa took his pole and began to display his
dexterity by whirling it.
Once Çrédämä challenged Bhadrasena and said to him, "My dear friend,
you needn't be afraid of me yet. I shall first of all defeat our brother
Balaräma, then I shall beat Kåñëa, and then I shall come to you."
Bhadrasena therefore left the party of Balaräma and joined Kåñëa, and
he agitated his friends as much as the Mandara Hill had agitated the
whole ocean. By his roaring sounds he deafened all his friends, and he
enthused Kåñëa with his chivalrous activities.
Once Kåñëa challenged all His friends and said, "My dear friends, just
see-I am jumping with great chivalrous prowess. Please do not flee away."
Upon hearing these challenging words, a friend named Varüthapa
counter-challenged the Lord and struggled against Him.
One of the friends once remarked, "Sudämä is trying his best to see
Dämodara defeated, and I think that if our powerful Subala joins him,
they will be a very beautiful combination, like a valuable jewel bedecked
with gold."
In these chivalrous activities, only Kåñëa's friends can be the opponents.
Kåñëa's enemies can never actually be His opponents. Therefore, this
challenging by Kåñëa's friends is called devotional service in chivalrous
activities.
Däna-véra, or chivalry in giving charity, may be divided into two parts:
munificence and renunciation. A person who can sacrifice everything
for the satisfaction of Kåñëa is called munificent. When a person desires
to make a sacrifice because of his seeing Kåñëa, Kåñëa is called the
impetus of the munificent activity. When Kåñëa appeared as the son of
Nanda Mahäräj, in clear consciousness Nanda Mahäräj desired all
auspiciousness for his son and thus began to give in charity valuable
cows to all the brähmaëas. The brähmaëas were so satisfied by this
charitable action that they were obliged to say that the charity of Nanda
Mahäräj had excelled the charity of such past kings as Mahäräj Påthu
and Någa.

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When a person knows the glories of the Lord completely and is prepared
to sacrifice everything for the Lord, he is called sampradänaka, or one
who gives everything in charity for the sake of Kåñëa.
When Mahäräj Yudhiñöhira went with Kåñëa in the arena of the räja-
süya sacrifice, in his imagination he began to anoint the body of Kåñëa
with pulp of sandalwood, he decorated Him with a garland hanging
down to His knees, he began to give Him garments all embroidered with
gold, he gave Him ornaments all bedecked with valuable jewels, and he
gave Him many fully decorated elephants, chariots and horses. He
further wished to give Kåñëa in charity his kingdom, his family and his
personal self also. After so desiring, when there was nothing to actually
give in charity, Mahäräj Yudhiñöhira became very perturbed and
anxious.
Similarly, Mahäräj Bali once told his priest, Çukräcärya: "My dear sage,
you are fully expert in knowledge of the Vedas, and as such you worship
the Supreme Personality of Godhead, Viñëu, by Vedic rituals. As far as
this brähmaëa dwarf [the incarnation Vämanadeva] is concerned, if He
is Lord Viñëu, a simple brähmaëa, or even my enemy, I have decided to
give to Him in charity all the land He has asked for." Mahäräj Bali was so
fortunate that the Lord extended before Him His hand, which was
reddish from touching the breast of the goddess of fortune, who is always
smeared with red kuìkum powder. In other words, although the
Personality of Godhead is so great that the goddess of fortune is always
under His command for enjoyment, He still extended His hands to take
charity from Mahäräj Bali.
A person who wants to give everything in charity to Kåñëa but does not
want anything in return is considered the real renouncer. Thus, a
devotee will refuse to accept any kind of liberation, even if it is offered
by the Lord. Real love of Kåñëa becomes manifested when Kåñëa
becomes the recipient of charity and the devotee becomes the giver.
In the Hari-bhakti-sudhadaya there is another example, forwarded by
Mahäräj Dhruva. He says there, "My dear Lord, I have practiced
austerities and penances because I was desiring to receive something
from You, but in exchange You have allowed me to see You, who are
never visible even to the great sages and saintly persons. I had been
searching out some pieces of broken glass, but instead I have found the

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most valuable jewel. I am therefore fully satisfied, my Lord. I do not wish

to ask anything more from Your Lordship."
A similar statement is to be found in the Third Canto of Çrémad-
Bhägavatam, 15th Chapter, 48th verse. The four sages headed by Sanaka
Muni addressed the Lord as follows: "Dear Supreme Personality of
Godhead, Your reputation is very attractive and free from all material
contamination. Therefore You are worthy of being glorified and are
actually the reservoir of all pilgrimages. Auspicious persons who are
fortunate enough to be engaged in glorifying Your attributes and who
actually know what Your transcendental position is, do not even care to
accept liberation offered by You. Because they are so transcendentally
enriched, they do not care to accept even the post of Indra, the heavenly
King. They know that the post of the King of heaven is also fearful,
whereas for those who are engaged in glorifying Your transcendental
qualities there is only joyfulness and freedom from all danger. As such,
why should persons with this knowledge be attracted by a post in the
heavenly kingdom?"
One devotee has described his feelings about the charity exhibited by
King Mayüradhvaja: "I am faltering even to speak about the activities of
Mahäräj Mayüradhvaja, to whom I offer my respectful obeisances."
Mayüradhvaja was very intelligent, and he could understand why Kåñëa
came to him once, in the garb of a brähmaëa. Kåñëa demanded from him
half of his body, to be sawed off by his wife and son, and King
Mayüradhvaja agreed to this proposal. On account of his intense feeling
of devotional service, King Mayüradhvaja was always thinking of Kåñëa,
and when he understood that Kåñëa had come in the garb of a
brähmaëa, he did not hesitate to part with half of his body. This sacrifice
of Mahäräj Mayüradhvaja for Kåñëa's sake is unique in the world, and we
should offer our all-respectful obeisances to him. He had full knowledge
of the Supreme Personality of Godhead in the garb of a brähmaëa, and
he is known as the perfect däna-véra, or renouncer.
Any person who is always ready to satisfy Kåñëa and who is always
dexterous in executing devotional service is called dharma-véra, or
chivalrous in executing religious rituals. Only advanced devotees
performing religious ritualistic performances can come to this stage of
dharma-véra. Dharma-véras are produced after going through the

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authoritative scriptures, following moral principles, being faithful and

tolerant and controlling the senses. Persons who execute religious rituals
for the satisfaction of Kåñëa are steady in devotional service, whereas
persons who execute religious rituals without intending to please Kåñëa
are only called pious.
The best example of a dharma-véra is Mahäräj Yudhiñöhira. A devotee
once told Kåñëa: "My dear Kåñëa, O killer of all demons, Mahäräj
Yudhiñöhira, the eldest son of Mahäräj Päëòu, has performed all kinds of
sacrifices just to please You. He has always invited the heavenly King,
Indra, to take part in the yajïas [sacrifices]. Because King Indra was thus
absent so often from Çacédevé, she had to pass much of her time pining
over Indra's absence, with her cheeks upon her hands."
The performance of different yajïas for the demigods is considered to be
worship of the limbs of the Supreme Lord. The demigods are considered
to be different parts of the universal body of the Lord, and therefore the
ultimate purpose in worshiping them is to please the Lord by partially
worshiping His different limbs. Mahäräj Yudhiñöhira had no such
material desire; he executed all sacrifices under the direction of Kåñëa,
and not to take any personal advantage from them. He only desired to
please Kåñëa and was therefore called the best of the devotees. He was
always merged in the ocean of loving service.

