The Career and Teachings of the
Supreme Lord Sree Krishna-Chaitanya
by Sri Narayan Das Bhakti
Sadhukar
III. THE HIGHEST
WORSHIP OF SREE KRISHNA
The method of the worship of Krishna at
Braja is the highest of all forms of worship. The worships that are practiced
at Mathura and Dwaraka, respectively, owe their value in augmenting the
exquisiteness of the Pastimes of Braja. It is our purpose, therefore, to
consider the worship of Braja in some detail at this place. The discussion of
the worship of Braja should not be withheld from the cognizance of the
conditioned souls, as by means of this alone they can be really benefited. It
is only when the conditioned soul is in the position to realise the nature of
the mode of worship at Braja that he is freed from the fear of death, by
obtaining the life eternal.
The subject of the worship of Braja may
be conveniently considered by the related methods of synthetic or positive and
analytic or negative treatment. Synthetically regarded the worship resolves
itself into a system of relationships divisible in their turn into five
distinct grades. These grades are called respectively the tranquilized state,
condition of a servant, that of a friend, that of parents, and finally that of
consorts, in the order of increasing excellence from the point of view of the
detached observer.
In Braja certain denizens always regard
themselves as the servants of the Prince of Braja. Others consider themselves
as His fortunate friends. Sridama, Subala, etc., possess the pure friendly
disposition. Yasoda, Rohini, Nanda are actuated by undiluted parental
affection. The consorts, with Sree Radhika, at their head, regard themselves
exclusively as the promoters of Krishna’s amorous love in the dancing circle.
Nowhere else except in Brindabana can there exist these dispositions of
pure exclusive relationships with Krishna. It is for this reason that pure
souls feel an instinctive attraction for the charming Brindabana In Brindabana
the Scriptures agree in declaring the amorous disposition to be the
highest of all. By the principle that Godhead happens to be the sole Enjoyer of
every entity, the individual soul is proved to be eternally ministrant to the
pleasure of Sree Krishna. In Braja, however, there exist no dividing
limitations as between Krishna and the serving individual souls like those that
separate the master from the servant in this world. On the contrary, there
always prevails indivisible supreme bliss in the visible form of these
all-loving relationships. The consideration of loving separation also finds a
place there for the sole purpose of augmenting still further the happiness of
loving union. This blissful disposition, which belongs only to Braja, is realised
in its gradual development by the careful preliminary service of relationships
that obtain outside Braja in Mathura and Dwaraka.
The conditioned soul is eligible for
service of Godhead only under the strictest regulations. At a subsequent stage,
on the appearance of attachment for Krishna, the disposition of Braja gradually
manifests itself. At this latter stage Krishna is served internally with loving
devotion, but outward regard is displayed towards the regulative social
institutions. This duplicity of disposition and practice is known as Parakiya (relationship as to a
paramour); because the condition of the devotee resembles that of the wedded
wife who may have unfortunately contracted a passion, which is not to be
indulged, for a person other than her lawful husband. In these circumstances,
the really loyal wife is under the painful necessity, from an innate sense of
duty, of showing all outward regard that is due to her husband and of observing
scrupulously the domestic and social regulations, although she can no longer
feel for them any real internal attachment.
The apparently
unintelligible and insincere attachment to society of the highest class of
devotees cannot avoid being misunderstood by those comparatively advanced
pupils who are in a position to appreciate the beneficient nature of the
Scriptural regulations for the promotion of the spiritual well-being of
society. But the highest class of devotees do not modify their method out of
deference to adverse criticisms even of such bona fide objectors. Those
novices who are not well advanced on the spiritual path are still less able to
understand the ways of loving devotion which actuate the best devotees.
There is a regular gradation in the
growing manifestation of the pure spontaneous attachment for Krishna. The
growth of such attachment is capable of being divided into three distinct
stages in order of increasing excellence, viz., (1) the love of conditioned
souls adulterated by endeavour to follow the Scriptural regulations, (2) love
for Krishna on the Absolute plane but wanting in the quality of intimacy, and
finally (3) perfect love for Krishna free from all extraneous dross. The limit
of pure love for Krishna in Sree Radhika, the Counter-Whole of Sree Krishna
Himself, is termed mahabhava (the
loving condition major). Different fro. n the specific nature of mahabhava , but closely approximating
the same, there is found the eightfold assemblage of the bhavas inhering in the pure individual souls. They are the eight Sakhis ( the Cherami) of Sree Radhika. The bhavas
of worshippers adjoining those of the sakhis, are the manjaris (spray). The worshipper should in the first instance seek
the protection of the manjari whose bhava corresponds to the worshiper's own
nature. He is, thereafter, to offer his submission to the sakhi who is served by the manjari.
