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Rupa Goswami – Bhakti Rasamrta Sindhu Bon Maharaja

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Rupa Goswami – Bhakti Rasamrta Sindhu Bon Maharaja BHAKTI-RASAMRTA-SINDHUH (BON MAHARAJA) Sanskrta Text with Devanagari Script With Transliteration in English And English Translation with Comments VOLUME I Translated by TRIDANDI SWAMI BHAKTI HRDAYA BON MAHARAJ Rector, Institute of Oriental Philosophy INSTITUTE OF ORIENTAL PHILOSOPHY Vrindaban, U.P., India First Published in November, 1965 1100 Copies All rights reserved by The Translator Published by Swami B. H. Bon Maharaj on behalf of Institute of Oriental Philosophy, Vrindaban U.P., India Printed by Sri G. C. Ray at Navana Printing Works Private Limited, 47 Ganesh Chunder Avenue, Calcutta 13 CONTENTS PREFACE ix-xi PROPITIATORY INVOCATION: xii INTRODUCTION: By Swami B. H. Bon Maharaj xiii-xliii EASTERN DIVISION OF THE BOOK: FIRST WAVE: A GENERIC CHARACTER OF BHAKTI Preliminary propitiatory invocation (Slokas 1-6); division of the subject of the different waves of the eastern division (Slokas 7-10); intrinsic nature and definition of Uttama Bhakti (Slokas 11-16); six qualities of pure or Uttama Bhakti (Slokas 17-43); (1)Bhakti as destroyer of afflictions and ills of life (Sloka I8); afflictions are threefold, viz. acts of sin; sin of two kinds (Sloka 19); sin not yet started yielding fruits (Sloka 20); sin that started bearing fruits (Slokas 21-23); seeds of sin (Sloka 24); nescience (Slokas 25-26); (2) Bhakti as beneficent (Sloka 27); pleasing the whole world (Sloka 28); giver of all good qualities (Sloka 29); giver of three kinds of happiness (Slokas 30-32); the last two qualities of uttama bhakti belong to sadhana-bhakti; (3) The four values of life including moksa become insignificant and worthless as a straw before bhakti (Slokas 33-34); (4) Extremely difficult to attainment (Sloka 35); these difficulties are two first (Sloka 36), second (Sloka 37); the two qualities of bhakti in (3) and (4) belong to bhava-bhaki. The last two qualities (5) and (6) of uttam bhakti belong to prema-bhakti; (5) Bhakti as giver of intensely condensed form of delight in the delight of the Lord (Slokas 38-40); (6) The power of drawing Sri Krsna to oneself (Slokas 41-43); distinguishing traits of uttama bhakti, establishing super- excellence of bhakti both as Means and end (Sloka 44); arguments and inferences non-conducive to the comprehension of bhakti (Slokas 45-46). 1- 56 SECOND WAVE: SADHANA-BHAKTI Three kinds of bhakti (Sloka 1); sadhana-bhakti (Slokas 2-5); vaidhi bhakti (6-13); eligibility (14-15); three classes of eligible persons (16); superior grade (17); medium grade (18); inferior grade (19); four classes mentioned in the Gita (20-21); bhakti completely freed from any desire for bhukti and mukti (Slokas 22-54); the first four forms of mukti for one's personal pleasure (56); the four forms of mukti for serving the Lord for His delight (57); excellence of one-pointed bhakti to Lord Govinda over bhakti for Lord Narayana (58-59), eligibility of every human being for bhakti (66-71); short mention of the various forms or angas of worship in sadhana bhakti as mentioned in the Haribhakti-vilas (72); signs of the various forms or angas (73), sixty-four aspects of worship (SIokas 74-95); each of the sixty-four elements or features or angas of sadhana-bhakti separately stated (Slokas 96-237); Even a short-time practice of the five principal forms of sadhana-bhakti arouses bhava-bhakti (238); viz. Worship of the Deities (239); reading of the Bhagavatam (240);service of the devotee of Krsna (241); chanting of the Name of the Lord (242); living in Mathura (243); extraordinary powers of the supra-mundane entities (244); the primary fruit of sadhana-bhakti is rati or bhava-bhakti (245); various forms of karma in varna and asrama are not aspects of sadhana-bhakti (246); varna and asrama to be followed till bhakti is aroused in one's heart (247); bhakti independent of karma-jnana-yoga etc. (248-250); knowledge and abnegation end in bhakti (251-253); distinction between genuine detachment and false renunciation--their criteria (254-256); denunciation of false renunciation and indifference to bhakti (257-259); the conscious power of discrimination is not a necessary part of bhakti (260); yama or restraint of passions, personal purification, etc. though inherent in the character of a pure devotee are not necessary parts of bhakti (261-263); following any one or all aspects of sadhana-bhakti can attain bhava-bhakti (264); one anga (265); many angas (266-268); vaidhi sadhana-bhakti guided by scriptural injunctions is also called maryada-marga or reverential path (269); raganuga bhakti (270-271); ragatmika bhakti: kamarupa and sambandharupa (272-273); different ways of gaining favorable and unfavorable active culture (274-280); spiritual practices with attachment (281-282); kamarupa of the eternal associates of the Lord who are ragatmikas (283-286); rati nearing kama (287); rati of the way of relationship (288-290); persons eligible for such rati (291-293); the method of spiritual practices in raganuga-bhakti (294-296); kamanuga in raganuga-bhakti (297-304); sambandharupa raganuga-bhakti (305-308); raganuga bhakti also called pusti marga (Sloka 309). 