Chapter Forty-seven

Compassion and Anger

When the ecstasy of devotional service produces some kind of

lamentation in connection with Kåñëa, it is called devotional service in
compassion. The impetus of this devotional service is Kåñëa's
transcendental quality, form and activities. In this ecstasy of devotional
service there are sometimes symptoms like regret, heavy breathing,
crying, falling on the ground and beating upon one's chest. Sometimes

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symptoms like laziness, frustration, defamation, humility, anxiety,

moroseness, eagerness, restlessness, madness, death, forgetfulness, disease
and illusion are also visible. When in the heart of a devotee there is
expectation of some mishap to Kåñëa it is called devotional service in
bereavement. Such bereavement is another symptom of this devotional
service in compassion.
In Çrémad-Bhägavatam, Tenth Canto, 16th Chapter, 13th verse, there is
the following description. When Kåñëa was chastising the Käliyanäga in
the Yamunä, the big snake wrapped his coils all over Kåñëa's body, and
upon seeing Kåñëa in this situation, all His dear cowherd friends became
greatly disturbed. Out of bereavement, distress and fearfulness, they
became bewildered and began to fall on the ground. Because the
cowherd boys were under the illusion that Kåñëa could be in some
mishap, their symptoms are not at all astonishing; they had dedicated
their friendship, their possessions, their desires and their very selves to
Kåñëa.
When Kåñëa entered the Yamunä River, which had become very
poisonous from the presence of Käliya, Mother Yaçodä feared all kinds of
mishaps, and she was breathing hotly. Tears from her eyes were soaking
her clothes, and she was almost collapsing.
Similarly, when the Çaìkhäsura demon was attacking Kåñëa's queens
one after another, Lord Baladeva became more and more bluish.
In the Haàsadüta, the following incident is described: The gopés
requested Haàsadüta to search after the marks of Kåñëa's lotus feet and
to accept them as Lord Brahmä had accepted them on his helmet after
he had stolen all Kåñëa's cowherd boys. Regretting his challenge to
Kåñëa, Lord Brahmä had bowed down before the Lord, and his helmet
became marked with the footprints of Kåñëa. The gopés reminded
Haàsadüta that sometimes even the great sage Närada becomes very
ecstatic by seeing these footprints, and sometimes great liberated sages
also aspire to see them. "You should therefore seek very enthusiastically
to find the footprints of Kåñëa," they urged. This is another instance of
devotional service in compassion.
There is an instance when Sahadeva, the younger brother of Nakula,
became greatly gladdened at seeing the effulgent glowing of Kåñëa's
footprints. He began to cry and call out, "Mother Mädré! Where are you

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now? Father Päëòu! Where are you now? I am very sorry that you are
not here to see these footprints of Kåñëa!" This is another instance of
devotional service in compassion.
In such devotional service in compassion there are sometimes smiling
symptoms, but never is there any stress or lamentation. The basic
principle of this compassion is always ecstatic love. The apprehension of
some mishap to Kåñëa or to His beloved queens, as exhibited by Baladeva
and Yudhiñöhira, has been explained above. This apprehension is not
exactly due to their ignorance of the inconceivable potencies of Kåñëa
but to their intense love for Him. This kind of apprehension of some
mishap to Kåñëa first of all becomes manifested as an object of
lamentation, but gradually it develops into such compassionate loving
ecstasy that it turns to another channel and gives transcendental
pleasure.
In ecstatic loving service to Kåñëa in anger, Kåñëa is always the object.
In Vidagdha-mädhava, Second Canto, 53rd verse, Lalitägopé expressed
her anger, which was caused by Kåñëa, when she addressed Çrématé
Rädhäräëé thus: "My dear friend, my inner desires have been polluted.
Therefore I shall go to the place of Yamaräja. But I am sorry to see that
Kåñëa has still not given up His smiling over cheating You. I do not
know how You could repose all Your loving propensities upon this lusty
young boy from the neighborhood of the cowherds."
After seeing Kåñëa, Jaraté sometimes said, "O You thief of young girls'
properties! I can distinctly see the covering garment of my daughter-in-
law on Your person." Then she cried very loudly, addressing all the
residents of Våndävana to inform them that this son of King Nanda was
setting fire to the household life of her daughter-in-law.
Similar ecstatic love for Kåñëa in anger was expressed by Rohiëé-devé
when she heard the roaring sound of the two falling arjuna trees to
which Kåñëa had been tied. The whole neighborhood proceeded
immediately towards the place where the accident took place, and
Rohiëédevé took the opportunity to rebuke Mother Yaçodä as follows:
"You may be very expert in giving lessons to your son by binding Him
with rope, but don't you look to see if your son is in a dangerous spot?
The trees are falling on the ground, and He is simply loitering there!"
This expression of Rohiëé-devé's anger toward Yaçodä is an example of

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ecstatic love in anger caused by Kåñëa.

Once, while Kåñëa was in the pasturing ground with His cowherd boys,
His friends requested Him to go to the Tälavana Forest, where
Gardabhäsura, a disturbing demon in the shape of an ass, resided. The
friends of Kåñëa wanted to eat the fruit from the forest trees, but they
could not go because of fear of the demon. Thus they requested Kåñëa to
go there and kill Gardabhäsura. After Kåñëa did this, they all returned
home, and their report of the day's activity perturbed Mother Yaçodä
because Kåñëa had been sent alone into such danger in the Tälavana
Forest. Thus she looked upon the boys with anger.
There is another instance of anger on the part of a friend of
Rädhäräëé's. When Rädhäräëé was dissatisfied with the behavior of
Kåñëa and had stopped talking with Him, Kåñëa was very sorry for
Rädhäräëé's great dissatisfaction, and in order to beg forgiveness, He fell
down at Her lotus feet. But even after this, Rädhäräëé was not satisfied,
and She did not talk with Kåñëa. At that time, one of Her friends
chastised Her in the following words: "My dear friend, You are allowing
Yourself to be churned by the rod of dissatisfaction, so what can I say
unto You? The only advice I can give You is that You had better leave
this scene immediately, because Your misbehavior is giving me too much
pain. I cannot bear to see Your behavior, because even though Kåñëa's
peacock feather has touched Your feet, You still appear to be red-faced."
The above attitudes of dissatisfaction and anger in devotional service
are called érñyu.
When Uddhava was leaving Våndävana, some of the elderly gopés
rebuked him as follows: "O son of Gändiné, your cruelty is defaming the
dynasty of King Yadu. You are taking Kåñëa away, keeping us in such
pitiable condition without Him. Now, even before you have left, the life
air of all the gopés has practically disappeared."
When Kåñëa was insulted by Çiçupäla in the assembly of the räja-süya
yajïa convened by Mahäräj Yudhiñöhira, there was a great turmoil
amongst the Päëòavas and Kurus, involving grandfather Bhéñma. At
that time Nakula said with great anger, "Kåñëa is the Supreme
Personality of Godhead, and the nails of His toes are beautified by the
light emanating from the jeweled helmets of the authorities of the
Vedas. If He is derided by anyone, I declare herewith as a Päëòava that I