If he obtains the mercy of the sakhi he
will be enabled thereby to attain to the refuge of the feet of Sree Radhika. In
the circle of the great Rasa-dance the worshippers, manjari, sakhi and
Srimati Radhika, occupy positions that are very much analogous to those of the
satellite, planet, the sun and the polar star respectively in the mundane
stellar system. In the process of augmentation of bhava, the promotion of the enjoyment of Krishna becomes available
for jeevas who have attained to the
qualitv of mahabhava.
There are eighteen obstacles in the way
of this exquisite consummation of bhava which belongs to Braja. These are apt to
pollute pure love and give rise to offense. It is imperatively necessary to
consider the nature of these obstacles by way of the negative treatment of Braja-bhava, which should supplement and
help to prevent any grave misconception of the positive exposition.
The first obstacle is one's encounter
with the pseudo-Guru. The bad Guru is no other than the demoness Putana who offers the suck of her
poisoned breast for killing new-born Krishna in the purified cognition of the
soul. Worshippers who have already obtained admission to the path of loving
devotion should ponder on the appearance of Putana
in Braja and be thereby enabled to remove the initial obstacle, viz., the
bad spiritual guide. The Guru is
either the inner or outwardly manifested spiritual Guide. The soul in the state
of perfect concentration in the absolute samadhi,
is the Guru of the soul. In other
words a person who places himself under the guidance of the reasoning faculty
and learns from it the method of worship, thereby gives the direction of
himself to the pseudo-Guru.
The dallyings of the empiric assertive
rational faculty with the eternal religion by the offer of her support for its
furtherance, are comparable to the artifices of Putana. Worshippers on the path of loving spiritual devotion owe it
to themselves to discard all assertive help of reasoning in the attempt to
realise the nature of the summum bonum, and
seek instead the exclusive guidance of spiritual concentration. The human being
from whom one learns about the substantive nature of worship of Godhead is the
outwardly manifested Guru. The bona fide Guru is the person who after
realising the true nature of the endeavour of loving devotion, instructs the
submissive disciple (sishya) regarding
the summum bonum, taking into due
consideration the specific requirement of the latter. One who presumes to
instruct others without himself realising the nature of the course of loving
devotion, or who, although himself cognizant of the nature of the path of
devotion, instructs the disciple regarding the same without due consideration
of the aptitude of the latter, is the pseudo-Guru. It is necessary by all means to renounce the guidance of such
a Guru.
The second obstacle on the path of loving
devotion, in the order of appearance, is wrong speculative controversy. In
Braja, i.e., on the path of
spontaneous love, it is difficult for the proper spiritual state to appear
until the demon Trinavarta, embodiment of disloyal controversy, has been killed
outright. All philosophical speculation, all skeptical arguments of the pseudo
Buddhists and empiric rationalists, are obstructive of the growth of the
disposition of Braja, in the manner of the demon Trinavarta.
The third obstacle is represented by the
laden cart. The injunctions of the Scriptures are apt to be followed in their
literal sense without due regard to their meaning. This carrying of the lumber
of Scriptural learning tends to smother the infant Krishna and requires to be
smashed with His help at the very outset, if the object of the novice be to realise
the state of natural love for Krishna. The mechanical pedant has no access to
Braja. The victims of the pseudo-Guru
are liable to fall into this plight by being prematurely initiated into the
process of the state of a female confidante engaged in service as of the manjari. Such victims do not realise
their misfortune by reason of their mechanical aptitude which is exploited by,
the pseudo-Guru to their utter ruin.
Those who follow the advice of such a Guru
in their worship, quickly fall away from the path of devotion. The amorous
mood in such cases can never attain to the depth of the truly spiritual
process. But this is never realisable by the parties themselves.
The fourth obstacle ‘‘on the path’’ is
termed juvenile offense. Persons who are indifferent to the spiritual guide are
thereby rendered subject to the inconsistencies and frailties that beset
naughty children. This enemy of the infant Krishna is known as Batsasura. The novice must beware of the
guiles of this malicious demon and try to get rid of him at an early stage.
