Raganuga Bhakti Sara

saìkñépta-rägänugä-bhakti-sära

— The Brief Essence of Rägänugä-bhakti —

compiled by

mädhavänanda däs

(version 0.2)

www.raganuga.org ~ [email protected]

Introduction

The rägänugä-bhakti tradition of the Gaudiya Vaishnava school isin many ways unique among the devotional religions of India.This presentation will help you to become acquainted with themysteries of this beautiful path leading to the attainment of un-precedented, ecstatic love for the Supreme Lord, also known asprema.

Though the language of the text will be kept as simple andlucid as possible, we are bound to refer to the original Sanskritand Bengali literature, which lies at the root of the tradition, inorder to uphold the authenticity of the presentation. In the courseof our presentation, we are mainly drawing from the works of ÇréRüpa Gosvämé, Çré Jéva Gosvämé, Çré Kåñëa Däs Kaviraja and ÇréViçvanätha Cakravarté.

a general examination of bhakti

The word “rägänugä” literally means “to follow loving attachment”,love directed towards God. To gain a deeper understanding ofthe concept, let us first examine the concept of bhakti, lovingdevotion for God, in general.

Bhakti is divided into three main categories in accordance withits development.

4 chapter 1 – introduction

sä bhaktiù sädhanaà bhävaù premä ceti tridhoditä || (brs 1.2.1)

“This devotion is said to be of three kinds, namely practice(sädhana), feeling (bhäva) and love (prema).”

The initial stage of practice (sädhana) is the time when the as-piring servant of God begins to cultivate his relationship withGod. Practice is understood as follows:

kåti-sädhyä bhavet sädhya-bhävä sä sädhanäbhidhä |nitya-siddhasya bhävasya präkaöyaà hådi sädhyatä || (brs 1.2.2)

“That, which is accomplished through the functions of the senses,and through which a loving devotional feeling (bhäva) is attained,is called devotion in practice (sädhana-bhakti). The appearance ofan eternally perfected feeling within the heart is called the stageof the attainment of perfection.”

As the practice ripens, it culminates into specific loving feel-ings (bhäva) towards God.

çuddha-sattva-viçeñätmä prema-süryäàçu-sämya-bhäk |rucibhiç citta-mäsåëya-kåd asau bhäva ucyate || (brs 1.3.1)

“A distinct manifestation of divine existence, akin to a ray fromthe sun of prema, tenderness of consciousness experienced as dif-ferent tastes – this is called bhäva.”

Foundational feelings of love of God are known to be of fivekinds, namely (1) a peaceful, neutral relationship, (2) the affec-tion of a servant, (3) the affection of a friend, (4) the affection ofa parent, and (5) the affection of a consort, either as a wife or asa paramour lover. As the foundational feeling is further culti-vated, it ripens into a wholesome rapturous experience of lovefor God (prema).

samyaì-masåëita-svänto mamatvätiçayäìkitaù |bhävaù sa eva sändrätmä budhaiù premä nigadyate || (brs 1.4.1)

5two varieties of practice – vaidhé and räganugä

“When bhäva softens the heart altogether, endowed with an abun-dance of possessive feelings towards Him, being very intense bynature, the wise call it prema.”

God, being the infinite reservoir of love, is naturally the objectof varieties of individual loving feelings. He appears to each indi-vidual devotee in that very form in which the devotee sincerelylongs to see Him. This being the fact, there is a need to examinethe two prominent varieties of practice of bhakti which lead totwo distinct perfections.

two varieties of practice –

vaidhé and rägänugä

The practice of devotion is divided into two distinct paths.

vaidhé rägänugä ceti sä dvidhä sädhanäbhidhä || (brs 1.2.5)

“Practice is of two kinds, namely vaidhé and rägänugä.”The word “vaidhé” is derived from the Sanskrit word “vidhi”,

referring to the commandments of the scriptures. The word“rägänugä” is a compound of two words, namely räga, “loving at-tachment”, and anuga, “following in the wake of”. The generalcharacteristics of these two paths are explained as follows:

vaidhé-bhaktir bhavet çästraà bhaktau cet syät pravartakam |rägänugä syac ced bhaktau lobha eva pravartakaù || (rvc 1.3)

“When devotion is caused by scriptural injunctions, it is calledvaidhé-bhakti, but when its cause is spiritual greed alone, it iscalled rägänugä-bhakti.”

yatra rägänaväptatvät pravåttir upajäyate |çäsanenaiva çästrasya sä vaidhé-bhaktir ucyate || (brs 1.2.6)

“That devotion which knows no attachment or greed, but which


is prompted by the commandments of the scriptures, is calledvaidhé-bhakti.”

viräjantém abhivyaktaà vrajaväsi-janädiñu |rägätmikäm anusåtä yä sä rägänugocyate || (brs 1.2.270)

“The devotion which is clearly present in the associates of theLord in Vraja is called devotion filled with loving attachment(rägätmikä-bhakti), and devotion following in the wake of thisrägätmikä-bhakti is called rägänugä-bhakti.”

As one desires to approach the Lord, so the Lord will ap-proach the aspirant. (bg. 4.11) Whatever one remembers at thetime of death, that he will attain without fail. (bg. 8.6) Re-flecting on these famous words of the Bhagavad Gétä, one caneasily understand that varieties of goals are attained in ac-cordance with one’s desires. It is not that all paths lead to thesame goal.

vaidhé-rägänugä-märga-bhedena parikértitaù |dvividhaù khalu bhävo’tra sädhanäbhiniveçajaù || (brs 1.3.7)

“The paths of vaidhé and rägänugä are known to be separate fromeach other. Engagement in these two forms of practice certainlyawakens two distinct varieties of bhäva.”

The goals of these two paths of devotion in practice are un-derstood as follows:

vidhi-bhaktye pärñada-dehe vaikuëöhete yäya || (cc 2.24.87)

“Through vidhi-bhakti, one will attain the form of an associate inVaikuëöha.”

aiçvarya-jïäne vidhi-bhajana kariyä |vaikuëöhake yäya catur-vidha mukti päïä || (cc 1.3.17)

“Those who worship according to scriptural commandments,

7two varieties of practice – vaidhé and räganugä

being aware of the Lord’s superhuman prowess, attain the fourkinds of liberation in Vaikuntha.”

räga-bhaktye vraje svayaà-bhagaväne päya || (cc 2.24.85)

“Through räga-bhakti, one will attain the Lord Himself in Vraja.”

rägänugä-märge täìre bhaje yei jana |sei-jana päya vraje vrajendra-nandana || (cc 2.8.221)

“He who worships on the path of rägänugä will attain Vrajendra-nandana (Çré Kåñëa) in Vraja.”

In the realm of Vraja, the sweet and intimate human-likepastimes of God prevail. Only in such an atmosphere love canattain its pinnacle. Love which is filled with awareness of theLord’s almight is of an inferior quality. As stated by the LordHimself:

sakala jagate more kare vidhi-bhakti |vidhi-bhaktye vraja-bhäva päite nähi çakti ||

aiçvarya-jïänete saba jagat miçrita |aiçvarya-çithila-preme nähi mora préta || (cc 1.3.15-16)

“Everyone in this world worships Me through vidhi-bhakti. Vidhi-bhakti has no power for attaining the feelings of Vraja. The devo-tion of the world is mixed with knowledge of My divine prow-ess. I do not delight in love diluted with prowess.”