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will kick his helmet with my left foot, and I will strike him with my
arrows, which are as good as Yamadaëòa, the sceptor of Yamaräja!" This
is an instance of ecstatic love for Kåñëa in anger.
In such a transcendental angry mood sometimes sarcastic remarks,
unfavorable glances and insulting words are exhibited. Sometimes there
are other symptoms, like rubbing the two hands, clacking the teeth,
clamping the lips, moving the eyebrows, scratching the arms, lowering
the head, breathing rapidly, uttering strong words, nodding the head,
exhibiting yellowishness at the corner of the eyes, and exhibiting
trembling lips. Sometimes the eyes turn red, and sometimes they fade.
And there is sometimes chastisement and silence. All these symptoms of
anger can be divided into two parts: constitutional and unconstitutional,
or permanent and temporary symptoms. Sometimes great emotion,
bewilderment, pride, frustration, illusion, impotence, jealousy, dexterity,
negligence and signs of hard labor are also manifest as unconstitutional
symptoms.
In all these humors of ecstatic love, the feeling of anger is accepted as
the steady factor.
When Jaräsandha angrily attacked the city of Mathurä, he looked at
Kåñëa with sarcastic glances. At that time Baladeva took up His plow
weapon and gazed upon Jaräsandha with colored eyes.
There is a statement in the Vidagdha-mädhava wherein Çrématé
Rädhäräëé, in an angry mood, addressed Her mother, Paurëamäsé, after
she had accused Rädhäräëé of going to Kåñëa. "My dear mother," Rädhä
declared, "what can I say to you? Kåñëa is so cruel that He often attacks
Me on the street, and if I want to cry out very loudly, this boy with a
peacock feather on His head immediately covers My face so that I
cannot cry. And if I want to go away from the scene because I am afraid
of Him, He will immediately spread His arms to block My path. If I
piteously fall down at His feet, then this enemy of the Madhu demon, in
an angry mood, bites My face! Mother, just try to understand My
situation, and don't be unnecessarily angry with Me. Instead, please tell
Me how I can save Myself from these terrible attacks of Kåñëa!"
Sometimes amongst contemporary personalities there are signs of ecstasy
in anger because of love for Kåñëa. An example of such anger was
exhibited in the quarrel between Jaöilä and Mukharä. Jaöilä was the

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mother-in-law of Rädhäräëé, and Mukharä was Her great-grandmother.

Both of them were talking about Kåñëa's unnecessary harassment of
Rädhäräëé when She was walking on the street. Jaöilä said, "You cruel-
faced Mukharä! By hearing your words my heart feels like it is burning
in a fire!" And Mukharä replied, "You sinful Jaöilä, by hearing your
words, there is aching in my head! You cannot give any evidence that
Kåñëa has attacked Rädhäräëé, the daughter of my granddaughter
Kértidä."
Once, when Rädhäräëé was taking off the necklace given to Her by
Kåñëa, Jaöilä, her mother-in-law, told a friend: "My dear friend, just see
the beautiful necklace that Kåñëa has presented to Rädhäräëé. She is
now holding it, but still She wants to tell us that She has no connection
with Kåñëa. This girl's activities have disgraced our whole family!"
Natural jealousy of Kåñëa by persons like Çiçupäla cannot be accepted as
ecstatic love in anger with Kåñëa.

Chapter Forty-eight

Dread and Ghastliness

In ecstatic love for Kåñëa in dread, there are two causes of fear: either
Kåñëa Himself or some dreadful situation for Kåñëa. When a devotee
feels himself to be an offender at Kåñëa's lotus feet, at that time Kåñëa
Himself becomes the objective of dreadful ecstatic love. And when out
of ecstatic love friends and well-wishers of Kåñëa apprehend some
danger for Him, that situation becomes the object of their dread.
When Åkñaräj was in front of Kåñëa fighting and suddenly realized that
Kåñëa is the Supreme Personality of Godhead, Kåñëa addressed him
thus: "My dear Åkñaräj, why is your face so dry? Please do not feel
threatened by Me. There is no need for your heart to tremble like this.
Please calm yourself down. I have no anger toward you. You can,
however, become as angry as you like with Me-to expand your service in

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fighting with Me and to increase My sporting attitude." In this dreadful

situation in ecstatic love for Kåñëa, Kåñëa Himself is the object of dread.
There is another instance of a dreadful situation with Kåñëa as the
object as follows: After being sufficiently chastised by child Kåñëa in the
Yamunä River, the Käliya snake began to address the Lord, "O killer of
the Mura demon, I have acquired many mystic powers by my austerity
and penances, but before You I am nothing, I am most insignificant.
Therefore, please be kind upon a poor soul like me, and don't be angry
with me. I did not know Your actual position, and out of ignorance I
have committed such horrible offenses. Please save me. I am a most
unfortunate, foolish creature. Please be merciful to me." This is another
instance of the ecstasy of dread in devotional service.
When the Keçé demon was causing disturbance in Våndävana by
assuming a large horse's body that was so big that he could jump over the
trees, Mother Yaçodä told her husband, Nanda Mahäräj, "Our child is
very restless, so we had better keep Him locked up within the house. I
have been very worried about the recent disturbances of the Keçé
demon, who has been assuming the form of a giant horse." When it was
learned that the demon was entering Gokula in an angry mood, Mother
Yaçodä became so anxious to protect her child that her face dried up and
there were tears in her eyes. These are some of the signs of the ecstasy of
dread in devotional service, caused by seeing and hearing something
that is dangerous to Kåñëa.
After the Pütanä witch had been killed, some friends of Mother Yaçodä
inquired from her about the incident. Mother Yaçodä at once requested
her friends, "Please stop! Please stop! Don't bring up the incident of
Pütanä. I become distressed just by remembering this incident. The
Pütanä witch came to devour my son, and she deceived me into letting
her take the child on her lap. After that, she died and made a
tumultuous sound with her gigantic body."
In the ecstasy of devotional service in dread, the unconstitutional
symptoms are drying up of the mouth, exuberance, glancing towards the
backside, concealing oneself, bewilderment, searching after the
endangered lovable object and crying very loudly. Some other
unconstitutional symptoms are illusion, forgetfulness, and expectation of
danger. In all such circumstances the ecstatic dread is the steady or

