api ca
vyaktaà masåëiteväntar-lakñate rati-lakñaëam |
mumukñu-prabhåtinaà ced bhaved eñä ratir na hi || 41 ||
– 41 –
If signs of a softened heart, which is a characteristic of Bhäva, manifest in those with motives for liberation and enjoyment, it is not real Rati at all.
Persons who do not have pure love for Krishna, free from ulterior motive, may sometimes manifest the nine symptoms of Bhäva described in the preceding section. Here Rupa Goswami states that this does not indicate the presence of true Rati, or Bhäva Bhakti. He further explains…
vimuktäkilatar yair yä muktir api vimågyate |
yä kåñëenätigopy äçu bhajadbhyo ‘pi na déyate || 42 ||
sä bhukti-mukti-kämatvä cchuddhäà bhaktim akurvatäm |
hådaye sambhavat yeñäà kathaà bhägavaté ratiù || 43 ||
– 42, 43 –
Even liberated souls who have completely renounced all possessions are diligently searching after what Krishna keeps very protected and concealed from even his worshippers. So how is it possible that this Bhägavad Rati would manifest in the hearts of those who perform bhakti with motives for personal enjoyment or liberation?
Bhägavad Rati, or Bhäva Bhakti is sudurlabhä (see Brs. 1.1.35-37), very rare and difficult to attain. It is so rare because Krishna keeps it hidden and well protected from those who do not truly deserve it. Why does he keep it so hidden, because it has the power to control him (see Brs. 1.1.37). Who deserves it? Those who have no motive except to please Krishna. Therefore it is impossible that a person with ulterior motivation would attain true Bhägavad Rati, or Bhäva Bhakti.
kintu bäla-camatkära-karé tac-cihëa-vékñayä |
abhijïena subodho ‘yaà raty-äbhäsaù prakértitaù || 44 ||
– 44 –
Seeing a little mark of those signs can amaze the childish, but those who are well versed and knowledgeable know that this is only a semblance of Rati.
Those who are childish will be amazed when they see someone display any of the nine symptoms of Rati, or any of the eight ecstatic emotions like crying, shivering, etc. in connection with Krishna. Such childish people will think that a person manifesting any of these signs must be a perfected soul who has attained the realization of Bhäva Bhakti, even if that person does not display behavior that is free from all motive except the desire to please Krishna.
However, those who are knowledgeable understand that unless a person has true love for Krishna, free from ulterior motive (see Brs. 1.1.11), any symptoms of Rati that may appear in them are indications of a semblance of Bhäva Bhakti, at best.
Rupa Goswami describes what a “semblance of Bhäva Bhakti” is…
pratibimbas tathä cchäyä ratyäbhäso dvidhä mathaù || 45 ||
– 45 –
Semblance of Rati is of two types: (1) Reflection, or (2) Shadow.
A “semblance of Rati” (rati-äbhäsa) is something that superficially appears like Bhäva-bhakti, but is not. There are two types of semblances, a reflection and a shadow. A reflection appears just like the item it reflects, except that it lacks substance. A shadow is a less accurate semblance of an object, representing only it’s outline.
Rupa Goswami further explains each type…
tatra pratibimba
açramäbhiñöa-nirvähé rati-lakñaëa-lakñitaù |
mogäpavarga-saukhyäà çavyaàjakaù pratibimbakaù || 46 ||
– 46 –
A “Reflection of Rati” is when the signs of Rati appear without endeavor in persons aspiring for liberation or happiness.
Here Rupa Goswami begins describing “Reflected Semblance of Rati” (pratibimba rati-äbhäsa). He notes that (1) the Reflection of Rati appears without much effort, and (2) it appears in those who are actively endeavoring for liberation or elevation to heaven.
How does the reflection of Bhäva appear in such persons?…
daivät sad-bhakta-saìgena kértanädy änusäriëäm |
präyaù prasanna-manasäà bhoga-mokñädi rägiëäm || 47 ||
keñäàcit-hådi bhävendoù pratibimba udaïcati |
tad-bhakta-hån nabhaù sthasya tad saàsarga-prabhä-vataù || 48 ||
– 47, 48 –
By imitating the kirtan, etc. in the divine company of saintly devotees persons desirous of enjoyment and liberation may attain a happy, peaceful mind.