The fifth obstacle makes its appearance
on the path of the theists (Vaishnavas) in
the form of the demon Baka. He is an
exceedingly cunning fellow embodying the principle of religious hypocrisy. It
is this obstacle which is meant by the offense against the Holy Name. Those
who, falling into the clutches of the pseudo-Guru by neglect of the proper exercise of their judgment, deceive
themselves by consenting to adopt the higher grade of worship to which they are
not entitled, fall under the category of the third class of offenders described
above. But those who, even after becoming aware of their unfitness, persist in
practicing the higher method of worship, hoping thereby to gain honour and
wealth for themselves, commit the offense of religious hypocrisy. Until this
defect is discarded, there can be no appearance of the principle of spontaneous
liking for Krishna. These hypocrites only deceive the world by the display of
the external insignia of sectarianism and pseudo-renunciation. Those persons who choose to show their regard for
these arrogant persons in consideration of the external marks exhibited by
them, failing to attain the favour of Krishna, only prove to be thorns in the
sides of the people of this world. But It should also be borne in mind in this
connection that one should be careful not to allow his caution in regard to the
abuse of external signs to betray him into maligning a person wearing the
respective external marks of the theistic communities, whose conduct may also
embody the inner significance of those symbols. It is, therefore, the constant
duty of the Vaishnavas, by being neutral as regards external
marks, to seek for indications of inner love for Godhead and to associate with
and serve the sadhus whom they may be
fortunate enough to recognize by this test.
The sixth obstacle has the forms of
cruelty and violence. This is the demon Aghasura.
It is possible for love to suffer gradual decay by the absence of kindness
for all animate beings. This must be so inasmuch as kindness can never be a
different principle from love for Krishna. There is no substantive difference
between love for Krishna and kindness to individual souls.
The seventh obstacle assumes the form of
infatuation in the shape of an apparently zealous study of the Vedas
(scholasticism). Excessive and exclusive attention to the propositions of the
diverse polemical schools and their conclusions and modes of argument, tend to
lessen the poignancy and clearness of the vision of the truths obtained in the
exclusive mood. Even Brahma himself
doubted the truth of the real Nature of Krishna by reason of such infatuation.
The eighth obstacle is offered by the
demon Dhenukasura in the form of the
ass, who tries to prevent the palm fruits, which he is himself unable to taste,
from being enjoyed by others. The principles of Vaishnavism require for their due appreciation the most penetrating
judgment. Persons possessed of a blunted understanding are exposed to this
grave plight. The Vaishnava religion is indivisible. There is no
scope in it for sectarian narrowness. It is the blunt-headed fool who is liable
to misconceive the true nature of the Vaishnava community by supposing it to be a sect
distinct from other sects of this world. As a matter of fact thick-headed
persons are themselves unable to understand the teaching of the spiritual works
that have been penned by the former Acharyas
of the community and they are also apt to actively prevent others from
having access to those works. This is specially the case with those devotees
possessed of a stunted judgment who, being mechanically addicted to the
regulations have no inclination to strive for the attainment of the real
status. But the Vaishnava religion
holds within itself the prospect of infinite progressive advance. Those
muddy-headed persons, who choose to remain confined within the literal meaning
of the narrow limits of the Scriptural regulations, being thereby led to
neglect the unconventional path of spontaneous love for Godhead, soon become
indistinguishable from persons who are wedded to the cult of fruitive mundane
activities. It is’ therefore’ never possible to make any progress in the Vaishnava religion till Dhenukasura in the form of the ass has
been killed.
The ninth obstacle is offered by the
conduct of those weak-minded persons who take to the unconventional method of
service for the purpose of gratifying their senses which it is not possible to
do under the method of regulated service. This is the conduct of the demon Brishabhasura. These persons will be
killed by the burning quality of Krishna’s personality. The example of such
offensive conduct is by no means rare among those hypocrites who make a parade
of their religiosity.
The tenth obstacle is offered by the
cunning serpent Kaliya, representing
implacable brutality and treachery, who is apt to pour his deadly poison into
the melted souls of the Vaishnavas represented
by the liquid current of the Yamuna. The
danger threatened by this fatal poison can be got rid of by the Grace of Krishna.
The eleventh obstacle has the form of
intra-communal discord. It is comparable to the wild forest-fire. The
disposition bred by narrow sectarianism rendering its victim unable to
recognize as Vaishnava one who does
not assume the external marks of the theistic community, multiplies the
obstacles on the path of attainment of the bona
fide Guru and the actual companionship of the true devotees. It is,
therefore, obligatory on all persons to destroy the forest-fire by all means.
The twelfth obstacle on the path of
loving devotion is offered by the demon Pralambasura
who is prone to commit theft against one’s own self. The danger is
represented specifically by the theory of the Brahman of the Mayavadins who
advocate merging in the Brahman as
the summum bonum and declare the self
realised condition to be one. that is absolutely devoid of any distinguishable
feature. The system is characterized by the defect of utter absence of the
principle of bliss either for the individual soul or for the Brahman who is imagined to be perfectly
unconcerned about anything. Persistent reflection on those lines gives rise to
doubt regarding the very existence of the Brahman
and produces conviction in the non-existence of the individual soul and the
elaborate concoction of a new science to account for the glaring discrepancies
of the Acharyas and proving the utter futility of all human thought and
activity. This mode of thinking sometimes finds its way among the Vaishnavas and creates a good deal of
trouble in the form of an advocacy of self-destruction.
