Varieties Of Divine Love

Rati, as explained above, is the unit of the principle of pure spiritual love for Krishna. Mixed up with Ullas (zeal), it becomes Priti, pure love. Priti, creates exclusive love for Krishna and repulsion for things and persons other than Krishna and His connections. When the idea that Krishna is my own is added to Priti, it becomes Prem. Here commences the idea that God is my own Lord and I am His servant. Add confidence to Prem and it becomes Pranaya. Here arises the relationship of friendship with Krishna. In Pranaya, the idea of respect loses its hold.

Add to Pranaya the idea that Krishna is my exclusive and dearest Object of love and it curiously turns out into Mana. Krishna with all His greatness and power exhibits a sort of submission to it. Excessive melting of the heart being added, Prem turns out to be Sneha. Here ensues the relation of a son and parents between Krishna and the worshiper. In this stage, too much weeping for Krishna, want of satiety with communion and a desire to watch the interest of Krishna naturally occur.

Desire added to Sneha is Rag. In this stage a moment's separation is unbearable. Here commences the relation of husband and wife between Krishna and the worshiper. Distress attending upon want of mutual interview is happiness. Rag again, seeing its object as new at every moment, and being itself new at every moment, converts itself into Anurag. In this stage reciprocal subjection and a strong desire to accompany the lover everywhere are the principal features.

Anurag, infinitely rising in an astonishing state, mounting as if to madness, becomes Mahabhab. This is indescribable! From Rati to Mahabhab the whole principle is what we have called Sthayibhab. Added to the other varieties of loving relationships with Krishna, the Sthayibhab becomes Krishna Prem Rasa, the eternal ecstasy or beatitude.

We have a perverted picture of this noble Rasa in human life, as human life in thralldom of Maya is but a perverted reflection of the spiritual life. When the soul alone acts towards its proper object, the spiritual Hero Krishna, the Rasa is pure; when the mind and the senses act upon a wrong object, Rasa is degraded and becomes hateful. The perverted Rasa gives a clue of the noble spiritual Rasa to man in general; hence these arguments and descriptions have been attempted in words which correspond with words directly meaning the features of the perverted Rasa. We ask our readers to take care to make a nice distinction between spirit and gross matter; otherwise a fall is inevitable.

One who studies the Name, forms, attributes and the Lila of Krishna as described in the Srimad Bhagwatam with sincere heart, mind and strength, in the company of one who has realized the spirit, is expected to know it by the influence of Bhakti. One who is apt to rationalize everything closely does scarcely acquire the truth in matters of spirit, as by the law of God reason in its present state can never reach the sphere of the spirit.

It is needless to go further on this subject. Those who will have the opportunity to go as far as we have stated, will make a further enquiry from their heart and the all-beautiful Lord will then help them to realize the spirit and to rise higher and higher in its realm. But as long as the mind is confounded with the spirit, there is no way to rise beyond matter and its relations. The great mistake that most of the Western philosophers have generally made is to identify the mind, the perverted ego (Ahankar) with the soul or spirit. We are sorry for that.

To summarize man in his present state, the different principles in him are: (i) the Sthul principle, or gross matter composing his body, (ii) the Linga principle, or sublimated matter appearing in the form of mind, attention, rationality and the perverted ego (by which one confounds oneself with the material world). This state has been caused by the influence of Maya, the illusory energy, with the object of correcting the soul in his wrong intention to enjoy, in consequence of forgetfulness of Nature as God's servant. (iii) Man in fact is solely independent of Maya and her connection. The only way to get rid of the present difficulty is by the influence of pure Bhakti imbibed from a true devotee. Bhakti, as a means, elevates the man up to the all-beautiful Krishna; and again as an end, maintains him with eternal Krishna-prem.

While located in the Mayik world man must live peacefully with the object of cultivating the spirit. In his society he must lead a pure life, avoid sins and do as much good as he can to his brother man. He must be himself bearing difficulties of life with heroism, must not brag of any goodness or grandeur due to him. Marriage with a view to peaceful and virtuous life and with a view to procreate servants of the Lord is a good institution for a Vaishnava.

Spiritual cultivation is the main object of life. Do everything that helps it and abstain from doing anything which thwarts the cultivation of the spirit. Have a strong faith that Krishna alone protects you and none else. Admit Him as your only guardian. Do everything which you know that Krishna wishes you to do, and never think that you do a thing independent of the holy wish of Krishna. Do all that you do with humility. Always remember that you are a sojourner in this world and you must be prepared for your own home. Do your duties and cultivate Bhakti as a means to obtain the great end of life, Krishna-priti. Employ your body, mind and spirit in the service of the Deity. In all your actions, worship your Great Lord.

Thus we have said before our English-knowing readers a summary of Mahaprabhu's precepts. If it be necessary we shall try to supply more informations treating these subjects in English in a short time.

Our gentle readers will now find that Chaitanya Mahaprabhu preached pure monotheism and chased out idolatry. We have shown that he makes a nice distinction between Srimurti-worship and idolatry. He tells us that idolatry is the worship of things and persons that are not God Himself. When the sannyasis of Benares addressed Him as the God Almighty, Mahaprabhu told them that it was the worst of sins to address a Jiva as God. And again He has several times denounced the worship of a form or image other than the true image of God (after which man was created). Its representative emblems are to be used in worship of the true image of the Deity. God is one without a second, "There is none to vie with Him" is the motto of Mahaprabhu's religion.