Hanumatpresaka Swami
ANJANA SUTA ACADEMY
www.JayaRama.US
A Branch of ISKCON
Founder-Acharya Srila Prabhupada
2017 Mar 26
Hare Krsna. We were looking for more illumination on the “dasas” mentioned in Text Eight of NOI. Mother Urmilla Devi Dasi told us they were mentioned in Hari nam cintamani. We found a translation on line but it did not give much detail. Then we found this chapter in Jaiva-dharma which gives a lot more detail.
In general we are reluctant to accept the text in the same way we accept Srila Prabhupada’s books because we don’t have Srila Prabhupada’s evaluation of ‘Jaiva-dharma’. For example, we heard him point out that Hari-bhakti-vilasa has come to us in some formats that include unnecessary ritualistic details because everyone at that time were practically speaking Smartas, so our Acharyas had to ‘go with the flow of the time’. For example, Srila Prabhupda started the Sunday Feast and did other things in terms of time, place and circumstance. So, we look at ‘Jaiva Dharma’ with the perspective of Prabhupada’s books not knowing if Prabhupada may have pointed out certain specific details or perspectives about it that would be important for us to take into consideration when we read it.
Secondly, we don’t know who the English translators or Editors where. So, we have to take that into consideration. Thirdly, that translation seems to have been done from the Gaudiya-patrika magazine (?) Hindi translation, so there is another level of caution in our use of the material. Fourthly, His Holiness Narayana Maharaja as involved as Editor and maybe translator is a very controversial figure in our ISKCON community at both a political and social, friendly, level. As far as I know the current administrative, GBC, position would be that his works can be read by ISKCON devotees, such as members of our ASA, but with warnings and association as given in these current words we are writing. We personally heard from Srila Prabhupada that he would never die, but would live forever in his books. So, with that in mind it seems we can read this translation of ‘Jaiva Dharma, and take benefit from the works of the various translators and publishers in the light of mature reading of Srila Prabhupada’s books.
If you have any questions talk to your Gurus and GBC representatives.
Thank you.
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Jaiva Dharma
Chapter 40
Attaining Prema, the Supreme Wealth
Vijaya pondered deeply, “Hearing about vraja-līlā, a greed has now awakened in my heart for that līlā, and thus I will gradually attain the stage of complete success (sampatti-daśā).” He therefore concluded that he must know about the nature of this gradual development. Thinking thus, he approached Śrī Guru Gosvāmī and humbly inquired, “Prabhu, I need to know the various stages that a bhakta undergoes, beginning from the stage of hearing to the stage of sampatti-daśā (complete success).”
Gosvāmī: Altogether there are five stages: (1) śravaṇa-daśā (the stage of hearing), (2) varaṇa-daśā (the stage of acceptance), (3) smaraṇa-daśā (the stage of remembrance), (4) bhāvāpana-daśā (the stage of spiritual ecstasy), and (5) prema-sampatti-daśā (the state of attaining the highest success of prema).
Vijaya: Kindly explain śravaṇa-daśā.
Gosvāmī: When the jīva develops ruci for hearing kṛṣṇa-līlā-kathā, it should be understood that his state of aversion has been removed. At that time, an intense hankering to hear kṛṣṇa-kathā awakens in him, and he has to hear transcendental kṛṣṇa-kathā from the lips of a bhakta who is much more advanced than he is.
It is said in Śrīmad-Bhāgavatam (4.29.40):
tasmin mahan-mukharitā madhu-bhic-caritrapīyūṣa-śeṣa-saritaḥ paritaḥ sravanti tā ye pibanty avitṛṣo nṛpa gāḍha-karṇais tān na spṛśanty aśana-tṛḍ-bhaya-śoka-mohāḥ
In assemblies of saintly people, unlimited rivers of pure nectar emanate from the mouths of great souls in the form of descriptions of the transcendental character, pastimes and qualities of Śrī Kṛṣṇa. Those who are never satiated when they drink these nectarean glories through their ears with rapt attention can never be subjected to hunger, thirst, fear, grief, delusion and other anarthas.
