On Love, the fruit of Devotion
[The Master continued]--"Listen now, Sanatan, to love, the fruit of
_bhakti_, the hearing of which gives knowledge of the spirit of
_bhakti_. When passion (_rati_) in Krishna is deepened it is called
_prem_ (love), the permanent form of _bhakti_ in Krishna. It also has
two aspects, _viz._, _swarup_ and _tatastha_. If any man has the
grace to feel _shraddha_, he consort with pious men, from which
companionship result the hearing and chanting of Krishna's name. From
the attainment of _bhakti_, all his troubles are removed, and as a
consequence of the latter, his faith becomes constant, which gives him a
taste for the listening and [hymning of Krishna's name]. From taste
(_ruchi_) comes strong inclination (_asakti_), which gives birth to
the sprout of passion for Krishna in the soul. When this emotion is
deepened, it takes the name of love (_prem_). That love is the
(ultimate) fruit, the source of every bliss. _Vide Bhagabat_, III. xxv.
22. The man in whose heart this emotion sprouts up is marked by the many
qualities named in the _Shastras_. (_Bhakti-ras-amrita-sindhu_, I.
Rati-bhakti, verse 11, _Bhagabat_ I. xix. 13). No earthly affliction
can disturb his mind. Such a man never wastes his time without communing
with Krishna. He never fears [attack by] enjoyment, material success, or
the objects of sensual gratification. (_Bhagabat_, V. xiv. 42). Even
the noblest _bhakta_ considers himself as lowly, and firmly believes
that Krishna will take pity on him. He is ever expectant, ever
passionately longing [for union with Krishna]. Ever does he relish the
work of singing Krishna's names, and ever engages in it. At all times is
he addicted to holding forth on Krishna's charms. Ever does he reside at
the scenes of Krishna's exploits.
"So far I have described the marks of _rati_ for Krishna. Now let me
describe the characteristics of love for Krishna. Even the wise fail to
comprehend the speech, acts and gestures of the man whose heart is full
of love for Krishna. (_Bhagabat_, XI. ii. 38). As love develops, it
takes the forms of _sneha_, _man_, _pranaya_, _rag_, _anurag_,
_bhab_, and _mahabhab_, just as, from the same source of sugar-juice
we have molasses, _gur_ (_khanda_), black sugar, [yellow] sugar-candy,
and white sugar-candy. As these grow successively purer and more
delicious, so too do the above stages in the development of love. In
relation to its subject, _rati_ is of five kinds _viz._, _shanta_,
_dasya_, _sakhya_, _batsalya_, and _madhur_. These five permanent
emotions (_bhab_) have five different flavours, which delight the
_bhakta_ and over-power Krishna. The permanent emotions of love etc.,
on meeting with the proper ingredient, mature in the form of
Krishna-_bhakti ras_. The permanent emotion (_bhab_) on being mingled
with _ras_ is changed into these four,--_bibhaba_, _anubhaba_,
_sativika_, _byabhichari_;--just as curd, on being mixed with _gur_,
black pepper, and camphor, becomes a thing of matchless deliciousness
named _rasal_. _Bibhaba_ is of two kinds, (i) _alamban_, which is
kindled by Krishna, etc., and (ii) _uddipan_, by the notes of His
flute, etc. _Anubhaba_ is stimulated by smile, dance and song. Stupor
and other sensations are included in _satwika anubhaba_. _Byabhichari_
is of 33 kinds, such as delight, rapture, &c.
"_Ras_ is of five kinds,--_shanta_, _dasya_, _sakhya_, _batsalya_,
and _madhur_. In the _shanta ras_, _rati_ advances to the stage of
_prem_; in the _dasya_ to _rag_, _sakhya_ and _batsalya_ attain to
the limit of _anurag_ (as was the case with Subal and others love for
Krishna).
"Krishna, the darling of Braja's lord, is the chief of lovers, while the
lady Radha is at the head of mistresses. Krishna's qualities are
endless, even a single one of them when unfolded can soothe the ears of
a _bhakta_.
"Countless are Radhika's qualities, of which 25 are the principal ones,
which have conquered Krishna.
