Ocean of the nectar of devotion

Expressions researched:
"ocean of the nectar of devotion"

CC Madhya-lila

The general principles of devotional service, the execution of devotional service, ecstasy in devotional service and ultimately the attainment of love of Godhead are described. In this way there are four laharīs (waves) in this division of the ocean of the nectar of devotion.

CC Madhya 1.41, Purport: Śrīla Bhaktisiddhānta Sarasvatī has given a description of these books. The Bhakti-rasāmṛta-sindhu is a great book of instruction on how to develop devotional service to Lord Kṛṣṇa and follow the transcendental process. It was finished in the year 1463 Śakābda (A.D. 1541). This book is divided into four parts: pūrva-vibhāga (eastern division), dakṣiṇa-vibhāga (southern division), paścima-vibhāga (western division) and uttara-vibhāga (northern division). In the pūrva-vibhāga, there is a description of the permanent development of devotional service. The general principles of devotional service, the execution of devotional service, ecstasy in devotional service and ultimately the attainment of love of Godhead are described. In this way there are four laharīs (waves) in this division of the ocean of the nectar of devotion.

In the dakṣiṇa-vibhāga (southern division) there is a general description of the mellow (relationship) called bhakti-rasa, which is derived from devotional service. There are also descriptions of the stages known as vibhāva, anubhāva, sāttvika, vyabhicārī and sthāyi-bhāva, all on this high platform of devotional service. Thus there are five waves in the dakṣiṇa-vibhāga division. In the western division (paścima-vibhāga) there is a description of the chief transcendental humors derived from devotional service. These are known as mukhya-bhakti-rasa-nirūpaṇa, or attainment of the chief humors or feelings in the execution of devotional service. In that part there is a description of devotional service in neutrality, further development in love and affection (called servitude), further development in fraternity, further development in parenthood, or parental love, and finally conjugal love between Kṛṣṇa and His devotees. Thus there are five waves in the western division.

In the northern division (uttara-vibhāga) there is a description of the indirect mellows of devotional service—namely, devotional service in laughter, devotional service in wonder, and devotional service in chivalry, pity, anger, dread and ghastliness. There are also mixing of mellows and the transgression of different humors. Thus there are nine waves in this part. This is but a brief outline of the Bhakti-rasāmṛta-sindhu.

Nectar of Devotion

Srila Rupa Goswami offers his respectful prayers to the eternal Supreme Personality of Godhead, who is always so beautiful and for whom the pure devotees are always engaged in loving transcendental service. This third division of Bhakti-rasāmṛta-sindhu describes the five primary kinds of devotional service—namely neutrality, servitude, fraternity, parenthood and conjugal love. These five items will be very elaborately explained here, and thus they have been figuratively described as the five waves on the western side of this ocean of the nectar of devotion.

Nectar of Devotion 35: Srila Rupa Goswami offers his respectful prayers to the eternal Supreme Personality of Godhead, who is always so beautiful and for whom the pure devotees are always engaged in loving transcendental service. This third division of Bhakti-rasāmṛta-sindhu describes the five primary kinds of devotional service—namely neutrality, servitude, fraternity, parenthood and conjugal love. These five items will be very elaborately explained here, and thus they have been figuratively described as the five waves on the western side of this ocean of the nectar of devotion.

When one is actually able to maintain the transcendental position, his stage is called neutrality in devotional service. Some great sages have attained this neutral position by practicing austerity, penance and meditation to control the senses. Such sages are generally called mystic yogīs, and in most cases they are inclined to appreciate the spiritual pleasure of the impersonal feature of the Absolute Truth. They are practically unaware of the transcendental pleasure derived from personal contact with the Supreme Godhead.

Actually the transcendental pleasure derived in association with the Supreme Person is far greater than the pleasure derived from impersonal Brahman realization, because of the direct meeting with the eternal form of the Lord. Impersonalists do not directly derive the transcendental pleasure of association with the Lord by hearing of His pastimes. As such, the impersonalists cannot derive any relishable transcendental pleasure from the topics of Bhagavad-gītā, in which the Lord is personally talking with Arjuna. The basic principle of their impersonal attitude does not allow them the transcendental pleasure which is relished by a devotee whose basic principle of understanding is the Supreme Person. The impersonalistic commentary on Bhagavad-gītā is therefore disastrous, because without understanding the transcendental pleasure of the Gītā, the impersonalist wants to interpret it in his own way. If an impersonalist can, however, come in contact with a pure devotee, his transcendental position can be changed for greater elevation. Great sages are therefore recommended to worship the form of the Lord in order to achieve that highest transcendental pleasure.

Without worshiping the arcā-vigraha, the form or Deity of the Lord, one cannot understand such literature as Bhagavad-gītā and Śrīmad-Bhāgavatam. For those great sages situated in the position of transcendental neutrality, the beginning should be to take shelter of Lord Viṣṇu, the four-handed eternal form of the Supreme Personality of Godhead. The mystic yogīs are therefore advised to meditate on the form of Lord Viṣṇu, as recommended by Kapila Muni in the sāṅkhya yoga system. Unfortunately, many mystic yogīs try to meditate on something void, and as stated in the Gītā, the result is that they simply undergo trouble and do not achieve any tangible result.