Vijaya: Those who are averse (bahirmukha-daśā) also occasionally hear kṛṣṇa-kathā. What kind of śravaṇa is that?
Gosvāmī: There is a vast difference between the śravaṇa of kṛṣṇa-kathā in the state of aversion (bahirmukha-daśā) and śravaṇa in the state of being favorably disposed (antarmukha-daśā). The śravaṇa of those who are bahirmukha takes place by chance, and not because of their śraddhā. Such śravaṇa gives rise to spiritual fortune that leads towards bhakti (bhakty-unmukhī sukṛti), and when this has accumulated over many lifetimes, it gives rise to transcendental śraddhā. At the stage that this transcendental śraddhā is awakened in the heart, śravaṇa of kṛṣṇa-kathā from the lips of saintly personalities is called śravaṇa-daśā. There are two types of śravaṇadaśā. The first is unmethodical or irregular hearing (krama-hīna-śravaṇa-daśā), and the second is hearing methodically in a regular order (krama-śuddha-śravaṇa-daśā).
Vijaya: What is krama-hīna-śravaṇa-daśā (irregular hearing)?
Gosvāmī: Krama-hīna-śravaṇa-daśā is hearing about kṛṣṇa-līlā in an irregular and unmethodical manner. Hearing kṛṣṇa-līlā with irresolute intelligence results in this sort of unmethodical śravaṇa, because such hearing does not enable one to realize the relationship between the various līlās, and thus rasa does not awaken in his heart.
Vijaya: Please explain about krama-śuddha-śravaṇa-daśā (systematic hearing).
Gosvāmī: Rasa only awakens in one’s heart when kṛṣṇa-līlā is heard methodically or in a regular order with resolute intelligence. When one hears the aṣţa-kālīya-nitya-līlā (eternal eightfold pastimes) separately from the naimittika-līlās (occasional līlās such as Kṛṣṇa’s divine birth and so on), then his śravaṇa is krama-śuddha. Only this krama-śuddha śravaṇa is desirable on the path of bhajana. If one hears kṛṣṇa-līlā in the krama-śuddha manner, the sweetness and charm of the līlā is gradually conceived, and the inclination to perform rāgānugā-bhajana appears in the heart of the listener. At that time he thinks within himself, “Aho! Subala has such a wonderful sakhya-bhāva for Kṛṣṇa. I will also render loving sevā to Kṛṣṇa like him in sakhya-rasa.” This type of strong affinity is called lobha (greed). The performance of kṛṣṇa-bhajana with such lobha, following the sweet bhāvas of the vraja-vāsīs, is called rāgānugā- bhakti. I have given the example of sakhya-rasa, but this type of rāgānugā-bhakti is also performed in all the four rasas, beginning with dāsya. By the grace of my Prāṇeśvara Śrī Nimānanda, you have a natural disposition for śṛńgāra-rasa. Because you have heard about the vraja-gopīs exceptional bhāvas and sevā attitude towards Kṛṣṇa, the greed to render premamayi-sevā to Kṛṣṇa like them has appeared in your heart, and that very greed has bestowed upon you the path to obtain such aprākṛţa-sevā.
In reality, the only śravaṇa-daśā of this process is the confidential conversation between guru and disciple.
Vijaya: When is one’s śravaṇa-daśā considered completed?
Gosvāmī: One’s śravaṇa-daśā is completed when one realizes the eternality of kṛṣṇa-līlā. Since kṛṣṇa-līlā is supremely pure and transcendental, it completely captivates the mind and heart. One is then afflicted with acute impatience to enter into it and participate in it. Śrī Gurudeva describes to the śiṣya the ekādaśa-bhāvas that I mentioned previously. Śravaṇa-daśā should only be considered completed or perfected when the disciple’s disposition of mind is imbued with the loveliness of the līlā. At that time, the disciple is afflicted with intense eagerness and attains varaṇa-daśā (the stage of acceptance).