It is thus evident that there is a need to deeply reflect on thenature and practice of rägänugä-bhakti for anyone who desires toperfect his loving faculty in relationship with God. There is noother means for tasting the ambrosial sweetness of the Vraja-pastimes of the Lord!

karma, tapa, yoga, jïäna, vidhi-bhakti, japa, dhyäna |ihä haite mädhurya durlabha ||


kevala ye räga-märge, bhaje kåñëe anuräge |täre kåñëa-mädhurya sulabha || (cc 2.21.119)

“Sweetness is very difficult to attain through fruitive activities,austerity, yoga, intellectual speculation, vidhi-bhakti, recitation ofmantras or meditation. The sweetness of Çré Kåñëa is easily at-tainable only for the one who affectionately worships Him onthe path of räga.”

the nature of rägänugä-bhakti

Rägänugä-bhakti specifically means devotion which is inspired byand follows in the wake of Çré Kåñëa’s eternal associates in thedivine realm of Vraja. Their love is known as rägätmikä, beingfilled with natural loving thirst for the Lord.

iñöe svärasiké rägaù paramäviñöatä bhavet |tan-mayé yä bhaved bhaktiù sätra rägätmikoditä || (brs 1.2.272)

“That devotion in which one is filled with abundant natural lovefor the Chosen One is known rägätmikä.”

This love is splendidly manifest in the eternal residents ofVraja. Rägätmikä-bhakti is known to be of two kinds.

sä kämarüpa sambandharüpa ceti bhaved dvidhä || (brs 1.2.273)

“Its two divisions are that which has the form of an amorousdesire (kämarüpa) and that which has the form of a relationship(sambandharüpa).”

The servants, friends and parents of the Lord are established ina relationship consisting of a recognized relationship in the soci-ety. However, the pinnacle of love present in the paramour loversof the Lord consists of sole amorous desire, which unhesitatinglybreaks through the boundaries of acceptable social interaction.

9the specific flavours of räganugä-bhakti

Just as there are two kinds of rägätmikä-bhakti, so there are twokinds of rägänugä-bhakti.

rägätmikäyä dvaividhyäd dvidhä rägänugä ca sä |kämänugä ca sambandhänugä ceti nigadyate || (brs 1.2.290)

“As rägätmikä is of two kinds, so is rägänugä. It is known as thatwhich follows the amorous desire (kämänugä) and that which fol-lows the relationship (sambandhänugä).”

One who, upon hearing of the sweetness of the feelings of theLord’s eternal associates towards Him, becomes eager to attainfeelings akin to theirs, begins the path of rägänugä. Let us nowproceed to examine the gradations between the various relation-ships to be attained.

the specific flavours of rägänugä-bhakti

Çré Kåñëa, the Original Personality of Godhead, descended tothis world along with His associates some five thousand yearsago in the land of Vraja, displaying His ever-sweet pastimes toattract the souls of this world to His divine abode.

anugrahäya bhaktänäà mänuñaà deham äçritaù |bhajate tädåçéù kréòä yäù çrutvä tat-paro bhavet ||

(çb 10.33.36)

“To show favor to His devotees He appears in a human form,enjoying such pastimes upon hearing of which one must becomecompletely devoted to Him.”

After Çré Kåñëa and His associates disappeared from the visiblerealm of Vraja, various schools of thought and practice, intent onattaining His service, arose. In due course of time, Çré Kåñëa Him-self, eager to taste the sweetness of His own service, descended tothis world in the form of a great teacher and devotee named Çré


Kåñëa Caitanya Mahaprabhu, known as Viçvämbhara during Hisearlier life.

prema-rasa-niryäsa karite äsvädana |räga-märga bhakti loke karite pracäraëa ||

rasika-çekhara kåñëa parama-karuëa |ei dui hetu haite icchära udgama || (cc 1.4.15-16)

“Çré Kåñëa is the crest-jewel of relishers and the most mercifulone. His desire (to descend to this world) arose out of two rea-sons, as he wished to taste the essence of loving rapture and tobroadcast devotion on the path of raga to the world.”

The unprecedented contribution of Çré Caitanya Mahäprabhuin the realm of rägänugä-bhakti has been narrated as follows:

anarpita-caréà cirät karuëayävatérëaù kalau |samarpayitum unnatojjvala-rasäà sva-bhakti-çriyam ||

hariù puraöa-sundara-dyuti-kadamba-sandépitaù |sadä hådaya-kandare sphuratu vaù çacé-nandanaù ||

(Vidagdha-mädhava 1.2)

“Out of His causeless mercy, He descended in this age of Kalito bestow the matchless treasure of the rapture of amorous lovein His own service, which had not been given since a long time.May this son of Saci, Hari radiant with the enchanting com-plexion of multitude of gold, always be manifest in the core ofyour heart!”

The concept of amorous love was certainly present in thebhakti-traditions predating Çré Caitanya. What, then, is Hisunique contribution? It is a unique variety of amorous love inservitude. Amorous love (kämarupä-bhakti) is divided into two dis-tinct categories.

kämänugä bhavet tåñëä käma-rüpänugäminé || (brs 1.2.297)


“The following of amorous feelings (kämänugä) appears as a thirstfor following in the wake of that which consists of amorous feel-ing (kamarüpa).”

sambhogecchä-mayé tat-tad-bhävecchätmeti sä dvidhä || (brs 1.2.298)

“Its two divisions are (1) filled with desire for union (sambhogeccha-mayé) and (2) consisting of a desire for Her feelings (tad-bhäveccätma).”

keli-tätparyavaty eva sambhogecchä-mayé bhavet |tad-bhävecchätmikä täsäm bhäva-mädhurya-kämitä || (brs 1.2.299)

“That which aims for amorous sports is known as sambhogecchamayé,and that which longs for the sweetness of the feelings is knownas tad-bhavecchätmika.”

The desire for union is understood to consist of four kinds oflonging for union.

sandarçana-saàjalpa-saàsparça-samprayoga-lakñaëa-bheda-catuñöaya-bhinnatvaà dåçyate || (Préti-sandarbha 375)

“The four different categories are understood as the various ap-pearances of seeing, discussion, touching and sexual union.”

Particularly the last two forms of sambhoga characterize thesambhogecchamayé-devotion. The second division of amorous devo-tion, which consists solely of the longing to relish the sweetness ofthe feelings of Çré Rädhä, devoid of even a scent of desire for bod-ily enjoyment with Çré Kåñëa, is known as maïjaré-bhäva; this is themood of the maidservants of Çré Rädhä. The eminent glories ofthe love of Çré Rädhä, the foremost among the consorts of ÇréKåñëa, are narrated throughout the scriptures and the poetry of thesaints. Indeed, She is the very embodiment of love for the Lord.

hlädinéra sära aàça tära ‘prema’ näma |änanda-cinmaya-rasa premera äkhyäna || (cc 2.8.159)


“The essential aspect of the pleasure-giving potency (hlädiné) ofÇré Kåñëa is called ecstatic love (prema), which is understood asjoy filled with rapturous mellows.”

premera parama-sära ‘mahäbhäva’ jäni |sei mahäbhäva-åüpa rädhä-öhäkuräëé || (cc 2.8.160)

“The supreme pinnacle of prema is known to be mahä-bhäva, andÇré Rädhä Öhäkuräëé is the embodiment of this mahä-bhäva.”

premera ‘svarüpa-deha’ prema-vibhävita |kåñëera preyasé-çreñöhä jagate vidita || (cc 2.8.162)

“Her body is the very embodiment of prema and a transformationof prema. Throughout the world, She is known to be the dearmostamong Çré Kåñëa’s beloveds.”

sei mahäbhäva haya ‘cintämaëi-sära’ |kåñëa-väïchä pürëa kare ei kärya täìra || (cc 2.8.164)

“This mahä-bhäva is the the essence of a divine touch-stone; Hertask is to fulfill all the desires of Çré Kåñëa.”