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constant factor. Such dreadfulness is caused either by offenses

committed or by dreadful circumstances. Offenses can be committed in
varieties of ways, and the dread is felt by the person who has committed
the offense. When dread is caused by a fearful object, this fearful object
is generally a person who is fearsome in his features, nature and
influence. An example of an object which caused ecstatic dread is the
Pütanä witch. Dread may be caused by mischievous demonic characters,
such as King Kaàsa, and it can be caused by great powerful demigods,
such as Indra or Çaìkara.
Demons like Kaàsa feared Kåñëa, but their feelings cannot be described
as ecstatic dread in devotional service.
It is understood from authoritative sources that an attachment for Kåñëa
because of feelings of disgust sometimes presents a ghastly ecstasy in
devotional service. The person experiencing such ecstatic love for Kåñëa
is almost always in the neutral stage of devotional service, or çänta-rasa.
A description of ecstatic love caused by ghastliness is found in the
following statement: "This person was formerly interested solely in the
matter of lust and sense gratification, and he had perfected the greatest
skill in exploiting women to fulfill his lusty desires. But now how
wonderful it is that this same man is chanting the names of Kåñëa with
tears in his eyes, and as soon as he sees the face of a woman, he
immediately becomes disgusted. From the indication of his face, I would
think that now he hates sex life."
In this mellow of devotional service in ghastliness, the sub-ecstatic
symptoms are spitting upon the consideration of one's past life,
contorting the face, covering the nose and washing the hands. There is
also trembling of the body, forcible twisting of the body and
perspiration. Other symptoms which may be present are shame,
exhaustion, madness, illusion, frustration, humility, self-pity,
restlessness, eagerness and stunning of the body.
When a devotee, lamenting for his past abominable activities, shows
special symptoms on his body, his feeling is called ecstasy in devotional
service in ghastliness. This is caused by the awakening of his Kåñëa
consciousness.
In this connection there is the following statement: "How can a person
take pleasure in the enjoyment of sex life in this body, which is a bag of

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skin and bones, filled with blood, covered by skin and flesh and which
produces mucus and evil smells?" This perception is possible only for one
who is awakened to Kåñëa consciousness and who has become fully
cognizant of the abominable nature of this material body.
A fortunate child in the womb of his mother prayed to Kåñëa as follows:
"O enemy of Kaàsa, I am suffering so much because of this material
body. Now I am trapped within a mess of blood, urine and liquid stool,
within the womb of my mother. Because I am living in such a condition,
I am suffering great pangs. Therefore, O divine ocean of mercy, please be
kind to me. I have no capacity to be engaged in Your loving devotional
service, but please save me!" There is a similar statement by a person
fallen in the hellish condition of life. He addressed the Supreme Lord
thus: "My dear Lord, Yamaräja has placed me in a situation which is full
of filthy and obnoxious smells. There are so many insects and worms,
surrounded by the stools left by different kinds of diseased persons. And
after visualizing this horrible scene, my eyes have become sore, and I am
becoming nearly blind. I therefore pray, O my Lord, O deliverer from
the hellish conditions of life. I have fallen into this hell, but I shall try to
remember Your holy name always, and in this way I shall try to keep my
body and soul together." This is another instance of ecstatic love for
Kåñëa in an abominable situation.
It is to be understood that any person who is constantly engaged in
chanting the holy names of the Lord, Hare Kåñëa, Hare Kåñëa, Kåñëa
Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare, has
attained a transcendental affection for Kåñëa, and as such, in any
condition of life, he remains satisfied simply by remembering the Lord's
name in full affection and ecstatic love.
In conclusion, it may be stated that ecstatic love for Kåñëa in ghastliness
appears during the development of dormant neutrality into developed
affection.

Chapter Forty-nine

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Mixing of Rasas

As already described, there are twelve different kinds of rasas, or

ecstatic relationships which are shared with Kåñëa. Five of these rasas
are direct, and they are listed as neutrality, servitude, fraternal love,
parental love, and conjugal love. Seven of the rasas are indirect, and
they are listed as humor, astonishment, chivalry, compassion, anger,
dread and ghastliness. The five direct rasas are eternally manifested in
the Vaikuëöha world, the spiritual kingdom, whereas the seven indirect
rasas are eternally manifesting and unmanifesting in Gokula
Våndävana, where Kåñëa displays His transcendental pastimes in the
material world.
Very often, in addition to one's regular rasa, there is found the presence
of some other rasa, and the mixture of these loving humors is sometimes
compatible, or palatable, and sometimes incompatible, or unpalatable.
The following is a scientific analysis of the compatibility and
incompatibility of the mixtures of these various rasas, or loving moods.
When in the rasa of neutral love (çänta-rasa) there are found traces of
ghastliness or astonishment, the result is compatible. When with this
neutral love there are manifestations of conjugal love, chivalry, anger or
dread, the result is incompatible.
When in the ecstasy of a serving humor there are manifestations of
dread, neutral love, or chivalry (such as dharma-véra and däna-véra), the
result is compatible. The ecstasy of devotional service in chivalry
(yuddha-véra) and anger are directly produced by Kåñëa Himself.
With the ecstasy of fraternal love, a mixture of conjugal love, laughter
or chivalry is highly compatible. With the same fraternal love, a mixture
of dread or parental love is most incompatible.
Although there are gulfs of differences between them, with the ecstasy
of parental affection, a mixture of laughter, compassion or dread is
compatible.
With the ecstasy of parental love, a mixture of conjugal love, chivalry or
anger is incompatible.

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With the ecstasy of devotion in conjugal love, a mixture of laughter or

fraternity is compatible.
According to certain expert opinions, in the ecstasy of conjugal love, the
feelings of chivalry known as yuddha-véra and dharma-véra are the only
compatible additions. According to this view, except for these two
humors, all other manifestations are taken as incompatible with conjugal
love.
With the ecstasy of devotional laughter, a mixture of dread, conjugal
love or parental love is compatible, whereas a mixture of compassion or
ghastliness is incompatible.
With the ecstasy of devotion in astonishment, a mixture of chivalry or
neutral love is compatible; whereas a mixture of anger or dread is always
incompatible.
With the ecstasy of devotional chivalry, a mixture of astonishment,
laughter or servitude is compatible, while a mixture of dread or conjugal
love is incompatible. According to some expert opinions, the ecstasy of
neutral love is always compatible with devotional service in chivalry.
With the ecstasy of compassion in devotional service a mixture of anger
or parental love is compatible; while a mixture of laughter, conjugal love
or astonishment is always incompatible.
With the ecstasy of anger in devotional service a mixture of compassion
or chivalry is compatible, whereas a mixture of laughter, conjugal union
or dread is completely incompatible.
With the ecstasy of dread in devotional service, a mixture of ghastliness
or compassion is compatible.
With the ecstasy of chivalry in devotional service, a mixture of conjugal
union, laughter or anger is always incompatible.
In the ecstasy of ghastliness in devotional service, feelings of neutral
love, laughter or servitude are compatible, whereas feelings of conjugal
union and fraternity are incompatible.
The above analysis is a sample of the study of rasäbhäsa, or incompatible
mixing of rasas. This transcendental science of rasäbhäsa can thoroughly
explain the humors in ecstatic love which are compatible and
incompatible with one another. When Lord Caitanya Mahäprabhu was
residing in Jagannätha Puré, many poets and devotees used to come to
Him and offer their different kinds of poetry, but the regulation was

