Sri
Rupa Goswami’s Bhakti-Rasamrta-Sindhuh
Sanskrta
Text with Devanagari Script
With
transliteration in English
Translated
by
TRIDANDI
SWAMI BHAKTI HRIDAYA BON MAHARAJ
Rector,
Vrndavan,
U.P.,
Dear Prabhus, please accept my dandavat
pranams. All glories to Sri Guru and
Gouranga.
Often the Internet is used for political
agendas and discussion of " hot topics
of the day." While such discussions
may grab our attention we should still try
not to be diverted from the eternal
truths, propounded by the Six Goswamis of
Vrndavana. Their books will help us to
better understand and execute our
devotional service. In that spirit I am
offering the preface and introduction to
a translation of a valuable, but out of
print, English version of the
Bhakti-rasamrta-sindu done by my
gurudeva’s god brother, Srila Hrydaya Bon
Maharaja.
Although there may have been some
dispute between Srila Swami Maharaja and Srila
Bon Maharaja at one time, such events
took place long in the past. In the latter
days of Srila Bon Maharaja, he praised
the work that Srila Swami Maharaja had
done. Srila Prabhupada also expressed
concern over strong remarks he had made
about his god brothers during his last
days. Such transcendental dealings
between God brothers by their disciples
are not fully understandable, but all
disciples should be ready to accept a
graceful change of heart by anyone. They
should not be too eager to enter into
such higher disputes with overzealous
pride or fanatical misunderstanding..
Srila Sridhara Maharaja used to say, "To
err is human, to forgive is
divine." The latter part of this proverb has been
sorely neglected. In this age of quarrel
and hypocrisy, one is quick to condemn
but slow to forgive.
The acompanying photo was taken at the
Howra Station in
an arrival reception for Srila Hrydaya
Bon Maharaj (seated with danda)
accompanied by two German devotees, one
who later became Srila Bhaktisiddhanta's
disciple.
He was the first Gaudiya Matha devotee
to travel West on Srila Bhaktisiddhanta
Sarasvati Thakura’s order, in the early
l930’s. His preaching reached the upper
echelons of European society, including
the King of England.
You can see Abhay Charan De (Srila A.C.
Bhaktivedanta Swami as a householder)
seated to the right (with mustache).
Srila Sridhar Deva Goswami is cut out of
the photo, but his foot and cane can be
seen as he was seated next to him to his
left.
Srila Narahari Sakara Thakura has
declared in his Sri Krsna Bhajanamrta:
Verse 16
At the outset of this work my humble
prayer is that all pure, non-envious
devotees of Lord Sri Krsna, the Supreme
Personality of Godhead may listen to
these authorized words as I have heard
them from the great Vaisnava authorities
of the disciplic succession.
Verse 18
Amongst all of the assembled Vaisnavas
there is the initiating guru and the
instructing guru. In regard to them what
type of behavior is authorized.?
Verse 28
Now listen to the authorized conclusions
of the previous authorities.
Verse 38
One should never engage in criticizing a
Vaisnava or neglecting a Vaisnava even
in joking. For Vaisnavas are so glorious
that there is nothing to regret even if
one sacrifices ones life for their
benefit.
Verse 39
No one should find fault with a Vaisnava
for his activities or behavior. What
person is free from the influence of
Kali Yuga or has perfect pure behavior and
action?
Verse 42
All Vaisnavas are considered as guru or
spiritual master.
Verse 43
Amongst all of the Vaisnavas the initiating
guru (diksa-guru) and instructing
guru (siksa-guru) are special.
Verse 44
It is proper to offer these two special
respect.
Verse 45
Amongst all of the other spiritual
masters these two (diksa-guru and siksa-guru)
spiritual masters' orders are to be
followed.
Verse 52
Kindly understand this example:
Just as one respects one's father as a
guru, his (the father's) older and
younger brothers are also similarly
respected, but nonetheless, the father is
worthy of the most respect. Not
withstanding the above, if the father's guru,
even if he is family related, comes, one
should double the respect, as he is the
spiritual father of the father, or the
guru of the guru. He is offered twice the
puja or respect.
This behavior is recognized as
appropriate by all authorities.