The Bhäva-Moon situated in the heart-sky of those saintly devotees casts a reflection into the heart of some of those imitators, thus creating a slight shine in them.
Rupa Goswami notes the following:
atha chäyä
kñudra-kautühala-mayé caïcalä duhkha-häriëé |
rateç chäyä bhavet kiàcit tat sädåçy ävalambiné || 49 ||
– 49 –
A “Shadow of Rati,” which removes distress, is seen when those with a little curiosity exhibit a slight semblance of the signs of Rati.
Here Rupa Goswami begins describing “Shadow Semblance of Rati” (chäyä rati-äbhäsa). He notes that (1) the Shadow of Rati shows only a slight display of the symptoms of Bhäva Bhakti, as a shadow only slightly resembles the object that causes it. (2) It appears in those who engage in devotional behavior out of slight curiosity. (3) Although only a Shadow of Rati, it still removes all distress.
hari-priya-kriyä-käla-deça-päträdi-saìgamät |
apy änuñaìgikäd eña kvacid ajïeñv apékñyate || 50 ||
– 50 –
This shadow can be seen in innocent persons who become involved in the performance of service to Hari at the right time, in the right place, and in the right circumstances.
Rupa Goswami notes the following:
kintu bhägyaà vinä näsau bhäva-cchäyäpy udaïcati |
yad abhyudayataù kñemaà tatra syäd uttar ottaram || 51 ||
– 51 –
The Shadow of Bhäva does not appear without great fortune. If it’s rise is nurtured it may gradually develop into the higher attainment.
Here Rupa Goswami explicitly notes that not everyone who performs devotional activities in the aforementioned ways is likely to attain a Shadow of Rati. Only those who are greatly fortunate attain such a result.
Rupa Goswami also notes that a Shadow of Rati can be transformed into genuine Rati if one nurtures it. How does one properly nurture it?…
hari-priya-janas yaiva prasäda-bhara-läbhataù |
bhäväbhäso ‘pi sahasä bhävatvam
upagacchati || 52 ||
– 52 –
By attaining the great blessings of those who are dear to Hari, even one’s semblance of Bhäva can become real Bhäva.
One who has the great fortune of attaining a semblance of Bhäva (bhäva-äbhäsa), either a reflection or a shadow, can transform that semblance into genuine Bhäva-Bhakti if s/he attains the copious blessings of those souls who have truly attained Bhäva-Bhakti and are therefore dear to Hari.
tasminn eväparädhena bhäväbhäso ‘py anuttamaù |
krameëa kñayam-äpnoti khathaù pürëa-çaçé yathä || 53 ||
– 53 –
If one is antagonistic towards such devotees, then one’s semblance of Bhäva, however good it may be, gradually disappears and is destroyed, just like the full-moon.
However, if one does not obtain the blessings of the truly realized devotees, but instead becomes antagonistic towards them (aparadha), one’s semblance of Bhäva, whether a reflection or a shadow will wither away to nothing, just as the full moon wanes.
kiàca
bhävo ‘py abhäva-mäyäti kåñëa-preñöhäparädhataù |
äbhäsataà ca çanakair-nyüna-jäté-yatäm api || 54 ||
– 54 –
If one is antagonistic towards those whom Krishna dearly loves, then even true Bhäva can be lost, degraded to a semblance, or diminished a step.
If one situated in Bhäva Bhakti commits antagonism (aparadha) towards a Vaishnava, his or her Bhäva will diminish into something lower.
How can a person situated in Bhäva Bhakti commit Vaishnava Aparädha? In Madhurya Kadambini, Chapter Three, Vishvanath Chakravarti explains, beginning by saying that there are four types of anärtha:
As Bhakti matures through it’s own nine stages (which Rupa Goswami will define in the next wave), it progressively removes these anartha: First, one instance at a time (eka-deça-värtiné), then, many instances at a time (bahu deça-värtiné), later, almost completely (präyiki), at the end, completely (pürëa), and at the very end, “finally,” without chance of recurrence (ätyantiké).