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that Lord Caitanya's secretary, Svarüpa Dämodara, first examined all of

these writings scrutinizingly, and then if he would find that there were
no incompatibilities in the rasas, or transcendental mellows, he would
then allow the poet to approach Lord Caitanya and recite his poetry.
The topic of incompatibility is a very important one, and those who are
pure devotees always expect to find perfect compatibility in descriptions
of the different relationships with the Personality of Godhead. The
study of compatibility and incompatibility sometimes becomes very
involved, and a hint of why this is so is given as follows: When a friend
meets another friend, the mellow produced out of that meeting is
generally taken as very palatable. But actually with such meetings
between two friends, there are so many feelings involved that it is
difficult to ascertain when these feelings are actually becoming
compatible and when they are becoming incompatible.
Expert literary scholars have analyzed the rasas which are compatible
with one another by contrasting the various rasas in a particular mixture
under the names "whole" and "part". According to this method, the
prominent feeling is called the "whole", and the subordinate feeling is
called the "part."
The following statement elucidates the subject of part and whole: "All
living entities are just like sparks from the supreme fire, and as such, I do
not know if I, a tiny spark, shall be able to engage myself in the
transcendental loving service of this supreme fire, Lord Kåñëa." In this
statement, the feelings of neutral love are taken as the whole, whereas
the desire to serve the Lord is taken as the part. Actually, in the
Brahman effulgence there is no chance for reciprocation of loving
ecstasy between the Lord and the devotee.
There is another quotation, from a devotee who laments as follows:
"Alas, I am still trying to relish different pleasurable states from this
body, which is simply some skin covering mucus, semina and blood. In
this state of consciousness I am so condemned that I cannot relish the
transcendental ecstasy of remembering the Supreme Personality of
Godhead." In this statement there are two ecstatic loving humors,
namely neutrality and ghastliness. Neutrality is taken here as the whole,
whereas the ecstasy of ghastliness is the part.
There is a similar statement by a devotee as follows: "I shall now begin

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my service of fanning the Supreme Personality of Godhead, Çré Kåñëa,

who is seated on a golden throne. He is the supreme Parambrahma in
His eternal transcendental form of a cloudy blackish complexion. Now I
shall give up my affection for my material body, which is nothing but a
bunch of flesh and blood." Herein also there is a combination of
servitude and ghastliness, where the ecstasy of servitude is taken as the
whole, and the ecstasy of ghastliness is taken as the part.
There is another statement as follows: "When shall I be freed from the
mode of ignorance? And being thus purified, when shall I attain the
stage of serving Kåñëa eternally? Only then shall I be able to worship
Him, always observing His lotus eyes and beautiful face." In this
statement the whole is the ecstasy of neutrality, and the part is
servitorship.
There is another statement as follows: "Please look at this devotee of the
Lord who is dancing just from remembering the lotus feet of Kåñëa.
Simply by observing his dance you will lose all interest in even the most
beautiful women!" In this statement the whole is in neutrality, and the
part is in ghastliness.
One devotee boldly said, "My dear Lord, now I am turning my face from
any thought of association with young girls. As far as Brahman
realization is concerned, I have lost all interest because I am completely
absorbed in thinking about You. And being absorbed so blissfully, I have
lost all other desires, even the desire for mystic powers. Now my mind is
only attracted to worshiping Your lotus feet." In this statement, the
whole is the ecstasy of neutrality, and the part is chivalry.
In another statement, Subala is addressed thus: "My dear Subala, the
damsels of Våndävana who had the opportunity of enjoying Kåñëa's
kissing must be the foremost of all the fortunate women in the world." In
this example, the ecstasy of fraternal devotional service is the whole,
and the ecstasy of conjugal love is the part.
The following statement was made by Kåñëa to the gopés: "My dear
enchanted, don't gaze at Me with longing eyes like this. Be satisfied and
return to your homes in Våndävana. There is no necessity of your
presence here." While Kåñëa was joking in this way with the damsels of
Braja, who with great hope had come to enjoy the räsa dance with Him,
Subala was also on the scene, and he began to look at Kåñëa with wide

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and laughing eyes. Subala's feeling contained a mixture of fraternity and

laughter in devotional service. Fraternity is considered here as the
whole, and the laughter is considered as the part.
The following example contains a mixture of ecstatic fraternity and
laughter, taken respectively as the whole and part. When Kåñëa saw that
Subala, in the dress of Rädhäräëé, was silently hiding under the shade of
a beautiful açoka tree on the bank of the Yamunä, He immediately arose
from His seat in surprise. Upon seeing Kåñëa, Subala tried to hide his
laughter by covering his cheeks.
There is also an example of a mixture of parental love and compassion in
devotional service. When Mother Yaçodä was thinking that her son was
walking in the forest without any umbrella or shoes, she became greatly
perturbed to think of how much difficulty Kåñëa must have been feeling.
In this example the whole is the parental love, and the part is
compassion.
There is the following example of a mixture of parental love and
laughter. A friend of Mother Yaçodä told her, "My dear Yaçodä, your son
has very cunningly stolen a lump of butter from my home. And to make
me blame my own son for His mischief, He has smeared some of the
butter on my son's face while he was sleeping!" Upon hearing this,
Mother Yaçodä shook her curved eyebrows. She could only look at her
friend with a smiling face. May Mother Yaçodä bless everyone with this
smiling attitude. In this example the whole is the parental love, and the
part is the laughter.
There is an example of a mixture of several humors with devotional
service as follows. When Kåñëa was holding up Govardhan Hill with His
left hand, His hairs became scattered all over His shoulders, and He
appeared to be perspiring. When Mother Yaçodä saw this scene, she
began to tremble. Then, as she stared at the scene with broadened eyes,
she saw Kåñëa begin to exhibit varieties of facial caricatures. Mother
Yaçodä then became very happy and began to smile. Then again, when
she thought that Kåñëa was holding up the hill for such an extremely
long time, her clothes became soaked with perspiration. May Mother
Yaçodä Brajeçvaré protect the whole universe by her infinite mercy! In
this example, the whole is parental love, and the part is dread, wonder,
laughter, compassion, etc.