Śrī Rūpa Gosvāmī thus ends the fifth wave of his Ocean of the Nectar of Devotion. He offers his respectful obeisances to the Supreme Personality of Godhead, who appeared as Gopāla, the eternal form of the Lord.

Nectar of Devotion 44: An example of pravāsa, or being out of contact because of living in a distant place, is given in the Padyāvalī as follows: "Since the auspicious day when Kṛṣṇa left for Mathurā, Śrīmatī Rādhārāṇī has been pressing Her head on one of Her hands and constantly shedding tears. Her face is always wet now, and therefore there is no chance of Her sleeping even for a moment." When the face becomes wet, the sleeping tendency is immediately removed. So when Rādhārāṇī was always weeping for Kṛṣṇa because of His separation, there was no chance of Her getting any sleep for Herself. In the prahlāda-saṁhitā Uddhava says, "The Supreme Personality of Godhead, Govinda, panic-stricken due to being pierced by the arrows of Cupid, is always thinking of you [the gopīs], and He is not even accepting His regular lunch. Nor is He getting any proper rest."

When the lover and beloved come together and enjoy one another by direct contact, this stage is called sambhoga. There is a statement in Padyāvalī as follows: "Kṛṣṇa embraced Śrīmatī Rādhārāṇī in such an expert manner that He appeared to be celebrating the dancing ceremony of the peacocks."

Śrī Rūpa Gosvāmī thus ends the fifth wave of his Ocean of the Nectar of Devotion. He offers his respectful obeisances to the Supreme Personality of Godhead, who appeared as Gopāla, the eternal form of the Lord.

Renunciation Through Wisdom

By the grace of the Supreme Lord, these unalloyed devotees can unravel the mysteries of His intimate worship. Then, due to their love for the Lord, they find it difficult to maintain their lives without hearing and chanting the glories of the Lord's name, form, qualities, pastimes, associates, and paraphernalia. They seek the association of like-minded devotees, and with them they dive into the ocean of the nectar of devotion.

Renunciation Through Wisdom 2.13: Whatever exists—manifest or unmanifest, material or spiritual—has one primary source: the Supreme Lord, Kṛṣṇa. He is the primeval, supreme controller, the cause of all causes, the Lord of all lords. As the Supersoul within the heart, He inspires all the activities of a transcendentally situated devotee. Those who possess true knowledge of the Absolute can render service to Lord Kṛṣṇa in the mood of a servitor, a friend, and so on. Their hearts are always absorbed in thoughts of Lord Kṛṣṇa, and they yearn to perceive and relish His eternal, transcendental pastimes.

By the grace of the Supreme Lord, these unalloyed devotees can unravel the mysteries of His intimate worship. Then, due to their love for the Lord, they find it difficult to maintain their lives without hearing and chanting the glories of the Lord's name, form, qualities, pastimes, associates, and paraphernalia. They seek the association of like-minded devotees, and with them they dive into the ocean of the nectar of devotion. Situated in their spiritual identity, they relish spiritual exchanges and hear, discuss, and remember the all-auspicious topics of Lord Kṛṣṇa's transcendental pastimes, thus practising the ninefold devotional process.

They execute this ninefold devotional service in the stage of sādhana, or practice, and feel deep satisfaction in the perfected, or siddha, stage. They become saturated with the transcendental spiritual mellows of servitorship, friendship, and so on, from which they derive divine ecstasy. Lord Kṛṣṇa grants genuine transcendental understanding, buddhi-yoga, to those devotees who experience spiritual satisfaction and divine bliss through constant devotional service; gradually their specific devotional attitude increases to the point where they can relish pure love of God.

In the stage of bhāva, or spontaneous devotional service in ecstasy, there is a direct transcendental exchange of mellows between Lord Kṛṣṇa and His pure devotee. The Supreme Lord Himself gives His devotee buddhi-yoga, or spiritual intelligence, and the devotee, acting with that intelligence, serves the Lord until he gradually approaches the Lord's supreme abode. Such a devotee can never be affected by ignorance.

1969 Correspondence

Such thinking is required, and you will see that as you think in this way, your taste for relishing the nectar of such meditation will increase more and more. This is called the limitless ocean of the nectar of devotion.

Letter to Krsna Devi -- Tittenhurst 2 November, 1969: It is very good news that Visnu Arati is advancing nicely in Krishna Consciousness and I know that you and your husband will always do your best to bring her up on the right path of Krishna Consciousness. To raise one soul to Krishna Consciousness is counted by Krishna as a very great service, so you do this duty carefully and Krishna will surely bestow His blessings upon you. I am also glad to learn that you are developing more and more a taste for thinking of Lord Krishna and His devotees. Such thinking is required, and you will see that as you think in this way, your taste for relishing the nectar of such meditation will increase more and more. This is called the limitless ocean of the nectar of devotion. This ocean is unending, and therefore the pleasure of relishing the nectar of this ocean is also increasing unendingly. Regarding your questions, yes, a woman can certainly reach the perfectional stage of devotion to Krishna. And the gopis of Vrndavana are the best example of this. They are simple cowherds girls, and Lord Caitanya has praised their worship of Lord Krishna as the highest form of worship. Krishna Consciousness is transcendental to all such mundane considerations as if one's body is male or female. This is the meaning of spiritual: Krishna Consciousness is beyond the limited bodily idea.