Vijaya: Prabhu, please tell me about varaṇa-daśā.
Gosvāmī: When the spontaneous attachment of the heart is bound in the līlā by the shackles of the ekādaśa-bhāvas that I mentioned previously, the disciple becomes overwhelmed and falls at Gurudeva’s lotus feet weeping constantly. At that time, Gurudeva becomes manifest in the form of a sakhī, and the disciple as her attendant. The essential characteristic of the vraja-gopīs is that they are extremely eager to render loving service to Śrī Kṛṣṇa. Gurudeva is a vraja-lalanā who has reached the perfectional stage of this sevā. At that time, the disciple humbly prays to Śrī Gurudeva with the following heartfelt sentiments:
tvāṁ natvā yācate dhṛtvā tṛṇaṁ dantair ayaṁ janaḥ sva-dāsyāmṛta-sekena jīvayāmuṁ su-duḥkhitam na muñcec charaṇāyātam api duṣţaṁ dayāmayaḥ ato rādhālike hā hā muñcainaṁ naiva tādṛśam
Premāmbhoja-marandākhya-stavarāja (11-12)
O Rādhālike, I am very degraded. Holding a blade of grass between my teeth, and falling at Your lotus feet with all possible humility, I pray that You will kindly shower Your grace upon this destitute soul and enliven me by bestowing the nectar of service under Your direction and guidance. Those who are celebrated as kind and merciful do not reject even wicked people who accept their shelter, and surrender unto them; this is their very nature. Therefore, please be kind to this wicked person who has surrendered unto You. Please do not deprive me of Your causeless grace. I am longing so intensely for the loving service of the Divine Couple of Vraja under the shelter of Your lotus feet.
This is the typical bhāva of varaṇa-daśā. In this stage, the gururūpā sakhī gives the sādhaka the order (ājñā) to engage in aṣţa-kālīyalīlā-smaraṇam by taking complete shelter of kṛṣṇa-nāma while residing in Vraja, and assures him that his heartfelt, cherished longing will be fulfilled very soon.
Vijaya: Please tell me about smaraṇa-daśā.
Gosvāmī: Śrīla Rūpa Gosvāmī has said:
kṛṣṇaṁ smaran janañ cāsya presţhaṁ nija-śamīhitaṁ
tat-tat-kathā-rataś cāsau kuryād vāsaṁ vraje sadā
Bhakti-rasāmṛta-sindhu, Eastern Division (2.294-296)
The sādhaka should constantly remember Śrī Kṛṣṇa along with His beloved eternal associates. He should absorb himself in chanting and hearing Their glorious pastimes, and he should always reside in Vraja.
sevā sādhaka-rūpeṇa siddha-rūpeṇa cātra hi tad-bhāva-lipsunā kāryā vraja-lokānusārataḥ
Those who have developed greed for rāgātmikā-bhakti will render service following the residents of Vraja internally by siddha-rūpa and externally in their sādhaka-rūpa.
śravaṇotkīrtanādīni vaidha-bhakty-uditāni tu yāny ańgāni ca tāny atra vijñeyāni manīṣibhiḥ
Those who are well-versed in transcendental knowledge (tattva-vit) know full well that all the various limbs of bhakti, such as śravaṇa and loud kīrtana, should also be practiced in rāgānugā-bhakti.
Even before Vijaya Kumāra had heard the in-depth explanation of these three ślokas, he asked, “What is the meaning of kuryād vāsaṁ vraje sadā?”
Gosvāmī: According to Śrīla Jīva Gosvāmī, it means that the sādhaka should reside physically in vraja-maṇḍala, in other words, in the pastime places of Śrī Śrī Rādhā and Kṛṣṇa (līlā-maṇḍala). If he cannot stay in Vraja physically, then he should do so mentally, because the result of residing in Vraja mentally is the same as residing there physically. The sādhaka should follow in the footsteps of the particular sakhī whose loving bhāvas (premika-rāga) has attracted him. He should reside in Vraja with the abhimāna of being a kuñja-sevikā (a maid attendant in the kuñja) of that particular sakhī. He should constantly remember Śrī Kṛṣṇa and the bhāva of that sakhī.