When one’s love for the beloved of Çré Kåñëa exceeds one’slove for Him, this condition is known as the jubilant arising ofattachment (bhavolläsa-rati), the foundational mood of a maidserv-ant of Çré Rädhä.

saïcäré syät samäno vä kåñëa-ratyäù suhåd-ratiù |adhikä puñyamäëä ced bhävolläsä ratiù || (brs 2.5.128)

“When the affection for Çré Kåñëa and a dear one are equal, thefeeling is known as a transitory feeling, but when devotion to adear one is nourished and becomes dominant, the feeling is knownas bhavolläsa-rati.”

The pinnacle of divine joy which is present in the heart ofÇré Rädhä becomes reflected into the hearts of Her dedicated


maidservants, thus causing them to taste love which far exceedsany other form loving relish both in quantity and in quality.

pataty asre säsrä bhävati pulake jäta-pulakäù |smite bhäti smerä malimani jäte sumalinäù ||

anäsädya svälér mukuram abhivékñya sva-vadanaà |sukhaà vä duùkhaà vä kimapi kathanéyaà mågadåçaù ||

(Kåñëähnika-kaumudé 5.128)

“Oh doe-eyed beauties! When your girlfriends are absent, youmay have to look at a mirror before you can say whether you arehappy or sad. They reflect every mood of yours, they perform allthe services of a looking glass! When tears fall from your eyesthey also cry; when you are excited, their hairs stand on end;when you laugh they also do so; and when you become depressed,they also look down-hearted.”

This maïjaré-bhäva is the unique contribution of Çré CaitanyaMahäprabhu and the cherished treasure of the Gaudiya Vaishnavatradition. One who desires to attain the ultimate goal of life shoulddiligently study the writings of the saints on the subject matter ofrägänugä-bhakti.

Qualification

Prior to engaging in any activity, a thoughtful person must care-fully assess his eligibility for the same. We will now examine thecauses and the characteristics of eligibility for bhakti in generaland for rägänugä-bhakti in particular.

eligibility for devotion

No-one is disqualified from engaging in acts of devotion on ac-count of his lack of skill, of mental prowess or indeed of anyother mundane faculty, nor does anyone become qualified for bhaktidue to the virtue of such abilities. Rather, a mere desire for engag-ing in acts of devotion is the cause of eligibility for devotion.

bhaktau pravåttir atra syät taccikérña suniçcayä |çästräl lobhät tac cikérñu syätäà tad adhikäriëau || (rvc 1.4)

“According to devotional scriptures, an exclusive desire to en-gage in the practices of bhakti is the cause of engaging in bhakti.Bhakti of two different natures is born from fear of scripturalinjunctions and from intense sacred greed respectively; accord-ingly, there are two kinds of candidates for bhakti-sädhana.”

The desire to engage in the practices of bhakti is born out of twodistinct motivations. The one in whom the desire for devotion

15 eligibility for the practice of rägänugä-bhakti

awakens on account of scriptural commandments is eligible forthe practice of vaidhé-bhakti.

yaù kenäpyati bhägyena jäta çraddho’sya sevane |nätisakto na vairägya bhägasyäm adhikäryasau || (brs 1.2.14)

“When, out of inconceivable luck, faith awakens in someone forthe service of the Lord, and he has no firm attachment for theLord and is only slightly averse to bodily attachments, such aperson is eligible for sädhana-bhakti.”

This desire for devotion is characterized by obedience of andfaith in the scriptural commandments, which invoke a sense ofduty for the service of the Lord. This desire is born out of thefear of violating the scriptures and thus incurring sin and conse-quent calamity. On the other hand, eligibility for the practice ofrägänugä-bhakti is born out of greed for attaining feelings akin tothe Lord’s dear ones.

rägätmikäika-niñöhä ye vrajaväsi-janädayaù |teñäà bhäväptaye lubdho bhaved aträdhikäravän || (brs 1.2.291)

“The very being of those who reside in Vraja is steeped in lovingattachment. One who becomes greedy to attain feelings similarto theirs possesses eligibility.”

eligibility for the practice of rägänugä-bhakti

The symptoms of the awakening of greed for attaining feelingsakin to the Lord’s eternal associates is described as follows:

tat tad bhävädi mädhurye çrute dhér yad apekñate |nätra çästraà na yuktià ca tal lobhotpatti lakñaëam || (brs. 1.2.292)

“When one hears about the sweetness of their feelings and so forth,and a desire for attaining the same awakens in the consciousness

16 chapter 2 – qualification

without dependence on scripture and logic, this is a symptom ofthe awakening of greed (lobha).”

However, the impetus of the vaidhé-bhakta remains dependenton the commandments of the scripture.

vaidha-bhakty-adhikäré tu bhävävirbhävanävadhi |atra çästraà tathä tarkam anukülam apekñate || (brs 1.2.293)

“However, until bhäva arises within the one eligible for vaidhé-bhakti,he remains dependent on scriptures and logical considerations.”

The greed for attaining Vraja-bhäva only awakens in rare andfortunate souls.

rägamayé-bhaktira haya ‘rägätmikä’ näma |tähä çuni lubdha haya kona bhägyavän || (cc 2.22.152)

“That devotion which consists of deep attachment is calledrägätmikä. One who becomes greedy upon hearing about this isfortunate.”

lobhe vrajaväsi-bhäve kore anugati |çästra-yukti nähi mäne – rägänugära prakåti || (cc 2.22.153)

“Greedily following in the wake of the feelings of the residentsof Vraja, without considering scriptures or logic – such is thenature of rägänugä.”

In such a person, the attraction for attaining particular lovingfeelings for the Lord overrules all other considerations.

vrajalélä parikarastha çåìgärädi bhäva mädhurye çrute dhér idaà mamabhüyät iti lobhotpattikäle çästra yukty apekñä nä syät satyäà ca tasyäàlobhatvasyaiväsiddheù | nahi kenacit çästra dåñöyä lobhaù kriyate näpilobhanéya vastu präptau svasya yogyäyogyatva vicäraù ko’py udbhävati.kintu lobhanéya vastuni çrute dåñöe vä svata eva lobha utpadyate ||(rvc 1.5)


“If, upon hearing of the sweetness of the feelings, headed by pas-sion, of Çré Krsna’s associates in the Vraja-lélä, one thinks, ‘Letme also attain such feelings,’ then at this time one need not de-pend either on the revealed scriptures or on favorable logical con-siderations. If such dependence remains, it cannot be said thatgreed has appeared. Greed never arises in anyone because of scrip-tural considerations, and in anyone who is desirous to attain theobject of the greed, no considerations of qualification or lack ofqualification arise. Rather, greed arises only by hearing about theobject of greed or by seeing it.”

