Part Five, Verses 58-78
(58)
anarthake ‘artha’ bali’ ku-pathete laya na
prakrta-sahaja-mata ‘aprakrta’ bale na
One should not accept the erroneous path of considering anarthas to be useful. One should not consider the opinions of the prakrta-sahajiyas as spiritual.
(59)
anartha na gele sisye ‘jata-rati’ bale na
anartha-visista sisye rasa-tattva bale na
When anarthas have not departed, it should not be said that a disciple has attained rati. A disciple who is contaminated with anarthas should never be told about the science of rasa (rasa-tattva).
(60)
asakta komala-sraddhe rasa-katha bale na
anadhikarire rase adhikara deya na
One should not speak rasa-katha to those whose faith is weak and immature. One should never try to impart the qualification for rasa unto those who are unqualified to receive it.
(61)
vaidha-bhakta-jane kabhu ‘raganuga’ jane na
komala-sraddhake kabhu ‘rasika’ ta’ jane na
Those on the platform of vaidhi-bhakti cannot understand raganuga-bhakti. Those who have weak faith can never comprehend the rasikas.
ANUVRTTI
The assembly of pseudo-devotees always struggles with the caution presented in Prakrta-rasa Sata-dusani, thinking that such cautionary instructions were meant for a previous generation, and that such instructions are no longer applicable or useful in the present Vaisnava environment. They see such instructions as troublesome and thus reject them. However, their laziness to embrace the instructions of previous acaryas constitutes a serious deviation from the principles of pure devotional service.
The basic difference between a pseudo-guru and a bona-fide acarya is that a pseudo-guru is a gatecrasher and a bona-fide acarya is a guardian of pure devotion.
One should know that Bhaktisiddhanta Sarasvati Thakura was not alone in his opinions on disqualifying neophyte devotees from hearing about rasa. Thakura Bhaktivinoda was also of a similar opinion and expressed it in his writings. A few useful quotes from the Thakura follow:
“One should not discuss topics of rasa with anyone except highly qualified persons on the same level of spiritual advancement.” (Caitanya-siksamrta 3.2)
“If I explain this topic in the assembly, it could be harmful for the unqualified devotees. Higher truths cannot be attained unless one is situated on a higher platform. Just as higher knowledge gradually arises in all scientific literature, likewise, confidential truths are attained in devotional literatures by proper qualification.” (Prema-pradipa, Tenth Ray)
“Who is not qualified to thus taste the nectar of the transcendental rasa? As it is an offense to give the Holy Name to an unqualified person, so it must also be an offense to explain rasa to an unqualified person.” (Jaiva-dharma ch.28)
The prakrta-sahajiyas say that one can utilize their lust in serving Krsna and to support their claims they sometimes give the example of Kubja who lusted in her heart for Krsna. However, the emphasis should be on ‘for Krsna’ and not simply on ‘lust.’ Kubja’s lust was for Krsna. Her lust is actually classified as kama-praya, meaning, ‘a love that only resembles that of the gopis’. Srila Bhakti Pramoda Puri Maharaja has commented on Kubja’s lust as follows:
“Kubja and other devotees, who did not have the same degree of intense desire for Krsna’s pleasure as the gopis, but similarly manifested erotic feelings for Krsna, are said to possess kama-praya-rati – a love which only resembles that of the gopis. This conclusion is due to Kubja’s (and other devotees in a similar mood) high degree of desire for her own pleasure. The presence of such desire for personal enjoyment, when near Krsna, indicates that the love is less pure. For this reason it has been qualified as kama-praya. Elsewhere, Kubja’s love for Krsna is said to be mundane (sadharani-rati), a far cry from the selfless love demonstrated by Radha and the gopis.” (The Art of Sadhana, Ch.14)
(62)
svalpa-sraddha-jane kabhu ‘jata-rati’ mane na
svalpa-sraddha-jane rasa upadesa kare na
Those people who have little faith can never be considered to be developing rati. Those that possess little faith should never be instructed on the topic of rasa.
(63)
jata-rati prauda-sraddha-sanga tyaga kare na
komala-sraddhere kabhu rasa diya seve na
When rati is truly manifest, one will never neglect the association of those devotees that possess great faith. When rasa is imparted to those with weak, immature faith, they cannot serve it properly.
(64)
krsnera sevana lagi’ jada-rase mise na
rasodaye kona jive ‘sisya-buddhi’ kare na
One should never associate with mundane rasa in the name of serving Krsna. When rasa has manifested, one will never entertain the idea of considering any living entity as a disciple.