The thirteenth obstacle takes the form of
the worship of Indra and other lesser
devatas in the hope of gaining
worldly advantages. This prevents the growth of love for Godhead and requires
to be avoided with great care.
The offenses of theft of another’s
property and telling of Lies are the fourteenth obstacle. These are represented
by the demon Byowrasura. They stand
in the way of one’s attaining to perfect love for Krishna and give a good deal
of trouble to the novice.
The fifteenth obstacle arises from
addiction to intoxicants. In Braja the
bliss, that is experienced by the individual soul on his being freed from the
troubles of mind and body, is termed Nanda.
There are found persons who betake to the use of intoxicants supposing such
habit to be promotive of the above form of bliss. This quickly causes the
serious drawback of self-forgetfulness. This predicament is represented by Nanda's sojourn to the abode of Varuna. This grave offense must be
avoided by all means. Those persons who have attained the mode of loving
devotion of Braja must, on no
account, use any form of intoxicant.
The sixteenth obstacle has the form of a
proneness to acquisition of fame and honour, and desire for sensuous enjoyment,
under the plea of devotion. This is the demon Shanhachuda. Those persons who covet fame as the goal of their
activities, commit thereby the offense of arrogance. It is necessary for Vaishnavas to be very careful about this
matter.
The next obstacle is offered by the
growing sense of blissfulness that tends to increase by the cultivation of the
habit of worship till it assumes the form of self suppression approximating the
state of merging with the Object of worship. This mood for merging with the
Divinity is a species of serpent that swallows up Nanda. The novice should endeavour to be a bona fide servant of
Godhead by carefully avoiding this fatal temptation.
The eighteenth obstacle is the demon Keshi who has the form of the horse. As
the quality of devotion of the novice undergoes swift development, the sense of
one’s own superiority makes its appearance. If the novice gives a free scope to
the speculation regarding his own excellence, it is apt to lead him into the
dire offense of disrespect for the Divinity, causing his fall. It is,
therefore, necessary that such wicked sentiment may never arise in the heart of
the Vaishnava. Even after devotion
has been fully developed the quality of sincere humility should never be absent
from the conduct of the Vaishnava. As the contrary of this tends to happen,
it becomes necessary for Krishna to kill the demon Keshi.
Those who are in the intellectual
condition are required to free themselves from those offenses which are to be
found in the sphere of Mathura. Those
who have a taste for fruitive activity must be on their guard against the
offenses that are noticeable at Dwaraka. The
devotees should dive completely into love for Sree Krishna by avoiding all
those obstacles as they are apt to breed trouble in Braja.
The eternal Truth has been made manifest
to this world by, Sree Vyasadeva in his narrative of the Pastimes of Braja. But the real nature of the Truth
cannot be realised by means of knowledge born of the senses. The knowledge is
spontaneously experienced by the pure essence of the individual soul in his
exclusive state (samadhi). There are,
however, pseudo-exclusive states which must not be confounded with the
spiritual condition proper in which there is no presence of any mundane
element. In this state the Truth becomes self-manifest by the operation of the
spiritual Potency of Divinity. This phenomenal world is the distorted unwholesome reflection of the
transcendental Realm. It is for this reason that there is a correspondence
between the phenomena of this world and the events of the spiritual plane. The
substantive reality, in the forms of the Name, Form, Quality, Pastimes and the
distinctive personality of His Paraphernalia make their appearance to the soul
in his exclusive state (samadhi).
It is necessary to keep all doubting
speculations at their proper distance, if the clear vision is to be maintained
in tact. The least intrusion of such disturbing element blurs and obliterates
the spiritual perception. On the gradual subsidence of mundane predilections,
the transcendental Truth makes His Appearance by corresponding stages, finally
attaining His full concrete manifestation in the Pastimes of Sree Krishna in
Sree Brindabana. If the elimination
of sensuous speculation is not attended to with scrupulous care, the progress
is towards abstraction and absence of distinctive features in such realisation.
If it be our good fortune to attain to
the sight of Brindabana, which is
full of every object of beauty, we would be in a position, with. the fullest
assurance of the truth of our realisation, to describe, by means of the
admittedly imperfect instrument of mundane vocabulary that we happen to possess
for the purpose, the most wonderful and blissful Form of Sree Krishna in Sree Brindabana. Such description should not
be supposed to be derived from our experience of this world. It is the outcome
of direct perception of the Substantial Reality of Whom the rational phenomena
of this world are the distorted unwholesome shadow. No realisation of the
substance can be reached by the logical manipulation of confused speculation
regarding His shadow whose only function is to mislead to perfection.
