Invoking auspiciousness: Lord ĹrÄŤ KášášŁáša is the Supreme Personality of Godhead, the cause of all causes, the reservoir of all rasas, or relationships, which are called neutrality (passive adoration), servitorship, friendship, parenthood, conjugal love, comedy, compassion, fear, chivalry, ghastliness, wonder and devastation. He is the supreme attractive form, and by His universal and transcendental attractive features He has captivated all the gopÄŤs, headed by TÄrakÄ, PÄlikÄ, ĹyÄmÄ, LalitÄ, and ultimately ĹrÄŤmatÄŤ RÄdhÄrÄášÄŤ. Let His Lordship's grace be on us so that there may not be any hindrance in the execution of this duty of writing The Nectar of Devotion, impelled by His Divine Grace ĹrÄŤ ĹrÄŤmad BhaktisiddhÄnta SarasvatÄŤ GosvÄmÄŤ PrabhupÄda.
Let me offer my respectful obeisances unto the lotus feet of ĹrÄŤla RĹŤpa GosvÄmÄŤ PrabhupÄda and of ĹrÄŤla BhaktisiddhÄnta SarasvatÄŤ GosvÄmÄŤ PrabhupÄda, by whose inspiration I have been engaged in the matter of compiling this summary study of Bhakti-rasÄmášta-sindhu. This is the sublime science of devotional service as propounded by ĹrÄŤ Caitanya MahÄprabhu, who appeared five hundred years ago in West Bengal, India, to propagate the movement of KášášŁáša consciousness.
ĹrÄŤla RĹŤpa GosvÄmÄŤ begins his great book by offering his respectful obeisances unto ĹrÄŤ SanÄtana GosvÄmÄŤ, who is his elder brother and spiritual master, and he prays that Bhakti-rasÄmášta-sindhu may be very pleasing to him. He further prays that by residing in that ocean of nectar, ĹrÄŤ SanÄtana GosvÄmÄŤ may always feel transcendental pleasure in the service of RÄdhÄ and KášášŁáša.
Let us offer our respectful obeisances to all the great devotees and ÄcÄryas (holy teachers), who are compared to sharks in the great ocean of nectar and who do not care for the various rivers of liberation. Impersonalists are very fond of merging into the Supreme, like rivers that come down and merge into the ocean. The ocean can be compared to liberation, and the rivers to all the different paths of liberation. The impersonalists are dwelling in the river water, which eventually comes to mix with the ocean. They have no information, however, that within the ocean, as within the river, there are innumerable aquatic living entities. The sharks who dwell in the ocean do not care for the rivers which are gliding down into it. The devotees eternally live in the ocean of devotional service, and they do not care for the rivers. In other words, those who are pure devotees always remain in the ocean of transcendental loving service to the Lord and have no business with the other processes, which are compared to the rivers that only gradually come to the ocean.
ĹrÄŤla RĹŤpa GosvÄmÄŤ prays to his spiritual master, ĹrÄŤla SanÄtana GosvÄmÄŤ, for the protection of Bhakti-rasÄmášta-sindhuâ"The Ocean of the Pure Nectar of Devotional Service"âfrom the argumentative logicians who unnecessarily meddle in the science of service to the Lord. He compares their arguments and logic to volcanic eruptions in the midst of the ocean. In the midst of the ocean, volcanic eruptions can do very little harm, and similarly, those who are against devotional service to the Lord and who put forward many philosophical theses about the ultimate transcendental realization cannot disturb this great ocean of devotional service.
The author of Bhakti-rasÄmášta-sindhu, ĹrÄŤla RĹŤpa GosvÄmÄŤ, very humbly submits that he is just trying to spread KášášŁáša consciousness all over the world, although he humbly thinks himself unfit for this work. That should be the attitude of all preachers of the KášášŁáša consciousness movement, following in the footsteps of ĹrÄŤla RĹŤpa GosvÄmÄŤ. We should never think of ourselves as great preachers, but should always consider that we are simply instrumental to the previous ÄcÄryas, and simply by following in their footsteps we may be able to do something for the benefit of suffering humanity.
Bhakti-rasÄmášta-sindhu is divided into four parts, just as the ocean is sometimes divided into four parts, and there are different sections within each of these four divisions. Originally, in Bhakti-rasÄmášta-sindhu, the ocean is divided like the watery ocean into east, south, west and north, while the subsections within these different divisions are called waves. As in the ocean there are always different waves, either on the eastern side, the southern side, the western side or the northern side, Bhakti-rasÄmášta-sindhu similarly has different waves. In the first part there are four waves, the first being a general description of devotional service. The second concerns the regulative principles for executing devotional service, and the third wave, devotional service in ecstasy. In the fourth is the ultimate goal, love of God. These will be explicitly described along with their different symptoms.