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There is an example of a mixture of conjugal love and fraternal affection

when Çrématé Rädhäräëé said, "My dear friends, just see how Kåñëa is
resting His hand on the shoulder of Subala, who is dressed up just like a
young girl! I think He must be sending some message to Me through
Subala." The purport is that the superiors of Rädhäräëé do not like Kåñëa
or His cowherd friends to associate with Her; therefore these friends
sometimes clothe themselves in female dress so they can give Rädhäräëé
a message from Kåñëa. In this example the whole is conjugal love and the
part is fraternity.
The following is an example of a mixture of conjugal love and laughter
in devotional service. Kåñëa, in the dress of a young girl, told Rädhäräëé,
"Oh, You hard-hearted girl! Don't You know that I am Your sister? Why
are You unable to recognize Me? Be merciful upon Me and please
capture My shoulders and embrace Me with love!" While Kåñëa was
dressed up exactly like Rädhäräëé, He was speaking these nice words,
and Çrématé Rädhäräëé could understand His purpose. But because She
was in front of many of Her superiors, She simply smiled and did not say
anything. In this instance, the ecstasy of conjugal love is taken as the
whole, and the ecstasy of laughter is taken as the part.
The following illustrates a mixture of several feelings. When one of the
consort friends of Candrävalé saw that Kåñëa was preparing to fight with
the Våñäsura demon, she began to think: "How wonderful Kåñëa is! His
mind is captivated by the eyebrows of Candrävalé in a smiling spirit, His
snakelike arms are on the shoulder of His friend, and at the same time
He is roaring like a lion to encourage Våñäsura to fight with Him!" This
is an example of conjugal love, fraternity, and chivalry. The conjugal
love is taken here as the whole, and the fraternity and chivalry are taken
as the parts.
When Kubjä caught hold of Kåñëa's yellow garment because she was
feeling almost lusty with sex urge, Kåñëa simply bowed down His head
with His cheeks glowing in front of the many people who were standing
there and laughing. This is an example of a mixture of ecstatic conjugal
love and laughter. The laughter is taken as the whole, and the conjugal
love is taken as the part.
Viçäla, a cowherd boy who was attempting to fight with Bhadrasena, was
addressed by another cowherd boy as follows:"Why are you attempting to

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show your chivalrous spirit before me? Before this, you even attempted
to fight with Çrédämä, but you must know that Çrédämä does not even
care to fight with hundreds of Balarämas. So why are you acting so
enthusiastically when you actually have no importance at all?" This is an
example of a mixture of devotional fraternity and chivalry. The chivalry
is taken as the whole, and the fraternity is taken as the part.
Çiçupäla was habituated to calling Kåñëa ill names, and by his insults he
irritated the sons of Päëòu more than he irritated Kåñëa. The Päëòavas
therefore equipped themselves with all kinds of weapons to kill Çiçupäla.
Their feelings were a mixture of ecstatic anger and fraternity, the anger
being taken as the whole, and fraternity as the part.
Once Kåñëa was watching Çrédämä very expertly using his stick to fight
with Balaräma, who was an expert club-fighter and who had even killed
the Pralambäsura demon with His club. When Kåñëa saw Balaräma
finally defeated by Çrédämä, who was using only a small stick, Kåñëa
became filled with pleasure and began to look upon Çrédämä with great
wonder. In this instance there is a mixture of astonishment, fraternity
and chivalry in devotional service. The fraternity and chivalry are
considered as the parts, and the astonishment is considered as the whole.
Expert analysts of these various kinds of mellows instruct us that when
different mellows overlap one another, the mellow which is the whole,
or the prominent humor, is called the permanent ecstasy. It is confirmed
in the Viñëu-dharmottara that when there are many mellows of
devotional ecstasy mixed together, the prominent one, or the whole, is
called the steady ecstasy of devotional service. Although the subordinate
mellow may be manifested for a certain time, at length it will become
merged into the prominent whole. Thus it is called an unconstitutional
ecstasy of devotional service.
There is a good analogy in this connection, showing the relationship
between the part and the whole. Lord Vämanadeva is actually the
Supreme Personality of Godhead, but He appeared to have been "born"
as one of the brothers of Indra. Although Vämanadeva is sometimes
taken as a less-important demigod, He is actually the maintainer of
Indra, the King of the demigods. Thus, although sometimes Vämanadeva
is considered to be a subordinate demigod, His actual position is that of
the supreme whole, the source of the entire demigod system. In the same

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way, a rasa which is actually prominent may sometimes appear to be

manifested in a subordinate way, although its actual position is as the
main or prominent loving feeling of a devotee.
When an unconstitutional ecstasy of devotional service is manifested
prominently at a certain time, it is still accepted as the part. If it is not
very prominently manifested, it appears only slightly and quickly merges
back into the whole. At such times of slight appearance, no
consideration is given to it; as when one is eating some palatable dishes,
if one also eats a small blade of grass he will not taste it, nor will he care
to distinguish what its taste is like.

Chapter Fifty

Further Analysis of Mixed Rasas

As already described, if certain kinds of mellows become mixed and

there is a joining of opposite mellows, then the situation is called
incompatible. When one is eating sweet rice and something salty or sour
is mixed in, the mixture is not very tasteful, and it is called
incompatible.
An exemplary instance of incompatibility is the following statement by
an impersonalist who was lamenting aloud, "I have been attached simply
to the impersonal Brahman feature, and I have passed my days uselessly
in practicing trance. I have not given any proper attention to Çré Kåñëa,
who is the source of the impersonal Brahman and who is the reservoir of
all transcendental pleasures." In this statement there are traces of
neutrality and conjugal love, and the resulting humor is incompatible.
Sometimes it is found in places like Våndävana that a person with a
slight devotional attitude of neutral love for Kåñëa may immediately and
artificially try to attain to the platform of conjugal love. But because of
the incompatibility of neutrality and conjugal love, the person is found
to fall from the standard of devotional service.

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Incompatibility was expressed by a great devotee on the platform of

neutrality when he sarcastically prayed, "I am very anxious to see Kåñëa,
the Supreme Personality of Godhead, who is many millions of times
more affectionate than the pitås (forefathers) in the Pitå-loka, and who
is always worshiped by the great demigods and sages. I am a little
surprised, however, that although Kåñëa is the husband of the goddess of
fortune, His body is often marked with the nail pricks of ordinary society
girls!" Here is an example of incompatibility due to a mixture of
neutrality and high conjugal love.
There is the following statement by a gopé: "My dear Kåñëa, the first
thing You should do is just embrace me with Your strong arms. Then, my
dear friend, I shall first smell Your head, and then I shall enjoy with
You." This is an example of incompatibility in which conjugal love is the
whole and servitorship is the part.
One devotee said, "My dear Kåñëa, how can I address You as my son
when You are addressed by the great Vedäntists as the absolute truth
and by the Vaiñëavas who follow the principles of Närada-païcarätra as
the Supreme Personality of Godhead? You are the same Supreme Person,
so how shall my tongue be so extraordinarily bold as to address You as an
ordinary son?" In this statement there is a mixture of neutrality and
parental love, and the result is incompatible.
Another devotee said, "My dear friend, my youthful beauty is as
temporary as lightning in the sky, and therefore, my possessing
attractive bodily features is unimportant. I have never met Kåñëa, so I
request you to please arrange for my meeting Him immediately." In this
statement there is the incompatibility of a neutral mellow mixed with
conjugal love.
A lusty woman in Kailäsa once told Kåñëa: "My dear Kåñëa, may You
have a long life!" Then, after saying this, she embraced Kåñëa. This is an
example of incompatibility resulting from a mixture of parental love and
conjugal love.
The purpose of the above analysis is to show that in the mixture of
various mellows, or reciprocations of ecstatic love between Kåñëa and
the devotees, if the result is not pure, there will be incompatibility.
According to the opinion of stalwart devotees like Rüpa Gosvämé, as
soon as there are contradictory feelings, the result is incompatible.