The Beauty of Sree Krishna, described by
those who have been fortunate enough to realise the vision, is narrated below
for the information of the reader; but the meaning of the description cannot be
grasped except in the perfect exclusive state which, is wholly free from any
speculative activity born of the mind.
The Figure of Godhead, fulfilling all
requirements of the spiritual principle, is like that of man. His Beauty seems
to be represented by the reflected
correspondence of the inexpressibly cooling, soft, yellowish, blue that is
noticeable in the gem known as "Indranilamani"
of this world, or is like unto the impression of the first appearance of
the rain-bearing clouds at the close of the season of protracted draught. A
certain combination of the triple potency representing respectively the
principles of existence, consciousness and bliss, appears to be disposed in an indivisibly
oblique manner about the Beauty of Divinity. His Twin Eyes, focusing all the
supremely jubilant brightness of the realm of perfect living consciousness, set
forth the Beauty of His incomparable Figure. In the material world those Eyes
may be found reflected in the beauty of the fresh-blown lotus. On the Head of
Godhead’s Own Divine Form, there is observed a certain distinctive feature
similar to which there is to be found nothing at all in all our previous
experience. All that can be said is that the tail of the peacock is probably
the reflection in this world of this inexpressible peculiarity. A certain
garland of flowers that have the easy perfection of the soul, sets forth the
beauty of the incomparable Neck of Sree Krishna. The beauty of the natural
flowers of the forest seems to be a reflection of this particular feature. The
Waist of Sree Krishna is encompassed by knowledge that is manifested by the
spiritual cognitive principle representing the energy of the soul. It seems
that the flash of lightning, skirting the fringe of a massive assemblage of
fresh, rain-bearing clouds reflects the beauty of the girdle round the Waist of
Sree Krishna. The kaustubha and other precious gems and ornaments
appertaining to the soul disseminate the beauty of the Person of Sree Krishna.
The spiritual agency by whose means the ravishing call, that has power to draw
the soul, manifests itself, is observed in the figure of a flute. The flutes
and other instruments of this world that serve to carry the musical notes of
every variety may be the reflection of the Divine Flute. The inconceivable
Figure of Sree Krishna is observed to be placed under the Kadamba tree, embodying
spiritual horripilation, on the grassy woodlands sloping to the water’s edge of
the Yamuna of the liquid spiritual essence. It is by means of these
spiritual symbols that the beloved Son of Nanda,
Sree Krishna, Lord of the spiritual Realm, makes His Appearance to the view
of the Vaishnavas in their exclusive
state (samadhi)
But persons who are unfortunately blinded
by empiric knowledge are unable to find the Form and distinctive concrete
aspects of the spiritual existence even when the realm of the Absolute is
actually brought before their eyes in the exclusive state.
Sree Krishnachandra, in this manner, is
realised, in the exclusive state, as maddening the realm of pure souls by the
strains of His Flute and attracting the minds of the milkmaids (gopees). How may those who are infatuated by
the vanities of high lineage, etc., attain to Krishna? Persons who are free
from all worldly vanities are alone eligible for being attracted by Krishna.
Those who understand the nature of spiritual existence, know that sadhus fall into two clearly defined
groups, viz., (1) those who have
attained to the state of the gopees, and
(2) those who follow in the footsteps of such self-realised souls. The former
are called siddhas and the latter sadhakas.
The graduated
process of spiritual endeavour of those persons who have realised the state of gopees, is as follows. In the course of
their sojourn in this world, the music of Krishna’s Flute enters the ear of a
few exceptionally fortunate persons. The sweetness of the music exercising its
attraction on such persons makes them fit for the highest spiritual status. This
quickly dissipates their male disposition which prompts people of this world to
seek for their own sensuous enjoyment. On the complete disappearance of the
male disposition there is aroused another temperament characterized by a
spontaneous preference for following the guidance of those who are possessed of
the mellow quality of spiritual consorthood. In this position the femininity of
the soul in the form of capacity for ministering to the enjoyment of Godhead,
manifests itself. The expectation of consorthood becomes so strong that the
soul under its influence develops all the external symptoms of the state of
madness.
The first
experience arises in the form of hearing about the specific Figure (Rupa) of Krishna. This process falls
into two parts. The first of these is of the nature of spontaneous realisation
of Krishna’s attraction in the sphere of one’s ordinary cognitive activity.
This event is called the hearing of the music of Krishna’s Flute. This is
followed by the hankering for listening to the narrative regarding Krishna from
those who have had an actual sight. This form of listening to the Scriptural
narratives of Krishna from the lips of sadhus,
also comes under this head.