What is evident here is that Anärtha from Aparädha still slightly exists even in the stage of Bhäva. It is not until one attains Prema that the chance of being antagonistic towards Vaishnavas is totally destroyed, and it is not until one becomes situated in Krishna-lila that there is no chance of such antagonism ever returning. Therefore it is possible that a person with Bhäva Bhakti may commit an antagonism towards a Vaishnava. If that happens, his or her Bhäva diminishes, degrades, or disappears depending on the severity of the antagonism.
gäòha-saëgät sadäyäti mumukñau supratiñöhite |
äbhäsatäm asau kià-vä bhajanéyeça-bhävatäm || 55 ||
ataeva kvact teñu navya-bhakteñu dåçyate |
kñaëam éçvara-bhävo ‘yaà nåtyädau mukti-pakñagaù || 56 ||
– 55 –
Constant, strong attachment to those firmly situated in desire for liberation degrades Bhäva Bhakti into one of the two semblances of Bhäva, and what’s more, one identifies oneself as the supreme object of worship.
– 56 –
This is why one sees that devotees newly made from camp of those aspiring for liberation at times manifest this feeling of, “I am God” in their dance and other activities.
Rupa Goswami notes that persons coming to Bhäva Bhakti after previously aspiring for liberation often retain attachments to gurus and prominent personalities from their previous association. This respect for such teachings and teachers gives them a slight place in one’s consciousness, and one’s Bhäva Bhakti becomes infected with such concepts, thus degrading into rati-äbhäsa.
sädhanekñäà vinä yasminn akasmäd bhäva ékñyate |
vighna-sthagitam-atrohyaà präg-bhavéyaà susädhanaà || 57 ||
sädhana-ékñäà vinä – without visable Sädhana; yasmin – because of; akasmäd – without cause; bhäva – Bhäva Bhakti; ékñyate – is seen. vighna – obstacle; sthagitam – covered, hidden, interrupted; atra – here; ühyaà – infer; präk-bhavéyam – previously manifest; susädhanaà – excellent Sädhana.
– 57 –
If you see Bhäva Bhakti occur without visible cause of Sädhana, you should infer that this is due to previous Sädhana excellently done, but covered by some obstacle.
When we see a person attain Bhäva Bhakti without executing significant Sädhana, we should know that person has thoroughly executed Sädhana in a previous life, but because of some obstacle in his or her worship, the results did not immediately manifest.
Rupa Goswami continues this topic in the next çloka…
lokottara-camatkära-kärakaù sarva-çaktidaù |
yaù prathéyän bhaved-bhävaù sa tu kåñëa-prasädajaù || 58 ||
loka-uttara – superhuman; camatkära – amazing; kärakaù – one that makes, does; sarva-çaktidaù – the bestower of all potencies. yaù – that; prathéyän – expansive, famous; bhaved – if it is; bhävaù – Bhäva Bhakti; sa – she; tu – but; kåñëa-prasädajaù – arisen from Krishna’s blessing.
– 58 –
But Krishna’s blessing is the cause of Bhäva Bhakti if such Bhäva is superhuman and amazing, bestows all potencies, and is ever-expansive.
Previously, in text 15, Rupa Goswami said that we should know Krishna’s mercy (kåñëa-prasädajaù) to be the cause of Bhäva obtained without Sädhana. He notes here that such Bhäva is very special. Therefore, we should know the cause to be Krishna’s blessing only if we see a person attain extremely special Bhäva Bhakti without execution of Sädhana.
jane cejjäta-bhäve ‘pi vaiguëyam iva dåçyate |
käryä thathäpi näsüyä kåtärthaù sarvathaiva saù || 59 ||
jane – in a person; cet – if; jäta-bhäve – who has attained Bhäva Bhakti; api – even; vaiguëyam –bad quality; iva – some measure of; dåçyate – one sees. käryä – what is proper to be done; tatha – thus; api – even; na – not; asüyä – displeasure or malice; kåtärthaù – to act against; sarvatha – in all circumstances; eva – certainly; saù – he or she.