As love cannot arise due to commandments or as the outcomeof a certain pattern of reasoning, it is not possible that eligibility forrägänugä-bhakti would arise on account of scriptural commandmentsor the subsequent logical considerations. Indeed, one who becomesgreedy for Vraja-bhäva hastens to attain it wherever it is available.

kåñëa-bhakti-rasa-bhävita-matiù |kriyatäà yadi kuto’pi labhyate ||

tatra laulyam api mülyam ekalaà |janma-koöi-sukåtair na labhyate ||

(Padyavali 14)

“Wherever that consciousness laden with rapturous loving feel-ings for Çré Kåñëa is available, from there it must be acquired. Forthat there is indeed only one price, greed, which cannot be at-tained through pious deeds even in millions of births.”

Though the direct cause for the awakening of greed is thehearing of narrations about the Vraja-pastimes of Çré Kåñëa, onemust also give due consideration to the foundational cause of thephenomena.

kåñëa tad bhakta käruëya mätra lobhaika hetukä |puñöi märgatayä kaiçcid iyaà rägänugocyate || (brs 1.2.309)


“The only causes of the appearance of sacred greed are the mercyof Çré Kåñëa or the mercy of His devotee. Therefore some alsocall the path of rägänugä-bhakti with the name puñöé-märga (the pathof grace).”

Commenting on this verse, Çré Jiva Gosvämé states:

kåñëeti – mätra padasya vidhi märge kutracit karmädi samarpaëam apidväraà bhävatéti tad vicchedärthaù prayoga iti bhäva ||

“The word mätra is used in the above because sometimes the of-fering of fruitive activities can lead to entry into vaidhé-bhakti,whereas rägänugä-bhakti is only (mätra) attained through grace.”

Though the paths of vaidhé and rägänugä are two distinct paths,the practice of vaidhé-bhakti can offer indirect support for the awak-ening of the eligibility for rägänugä-bhakti, its various practices be-ing agents which assist in the purification of the heart. In addi-tion to grace, a certain lucidity of awareness is necessary to facili-tate the appearance of the aforementioned greed.

yasya pürvoktaà räga-viçeñe rucir eva jätästi na tu räga-viçeña eva svayaà,tasya tädåça-räga-sudhäkara-karäbhäsa-samullasita-hådaya-sphaöika-maëeù çästrädi-çrutäsu tädåçyä rägätmikäyä bhakteù paripäöéñv api rucirjäyate | tatas tadéyaà rägaà rucy-anugacchanté sä rägänugä tasyaivapravartate || (Bhakti-sandarbha 310)

“When the splendour of the moonrays of räga shines upon thecrystal-like heart of a person in whom a taste for the aforemen-tioned specific räga has awakened, but who himself does not pos-sess distinct räga, his heart rejoices. He then hears from the scrip-tures about such rägätmikä-bhakti and consequently develops a tastefor the same. Following his taste for such räga, he engages inrägänugä-bhakti.”

Just as pure crystal reflects the colours of an object placed nextto it, so the heart untainted by lust, anger and mundane greed


easily develops a taste for the rapturous mellows of rägätmikä-bhakti. In the initial stages of the practice of rägänugä-sädhana, one’spractice must be mixed with vaidhé-bhakti.

ajäta-tädåça-rucinä tu sad-viçeñädara-mäträdåtä rägänugäpi vaidhé-saàvalitaivänuñöheyä | tathä loka-saàgrahärthaà pratiñöhitena jäta-tädåça-rucinä ca | atra miçratve ca yathä-yogyaà rägänugäyaiké kåtyaivavaidhé kartavyä || (Bhakti-sandarbha 312)

“Those in whom such taste (ruci) has not awakened, but whohave a special interest for it, should engage in a mixture of rägänugäand vaidhé. For the sake of establishing an example for the peopleof the world, the one in whom such ruci has awakened will do thesame. Therefore, as appropriate, rägänugä should be performedtogether with vaidhé.”

Since at this stage ruci as the driving force behind the practiceof devotion has not yet been firmly established in the heart, onemust engage in the practice of mixed rägänugä-sädhana out of obli-gation at all times, just as one would do in regular vaidhé-sädhana.

It is understood that the greed which makes one eligible forfollowing the feelings of the residents of Vraja awakens graduallyin accordance with the degre of the purification of the heart.

sa ca lobho räga vartma vartinäà bhaktänäà guru-padäçraya lakñaëamärabhya sväbhéñöa vastu säkñät präpti samayam abhivyäpya “yathä yathätmaparimåjyate’sau mat puëya gäthä çravaëäbhidhänaiù, tathä tathä paçyativastu sükñmaà cakñur yathaiväïjana samprayuktam | “ iti bhagavadukter bhakti hetukäntaù karaëa çuddhi täratamyät prati dinam adhikädhikobhävati || (rvc 1.8)

“It is described that the devotees on the path of raga graduallyprogress from the initial surrender to the feet of Çré Guru up tothe stage of directly attaining the object of their desires.

‘When the eye is smeared with medicinal ointment, its ability


of perception becomes more and more refined, and accordinglyit is able to perceive more and more subtle objects; similarly,according to the degree of the mind’s having become purified byhearing and chanting of My purifying pastimes, all the subtletruths of reality become manifest in the heart of the sädhaka.’

From these words of the Lord it is known that through sädhana-bhakti the consciousness of the sädhaka becomes more purified everyday, and he gradually becomes more and more greedy.”

In accordance with the purification of the heart and the growthof spiritual greed, one’s eligibility for rägänugä-bhakti increases dayby day from an initial desire to an intense, captivating longingfor the object of one’s desires. Thus one gradually proceedsthrough the various stages of devotion.

atha rägänugä-bhakti majjanasyänartha-nivåtti-niñöhä-rucy-äsakty-antaraà prema-bhümikärüòhasya säkñät sväbhéñöa-präpti-prakäraùpradarçyate || (brs 2.7)

“Then it will be described how the one, who has progressed onthe path of rägänugä-bhakti through the cessation of the evils (anartha-nivåtti), firmness (niñöha), taste (ruci), and attachment (äsakti) allthe way to the attainment of ecstatic love (prema), will directlycome to attain his desired object.”

eligibility for hearing

narrations of the lord’s pastimes

We shall now take the question one step further, examining thenature of those deeds, namely hearing about and seeing the objectof one’s desires, which provoke the aforementioned spiritual greed.

satäà prasaìgän mama vérya-saàvido |bhävanti håt-karëa-rasäyanäù kathäù ||

21 eligibility for hearing the lord’s pastimes

taj-joñaëäd äçv apavarga-vartmani |çraddhä ratir bhaktir anukramiñyati || (çb 3.25.25)

“In the association of saints, discussing the narrations of Mywonderful deeds acts as the life-giving elixir for the heart and theears. Being thus satisfied, one quickly proceeds on the path ofliberation, as faith, attraction and devotion gradually appear.”

The glory of hearing about the loving sports of Çré Kåñëa isnarrated everywhere in the scriptures.

vikréòitaà vraja-vadhübhir idaà ca viñëoù |çraddhänvito yaù çåëuyäd atha varëayed vä ||bhaktià paräà bhagavati parilabhya kämaà |

håd-rogam äçv apahinoty acireëa dhéraù || (çb 10.33.39)

“One who faithfully hears or describes the loving sports of ÇréKåñëa and the young maidens of Vraja will quickly drive awaythe heart-disease of lust, become sober, and attain supramundanedevotion of the Lord.”