(65)
rasika-bhakata-raja kabhu sisya kare na
rasika-janera sisya ei bhava chade na
Those rasikas, who are the kings amongst devotees, never consider that they have disciples. However, the disciples of these rasikas never reject the mood of being the followers of these devotees.
(66)
sadhana chadile bhava udaya ta’ haya na
raganuga janile-i sadhana ta’ chade na
When sadhana is abandoned, bhava will never manifest. Even raganuga devotees never renounce the practice of sadhana.
(67)
bhava na haile kabhu rasodaya haya na
age rasodaya, pare ratyudaya haya na
Without the manifestation of bhava, rasa will never appear. The manifestation of rasa can never transpire before the appearance of rati.
(68)
age ratyudaya, pare sraddhodaya haya na
rasabhista labhi’ pare sadhana ta’ haya na
One should not think that first rati manifests, then sraddha develops afterwards. Once one attains the stage of being thoroughly immersed in rasa, then sadhana is not necessary.
(69)
samagrira amilane sthayi-bhava haya na
sthayi-bhava-vyatireke rase sthiti haya na
Without the various elements of the process of devotional service (sraddha, sadhu-sanga, anartha-nivrtti, nistha, ruci etc.), one can never attain sthayi-bhava. Without sthayi-bhava one will never be firmly situated in one’s rasa.
ANUVRTTI
A real rasika-guru never considers that he has disciples – a pseudo-rasika-guru never thinks he has enough disciples. Thus, the adage of ‘fishing in my neighbors pond’ is applicable here. Bogus persons preach, not to please Krsna and serve the Vaisnava community, but rather to disturb everyone else’s faith and to establish themselves as all in all. This they do out of enviousness, a desire for revenge and a desire to be recognized as a great spiritual leader. The pseudo-rasikas measure success by their acquired number of followers and their theoretical book knowledge of raganuga-bhakti. Because they do not serve an advanced rupanuga they remain licking the jar of honey from the outside.
The defect of thinking of oneself as an advanced devotee, or to declare oneself as a rasika, is in direct opposition to the mood of advanced souls. The pseudo-rasika declares, “I am a rasika!” – whereas the real rasika declares that he is ‘visva-vaisnava dasa’ (the servant of all the Vaisnavas).
Sometimes neophyte devotees want to advance in Krsna consciousness, but they attempt to do so, unaware of the dangers that lie ahead. It is said that if you are going to track a deer in the jungle then you had better know what the footprints of a tiger look like! Similarly, there are impediments to advancement in spiritual life and only by the guidance of a bona-fide guru can one properly understand what those impediments are and how to avoid them. Therefore, the mandate is to follow closely in the footsteps of the mahajanas and previous acaryas (mahajano yena gatah sa panthah).
(70)
bhoge mana, jade sraddha cit prakasa kare na
name sraddha na haile jada-buddhi chade na
Those who have mundane faith and whose minds are immersed in material enjoyment can never manifest spiritual consciousness. Materialistic consciousness can never be discarded without faith in the Holy Name.
(71)
jada-buddhi na chadile nama krpa kare na
nama krpa na karile lila suna jaya na
Those who do not reject their mundane mentality can never attain the mercy of the Holy Name. If one does not attain the mercy of the Holy Name, one should never listen to Krsna’s confidential pastimes.
(72)
namake janile jada, kama dura haya na
rupake manile jada, kama dura haya na
One who considers the Holy Name to be mundane can never vanquish lust. One who considers the form of Krsna to be material can never become free from lust.
(73)
gunake bujhile jada, kama dura haya na
lilake purile jade, kama dura haya na
One who considers the qualities of Krsna to be mundane can never become free from lust. One who considers the pastimes of Krsna to be mundane can never eliminate lust.
(74)
name jada-vyavadhane rupodaya haya na
name jada-vyavadhane gunodaya haya na
jada-bhoga-vyavadhane lilodaya haya na
The divine form of Sri Krsna can never manifest while chanting the Holy Name if one is obstructed by mundane perceptions. If one is obstructed by mundane misconceptions, then Krsna’s divine qualities can never be manifest while chanting the Holy Name. When one is obstructed due to material enjoyment, the Lord’s pastimes will never manifest.
ANUVRTTI
It is ironic to think that lust – that which has bound the living entity in material bondage for millions of births – can easily be eliminated with little or no endeavor. One can conquer lust by proper association and following the regulative principles of vaidhi-bhakti. But to think that one can do so by avoiding vaidhi-bhakti is totally rejected again and again in Prakrta-rasa Sata-dusani.