For those who are concerned, Srila
Prabhupada at one time authorized his
disciples to read this translation in a
letter to Yamuna dasi in l968. The
Bhaktivedanta Memorial Library is happy
to present, in two parts, the preface
and introduction of this wonderful book,
originally written by our rasacarya
Srila Rupa Goswami, no nicely translated
by Srila Bhaktisiddhanta Sarasvati
Thakura’s disciple Tridani Swami Bhakti
Hridaya Bon Maharaj. We should always be
careful not to imitate the spiritual
master and appreciate the god brothers of
the guru with equal respect.
Your servant,
Puru Das Adhikari
The
Preface and Introduction to
Sri
Rupa Goswami’s Bhakti-Rasamrta-Sindhuh
Sanskrta
Text with Devanagari Script
With
transliteration in English
And
English Translation with Comments
Volume
I
Translated
by
TRIDANDI
SWAMI BHAKTI HRIDAYA BON MAHARAJ
Rector,
Vrndavan,
U.P.,
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
Sarsvati Gosvami Prahupada and accepted
the life of a Vaisnava Tridandi monk at
the age of 23. In l927 by 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
ins(is)tance at Sri Mayapore, the birth
place of Sri Krsna-caitanyadeva. By the
blessings of my Spiritual Master I was
able to please him by demonstrating
Vrndavana-Radhakunda on the basis of Sri
Govinda-lilamrtam. Thus pleased, my
Gurudeva asked me to serve the spiritual
cause of Brajadhama, and was also ver
kind to place me in charge of conducting
the ever well-organized circumabulation
of Brajamandala 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
Brajadhama to please him and the Lord of
Braja and also for my own spiritual
unfoldment. But before I could engage
myself in this much desired task, my
Spiritual Master sent me to
the intelligentsia of
he supra-excellence of the message of
Prema as was preached by Sri Caitanya. I
returned to
the morning of 1st January, l937. Soon
after his demise, the Gaudiya Mission was
split into factions due to internal
dissensions. 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
tour in order to keep myself aloof from
the unpleasant and unhappy affairs of
the Gaudiya Math, and returned to
the factious parties of the
circumstances I could not take up the
service that I promised my Master.
In l942 I finally decided to settle down
in Vrndaban. But before I could do
this, I went out on foot on a pilgrimage
of 650 miles to Yamunotri, Gangotri,
Kedarnath and Badrinath, and at last
took my residence at Vrndaban and remained
in exclusive seclusion observing silence
for four years. In the meantime I had
written a few books on the Vedas, the
Gita and the Life and teachings of Sri
Caitanya. But the main task, which my
Spiritual Master had entrusted to me,
remained unfulfilled all these years. In
l946 I broke my self-imposed silence
and began to study the present
conditions of Vrindaban, which is one of the most
important places of pilgrimage of the
Hindus. My impression was that present-day
Vrindaban was very backward socially,
economically, educationally, cultural, and
above all spiritually. I thus put my
mind and energies to the establishment of
an academic institution for advanced
scholars for objective studies of the
spiritual heritage of
that advanced researches in Comparative
Philosophy and Comparative Religion at a
Research Centre here would enhance the
glories of Vrndaban and of
lasting manner. The Spiritual Values of
Krsna-Prema must stand on their own
merit. This academic institution was
started in l960 against terrible
oppositions from various quarters for
different reasons. It is now an affiliated
Post-graduate Institute under
But the uplift of the true cause of
Braja, which is associated with the Supreme
Lord Sri Krsna and Krsna-Prema, could be
far better enhanced by translating into
English the vasti Sanskrit Literature of
the Six Goswamis of the Caitanya
School, headed by Sri Rupa and Sri
Sanatana, who expounded the supra-mundane,
transcendental and esoteric significance
of the Realm-Associates-Pastimes of
Lord Krsna. This could not so long be
possible for want of a group of scholars
with a proper frame of mind and heart,
freed, as far as humanly possible from
mundane sex thinking. The subject matter
of Lord Krsna and Krsna Prema is most
difficult and most misconceived because
of the apparently earthly and
essentially transcendental nature. To
put the subject into English language is
indeed no easy matter.