The realisation of Krishna that is attainable by such hearing and
study, forms the division of spiritual endeavour which is called
"listening to the Quality of Krishna’’: The next is seeing the delineation
of Krishna as in a picture. This is effected by the realisation of the Purpose
and Supreme Skill of Krishna in the design of this material world. He who has
been enabled to realise that the material world is the distorted perverted
reflection of the realm of the Absolute, is said to have had a sight of Krishna
as in a picture. In other words, the preliminary stages of the state of
devotion to Vishnu, or Vaishnavata, accrues
in the three different ways of spontaneous realisation of its desirability,
realisation of the nature of Divine worship by the study of the Scriptures, and
actual personal experience of the Nature of Godhead from a consideration of the
wonderful organization of the material Universe
Unadulterated faith in Krishna as the
source of the loving devotion of Braja is
the preliminary stage in the gradual appearance of the process of spiritual
love. The appearance of this form of unalloyed faith is followed by attainment
of close association with the sadhus, who
are denizens of spiritual Braja. Such
association is the cause of the attainment of Krishna. Those persons who have
the rare fortune of gaining the companionship of sadhus in course of their further progress on the path of spiritual
endeavour, which is comparable to the stealthy approach of the sweetheart to
the secret place of meeting with her lover, may perchance realise, at some rare
moment, their auspicious meeting with the Supreme Object of their love on the
water’s edge of the Yamuna, the stream of the liquid essence of the pure soul.
By meeting with Krishna, the
transcendental bliss of Divine communion (parananda)
ensues which at once causes all worldly felicity previously experienced to
appear as infinitesimally trivial in comparison. The supreme bliss grows apace
in the heart, as the days pass, towards the most dearly loved ever-new Form of
the Soul of all souls. The root of spiritual love is that attachment of the
individual soul who is constituted of the principles of pure cognition and
bliss, towards the concentrated Divine Form of All-existence, All-cognition and
All-bliss, which is perfect in itself and natural for the soul.
This attachment (rati) under the favouring impulse of the principle of mellowness (rasa) undergoes development by taking
on the form of rasa.
Rasa is of twelve kinds. The five rasas of santa (equanimity), dasya (service),
sakhya (friendship), batsalya (parental affection) and madhura (consorthood), are the five
primary varieties. These five are of the nature of substantive relationship. Beera (heroic), karuna (tender), raudra
(keen), hasya (laughter), bhayanaka (terrible), bibhatsa (abnormal) and adbhuta (wonderful), are the seven
secondary rasas. These arise
spontaneously from the establishment of relationship. Prior to the
establishment of actual relationship there is no possibility of external
manifestation of attachment. These specific visible manifestations are all
secondary rasas.
Even after
attachment (rati) has assumed the
form of rasa (liquid mellowness), it
does not attain to its full resplendence except in combination with the four samagris (ingredients), viz., (a) bibhaba (particular state), (b)
anubhaba (perception), (c) sattvika (natural indication of
emotion), and (d) byabhichari (transitory
feeling). (a) Bibhaba is
of two kinds, viz., (1) alambana (cause); and (2) uddipana (aggravating agent). Alambana is again of two kinds, viz.,
(1) Krishna, and (2) devotee of Krishna. The good qualities and distinctive
natures of Krishna and His devotees constitute the division of uddipana (i.e., excitant of attachment
or rati). (b) Anubhaba is of three kinds, viz., (1) alankara, (2) udbhasvara, and (3) vachika.. Alankara, such as hava,
bhava, etc., in all twenty in number, has been classified into the three
divisions of (1) angaja (of the
body), (2) ayatna ja (spontaneous),
and (3) swabhabaja (of the individual
nature of a person). Sighing, dancing, rolling on the ground and such other
activities are called udbhasvara.. Alapa,
bilapa, etc., are the twelve vachika anubhavas. Stupefaction, sweating, etc.,
are the eight sattvika bikaras. Nirveda, etc., are the
thirty-three byabhichari bhavas. The rasa and all its ingredients (samagri) have a constant bearing on the
development of rati till it reaches
the stage of mahabhava..
The attachment (rati) for Krislma is sthayibhava
(the permanent state) or the rasa (mellow
liquid principle) of bhakti
(devotion). In conditioned souls the principle manifests itself as bhakti or service. In the free state it
appears as the principle of love in the realm of the Absolute (Vaikuntha). Attachment for Krishna
develops up to the stage of mahabhava. The
process of development by the methods of identification with primary and
secondary rasas and by the help of
ingredients enriching the variety of its manifestations, constitutes the
eternal treasure of the soul in her state of perfect spiritual freedom. It is
this which is also the object of endeavour of the conditioned souls. If it be
urged that there is no necessity for any attempt to attain that which is
eternally inherent in the soul, the answer is that the resuscitation of the
eternal principle in the conditioned state is the process of the spiritual
endeavours of the conditioned neophyte.