– 59 –
Even if one sees some bit of bad quality in a person who has attained Bhäva Bhakti, in no circumstance is it proper to slander that person or harbor displeasure towards him or her.
Sometimes Krishna will purify the Bhäva of a devotee by passing it through “fire.” Examples are Bilvamangal Thakur, who became attached to a prostitute, and Emperor Bharat, who became attached to a deer. Such persons are seen to quickly and thoroughly repent their loss of attraction to Krishna and thereby deepen their love for Him by the experience. In no circumstance is it proper to act against or even harbor dissatisfaction with such persons.
yathä närasiàha
bhagavati ca haräv ananya-cetä
bhåçmalino ‘pi viräjate manuñyaù |
na hi çaça-kaluñacchaviù kadäcit
timira-paräbhavatäm-upaiti candraù ||
60 ||
bhagavati – for God; ca – and; haräu – for Hari ananya-cetä – undivided love; bhåçmalino – a strong impurity; api – even; viräjate – brilliant; manuñyaù – among humans. na – not; hi – certainly; çaça-kaluñat-chaviù – the impure surface of the moon; kadäcit – sometimes; timira – dark, gloomy; paräbhavatäm – humiliation, defeat; upaiti – to overcome and thrive; candraù – the moon.
– 60 –
Närasiàha Puräëa: “A person who has undivided love for Lord Hari is brilliant among humans, even if there is some strong impurity in him or her, as the moon overcomes the humiliation of darkness sometimes caused by it’s impure surface.”
This reference from Närasiàha Puräëa supports the point Rupa Goswami made in the previous çloka: Apparent faults in persons who have truly attained Bhäva Bhakti cannot defeat them or lessen their greatness. The moon, for example, is pitted with dark craters. But the brightness of the moon overcomes the smear of these dark blotches and, far from bring humiliated by them, the moon shines beautifully in the sky, and is made even more famous as Çaçi, “One who is maked with the sign of a rabbit.”
ratiraniça-nisargoñëa-pravalataränanda-püra-rüpaiva |
uñmäëam api vamanté sudhäàçu-koöerapi svädvé || 61 ||
ratiù – Bhäva Bhakti; aniça – incessant; nisarga – creating; uñëa – cool; pravala-tara – a strongly flowing river; ananda – bliss; püra – a flood; rüpa – the form, nature of; eva –certainly. uñmäëam – heat, steam; api – even; vamanté – emitting; sudhäàçu – the nectar-rayed moon; koöer – millions; api – even; svädvé – sweeter than.
– 61 –
Rati by nature creates an incessant, forceful, cool, flooding river of bliss. Although it even emits hot steam, it is sweeter than millions of moons.
As explained in çlokas 4 and 5, Bhäva Bhakti causes the soul to manifest Rati for Krishna. Rati is the basic type of affection and love one has for Krishna. In the stage of Prema Bhakti, Rati matures into “Sthäyé Bhäva” (described in the Second Division, Fifth Wave). This Sthäyé Bhäva Rati is the basis of Bhakti Rasa. The nature (“rupa”) of Rati and Bhakti Rasa is like an incessant, forceful, cool, flooding river of Bliss. Sometimes the cool river of Rati flows over hot stones or lava and thus produces scorching steam. This “steam” is Vyabhicäré Bhäva - apparently disconcerting emotional experiences (described in the Second Division, Fourth Wave). Rupa Goswami notes that even the steam produced by Rati’s expression in Vyabhiväré Bhäva is cooler and sweeter and more enjoyable than millions of moons.
iti çré-çré
bhakti-rasämåta-sindhau
purva-vibhäge bhäva-bhakti-laharé tåtéyä ||
This concludes the
Third Wave of the Eastern Ocean
of Çré Çré Bhakti Rasämåta Sindhu,
on the topic of Bhäva Bhakti.