The authorized descriptions of bhakti, or devotional service, following in the footsteps of previous ÄcÄryas, can be summarized in the following statement by ĹrÄŤla RĹŤpa GosvÄmÄŤ: "First-class devotional service is known by one's tendency to be fully engaged in KášášŁáša consciousness, serving the Lord favorably." The purport is that one may also be in KášášŁáša consciousness unfavorably, but that cannot be counted as pure devotional service. Pure devotional service should be free from the desire for any material benefit or for sense gratification, as these desires are cultivated through fruitive activities and philosophical speculation. Generally, people are engaged in different activities to get some material profit, while most philosophers are engaged in proposing transcendental realization through volumes of word jugglery and speculation. Pure devotional service must always be free from such fruitive activities and philosophical speculations. One has to learn KášášŁáša consciousness, or pure devotional service, from the authorities by spontaneous loving service.
This devotional service is a sort of cultivation. It is not simply inaction for people who like to be inactive or devote their time to silent meditation. There are many different methods for people who want this, but cultivation of KášášŁáša consciousness is different. The particular word used by ĹrÄŤla RĹŤpa GosvÄmÄŤ in this connection is anuĹÄŤlana, or cultivation by following the predecessor teachers (ÄcÄryas). As soon as we say "cultivation," we must refer to activity. Without activity, consciousness alone cannot help us. All activities may be divided into two classes: one class may be for achieving a certain goal, and the other may be for avoiding some unfavorable circumstance. In Sanskrit, these activities are called praváštti and niváštti-positive and negative action. There are many examples of negative action. For instance, a diseased person has to be cautious and take medicine in order to avoid some unfavorable illness.
Those who are cultivating spiritual life and executing devotional service are always engaged in activity. Such activity can be performed with the body or with the mind. Thinking, feeling and willing are all activities of the mind, and when we will to do something, the activity comes to be manifest by the gross bodily senses. Thus, in our mental activities we should always try to think of KášášŁáša and try to plan how to please Him, following in the footsteps of the great ÄcÄryas and the personal spiritual master. There are activities of the body, activities of the mind and activities of speech. A KášášŁáša conscious person engages his words in preaching the glories of the Lord. This is called kÄŤrtana. And by his mind a KášášŁáša conscious person always thinks of the activities of the Lordâas He is speaking on the Battlefield of Kurukᚣetra or engaging in His various pastimes in VášndÄvana with His devotees. In this way one can always think of the activities and pastimes of the Lord. This is the mental culture of KášášŁáša consciousness.
Similarly, we can offer many services with our bodily activities. But all such activities must be in relationship with KášášŁáša. This relationship is established by connecting oneself with the bona fide spiritual master, who is the direct representative of KášášŁáša in disciplic succession. Therefore, the execution of KášášŁáša conscious activities with the body should be directed by the spiritual master and then performed with faith. The connection with the spiritual master is called initiation. From the date of initiation by the spiritual master, the connection between KášášŁáša and a person cultivating KášášŁáša consciousness is established. Without initiation by a bona fide spiritual master, the actual connection with KášášŁáša consciousness is never performed.
This cultivation of KášášŁáša consciousness is not material. The Lord has three general energiesânamely the external energy, the internal energy and the marginal energy. The living entities are called marginal energy, and the material cosmic manifestation is the action of the external, or material, energy. Then there is the spiritual world, which is a manifestation of the internal energy. The living entities, who are called marginal energy, perform material activities when acting under the inferior, external energy. And when they engage in activities under the internal, spiritual energy, their activities are called KášášŁáša conscious. This means that those who are great souls or great devotees do not act under the spell of material energy, but act instead under the protection of the spiritual energy. Any activities done in devotional service, or in KášášŁáša consciousness, are directly under the control of spiritual energy. In other words, energy is a sort of strength, and this strength can be spiritualized by the mercy of both the bona fide spiritual master and KášášŁáša.
In the Caitanya-caritÄmášta, by KášášŁášadÄsa KavirÄja GosvÄmÄŤ, Lord Caitanya states that it is a fortunate person who comes in contact with a bona fide spiritual master by the grace of KášášŁáša. One who is serious about spiritual life is given by KášášŁáša the intelligence to come in contact with a bona fide spiritual master, and then by the grace of the spiritual master one becomes advanced in KášášŁáša consciousness. In this way the whole jurisdiction of KášášŁáša consciousness is directly under the spiritual energyâKášášŁáša and the spiritual master. This has nothing to do with the material world. When we speak of "KášášŁáša" we refer to the Supreme Personality of Godhead, along with His many expansions. He is expanded by His plenary parts and parcels, His differentiated parts and parcels and His different energies. "KášášŁáša," in other words, means everything and includes everything. Generally, however, we should understand "KášášŁáša" to mean KášášŁáša and His personal expansions. KášášŁáša expands Himself as Baladeva, Saáš karᚣaáša, VÄsudeva, Aniruddha, Pradyumna, RÄma, Nášsiášha and VarÄha, as well as many other incarnations and innumerable Viᚣášu expansions. These are described in the ĹrÄŤmad-BhÄgavatam to be as numerous as the uncountable waves. So KášášŁáša includes all such expansions, as well as His pure devotees. In the Brahma-saášhitÄ it is stated that KášášŁáša's expansions are all complete in eternity, blissfulness and cognizance.