With this gross body the sādhaka should perform the ańgas of vaidhī-bhakti such as śravaṇa and kīrtana. With his subtle body he should constantly remember the aṣţa-kālīya-līlā, and render his assigned sevā as a siddha-vraja-gopī according to the eleven bhāvas that he has attained.
Outwardly, the sādhaka must maintain his life following the prescribed rules and regulations, and internally he should cultivate the bhāvas that nourish his spiritual form (siddha-deha). One who follows this procedure correctly will naturally develop detachment from anything other than Vraja.
Vijaya: Please illustrate this sevā more clearly.
Gosvāmī: The real meaning of vraja-vāsa is to stay in a solitary place with aprākṛta-bhāva. The sādhaka should render sevā according to the aṣţa-kālīya-līlā while regularly chanting a fixed number of hari-nāma. He should regulate all the activities for bodily maintenance so that they do not become unfavorable to his bhajana. In other words, life should be molded in such a way that activities of bodily maintenance become favorable to one’s bhajana.
Vijaya Kumāra contemplated this deeply, and said, “Prabhu, I have understood this fully, but how can the mind be composed?
Gosvāmī: The mind automatically becomes composed as soon as one attains rāgānugā-bhakti. This is because the hankering of the mind for worldly enjoyment automatically ceases when it is enlivened with the inherent loving attachment of the self, and it runs towards Vraja. In other words, the mind chases after mundane enjoyment only because of its affinity for it, but when this affinity is directed towards Vraja, the mind becomes composed because of the absence of such attachment for worldliness. Still, if any apprehension of obstacles remains, it is beneficial to adopt the gradual (krama) course that I mentioned previously. Then, when the mind becomes fully composed, the distractions of worldliness cannot cause any harm.
Vijaya: What is the meaning of krama (gradual) cultivation?
Gosvāmī: One should maintain a fixed count of hari-nāma, and one should devoutly chant śrī-hari-nāma for a fixed period every day in solitude, absorbed in his particular bhāva, and keep his mind free from mundane thought. Slowly and gradually one should increase the time for this sādhana, and eventually the stage will come when the mind will always be saturated with alaukikacinmaya-bhāvas, so that no mundane thoughts can prevail over it.
Vijaya: For how long must one follow this practice?
Gosvāmī: One should continue to follow this practice until he has reached a state of mind that is beyond any disturbance.
Vijaya: How can one perform nāma-smaraṇa with bhāva? Please elaborate on this point.
Gosvāmī: First you should chant nāma in ullāsa (a mood of rejoicing). Then combine that joy with possessiveness (mamatā). After that, you should compound that mamatā with viśrambha (intimacy). When you do this, śuddha-bhāva will gradually arise. Then, bhāvāpana-daśā will appear. Initially, during the time of smaraṇa, the sādhaka simply imposes bhāva on his practice. However, in the stage of bhāvāpana, śuddha-bhāva manifests in the heart, and this is called prema. This indeed is the sequence for gradual development of nisthā within the heart of the upāsaka (transcendental servant), and this practice also includes the development of nisthā in the conception of the object of upāsya (the object of one’s sevā).
Vijaya: What is the sequence of upāsya-niṣţha?
Gosvāmī: If you want to attain the fully-blossomed stage of prema, then you should accept the following instruction of Śrī Dāsa Gosvāmī.
yadīccher āvāsaṁ vraja-bhuvi sa-rāgaṁ prati-janur yuva-dvandvaṁ tac cet paricaritum ārād abhilaṣeḥ svarūpaṁ śrī-rūpaṁ sa-gaṇam iha tasyāgrajam api sphuţaṁ premṇā nityaṁ smara nama tadā tvaṁ śṛṇu manaḥ