~ Jagad Guru Chris Butler (Siddhaswarupananda Paramahamsa)

— Chapter Fifteen —

The Bhajana of Confidential Worship

All glories to Sri Gadadhara Pandit and Lord Gauranga; all glories to Lord Nityananda; all glories to Sri Advaita Acarya, the Lord of Mother Sita; all glories to all the devotees of Lord Caitanya. One who rejects all other processes of elevation and simply immerses himself in the chanting of the holy name is truly a magnanimous soul and is glorious in all respects.

Science of the holy name revealed

LORD CATTANYA SAID, "O Haridasa! Simply on the strength of your wonderful devotion, you are conversant with all knowledge. All the Vedic philosophical conclusions about the topics of the Absolute Godhead, the jiva, maya, the pure name of the Lord, namabhasa and namaparadha are revealed in your speech.

It is therefore rightly said of you that the Vedas gleefully prance upon your tongue." Lord Caitanya desired that the percepts of namarasa, the topmost spiritual science of the mellows of the holy name, be revealed through the mouth of Srila Haridasa; and so the Lord spoke in that way.

Lord Caitanya continued, "Now please instruct Me about namarasa. How can a jiva become eligible to receive it?" Srila Haridasa Thakura then prayed at the Lord's lotus feet, submitting that whatever he would speak on this subject would be inspired by the Lord Himself.

The concept of rasa

Srila Haridasa replied: "The Vedas proclaim rasa, or transcendental mellow, to be of the same spiritual substance as the Supreme Absolute Truth and the realm of pure transcendence. Worldly poets dabble in a rasa that is totally mundane; factually theirs is not rasa, but a perversion of it. The rasa that exists beyond the jurisdiction of the twenty-four elements of material nature is transcendental and ever situated in pure goodness. This in truth is real rasa. Even the atmaramas, the self-satisfied transcendcntalists who have surpassed material nature, are unable to perceive this wonderful supra-mundane display of divine variegatedness; hence, they are bereft of rasa. Eternal rasa is the spiritual cognizance intrinsic in pure transcendence. It is everblissful and resides at the lotus feet of the Supreme Lord.

"The Supreme Absolute Truth exists distinctly as saktiman, or the Energetic, and sakti or the energy. Qualitatively, saktiman and sakti are the same, though some differences between the two are to be appreciated, Saktiman is always the Absolute Autocrat, willful and independent, and sakti always displays His full and supreme potency. The sakti potency manifests in three ways: the cit potency or the spiritual nature, the jiva or marginal potency, and maya or material nature.

The cit potency reveals the supreme object

"The cit-sakti reveals the Supreme Object, His holy name, abode, pastimes, beauty etc; and Lord Krsna is that Supreme Object. His exquisite dark complexion (syama) is His beauty. Goloka is His abode and the representation of His pastimes. His name, abode, form, qualities and pastimes are an ever-existent feature of the non-dual spiritual substance. Transcendental variegatedness is the activity of the superior divine potency.

"Lord Krsna is the original form of all spiritual qualities, and His eternal nature is His para-sakti or His supreme divine potency. Therefore there is no inherent difference between the form of Krsna and His divine nature of para-sakti. Yet spiritual variety (rasa) creates an impression of difference. This is exhibited only in the spiritual world.

What is maya-sakti?

"The reflection of the para-sakti is called maya-sakti or material nature. She is also known as the external potency. Ordered

by Lord Krsna, she has produced this material world, or devi-dhama.