Devotional service means to prosecute KášášŁáša conscious activities which are favorable to the transcendental pleasure of the Supreme Lord, KášášŁáša, and any activities which are not favorable to the transcendental favor of the Lord cannot be accepted as devotional service. For example, great demons like RÄvaáša, Kaášsa and HiraášyakaĹipu were always thinking of KášášŁáša, but they were thinking of Him as their enemy. This sort of thinking cannot be accepted as bhakti, or KášášŁáša consciousness.
The impersonalists sometimes misunderstand devotional service in such a way that they divide KášášŁáša from His paraphernalia and pastimes. For example, the Bhagavad-gÄŤtÄ is spoken on the Battlefield of Kurukᚣetra, and the impersonalists say that although KášášŁáša is of interest, the Battlefield of Kurukᚣetra isn't. The devotees, however, also know that the Battlefield of Kurukᚣetra by itself has nothing to do with their business, but in addition they know that "KášášŁáša" does not mean just KášášŁáša alone. He is always with His associates and paraphernalia. For instance, if someone says, "Give something to eat to the man with the weapons," the eating process is done by the man and not by the weapons. Similarly, in KášášŁáša consciousness, a devotee may be interested in the paraphernalia and locationsâsuch as the Battlefield of Kurukᚣetraâwhich are associated with KášášŁáša, but he is not concerned with simply any battlefield. He is concerned with KášášŁášaâHis speech, His instructions, etc. It is because KášášŁáša is there that the battlefield is so important.
This is the summary understanding of what KášášŁáša consciousness is. Without this understanding one is sure to misunderstand why the devotees are interested in the Battlefield of Kurukᚣetra. One who is interested in KášášŁáša becomes interested in His different pastimes and activities.
The definition of a pure devotee, as given by RĹŤpa GosvÄmÄŤ in Bhakti-rasÄmášta-sindhu, can be summarized thus: his service is favorable and is always in relation to KášášŁáša. In order to keep the purity of such KášášŁáša conscious activities, one must be freed from all material desires and philosophical speculation. Any desire except for the service of the Lord is called material desire. And "philosophical speculation" refers to the sort of speculation which ultimately arrives at a conclusion of voidism or impersonalism. This conclusion is useless for a KášášŁáša conscious person. Only rarely by philosophical speculation can one reach the conclusion of worshiping VÄsudeva, KášášŁáša. This is confirmed in the Bhagavad-gÄŤtÄ itself. The ultimate end of philosophical speculation, then, must be KášášŁáša, with the understanding that KášášŁáša is everything, the cause of all causes, and that one should therefore surrender unto Him. If this ultimate goal is reached, then philosophical advancement is favorable, but if the conclusion of philosophical speculation is voidism or impersonalism, that is not bhakti.
Karma, or fruitive activities, are sometimes understood to be ritualistic activities. There are many persons who are very much attracted by the ritualistic activities described in the Vedas. But if one becomes attracted simply to ritualistic activities without understanding KášášŁáša, his activities are unfavorable to KášášŁáša consciousness. Actually, KášášŁáša consciousness can be based simply on hearing, chanting, remembering, etc. Described in the ĹrÄŤmad-BhÄgavatam are nine different processes, besides which everything done is unfavorable to KášášŁáša consciousness. Thus, one should always be guarding against falldowns.
ĹrÄŤla RĹŤpa GosvÄmÄŤ has also mentioned in this definition of bhakti the word jĂąÄna-karmÄdi. This karmÄdi (fruitive work) consists of activities which are unable to help one attain to pure devotional service. Many forms of so-called renunciation are also not favorable to KášášŁáša conscious devotional service.
ĹrÄŤla RĹŤpa GosvÄmÄŤ has also quoted a definition from the NÄrada PaĂącarÄtra, as follows: "One should be free from all material designations and, by KášášŁáša consciousness, must be cleansed of all material contamination. He should be restored to his pure identity, in which he engages his senses in the service of the proprietor of the senses." So when our senses are engaged for the actual proprietor of the senses, that is called devotional service. In our conditional state, our senses are engaged in serving these bodily demands. When the same senses are engaged in executing the order of KášášŁáša, our activities are called bhakti.
As long as one identifies himself as belonging to a certain family, a certain society or a certain person, he is said to be covered with designations. When one is fully aware that he does not belong to any family, society or country, but is eternally related to KášášŁáša, he then realizes that his energy should be employed not in the interests of so-called family, society or country, but in the interests of KášášŁáša. This is purity of purpose and the platform of pure devotional service in KášášŁáša consciousness.