It has been realised in their natural
exclusive state by great souls such as Sree Vyasadeva, etc., and also by our
Gurus that attachment (rati) for Krishna
is the most wholesome principle of the realised essence of the jeeva-soul. The nature of the
substantive reality is in a slight measure manifested in its reflected image.
It is for this reason that the principle of attraction between male and female
in this world has proved to be the most charming of all mundane entities. But
the attachment between male and female of this world is utterly insignificant
and condemnable in comparison with the principle of the transcendental reality.
This is indicated by the passage in the narrative of the circular dance in the Bhagavatam, "He who listens to or
recites to others, with due reverence and faith, these Pastimes of Vishnu with
the damsels of Braja, attains to the
state of transcendental devotion for Godhead resulting in the simultaneous and
speedy disappearance from his heart of the malady of mundane lust". It is,
as if, the mirage of the desert is replaced by the shining water of the
magnificent lake offering the sorely-needed cooling drink to the thirsty traveler
led astray by the deceptive image of the life-giving liquid. I have described
the limit of the love and activity of the eternally self-realised souls towards
the eternally realised Personality of Sree Krishna. The limit of attachment is mahabhava, the limit of activity is maha-rasa. This is also the limit of
vocabulary sprung from the material principle. That which lies beyond should be
seen by means of the exclusive state (samadhi).
It is the only thing needful to be imbued
with serving love for Sree Krishna, of the perfectly pure kind. It is the
nature of genuine serving spiritual love to be absolutely free from all worldly
dross. A person, in whom this pure impulse manifests itself, is thereby
rendered perfectly pure in every detail of his conduct. Such a person is
naturally disinclined to ungodly conduct, all his affinities having undergone a
complete change of objective from the mundane to the Absolute. But it is
necessary to bear in mind that before concluding any conduct to be blamable, the
status of the person displaying such conduct should be considered. This is the
most material point. No conduct is universally good or bad. If the attempt be
made to arrive at a uniform body of rules of conduct which are to be binding on
all, such a procedure is sure to end in futile speculations and to frustrate
all real endeavour for ethical improvement. This is the great disservice that
has been done to man by speculative ethics. It has only served to blunt the
edge of natural goodness of judgment by entangling it in the meshes of specious
theories that are bound to be wholly wide of the mark. It is, therefore, the
first and foremost duty of every individual who is sincerely anxious of not
being deceived by the shadow, to avoid all barren speculative discussions, on
principle.
There is also another pitfall which is
avoided by a person who is really inspired by love for the substantive Truth
and the desire for serving Him for the sake of promoting His pleasure. Such a
person never engages in sectarian hair-splitting. He is found to maintain a
discreet attitude towards sectarian disputes and in respect of external symbols
which differ in different communities. These issues, as a matter of fact,
derive all their value from the purpose which they are instituted to serve.
Their external face need, therefore, be neither undervalued nor overestimated.
The conduct of the devotee who is actuated by natural love for the service of
the Absolute, in these matters, should not, therefore, be misunderstood. Such a
person is neither opposed to, nor is he a supporter of these external features
as such.
Those who are servants of Hari know very
well that no work is worth doing which does not please Hari; neither is
knowledge, by which attachment to Hari is not engendered, of any value. Persons
who are possessed of this truly rational insight always engage themselves in
activities that are promotive of spiritual progress and desist from every form
of activity which has anything else than Hari as its objective. This
consideration regulates the minutest detail of the activities of the servants
of Hari. They are not deflected from this course by the breadth of an hair in
life or in death, so constant is the loyalty of their judgment and so utterly
incapable of being overclouded by any extraneous consideration. They are always
possessed of unerring judgment, are full of the natural humility of the pure
soul and are constantly engaged in doing good to all entities that exist.
They know truly that the soul is the only
pure essence, that mind is a product of the principle of inertia and that the
gross physical body is a thing of the earth. They are also well aware that the jiva (the individual soul) is the
eternal servant of Godhead whose spiritual function is of the nature of
spontaneous liking for the service of Krishna; that he is endowed with the
aptitude for his natural function of loving service even while he may be
resident in this material world. Possessing the true knowledge of all this,
persons, who are endowed with the spiritual disposition that is found on the
plane of Braja, realising in their
souls absolute freedom from all stultifying influences of this phenomenal
world, are constantly engaged in the service of Krishna, the concentrated
Personal Embodiment of All-existence, All-cognition and All-bliss. This worship
is performed spontaneously in the exclusive state proper by the soul disengaged
from all mundane affinities.