Any way, I was happy to secure the
active co-operation of Dr. Susil Kumar
Maitra, PhD., P.R.S., unfortunately he
is not more in this world), and Pandit
Krsnadaas Vyakaran-Gaudiyadarsana
Tirtha, and thus I undertook to translate into
English Sri Rupa Goswami’s classical
work BHAKTI-RSAMRTA-SINDHUH with all the
humbleness of my heart. Should I be able
to complete it and see it through
printing I shall have the satisfaction
that hereby I am able, with all my
limitations to serve the wishes of my
Spiritual Master and also the cause of
Spiritual Vrndavan as well as of Sri
Rupa Goswami.
I apologize for mentioning all these my
personal affairs in this PREFACE. I have
purposely mentioned those personal
factors because of the special background of
my mind with which I undertook this
translation of BHAKTI-RASAMRTA-SINDHU.
I am deeply grateful to dr. Susil Kumat
Maitra, M.A., PhD.,P.R.S. who took great
trouble in looking through my English
rendering, polishing it here and there,
and thereby encouraging me immensely.
I express my sincere gratefulness to
Pandit Krsnadas Vyakarana
Gaudiyadarsana-Tirtha but for whose help
I would not have been able to translate
the three commentaries. Panditji helped
me in following the Sanskrit Tikas and
explained to me wherever I found the
grammar complex and difficult. In fact I
have been able to complete this
translation of the Text and the Commentaries in
collaboration with Sri Krsna dasaji.
Professor Tapodhira Krisnadas Dastidar,
M.A., B.I. has corrected all the proofs
of the First Volume with great devotion.
May the Supreme Lord Sri Krsna bless
him profusely.
I acknowledge with thanks the promptness
with which the Navana Printing Works
(Pvt.) Ltd,.
confident that they will pay equal
attention to the printing of the next two
Volumes. The Book will be completed in
Three Volumes.
As the Founder-Rector of the
our sense of deep gratitude to the
Government of India, Ministry of Education,
for granting 50% of the total
expenditure of this FIRST VOLUME of
Bhakti-rasamrta-sindhuh.
And the most pleasant thing that I have
to mention here is that my dear friend
Dr. SYDNEY ASHTON HILL, of
balance of the total expenditure for
publication of this First Volume of the
book when he came to know that the
Government of India had sanctioned only half
the amount of the cost of publishing
this volume. I felt extremely shy when my
friend sent me a Cheque without
informing me beforehand, and I wrote him back
that in this world money often disturbs
the relations between father and sons,
husband and wife, brother and brother,
and friend and friend! I would value his
selfless friendship and affection more
than any financial gift. He felt pained,
and wrote back that this gift was a
token of his genuine friendship for me! I
could not any longer refuse his
affectionate gift for the publication of this
important and authentic Book of
Philosophy of Bhakti. If my friend Mr. Sydney
Ashton Hill benefits by reading this
Book of unalloyed devotion to the Supreme
Lord of all, I shall be happy. His noble
name shall ever remain associated with
this publication.
Vrindaban B/H. BON
The 30th October, l964
PROPITIATORY INVOCATION
I humbly bow at the feet of my Spiritual
Master Bhakti Siddhanta Sarasvati
Gosvami Maharaj whose inordinate
affection for me is the most Precious gem of my
heart. I know how dearest he is, --the
apple of the eye, to Sri Sri Radha and
Srila Govindadeva, and so I seek his
limitless blessings.
Sri Rupa Goswami, who is Sri
Rupa-Manjari in Braja-lila, is the personification
of the supra-mundane Beauty of Sri
Radha, and is the best blooming Blossom in
the
the Bee, by his incomparable fragrance.
May he inspire me to undertake the
serious task of serving all genuine
devotees, known and unknown, by translating
his Bhakti-rasamrta-sindhuh into English
so that they may dive into the Ocean of
Bhakti-rasa and forever drink the nectar
thereof!
May Sri Krsna-caitanyadeva, Who is Lord
Sri Krsna with the feelings of Mahabhava
of Sri Radha, ever shine in my heart
like the Vernal Moon and madden me with the
elixir of Krnsa-rema, so that my soul
may dance in ecstasy before the smiling
eyes of my most Beloved Lord!
Vrindaban Bhakti Hrdaya Bon
The 30th October, l964
INTRODUCTION
Srila Rupa Gosvami was the younger
brother of Sri Sanatana Gosvami and was elder
to Sri Vallabha, who was father of Sri
Jiva Goswami. Sri Vallabh was
subsequently known as Anupama. They were
Karnata-Brahmanas by birth. Sri Jiva
Gosvami, nephew of Sri Rupa and Sri
Sanatana, gives a genealogical tree of their
family at the end of his book
Laghutosani.