However, is everyone eligible for hearing such confidentialtopics, which may invoke thoughts of mundane sexuality in theeyes of an ignorant spectator?

kintu rahasya-lélä tu pauruña-vikäravad indriyaiù pitå-putra-däsa-bhävaiç ca nopäsyä svéya-bhäva-virodhät | rahasyatvaà ca tasyäù kvacidalpäàçena kvacit tu sarväàçeneti jïeyam || (Bhakti-sandarbha 338)

“However, these secret sports are not to be worshiped by thosewho experience male transformations in their senses, or by thosewho are in the moods of father, son and servant, for it would becontrary to their moods. Confidentiality is understood accord-ing to the partial or complete touching of limbs.”

Thus the individual who desires to absorbe himself in narra-tions of the Lord must himself assess his own eligibility and aspire


to hear narrations in accordance with his capacity. However, suchconfidential topics should never be narrated to antagonistic indi-viduals who are likely to disrespect the supremely sacred human-like sports of the Lord.

açraddadhäne vimukhe ’py açåëvati yaç copadeçaù çiva nämäparädhaù ||(Padma-purana, Brahma-khanda 25.15-18)

“One who describes the auspiciousness of the Name unto thosewho are faithless, opposed and unwilling to hear, is an offenderagainst the Holy Name.”

Hence the aforementioned verse (çb 10.33.39) lays emphasis onhearing such narrations with faith. Faith in the divinity and thepurifying nature of the deeds of the Lord awakens through asso-ciating with faithful saints, as one learns about the scriptural con-clusions regarding the supramundane status of the Lord from them.

For the faithful people, whether pure or impure in heart, hear-ing narrations of the deeds of the Lord is recommended. Theimmense potency of the nectarine pastimes of Çré Kåñëa is praisedin the Govinda Lélämåtam, one among the original texts narrat-ing the eight-fold daily pastimes of the Lord.

yat pétaà çrutiväì manobhir aniçaà tåñëäpradaà tvadbhutaà |saàsärämaya häryapi praëayajonmädändhya mohädikåt ||çaçvac carvitam eva bhüri rasadaà dehädi håt puñöidaà |

taj jéyäd amåta spåhä haram idaà govinda lélämåtam || (gl 1.5)

“When drunk, it bestows astonishing, incessant thirst in the ears,speech and the mind; it destroys the bondage of saàsära, givingrise to deep affection, madness, blindness, delusion and so forth!When constantly chewed, it produces a variety of tastes, nour-ishing the soul, the body and so forth; let those nectarine pas-times of Çré Govinda, which snatch away the desire for celestialambrosia, be glorified!”

23 eligibility for hearing the lord’s pastimes

Indeed, who could fail to be attracted by such beauty andsweetness?

ko nirvåto hari-kathäsu ratià na kuryät || (Bhäg. 2.3.12)

“Who is there who has no taste for absorption in narrations aboutHari?”

nivåtta-tarñair upagéyamänäd |bhavauñadhäc chrotra-mano-’bhirämät ||

ka uttamaçloka-guëänuvädät |pumän virajyeta vinä paçughnät || (çb 10.1.3)

“Description of the qualities of the Lord who is praised with thebest of verses is sung and relished in the minds of those whosethirst for the mundane is quenched, and it is the remedy for ma-terial existence as well. Who else than a butcher could keep him-self away from hearing such descriptions?”

Thus a faithful person desirous of attaining the ultimate goalof life, having heard of the scriptural conclusions regarding thetruths about the Lord and His infinite potencies, should engagehimself in hearing narrations depicting the sweet, love-laden pas-times of Çré Kåñëa and His Vraja-associates.

Practice

The practice of rägänugä-bhakti, though aiming at spontaneous,inherent love for Çré Kåñëa, is not whimsical in nature. The vari-ous aspects of rägänugä-sädhana have been carefully described inthe writings of the saints. Anyone who desires to smoothlyprogress on the path of räga must study their words diligently.

initial stages of practice

Just as one must learn from a teacher if he desires to masterany given subject in this mundane world, so one must approacha realized teacher who can give adequate guidance on the pathof räga.

sa ca lobho räga vartma vartinäà bhaktänäà guru-padäçraya lakñaëamärabhya sväbhéñöa vastu säkñät präpti samayam abhivyäpya || (rvc 1.8)

“It is described that the devotees on the path of räga graduallyprogress from the initial surrender to the feet of Çré Guru up tothe stage of directly attaining the object of their desires.”

It has been described earlier that the mercy of Çré Kåñëa or Hisdevotees is the cause of that spiritual greed, which causes eligibil-ity for the practice of rägänugä-bhakti.

25 initial stages of practice

sa ca bhagavat kåpä hetuko ‘nurägé bhakta kåpä hetukaç ceti dvividhaù |tatra bhakta kåpä hetuko dvividhaù präktana ädhunikaç ca | präktanaù– paurva bhavika tädåça bhakta kåpotthaù, ädhunikaù etaj janmävadhitädåça bhakta kåpotthaù | ädye sati lobhänantaraà tädåça gurucaraëäçrayaëam | dvitéye guru caraëäçrayänantaraà lobha pravåttirbhävati || (rvc 1.6)

“There are said to be two causes for the appearance of the afore-mentioned greed, namely the mercy of God and the mercy of ananurägi devotee. There are again two kinds of mercy bestowed bya devotee, namely old and recent. Greed which is born from themercy of such devotees of Çré Kåñëa in a previous life is known asold (präktana). Greed which is born from the mercy of a devoteein the present life is known as recent (ädhunikä). In the one inwhom greed has awakened in a previous birth, his greed mani-fests and he then takes shelter of the feet of a rägänugéya devoteeguru. One whose greed is recent will first take shelter of the feetof a guru, after which his greed appears.”

It is thus evident that approaching a guru is necessary for any-one who desires to progress towards the ultimate goal of lifewith firm confidence.

In describing the 64 main aspects of practice in his Bhakti-rasämåta-sindhu, Çré Rüpa Gosvämé delineates the first four as follows:

guru-pädäçrayas tasmät kåñëa-dékñädi-çikñaëam |viçrambheëa guroù sevä sädhu-vartmänuvartanam || (brs 1.2.74)

“(1) Taking shelter of the feet of a guru, (2) Accepting initiationin Kåñëa-mantra and subsequent instructions, (3) Serving theguru with confidence, and (4) Following the path traversed bythe saints.”

The importance of accepting initiation into a Kåñëa-mantrahas been described as follows:

26 chapter 3 – practice

divyaà jïänaà yato dadyät kuryät päpasya saìkñayam |tasmäd dékñeti sä proktä deçikais tattva kovidaiù ||ato guruà praëamyaivaà sarvasvaà vinivedya ca |

gåhëéyäd vaiñëavaà mantraà dékñä pürvaà vidhänataù ||(Bhakti-sandarbha 283)

“That, which bestows divine knowledge and destroys all sins, iscalled dékñä by the knowers of the truth. Therefore, paying obei-sance to the guru and offering unto him one’s all, one shouldreceive Vaiñëava mantra-dékñä preceded with proper procedures.”