57-327 THIRD WAVE: BHAVA-BHAKTI Bhava (Slokas 1-6); bhava-rati due to either intense ardor or causeless grace of Krsna (7-8); bhava-bhakti due to ardent ardor (9- 13); bhava-bhakti due to grace of Krsna (14); due to the grace of the devotee of Krsna (15); bhava-rati aroused by causeless grace of Krsna (16); verbal grace (17); from appearance of Krsna in person (18); grace manifest in the heart (19-20); grace caused by the grace of devotees (21-23); rati is of five kinds (24); signs of sprout of bhava (25-26); forbearance (27-28); not allowing a moment to go in vain (29); indifference to worldly enjoyments (30-31); unassuming (32-33); positive hopes (34-35); utmost anxieties (36-37); taste for constant chanting of the Name of Krsna (38); attachment in discoursing on the glories of the Lord (39); love to live in the Lord's realm (40); something more about rati (41-45); reflection aspect of the semblance of rati (46-48); shadow of the semblance of rati (49-53); but offense at the feet of a devotee completely destroys rati (54-57); Bhava with amazinement and luminosity can be possible only by the grace of Krsna (58); any worthlessness in one who has attained bhava must not be slandered (Slokas 59-60). 328-371 FOURTH WAVE: PREMA BHAKTI Prema (1-4); prema from bhava (5); prema from bhava caused by scriptural following (6); prema caused by bhava (7-8); prema from the grace of the rati in Lord Hari ( 9-11) of these, the first aroused out of knowledge of the majestic greatness of the Lord (12); signs of one-pointed prema-bhakti (13-14); different stages of the appearance of prema (15-16); very hard to understand the manifold shades of sentiments of prema (17-18); sneha,pranaya, etc. are different aspects of further flashes and developed shades of prema (I9-20); concluding sloka of the Eastern Division (21). 372-387 GLOSSARY & INDEX 389 ff. TABLE OF SLOKAS IN THE EASTERN DIVISION Text and Quotations First Wave: Text 24 Slokas; Quotations: 22 Slokas Second Wave: Text 99 Slokas; Quotations: 210 Slokas Third Wave: Text 40 Slokas; Quotations: 21 Slokas Fourth Wave: Text 13 Slokas; Quotations: 8 Slokas TOTAL: Text 176 Slokas; Quotations: 261 Slokas (In all: 437 Slokas) PREFACE In 1924 I renounced all worldly association with my revered parents and affectionate blood-relations, and surrendered myself unconditionally and completely at the feet of my spiritual master Om Visnupad Bhakti Siddhanta Sarasvati Gosvami Prabhupad and accepted the life of a vaisnava tridandi monk at the age of 23. In 1927 my Gurudeva, out of his infinite affection, asked me to unfold the esoteric supra-mundane love-sports of the transcendental damsels of the all-conscious spiritual realm of braja in their eternal relation with the Supreme Lord Sri Krsna, at a theistic exhibition that we organized at his instance at Sri Mayapur, the birthplace of Sri Krsna-Caitanyadeva. By the blessings of my Spiritual Master I was able to please him by demonstrating Vrndabana-Radhakunda on the basis of Sri Govinda-lilamrtam. Thus pleased, my Gurudeva asked me to serve the spiritual cause of Brajadharma, and was a1so very kind to place me in charge of conducting the ever-well-organized circumambulation of Braja-mandala that was also organized at his directions. This offered me ample opportunities to go deep in the correct conceptions of the transcendental pastimes of the Supreme Lord Krsna, and His associates in Braja. I, therefore, assured my master that I would endeavor in my humble way to serve the cause of Braja-dhama to please him and the Lord of Braja and also for my own spiritual unfolding. But before I could engage myself in this much desired task, my spiritual master sent me to Europe early in 1933 with the object of informing the intelligentsia of England, Germany, Austria, Czechoslovakia and France about the super-excellence of the message of prema as was preached by Sri Caitanya. I returned to India early in 1936 and my spiritual master passed away at five in the morning of 1st January 1937. Soon after his demise, the Gaudiya Mission was split into factions due to internal dissension. Gravely shocked at this most unfortunate turn of events of the institution to which I had dedicated my life from my very early youth, I went away to Burma, Japan and the USA on a lecture tour in order to keep myself aloof from the unpleasant and unhappy affairs of the Gaudiya Math, and returned to India in 1941.
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