Without the mercy of the Holy Name of Krsna, one cannot enter into a proper understanding of the pastimes of the Supreme Lord in Vraja. One who considers that the Holy Name is material, or that Krsna’s pastimes are material, or that mundane pastimes are the same as transcendental love pastimes is the greatest fool. With regard to lust and love (prema), Thakura Bhaktivinoda says the following:
kame preme dekho bhai, laksanete bheda nai,
tabu kama ‘prema’ nahi haya,
tumi ta’ barile kama, mithya tahe ‘prema’-nama
aropile kise subha haya
keno mana, kamere nacao prema praya
carma-mamsa-maya kama, jada-sukha abirama,
jada-visayete sada dhaya
“Please look, O brother – the symptoms of lust and love may appear similar. However, lust is never love. You have made the error of considering lust to be love and by mistaking one thing for the other, you will never attain auspiciousness. Lust deals with flesh and blood, but love is the highest stage of divine existence.” (Kalyana-kalpataru 18-19)
(75)
aparadha-vyavadhane rasa-labha haya na
aparadha-vyavadhane nama kabhu haya na
When there is an obstruction due to offenses, one can never attain rasa. When there are obstructions due to offences, one can never attain the Holy Name.
(76)
vyavahita lila-gane kama dura haya na
aparadha-vyavadhane siddha-deha paya na
One who is in illusion may sing about the Lord’s pastimes, but this will never eliminate lust. Due to the obstruction caused by offenses, one’s siddha-deha (eternal spiritual form) will never be revealed.
(77)
sevopakarana karne na sunile haya na
jadopakarana dehe lila sona jaya na
When one does not hear attentively about the details that constitute devotional service, then one cannot execute it properly. When one is engrossed in worldly information pertaining to the material body, one can never hear the Lord’s divine pastimes.
(78)
sevaya unmukha ha’le jada-katha haya na
natuva cinmaya-katha kabhu sruta haya na
One who is eager to perform devotional service can never engage in talks about mundane topics. Otherwise one who is not eager should not hear about spiritual subject matters.
ANUVRTTI
One should not think that Bhaktisiddhanta Sarasvati Thakura and his representatives are the enemies of the devotees – on the contrary, they are the well-wishers of all Vaisnavas. Pure devotional service of Sri Sri Radha-Krsna (rupanuga-seva) gives one the greatest of all opportunities, namely to realize one’s eternal spiritual identity (siddha-deha) and to engage in eternal devotional service to the Divine Couple in Vraja. However, aparadha can stand in the way of one’s final attainment for as long as offenses continue. To save the living entities from doing harm to themselves or from doing harm to others, Bhaktisiddhanta Sarasvati Thakura has given a strong condemnation of material rasa in the above verses. One should consider these verses, not as an admonishment coming from the unfriendly quarter, but as the advice given by a dearmost friend and guardian.
Sri Caitanya Mahaprabhu has recommended Srimad Bhagavatam as being the nigama-kalpa-taror galitam phalam (the ripened fruit of Vedic knowledge). Thus the Bhagavatam provides the basis of approaching Krsna in His highest manifestation –Vraja Krsna, standing by the side of Srimati Radharani and surrounded by multitudes of devotees embued with wonderful love of God. At it’s close, the Bhagavatam gives its final recommendation to one and all, who wish to achieve life’s ultimate goal:
nama-sankirtanam yasya
sarva-papa pranasanam
pranamo duhkha-samanas
tam namami harim param
“I offer my respects unto Sri Hari, the congregational chanting of whose Holy Names destroys all sins, and the offering of obeisance unto Whom relieves all material suffering.” (Bhag.12.13.23)
In the book, The Golden Volcano of Divine Love, Srila B.R. Sridhara Maharaja comments as follows:
“Uttering this verse, the Srimad Bhagavatam stops; that great treatise becomes silent. The last word in the Bhagavatam is nama-sankirtana. The Bhagavatam has given such great importance to chanting of the Holy Name of Krsna, and Sri Caitanya Mahaprabhu developed it from there. The last publication of the compiler of Vedic literatures, Srila Vyasadeva, took theism to that stage, and gave it to the public announcing, “Chant the Name of Krsna! Do this; nothing more is necessary. Take this!” This is the very conclusion of Srimad Bhagavatam, the greatest spiritual gift of Vyasadeva: Chant the Holy Name of Krsna and begin your life in this dark age with the most broad and wide theistic conception.”
Those who accept the advice found here in Prakrta-rasa Sata-dusani, will surely be successful in the matter of pure devotional service, by the grace of Sri Bhaktisiddhanta Sarasvati Thakura and the bhagavata-parampara.
Thus ends ‘Prakrta-rasa Sata-dusani ‘by
Rupanuga-cudamani
Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada,
and the Anuvrtti commentary of
Svami B. G.Narasingha Maharaja.