The great teachers have further glossed the importance ofmeditating on the dékñä-mantra as a means of establishing a spe-cific relationship with the Lord, which is, after all, the object ofrägänugä-bhakti sädhana.

divyaà jïänaà hy atra çrémati mantre bhagavat-svarüpa-jïänaà, tenabhagavatä sambandha-viçeña-jïänaà ca || (ibid.)

“Here divine knowledge means the knowledge about the Lord’sintrinsic identity which lies within the mantra, along with specificknowledge of one’s relationship with the Lord.”

This is repeated over and over again:

çré-näradädi-vartmänusaradbhiù çré-bhagavatä saha sambandha-viçeñaàdékñä-vidhänena çré-guru-caraëa-sampäditaà cikérñadbhiù kåtäyäàdékñäyäm arcanam avaçyaà kriyetaiva || (ibid.)

“Those who are following the path of Narada and others, andwho desire the particular relationship with the Lord that is broughtabout at the feet of the guru through the rite of dékñä, necessarilyperform arcana (worship) when dékñä is completed.”

Steadfast contemplation on the dékñä-mantra gradually gives riseto and strengthens a certain loving relationship with the Lord.To refine the conception of the practitioner, it is customary for

27 initial stages of practice

the guru to further instruct the initiate on the nature of his spe-cific eternal, spiritual identity.

säkñäd vraja-jana-viçeñäyaiva mahyaà çré-guru-caraëair mad-abhéñöa-viçeña-siddhy-artham upadiñöaà bhävayämi || (Bhakti-sandarbha 312)

“I meditate on the specific form of one of Krsna’s associates inVraja, which my revered guru has instructed me in, in order toattain my specifically desired perfection.”

Therefore, the eager disciple will at one point in time approachthe guru, inquiring about the eleven-fold existence (ekädaça-bhäva)of his own eternal form (siddha-deha) in the spiritual world, alongwith the identities of the predecessor gurus in his lineage. Theeleven prominently contemplated aspects of the siddha-form areknown as follows:

1. näma – name of a maïjaré;2. rüpa (varëa) – form (complexion);3. vayas – age;4. veça – color of dress;5. sambandha – relationship;6. yütha – group (of a certain sakhé);7. äjïä – order;8. sevä – service;9. paräkäñöhä – highest aspiration;10. pälyädäsé-bhäva – the mood of a maintained maidservant;11. niväsa – residence.

The unbroken chain of gurus, leading back to the eternal associ-ates of Çré Caitanya Mahaprabhu, is called guru-praëälé (channelof gurus), and its celestial counterpart, the lineage of gurus intheir Vraja-identities, is called siddha-praëälé (channel of the per-fected). Through this channel, the divine love of Vraja flowsdown into the heart of the aspirant.


eñä tu bhaktis tan nitya parikaragaëäd ärabhyedänéntaneñvapi tad bhakteñumandäkinéva pracarati . . . sä tathäbhütä nitya dhämni nitya pärñadeñunityaà cakästi surasarid iva tad bhakta praëälyä prapaïce ‘vatarati ||(Siddhänta-ratna of Baladeva)

“This bhakti is being promulgated from the eternal associates ofÇré Hari down to the present day practicing devotees like the cur-rent of the Mandäkiné-river (the celestial Ganges). Bhakti is alwayspresent within the Lord’s eternal associates within the eternal abode,and flows down to the mundane world through the drain of ÇréHari’s devotees like the stream of the Mandäkiné.”

In their daily meditation, the practitioners of rägänugä-bhakti al-ways meditate on the divine forms and characteristics of their pred-ecessors along with the eternal associates of Çré Rädhä and Kåñëa.

taträdau maïjaré-rüpän gurvädén tu svéyän svéyän praëäly-anusäreëasaàsmaret çré-guru-parama-guru-krameëeti tataù çré-rädhikäà dhyäyet| tataù çré-nandanandanam || (Paddhati of Dhyänacandra Gosvämé,344)

“In this meditation, before anything else, the practitioner shouldmeditate on the maïjaré-forms of his guru-praëälé, beginning withhis guru, then parama-guru, etc. Then he shall meditate on ÇréRädhikä, and after that Çré Nandanandana (Kåñëa).”

Just as one hears narrations of the form and qualities of ÇréRädhä and Çré Kåñëa from authoritative sources, as they are inac-cessible through the faculties of sensual perception and specula-tion, similarly one hears of the forms, qualities and so forth of allof Their associates, including the guru, from a realized personwho is absorbed in the eternal service of Rädhä and Kåñëa in hiseternal, spiritual identity.

maïjaryo bahuçaù rüpa-guëa-çéla-vayo ’nvitäù ||näma-rüpädi tat sarvaà guru-dattaà ca bhävayet |

29 remembrance of çré kåñëa and his associates

tatra tatra sthitä nityaà bhajet çré-rädhikä-haré ||bhävayan sädhako nityaà sthitvä kåñëa-priyä-gåhe |

tad äjïä-pälako bhütvä käleñv añöasu sevate || (ibid. 107-109)

“One should meditate on the various forms, qualities, natures,blooming youth and so forth of the maïjarés, as described by theguru. One should always stay with them, worshiping Çré Radhikaand Hari. The practitioner shall stay in the home of Çré Rädhä,the beloved of Kåñëa, following their orders and rendering serv-ice throughout the eight phases of the day.”

Thus, having taken shelter of a genuine guru, one proceeds onthe path of rägänugä-bhakti sädhana.

remembrance of çré kåñëa and his associates

In his Bhakti-rasämåta-sindhu (1.2.294-296), Çré Rüpa Gosvämé haspresented three essential verses describing the practice of rägänugä-bhakti. We shall now proceed to examine them one by one.

kåñëaà smaran janaà cäsya preñöhaà nija saméhitam |tat tat kathä rataç cäsau kuryäd väsaà vraje sadä || (brs 1.2.294)

“One should remember the beloved Çré Krsna and His associateof one’s own preference, being attached to narrations about themand always residing in Vraja.”

Examining the commentaries of the predecessors, a number ofimportant considerations can be drawn from this verse. Çré Viçva-nätha Cakravarté has explained (rvc 1.11) this verse as follows:

First, through the words “remembering Kåñëa”, it is revealedthat raga is a special feature of the mind, therefore one shouldremember; therefore the aspect of remembrance (smaraëa) isforemost on the path of rägänugä. “Beloved” means the


dearmost, Çré Kåñëa, the lord of Våndävana, who enjoys pas-times suitable to His own mood. “His people” means ÇréKåñëa’s people. Who are they? For this it is said, “of one’sown preference”, which means the desirable ones, such asÇré Rädhä, the mistress of Våndävana, Lalitä, Viçäkhä, RüpaMaïjaré and others.

Although Çré Kåñëa is the object of one’s desires in a pas-sionate mood, the associates of Çré Kåñëa, the ladies of Vrajaheaded by Çré Rädhä, are even more the object of the devo-tee’s desires on account of their having an excessive amountof passionate feelings which the devotee desires. “Live inVraja” – this statement means that if it is not physicallypossible, at least in one’s mind one should live in Vraja.

Thus residing – whether physically or mentally – in the sacredland of Vraja, filled with stimulus for the remembrance of thesweet pastimes of Vraja, while remembering the pastimes of ÇréKåñëa and His associates one is particularly inspired by, filledwith attachment for narrations about them, is the quintessenceof rägänugä-bhakti. How, then, is service to be rendered? Çré RüpaGosvämé explains this in the next verse.

internal and external service

sevä sädhaka rüpeëa siddha rüpeëa cätra hi |tad bhäva lipsunä käryä vrajalokänusärataù || (brs 1.2.295)

“One should serve both in his present sädhaka-body and in hissiddha-form, following in the wake of the residents of Vraja, de-siring to have feelings similar to theirs.”