It is when the impulse of love cannot be
compassed by the pure spiritual essence of the soul on account of its
triumphant growth that it overflows its natural bounds into the subtle mental
body in which it manifests itself in a mixed form. This gives rise to the
mental worship consisting of the processes of manana (resolution of service), smarana
(recollection), dhyana (meditation),
dharana (retention, assimilation)’
the thought of bhutasuddhi (purification
of the material cases), etc. This mental worship need not be avoided on the
ground that it is of a mixed nature. This is inevitable till the dissolution of
the material cases themselves. But the process that extends to the mind and
body from the soul should be distinguished from the apparently similar process
reached by mundane sensuous speculation by its ascending effort. This latter is
idolatry proper and is categorically different from the mixed spiritual
process.
These mental activities, derived from the
soul, on undergoing still further expansion, overflow into the gross physical
body. Coming down to the tip of the tongue it expresses itself as utterance of
the chant of the Name, Quality, etc., of Godhead. Attaining the proximity of
the ear it brings about the hearing of the same. To the eye it imparts the
impulse of the vision of the Beauty and Figure of Godhead. The pure spiritual
moods of the soul overflow into the bodily expressions of horripilation,
shedding of tears, shivering, dancing, prostrations by way of obeisance,
rolling on the bare ground, acts of loving embrace, journey to the holy tirthas connected with the Doings of
Godhead, etc. This overflowing of the spiritual principle into material
activity, is inconceivable in its nature and is the manifestation of the
causeless mercy of the Divinity intended to bring about the turning of the
direction of mundane activity Godward. The institution of honouring of mahaprasadam has been ordained by the
Scriptures to bring about the change of the activity of indulging in the
pleasures of the table in the direction of the service of Godhead. This
argument holds also in the case of other spiritual injunctions. This is the
true significance of every ritual.
It is not to be supposed that persons who
have realised the true nature of the spiritual function, neglect the due
performance of worldly activities that are inspired by the mundane purpose.
What the perfectly enlightened soul does is this: she maintains internally the
attitude of unconditional feminine submissiveness towards Sree Krishna, while
displaying the face of a heroic masculinity in her external conduct towards
persons and duties of this world. Externally the pure devotee is found to be
the most heroic among ambitious workers, a male prepared to exercise all the
prerogatives of his superior sex among females, profoundly experienced in
dealing with society, a good teacher of boys, the greatest of those who possess
the knowledge of our material needs, but is withal skilled in turning them to
the account of the summum bonum, the
peace-maker in war and the purifier of the hearts of sinners. All this is found
to co-exist with an opposite disposition, which is the outcome of excessive
increase of the impulse of spiritual love, which leads the devotee to be averse
to seeking popularity and to prefer the intimate service of his Beloved in the
seclusion of retirement from this world.
The points that are emphatically brought
out by the considerations penned above, are that it is not possible to serve
Sree Krishna except under the direction, or, what is strictly identical with
the same, by association in the service, of pure devotees who alone are in a
position to distinguish the chaff from the grain. As soon as the least point of
real contact with the pure devotees is established by the causeless grace of
the latter, the fortunate recipient of such priceless favour is thereby endowed
with the faculty that can distinguish the essential from the non-essential. The
pure devotee is always accustomed to overlook all external defects and accept
only the inner significance of every occurrence. This, of course, does not mean
that one should continue to commit offenses in the expectation of such
indulgence. The deliberate offender cannot obtain the real mercy of the pure
devotee by reason of such offense. It is obligatory to follow the conduct of
the perfectly blameless servants of Sree Krishna if one is to realise the
nature of their unbounded mercy. If the hand of the observer is placed over his
eye it is bound to prevent his receiving the light of the glorious luminary,
who is never chary of pouring out, unasked and in unstinted profusion and without
the least reservation, his light and warmth towards everything.
Critics who are so unfortunate as to be
disposed to stop their ear-holes against the expostulations of self-realised
souls and persist in looking at the transcendental, perfectly purifying
Pastimes of Sree Krishna through the spectacles of their own malicious sensuous
dispositions, are no wiser than the person who does not spare to criticize the
Sun and to blame that luminary for withholding his light from one who is
determined to keep his hand tightly placed over his eyes. It is necessary to
learn how to behave towards the Truth if one is to make His acquaintance at
all. Malicious misrepresentations and willful misunderstandings cannot enable
so-called critics to be enlightened about the nature of the Truth nor to
enlighten others regarding Him. I desire no other boon than that of being
sincerely disposed to make my complete submission to the pure devotees of Sree
Krishna for the sole reward of their approval. I am confident of attaining to
the sight of the Truth by following the method which precludes all other
desires than that of the causeless and exclusive service of all the servants of
the Absolute Truth. May the pure devotees pardon the innumerable lapses of my
aspiring attempt to follow in their holy footsteps in all humility.
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