It will, therefore, be worth while to
explain here in a nutshell the
transcendental significance of
Mahabhava, which is identified with Sri Radha
alone. The conception of Sri Radha is
completely misconceived by most people.
From the present state of utter
self-forgetfulness of an individual soul,
engrossed in the physical and mental
tabernacles till its final freedom and
attainment of Prema-Bhakti, there are
different stages of gradual unfolding of
the innate dormant nature of the soul,
which it must undergo by way of spiritual
practices before it can aspire to
understand and relish the super -excellence of
Sri Radha-Krsna-Prema.
These stages are (I) SRADDHA (II)
SADHU-SANGA, (III)BHAJANA-KRIYA, (IV)
ANARTHA-NIVRTTI, (V) NISTHA, (VI) RUCI,
(VII) ASAKTI, (VIII) BHAVA, and (IX)
PREMA.
Sri Rupa Goswami deals in this book,
Bhakti-rasamrta-sindhu with the subject
matter of PREMA starting form its lowest
step of SRADDHA. From (I) Sraddha to
(IV) Anartha nivrrti are steps of
spiritual sadhana (practices) from utter
bondage to the souls freedom from the
clutches of the threefold deviating
influences of Maya, the Deluding Energy
of God. After self-realization, the soul
develops in his or her spiritual
practices from (V) Nistha to (IX) Prema, which
is attainable even while the soul in not
separated from his or her physical and
mental, subtle, coverings.
PREMA can develop in the siddha-deha,
alone, i.e. the supra mundane and
eternally spiritual body of the pure
soul or the finite self otherwise called
Jiva-atma, as categorically different
from the physical and mental associations
into: (X) SNEHA, (XI) MANA, (XII)
PRANAYA, (XIII) RAGA, (XIV) ANU-RAGA, (XV)
BHAVA, and (XVI) MAHABHAVA (XV) Bhava is
distinct from (VIII) Bhava-rati in the
earlier stages of
Bhakti and spiritual practices till
Prema is attained. The individual finite
self or the Jiva-atma cannot, as stated
above, attain Mahabhava. The conceptions
about (I) Sraddha to (IX) Prema have
been dealt with the Bhakti-rasamrta-sindhu
by Srila Rupa Goswami, while Sri Rupa
has elaborately explained the stages from
(X) Sneha to (XVI) Mahabhava in his
famous Ujjvala-Nilamani.
As there has been a lot of confused
thinking amongst scholars both eastern and
western, about the true nature of Bhakti
in general, Prema in particular, and
much more about Mahabhava, i.e. the
supra-mundane Love-Sports of the
Counter-Whole (Sri Radha) with the
Predominating Original Whole (Sri Krsna)--the
Absolute-Whole having projected Itself
out into the second or Counter-Whole
without losing the Original Whole
(Cf. Upanisad), and as these technical
transcendental aspects of the unalloyed
soul's eternal and ever progressive
relations with the Supreme Being Sri Krsna
have been wrongly identified in certain
quarters with mundane and sensual
love-dalliance, we propose to give here
a sort explanatory note on each of the
above mentioned sixteen stages of the
souls progress to self-realization and God
realization and the reciprocal
relationships that exist between God
(Param-Atma) and the individual soul or
finite self (Jiv-atma). In the glossary
at the end of the book, these technical
terms in Rasa-Sastra Literature will be
explained and in the Text we shall
retain the original Sanskrta expressions
which cannot conveniently be rendered
into English equivalents. For example,
it is absolutely wrong to translate Prema
as "love" or Mahabhava as
"great sentiment". By such 'easy' translation, the
whole purpose of the Works of Sri Rupa
Goswami will be lost. (Tridandi Swami
Bhakti Hridaya Bon Maharaj introduction
to Bhakti-Rasamrta-Sindhu)
(I) SRADDHA: Faith in the Supreme Being
Sri Krsna, i.e. the faith that by
serving Him alone everything else is
served wholly and completely, as by pouring
water at the root of a plant all its
branches twigs and leaves are fed. Sraddha
is aroused in the heart of an individual
in bondage, but his association with
saints and by listening to the
injunctions of the Scriptures. Sraddha is of two
kinds viz. (a) mundane, and (b)
spiritual.