"The lover and his mistress are the themes of two _rasas_, and the
foremost of the class are Radha and Krishna. Similarly, in the _dasya
ras_, the subject is a servant, in the _sakhya_ a comrade, in the
_batsalya_ the parents.
"This _ras_ is tasted only by Krishna's _bhaktas_; those who are not
devoted to Him have not the lot to enjoy it. Before this, at Allahabad I
discoursed on _ras_ and inspired with my power your brother Rup
Goswami. Do you preach the lore of _bhakti_; do you discover the lost
shrines of Mathura. At Brindaban teach the adoration of Krishna, the
proper conduct of Vaishnavs, and the scriptures of the creed of
_bhakti_."
Thus did the Master teach Sanatan all about the temperate conquest of
passions (_bairagya_) and condemned arid _bairagya_ which consists of
(mere) knowledge. _Vide_ the _Gita_, xii. 13 _et seq_ and
_Bhagabat_, II. ii. 5.
Then Sanatan asked about the metaphorical interpretations (_siddhanta_)
of all the acts of Krishna's life and the Master clearly explained them.
At last Sanatan clasped His feet and biting a wisp of grass in sign of
abjectness prayed to Him thus: "I am a wretch, of low caste, and the
servant of the unclean. And yet thou hast taught me theological
expositions which even Brahma knows not! My despicable mind cannot
contain even a single drop of this ocean of exposition that thou hast
poured into it. Thou canst make even the lame dance, if so thou wishest.
Lay thy feet on my head and pronounce on me the blessing that all that
thou hast taught me may become bright within me. May I derive power from
thy power!" And the Master blessed him accordingly. [Text, canto 23.]
Again did Sanatan clasp the Master's feet and ask Him, "I have heard
that you explained to Sarvabhauma in eighteen different ways the
following couplet of the _Bhagabat_, I. vii. 10:--
[Sanskrit words]
"My mind, on hearing of it, has been seized with wonder and curiosity.
If thou tellest it [again] graciously, my ears will be charmed." The
Master answered, "I am a mad man; Sarvabhauma took my mad words for
truth. I do not remember what ravings I uttered in his house. But should
your company inspire me I may possibly recollect a little of it. My mind
is not naturally enlightened as to the sense of the verses; what I shall
say is only the outcome of the influence of your company."
[His 61 subtle interpretations of the above stanza and the rules of
Sanskrit grammar lexicography and logic appealed to by the Master in
support of them, are omitted here in the 2nd edition.]
Listening to these [sixty-one diverse] explanations, Sanatan was filled
with wonder, and praised the Great Master, clinging to His feet, "Thou
art God incarnate, the darling of Braja's lord. Thy breath called into
being all the Vedas. Thou art the speaker in the _Bhagabat_, and thou
knowest its meaning, which none else can under stand!" The Master
objected, "Why praise me? Why not consider the nature of the
_Bhagabat_, which is like Krishna, all-embracing, the refuge of all.
Every couplet, nay every letter of it breathes a variety of senses. By
means of a dialogue this fact has been established in the _Bhagabat_
itself. (I. i. 23 and iii. 42). These my interpretations of the
_shloka_ are like the ravings of a mad man. Who will accept them? If
any one be mad like me, he will understand the meaning of the
_Bhagabat_ from this [specimen]."
Again did Sanatan with folded palms entreat Him, "Master, thou has
bidden me write the sacred code (_smriti_) of Vaishnavs. I am a man of
low caste, ignorant of ceremonial cleanness (_achar_). How can
_smriti_ be taught by me? If you teach me an outline of it in the form
of _sutras_ (aphorisms), if you yourself enter my heart, then the
sketch will inspire the mind of a low man like me. Thou art God;
whatever thou makest me speak will prove true". The Master replied,
"Whatever you wish to do, Krishna will inspire your mind with [knowledge
of it]. I, however, give you a rapid survey of the different points
[which you should deal with in compiling the Vaishnav sacred code] (_A
long list, not translated here_). In every case quote as your authority
the sayings of the Purans. When you will write, Krishna will inspire
you." [text, canto 24.]