Verse Text
bhakti-nirdhūta-doṣāṇāṁ prasannojjvala-cetasām |
śrī-bhāgavata-raktānāṁ rasikāsaṅga-raṅgiṇām ||7||
jīvanī-bhūta-govinda-pāda-bhakti-sukha-śriyām |
premāntaraṅga-bhūtāni kṛtyāny evānutiṣṭhatām ||8||
bhaktānāṁ hṛdi rājantī saṁskāra-yugalojjvalā |
ratir ānanda-rūpaiva nīyamānā tu rasyatām ||9||
kṛṣṇādibhir vibhāvādyair gatair anubhavādhvani |
prauḍhānanda-camatkāra-kāṣṭhām āpadyate parām ||10||
Translation
Rati, which is the very form of ānanda, appears in the hearts of devotees who have been purified of all faults by bhakti, whose hearts have become joyful (hlādinī) and bright (saṁvit), who have developed great relish for the Bhāgavatam and for the association of others who have taste for Kṛṣṇa, whose life and soul becomes the profound happiness of devotion at the feet of Govinda, and who have become absorbed in actions such as kīrtana, imbued with the Lord’s mercy. This rati, strengthened by past and present life impressions of bhakti, then attains a state of relish by realizing vibhāva, anubhāva, sāttvika-bhāva and vyabhicāri-bhāva in relation to Kṛṣṇa, and finally attains the highest, astonishing peak of profound bliss.
Purport (Visvanatha Cakravarti Thakura)
Premāntaraṅga literally means “whose essence is prema.” Premāntaraṅga-bhūtāni kṛtyāni means “activities such as hearing or chanting, described previously, which have produced bhāva, the extreme mercy of the Lord.” Rati appears in the hearts of devotees who have performed actions such as kīrtana previously described, endowed with the Lord’s direct mercy, and this rati is made intense by impressions from past life and this life (saṁskāra-yugalojjvala). This rati brings about a relish by vibhāva and other elements directed to Kṛṣṇa and related objects, which are directly realized, and then attains the highest level of astonishing bliss.
Purport (Jiva Goswami)
Four verses explain the role of sādhana, the assisting factors, and the way in which rasa appears. The description of sādhana ends with the eighth verse. The assisting factors are the two saṁskāras, past and present life impressions of bhakti, mentioned after that (saṁskāra-yugalojjvalā). The way in which rasa develops is explained starting from the second half of verse nine (nīyamānā tu rasyatām).
After being purified of all faults, a person becomes eligible for the appearance of śuddha-sattva-viśeṣa (hlādinī), indicated by the word prasanna (joyous). By that, he becomes equipped with all knowledge (saṁvit), indicated by the word ujjvala (bright). Gatair anubhavādhvani (within the path of spiritual realization) means that the ingredients of rasa such as vibhāva are dependent only on spiritual realization, not on being an expert poet, as is the case with material rasa.
Purport (Nectar of Devotion)
The gradual process of development to the stage of devotional service is explained in Śrīmad-Bhāgavatam, First Canto: “The beginning is to hear about Lord Kṛṣṇa in the association of devotees who have themselves cleansed their hearts by association. Hearing about the transcendental activities of the Lord will result in one’s feeling transcendental bliss always.” It is also explained in Bhagavad-gītā that for one who has actually come to the spiritual platform, the first symptom visible will be that he is always joyful. This joyous life is attained by one’s reaction to reading Bhagavad-gītā or Śrīmad-Bhāgavatam, or else from associating with persons who are very interested in the spiritual life of Kṛṣṇa consciousness—specifically those who have made the determination to achieve the favor of Govinda by being engaged in transcendental loving service at His lotus feet. Being encouraged by such a feeling, one who is constantly engaged in discharging the regulative principles of devotional service in such a way as to please the Supreme Personality of Godhead develops two principles of compelling force, which come under the heading of vibhāva. Thus one enjoys transcendental bliss.