The spiritual Sraddha or firm faith is
the seed of Bhakti (Cf. Bhakti Sandarbha)
(II) SADHU SANGA: Company of Sadhus or
Saints. This means an individuals eager
desire to be in the company of a Sadhu
in order to learn the methods of
spiritual practices for God realization
alone and for no other purpose. But who
is a Sadhu?
According to Bhagavatam, Canto XI, Chap.
11, Slokas 29 to 31, the following are
the qualities of a genuine Sadhu or Saint:
A Sadhu is kind; he cherishes
animosity toward none; he smilingly
endures even the bitterest miseries; he
loves Truth as the vein-blood of his
life; he never allows any evil thought to
pollute his mind; he looks upon all with
equal love and compassion; he does not
entertain any kind of mundane desires to
darken his mental quantum; he is
self-controlled, amiable and pure in
character; he remains farthest from any
attempt to accumulate for his future
subsistence and does not beg anything form
anybody; he is abstentious and peaceful;
he is steady in his mind; he depends
absolutely on the Supreme Lord Sri
Krsna, and remains in constant remembrance of
the Lord; he is patient, solemn,
magnanimous and undisturbed even by utmost
provocations and turmoils; he has
control over hunger, thirst, lamentations
,infatuation, birth and death; he does
never aspire after respect for himself,
but is always respectful to others; he
is friendly to all; his heart is full of
compassion for others; he is fully conversant
with the real nature of God; and
he is erudite. To keep company with such
a one in person, thought and through
discussions is Sadhu-sanga.
(III) BHAJANA-KRIYA: Spiritual practices
(in the stage of bondage). This
Bhajana-Kriya is twofold viz.
(a)Nistha i.e. rigid following of
listening to and singing the glories of the
Supreme Lord and (b) Anistha, i.e.
slackness in spiritual practices. This
slackness in spiritual practices may be
due to six different circumstances, viz.
Utsahamayi-early zeal in Bhakti like a child's first attempt at reading
the
First Primer, thinking that it has become a great scholar, which slowly
declines;
Ghana-tarala- or thickened liquidity, i.e. sometimes progressive and
sometimes
retrogressive processes of spiritual practices of Bhakti like the
intensity
and slackness of a student in his studies.
Vyudha-Vikalpa-this is like a married man, vacillating between
resolutions and
doubts. At times such a sadhaka resolved to remain in his householder’s
life
in the company of his wife and children, relatives and friends, and
devote
himself to spiritual practices of service to God, i.e. Bhakti, and again
the
next moment he resolves to cut off all ties with his blood relations in
order
to devote himself completely to a spiritual life. Such a vacillating
state of
mind of a devotee is called Vyuha-Vikalpa Anisthita Bhajana-kriya, which
means
a vacillating state resulting in slackness in Spiritual practices.
Visaya-Sangara-i.e.fight against the temptations of wroldly enjoyments.
In
this state of slackness, the devotee sometimes overcomes allurements of
worldly pleasures and sometimes he is duped by them. Of worldly
pleasures and
sometimes he is duped by them;
Niyama-Aksama-unstability in determination. In this state of slackened
Bhakti
the Sadhaka fails to stick even to his strong determinations;
Tranga-Rangini- Even when a Sakhaka (one in his bondage engaged in
spiritual
practices) is over whelmed by a desire for spiritual advancement and is
engaged in spiritual practices, he is drifted away by the powerful
forces of
the tide or worldly gains, name and fame, etc. Such a state is called
Taranga-Rangini.
IV) ANARTHA-NIVRTTI: Cessation of the
obstacles and the defects that cloud
Bhakti. These obstacles are four:---
(1) Obstacles arising out of impious
thinking and wrong doings, as wel as
fivefold miseries, which are---
Avidya-to mistake a changeable and transitory object for an eternal
entity.
Asmita--to misidrntify one's own self with one's gross physical body and
one's
subtle body (mind, intelligences and ego);
Raga--attachment to objects of sense-experiences viz. form,(rupa),taste
(rasa), smell (gandha),touch (sparsa) and sound (sabda) corresponding to
fire,
water earth, air and ether;
Dvesa-anger against opposition to the enjoyment of the senses;
Abhinivesa-to misconceive one as dead when the physical body and the
phenomenal objects of physical enjoyments are destroyed.