This very verse, in particular the interpretation of what is meantwith serving with the sädhaka-form while following the residents

31 internal and external service

of Vraja, was the root of a great controversy in the Gauòéya tra-dition at the time of Çré Viçvanätha Cakravarté. His interpreta-tion of the verse, which came to be accepted as conclusive, readsas follows:

“With the sädhaka-form” means in the present body, “withthe siddha-form” means with one’s own desired, internallyconceived body suitable for the direct service of Çré Krsna,“desiring to attain their feelings” means to take shelter ofone’s most cherished associate of Çré Krsna and one’s de-sired Çré Rädhä, the beloved of Çré Krsna, being anxiouslydesirous to attain the passionate feelings they have.

“Service”, how is it done? It is described as being per-formed with either items collected mentally or items col-lected with the physical body. The nature of this service isdescribed as “following the people of Vraja”. Following theresidents of Vraja means to serve according to the model ofÇré Rüpa Gosvämé and other residents of Vraja in the sädhaka-form and to serve according to the model of Çré Rüpa Manjariand other residents of Vraja in the siddha-form.

The same is echoed, though more concicely, in an earlier work ofÇré Kåñëa Däs Kaviraja:

bähya, antara, ihära dui ta sädhana |bähye sädhaka-dehe kare çravaëa-kértana ||

mane nija-siddha-deha kariyä bhävana |rätri-dine kare vraje kåñëera sevana ||

(cc 2.22.156-157)

“External and internal, these are indeed the two sädhanas. Exter-nally, in the sädhaka-form, one engages in hearing and chanting,and in the mind, in one’s own siddha-form, day and night onethinks of and serves Çré Kåñëa in Våndävana.”


The meaning of the sädhaka-form is evident: it means the presentphysical body. However, the concept of siddha-form deserves fur-ther examination. How is one to serve in a siddha-form, if one hasnot attained perfection (siddhi)? After all, the siddha-devotee is theone who has attained prema, and this verse appears in a sectiondescribing sädhana-bhakti. Is this not an oxymoron?

To this, the commentators (Jiva Gosvämé, Mukunda Gosväméand Viçvanätha Cakravarté) answer in chorus:

siddha-rüpeëa antaç-cintitäbhéñöa-tat-sevopayogi-dehena ||

“In the siddha-form means in an internally thought, desired formsuitable for His service.”

The chorus is slightly broken by Mukunda Gosvämé, who states“manaç-cintita”, “mentally thought” in the place of “antaç-cintita”, “in-ternally thought”. Furthermore, the word “abhéñöa”, “desired”, re-veals that we are speaking of something which is yet to be attained.The concept is further illuminated by Çré Narottama Däs Öhäkura:

sädhane bhävibe yähä, siddha dehe päbe tähä |räga märge ei sei upäya || (Prema-bhakti-candrikä 57)

“Whatever you think of during your sädhana, you will attain inyour siddha-body. Such is the means on the path of räga.”

sädhane ye dhana cäi, siddha dehe tähä päi |pakkäpakka mätra se vicära || (ibid. 58)

“The treasure I covet during my sädhana, I will attain in my siddha-body. The only difference between the two is their being ripeand unripe.”

Thus, both in the present body and in the internally contem-plated siddha-form, one should follow the residents of Vraja, de-siring feelings akin to theirs. The service in the present, physicalbody is further explained in the following verse.

33 external practices

external practices

çravaëotkértanädéni vaidha bhaktyuditäni tu |yänyaìgäni ca tänyatra vijïeyäni manéñibhiù || (brs 1.2.296)

“Hearing, chanting and all the other limbs of vaidhé-bhakti are alsoto be engaged in. This is what the learned ones have ascertained.”

Mere internal practice which neglects the external practices ofbhakti, such as hearing, chanting and worshiping, is forbidden.For absorption in remembrance, a peaceful mind is required, andthe mind can never be peaceful when the heart is filled with im-purities.

çuddhäntaù-karaëaç cet “etan-nirvidhyamänänäm icchatäm akutobhayam”ity ädy-uktatvän näma-kértanäparityägena smaraëaà kuryät ||(Bhakti-sandarbha 265)

“According to the statement ‘etan-nirvidhyamänänäm icchatämakutobhayam’ (çb 2.1.11), to purify the mind, one should engage inremembrance without neglecting kértana.”

Indeed, on the virtue of its power of captivating all the sensesand connecting them with the Lord, kértana has been declared asthe emperor among the practices of devotion in the present ageof disturbance.

Indeed, one who neglects the practice of hearing and chantingthe holy names is to be blamed on account of his disobedience ofthe scriptures.

çruti-småti-puräëädi- païcarätra-vidhià vinä |aikäntiké harer bhaktir utpätäyaiva kalpate || (brs 1.2.101)

“Exclusive devotion to Lord Hari which does not follow therules and regulations prescribed by the Çrutis, Småtis, Puräëas, orthe Närada Païcarätra, is only causing disturbance.”


Though the impetus for the practice of rägänugä-bhakti is inde-pendent from the scriptural commandments, nevertheless one whodesires to learn about the path of practice must turn to the scrip-tures for guidance. Çré Viçvanätha Cakravarté illustrates the prin-ciple in his Räga-vartma-candrikä:

tataç ca tädåça lobhävato bhaktasya lobhanéya tad bhäva präptyupäyajijïäsäyäà satyäà çästra yuktyapekñä syät | çästra-vidhinaiva çästra-pratipädita yuktyaiva ca tat pradarçanät nänyathä | yathä dugdhädiñulobhe sati kathaà me dugdhädikaà bhaved iti tad upäya jijïäsäyäà tadabhijïäpta jana kåtopadeça väkyäpekñä syät | tataç ca gäà kréëätu bhavänityädi tad upadeça väkyäd eva gavänayanatad ghäsa pradäna tad dohanaprakaraëädikaà tata eva çikñen na tu svataù || (rvc 1.7)

“Now, when the aforementioned greedy devotees become inquisi-tive about attaining their desired feelings, we see that they de-pend on scriptures and logic. The attainment of the desired feel-ings is taught through scriptural injunctions and scriptural logic,not in any other way. Just as when greed for milk awakens, whatis the means for acquiring it? One desires to know the means, andat that time he relies on the instructions of a trusted person onthe means for acquiring milk. He will say, ‘You should purchasea cow’, and so forth, instructing how to bring a cow, how to feedher with grass, and how to milk her. One cannot gain knowledgeindependently, without being instructed.”

Thus one must depend on the scriptures while pursuing thedesired goal.

There is no substantial difference between the external prac-tice of vaidhé-bhakti and rägänugä-bhakti; the difference lies in moti-vation. When one engages externally in the various aspects ofvaidhé-bhakti with greed for attaining Vraja-bhäva as his driving force,such practice is called rägänugä-bhakti sädhana.

In his Bhakti-rasämåta-sindhu, Çré Rüpa Gosvämé has delineated

35 internal practices

the 64 principle aspects of devotion in practice. In the end, herepeats five of them, declaring these five to be eminent among allthe practices of devotion.