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Once an ordinary female devotee addressed Kåñëa, "My dear boy, I know
that my body is just a composition of flesh and blood and can never be
enjoyable to You. But still, I have been so attracted by Your beauty that I
wish that You accept me as Your conjugal lover." In this statement there
is incompatibility caused by a mixture of ghastliness and conjugal love in
devotional service.
Çréla Rüpa Gosvämé warns devotees to not commit such
incompatibilities in their writings or in their dealings. The presence of
such contradictory feelings is called rasäbhäsa. When there is rasäbhäsa
in any book of Kåñëa consciousness, no learned scholar or devotee will
accept it.
In the Vidagdha-mädhava, second act, verse 29, Paurëamäsé tells
Nändémukhé: "Just see how wonderful it is! Great sages meditate upon
Kåñëa after being relieved from all material transactions, and with great
difficulty they try to situate Kåñëa in their hearts. And opposed to this,
this young girl is trying to withdraw her mind from Kåñëa so she can
apply it in the material activities of sense gratification. What a
regrettable thing it is that this girl is trying to drive away from her heart
the same Kåñëa who is sought after by great sages through severe
austerities and perseverance!" Although in this statement there are
contradictory mellows of ecstatic devotion, the result is not
incompatible because conjugal love is so elevated that it is defeating all
other varieties of mellows. Çréla Jéva Gosvämé comments in this
connection that such a loving state of mind is not possible for all. It is
only possible in the case of the gopés of Våndävana. There are many
other instances of contradictory mellows where there is no perverted
experience of rasäbhäsa.
Once some minor demigod of the heavenly planets remarked: "Kåñëa,
whose joking words were once the source of so much laughter for the
residents of Braja, has now been attacked by the serpent king, Käliya,
and He has become the object of everyone's overwhelming lamentation!"
In this instance there is a mixture of laughter and compassion, but there
is no incompatibility because by both of these rasas the loving affection
for Kåñëa is increased.
Çrématé Rädhäräëé was once told that although She had stopped all
activities, She was still the supreme source of inspiration for all kinds of

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devotional service. The statement says, "My dear Rädhäräëé, in

separation from Kåñëa You are now as still as the most beautiful tree,
whose gracefulness is not blocked by any covering of leaves. Your
tranquil mood makes You appear to be completely merged in Brahman
realization!" In this example there is a mixture of conjugal love and
neutral love, but the conjugal love has surpassed everything. Actually,
Brahman realization is only a stunted existence. There is the following
statement by Kåñëa Himself: "Çrématé Rädhäräëé has become peace
personified for Me. Because of Her I now go without sleep. I stare
constantly without blinking My eyes, and I am always in a meditative
mood. Because of Her I have even made My home in the cave of a
mountain!" This is an example of conjugal love mixed with neutral love,
but there is no incompatibility.
The following is a conversation consisting of questions put before
Rambhä, a celebrated beautiful woman, and her corresponding answers.
Rambhä was asked, "My dear Rambhä, who are you?" She answered, "I
am peace personified." Question: "Then why are you in the sky?"
Answer: "I am in the sky to experience the supreme absolute truth."
Question: "Then why are you staring?" Answer: "Just to look into the
supreme beauty of the absolute truth." Question: "Then why do you
appear to be disturbed in mind?" Answer: "Because Cupid is acting." In
the above example also there is no perverted representation of mellows
because on the whole the ecstasy of conjugal love has exceeded the
neutral position of devotional service.
In the Tenth Canto of Çrémad-Bhägavatam, 60th Chapter, 44th verse,
Rukmiëédevé said, "My dear husband, a woman who has no taste for the
transcendental pleasure available from Your personal contact must be
inclined to accept as her husband somebody who is externally a
combination of mustaches, beard, body hairs, fingernails and some head
hair. And within him there are muscles, bones, blood, intestinal worms,
stools, mucus, bile, and similar things. Actually, such a husband is only a
dead body, but due to not being attracted to Your transcendental form, a
woman will have to accept this combination of stools and urine for her
husband." This statement, which lists the ingredients of a material body,
is not a perverted mellow in transcendental realization because it shows
correct discrimination between matter and spirit.

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In the Vidagdha-mädhava, second act, 42nd verse, Kåñëa tells His friend,
"My dear friend, what a wonderful thing it is that since I have seen the
beautiful lotus eyes of Çrématé Rädhäräëé, I have developed a tendency
to spit on the moon and the lotus flower!" This is an example of conjugal
love mixed with ghastliness, but there is no incompatibility.
The following is a statement which describes different mellows of
devotional service: "Although Kåñëa was invincible to any enemy, the
cowherd boys of Våndävana became almost blackish with astonishment
upon seeing His wonderful royal garments and His fighting feats on the
battlefield of Kurukñetra." In this statement, although there is a mixture
of chivalrous activities and astonishment in devotional service, there is
no perverted reflection of mellows.
One resident of Mathurä requested her father to bolt the doors and then
go with her to the school of Sändépani Muni to find Kåñëa. She
complained that Kåñëa had completely stolen her mind. In this incident
there is a mixture of conjugal love and parental love, but there is no
incompatibility.
A brahmänandé (impersonalist) expressed his desire as follows: "When
shall I be able to see that supreme absolute Personality of Godhead who
is eternal bliss and knowledge, and whose chest has become smeared
with red kuìkum powder by touching the breast of Rukmiëé?" Here there
is a mixture of conjugal love and neutrality. Although this is a
contradiction of mellows, there is no incompatibility because even a
brahmänandé will become attracted to Kåñëa.
Nanda Mahäräj told his wife, "My dear Yaçodä, although your son,
Kåñëa, is as delicate and soft as the mallékä flower, He has gone to kill
the Keçé demon, who is as strong as the mountain. Therefore I have
become a little disturbed. But never mind, all auspiciousness to my son! I
shall raise this hand which is as strong as a pillar, and I shall kill the Keçé
demon, just to give freedom from all anxieties to the inhabitants of
Brajamaëòala!" In this statement there are two kinds of mellows:
chivalry and dread. Both of them, however, improve the position of
parental love, and therefore there is no incompatibility.
In the Lalita-mädhava of Çréla Rüpa Gosvämé it is stated, "After Kåñëa's
arrival in Kaàsa's arena, Kaàsa's priest looked at Kåñëa with a detestful
expression. The entire arena was filled with dread on the part of Kaàsa