(2) Obstacles arising out of pious
actions done either in this life or in
previous births, which offers enjoyment
here inthis world or hereafter in heaven
(svarga). Enjoyment in this world or in
heaven as a result of pious deeds are
obstacles to the attainment of Bhakti--they
are like deep clouds that cover the
Moon of Bhakti.
(3) Obstacles arising out of ten
offences done to the Name of Krsna and
thirty-two offences comitted in the
services of Arcana i.e. worship of the
Deities in the temple. One should know
them in detail so that spiritual
practices of Bhakti might no be
overclouded.
(4) Obstacles arising out of Bhakti
itself, that is, from a non-rigid state of
sadhana Bahkti. It is possible that one
is carried away by the desires for
Bukti, i.e. for enjoyment of pleasures
of heaven as a minor god, or desire for
Mukti (Sayujya-Mukti), i.e.
self-annihilation by way of a desire to merge into
the Absolute Brahman, or be desires for
worldly gains, name and fame, etc. One
has got to be very careful about these
subtle temptations that may lead one
astray from unalloyed Bhakti. After
there is a complete cessation of the
above-mentioned fourfold possible
obstacles, there are five impediments to the
practices of elementary Bhakti for a
Sadhaka-a devotee in bondage, viz.
Laya-to feel ever increasing drowsiness while singing listening to and
remembering the glories of the Godhead;
Viksepa-to maintain mundane associations while practising even the
external
forms of Bhakti;
Apratipatti-disinclination fo rBhajana or spiritual endeavors even when
realising one's Laya and Viksepa
Kasaya-instinctively prone to anger, avarice, vanity, etc;
Rasasvada- to think of sensual enjoyments and worldly pleasure while
negaged
in Bhajana practices of Bhakti.
To be compeltely freed from all the
above-stated obstacles, which overcloud
unalloyed Bhakti is Anartha-Nivrtti.
(V) NISTHA: Firmness in the striving for
the unfolding of Bhakti. When the
obstacles of Laya, Viksepa, Kasaya, etc.
are almost removed form the path of
Bhakti of such a Sadhaka, the stediness
that he then arrains is called Nistha.
This Nistha or firmness in Bhakti can be
of two different forms:---
(1) Steadfastness that directly concerns
Bhakti which is again of three forms,
viz.
Physical, such as worship in the temple, listening to the Scriptures,
prostrated obeisances befvore the Deities in the temple and before the
Guru or
Spiritual Master, circumabulation of the Temple of God and the sacred
places
of pilgrimage associated with His Divine Descents in his world;
Verbal,such as chanting the Name of God, telling beads and reading aloud
His
glories;
Mental, such as remembrance of and meditationon the Divine Name,
Transcendental Form and Beauty, supra mundane limitless Qualities,
spiritual
Realm, Associates and Entourage, and Eternal Pastimes of the Lord.
(2) Steadiness in relation to things
which are favorable to Bhakti. No dsire for
one's own respect, being respectful to
tohers, freindliness, compassion,
gratitude, self-control, mental
tranquility, tolerance, and such other qualities
as are helpful to the development of
constancy in Bhakti.
(VI) RUCI: Liking or Taste. When a
strong taste for listening to the glories of
the Lord becomes much more agreeable
than talks on mundane things, then such a
mental taste of the devotee is called
Ruci. This Ruci or taste for the singing
of the glories of God is of two forms,
viz.
a)to pay equal attention to all aspects
of Bhakti without paying any particular
attention to the less important aspects
of Bhakti and
b)to feel agreeably affected for the
various traits of Bhakti, keeping in view
the more important and the less
important aspects thereof.
(VII) ASAKTI: Attachment. When taste for
services of the Supreme Lord develops
into full-grown maturity and the Lord
alone becomes the sole object of life,
then such an intensity fo spiritual
practices by a devotee creates a clue-like
attachment for the Lord in his heart.
This attachment for the Lord is like the
foliage of the all-wish-yielding Creeper
of Bhakti in the form of loving service
of the Supreme Lord, the Godhead, which
very soon brings forth the Flower of
Bhava and the Fruit of Prema.
This Asakti cleanses the heart of the
devotee and makes is so transparent that