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and his priest and restless expressions of pleasure on the cheeks of

Kåñëa's friends. Frustration was felt by His envious rivals. The great
sages meditated. Hot tears were in the eyes of Devaké and other
motherly ladies, and hairs stood on the bodies of the expert warriors.
There was astonishment in the hearts of demigods such as Indra. The
servants danced, and the restless eyes of all the young girls glanced
about." In this statement there is a description of a combination of
different mellows, but there is no incompatibility.
A similar statement, which is free from incompatibility, is in the Lalita-
mädhava wherein the author blesses all the readers of the book in the
following manner: "Although the Supreme Personality of Godhead is
able to lift a mountain with a finger of His left hand, He is always
humble and meek. He is always very kind to His loving devotees. He has
frustrated Indra's attempt at vengeance by refusing him the sacrifice of
Indra-yajïa. He is the cause of all pleasure to all young girls. May He be
ever compassionate upon you all!"

Chapter Fifty-one

Perverted Expression of Mellows

Rasäbhäsa, or incompatible mixtures of mellows, may be classified as

uparasa (false expression) anurasa (imitation) and aparasa (perverted or
misrepresented mellows).
There is the following statement by an impersonalist who had just seen
Kåñëa: "When a person has passed completely from all contamination of
material existence, he relishes a transcendental bliss of being established
in trance. But as soon as I saw You, the original Personality of Godhead,
I experienced the same bliss." This perverted reflection of mellows is
called çänta-uparasa, or a perverted reflection of mixed impersonalism
and personalism.
There is another statement as follows: "Wherever I am glancing I simply

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see Your personality. Therefore I know You are the uncontaminated

Brahman effulgence, the supreme cause of all causes. I think there is
nothing but You in this cosmic manifestation." This is another example
of uparasa, or a perverted reflection of impersonalism and personalism.
When Madhumaìgala, an intimate friend of Kåñëa, was dancing before
Kåñëa in a joking manner, no one was paying attention to him, and he
jokingly said, "My dear Lord, please be merciful upon me. I am praying
for Your mercy." This is an example of uparasa in fraternal affection and
neutrality.
Kaàsa once addressed his sister Devaké as follows: "My dear sister,
having seen your dear son Kåñëa, I think that He is so strong that He
can kill even wrestlers strong as the mountains. So I will have no more
anxieties about Him, even if He is engaged in a terrible fight." This is an
instance of uparasa in a perverted reflection of parental love.
In the Lalita-mädhava, Çréla Rüpa Gosvämé says, "The wives of the yajïic
brähmaëas were all young girls, and they were attracted to Kåñëa in the
same way as the gopés of Våndävana. Out of their attraction they
distributed food to Kåñëa." Here the two devotional mellows are conjugal
love and parental love, and the result is called upa-rasa in conjugal love.
One of the friends of Çrématé Rädhäräëé told Her, "My dear friend
Gändharvikä [Rädhäräëé], You were the most chaste girl in our village,
but now You have divided Yourself and are partially chaste and partially
unchaste. It is all due to Cupid's influence upon You after You saw
Kåñëa and heard the sound of His flute." This is another example of
uparasa caused by divided interests in conjugal love.
According to some expert learned scholars, the feelings between lover
and beloved create perverted reflections of mellows in many ways.
"The gopés have become purified by Kåñëa's glance, and as such, Cupid's
influence is distinctly visible on their bodies." Although in the material
sense the glancing of a boy at a girl is a kind of pollution, when Kåñëa
threw His transcendental glance at the gopés, they became purified. In
other words, because Kåñëa is the absolute truth, any action by Him is
transcendentally pure.
After Kåñëa chastised the Käliyanäga in the Yamunä River by dancing
on his heads, the Käliyanäga's wives addressed Kåñëa, "My dear cowherd
boy, we are all only young wives of the Käliyanäga, so why do You

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agitate our minds by sounding Your flute?" Käliya's wives were flattering
Kåñëa so that He would spare their husband. Therefore this is an
example of uparasa, or imitation.
One devotee said, "My dear Govinda, here is a nice flowery bush in
Kailäsa. I am a young girl, and You are a young poetic boy. After this,
what more can I say? You just consider." This is an example of uparasa,
caused by impudency in conjugal love.
When Närada Muni was passing through Våndävana, he came to the
Bhäëòéravana Forest and saw in one of the trees the famous parrot
couple that always accompanies Lord Kåñëa. The couple was imitating
some discussion they heard upon the Vedänta philosophy, and thus were
seemingly arguing upon various philosophical points. Upon seeing this,
Närada Muni was struck with wonder, and he began to stare without
moving his eyelids. This is an example of anurasa, or imitation.
When Kåñëa was fleeing from the battlefield, from a distant place
Jaräsandha was watching Him with restless eyes and was feeling very
proud. Being thus puffed up with his conquest, he was repeatedly
laughing. This is an example of aparasa.
Everything in connection with Kåñëa is called ecstatic devotional love,
although it may be exhibited in different ways: sometimes in right order
and sometimes as a perverted reflection. According to the opinion of all
expert devotees, anything that will arouse ecstatic love for Kåñëa is to be
taken as an impetus for transcendental mellow.

Thus ends the Bhaktivedanta summary study of Çré Bhakti-rasämåta-

sindhu by Çréla Rüpa Gosvämé.

Concluding Words

Çréla Rüpa Gosvämé concludes by saying that Bhakti-rasämåta-sindhu is

very difficult for ordinary men to understand, yet he hopes that Lord
Kåñëa, the eternal Supreme Personality of Godhead, will be pleased with
his presentation of this book.

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By rough calculation it is estimated that Çréla Rüpa Gosvämé finished Çré

Bhakti-rasämåta-sindhu in Gokula Våndävana in the year 1552. While
physically present, Çréla Rüpa Gosvämé was living in different parts of
Våndävana, and his headquarters were in the temple of Rädhä-
Dämodara in the present city of Våndävana. The place of Rüpa
Gosvämé's bhajana, execution of devotional service, is commemorated
still. There are two different tomb-like structures in the Rädhä-
Dämodara temple; one structure is called his place of bhajana, and in the
other his body is entombed. Behind this very tomb I have my place of
bhajana, but since 1965 I have been away. The place, however, is being
taken care of by my disciples. By Kåñëa's will, I am now residing at the
Los Angeles temple of the International Society for Krishna
Consciousness. This purport is finished today, the 30th of June, 1969.

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