çraddhä viçeñataù prétiù çré-mürter aìghri-sevane ||çrémad-bhägavatärthänäm äsvädo rasikaiù saha |sajätéyäçaye snigdhe sädhau saìgaù svato vare ||

näma-saìkértanaà çréman-mathurä-maëòale sthitiù ||aìgänäà païcakasyäsya pürva-vilikhitasya ca |

nikhila-çraiñöhya-bodhäya punar apy atra kértanam || (brs 1.2.90-92)

“1. Serving the lotus feet of the Deity with faith and particularloving disposition;

2. Relishing the taste of the meanings of the Bhägavata withthose who are expert in tasting the moods of loving rapture;

3. Associating with saints who have similar inclinations, whoare soft-hearted and affectionately disposed towards oneself, andwho are more advanced than is;

4. Engaging in congregational chanting of the holy names, and5. Residing in the area of Mathurä-maëòala (the land of Vraja).These aforementioned five limbs are understood as the es-

sence of everything, and therefore they are glorified again.”

internal practices

The inner, contemplative practices of rägänugä-bhakti are divided intotwo categories, namely spontaneous (svarasiké) and static (mantramayé).

tatra nänä-lélä-praväha-rüpatayä svärasiké gaìgeva | ekaika-lélätmatayämantropäsanä-mayé tu labdha-tat-sambhäva-hrada-çreëir iva jïeyä ||(Kåñëa-sandarbha 153)

“Spontaneous pastimes are like the flow of the Ganges, as there aremany different pastimes that flow into one another continuously.


The static pastimes are compared to a lake created by the Gangesin which one particular pastime is concentrated upon. This is gen-erally meditated upon at the time of mantra worship, hence thename mantramayé.”

The contemplation on the spontaneous pastimes refers to con-templating on the eight-fold daily pastimes (añöakäléya-lélä) of ÇréRädhä and Kåñëa in Vraja. The outline of these pastimes is men-tioned in the Govinda-lélämåtam of Çré Kåñëa Däs Kaviraja:

kuïjäd goñöhaà niçänte praviçati kurute dohanännäçanädyäà |prätaù säyaà ca léläà viharati sakhibhiù saìgave cärayan gäù ||madhyähne cätha naktaà vilasati vipine rädhayäddhäparähne |

goñöhaà yäti pradoñe ramayati suhådo yaù sa kåñëo ‘vatän naù || (1.4)

“At the end of the night, the Lord returns home from the forest;in the morning, he milks the cows and takes his meal. In theforenoon, he takes the cows to pasture and at noon meets withÇrématé Rädhäraëé at Rädhä Kuëòa. In the afternoon, he returnsto Nandagräma with the cows and cowherd boys, enjoying dif-ferent pastimes with them through the evening. In the later eveninghe takes a meal and then goes off to meet with Rädhä in theforest. May Lord Krsna, whose daily activities are such, be kindand deliver us all.”

However, inner participation in the eight-fold daily pastimesnecessitates a considerable absorption in one’s internally conceivedsiddha-form, which is suitable for direct service of Çré Rädhä andKåñëa, as well as acquaintance with the scenery of the pastimealong with its numerous characters. Therefore, the practitionersfirst focus their attention on static meditation. A classical depic-tion of such meditation is to be found in the invocation of theCaitanya Caritämåta:

37 internal practices

divya-våndäraëya-kalpa-drumädhaù |çrémad-ratnägära-siàhäsana-sthau ||çrémad-rädhä-çréla-govinda-devau |

preñöhälébhiù sevyamänau smarämi || (cc 1.1.16)

“I meditate on Çré Rädhä and Çréla Govinda Deva, who are seatedon a beautiful throne in a jewelled palace under the shade of thedesire trees of Våndävana, surrounded by many dear friends andhandmaids who eagerly serve them.”

Such meeting takes place at yogapéöha, “the seat of union”. ÇréRädhä and Kåñëa, along with their associates, assemble thricedaily on the platform of yogapéöha to bless the practicing devoteeand to accept his service. The morning-time meeting takes placeat Gupta-kuëòa near Nandéçvara, the mid-day meeting takes placein Madana-sukhadä-kuïja at Rädhä Kunda, and the nocturnalmeeting takes place in a jewelled temple of the Mahä-yogapéöhaand Govinda-sthalé.

The golden platform of yogapéöha is shaped like an eight-petaledlotus. Çré Rädhä and Kåñëa are surrounded by Their confidantes,namely the eight sakhés (girl-friends), who are located on the outerpart of the inner eight petals of the lotus, the eight maïjarés (maid-servants) who are located on the inner part of the inner eightpetals of the lotus, and the eight additional sakhés located on theeight outer petals of the lotus. Following his guru who has as-sumed a form similar to the confidantes of the Divine Couple,the aspirant renders various services to everyone in his own inter-nal guru-given form of a maidservant.

Çré Narottama Däs Öhäkura has written a captivating poemdepicting the scenery of the yogapéöha.

våndävana ramya-sthän, divyä-cintämaëi-dhäm |ratana-mandira manohar ||

ävåta kälindé-nére, räja-haàsa keli kare |


tähe çobhe kanaka kamal ||tära madhye hema péöh, añöa-dalete veñöita |

añöa-dale pradhänä näyikä |tära madhye ratnäsane, basiyächen dui-jane |

çyäma-saìge sundaré rädhikä ||o åüpa lävaëya-räçi, amiya paòiche khasi |

häsya parihäsa sambhäñaëe ||narottama-däsa kay, nitya-lélä sukha-may ||

sadäi sphuruk mora mane || (Prärthana)

“What an enjoyable place, this Våndävana, the abode of celestialtouchstone! There is a delightful jewelled temple surrounded bythe Yamuna River, which is filled with playing swans and goldenlotus flowers.

In one such large golden lotus is a podium surrounded byeight large petals in which stand the chief girlfriends of Rädhä.In the very centre is a jewel-bedecked throne upon which thebeautiful Rädhärani is seated in the company of the blackish andenchanting Çré Krsna.

Their forms are like a mountain of loveliness from whichnectar is tumbling like waterfalls. They laugh and exchange jok-ing conversation. Narottama Dasa says: ‘The eternal pastimesof the Lord are full of happiness; may they always be manifest inmy mind!’”

çré caitanya and çri-çré rädhä-kåñëa

The confidential pastimes of Çré Rädhä and Kåñëa are far re-moved from the residents of the mundane realm. Nevertheless,Çré Kåñëa, accepting the feelings and lustre of Çré Rädhä, descendedinto this world to relish the nectarine taste of His own serviceand to spread devotion on the path of räga to the mankind. In his

39 çré caitanya and çri-çré rädhä-kåñëa

kindness, He broke open the dam of divine love, providing aneasy gateway for the present-day practitioners to walk throughinto the kingdom of pastimes.

Therefore it is customary in the Gauòéya Vaiñëava traditionto first engage in remembering the daily pastimes of Çré Caitanya,thereafter moving into the realm of Vraja in the wake of thenatural flow of His feelings.

evaà çré-caitanya-devaà niñevya siddha-dehena çré-kåñëa-seväìgaàvidadhyät || (Paddhati of Dhyanacandra, 78)

“Having served Çré Caitanya Deva, one should engage in the serviceof Çré Kåñëa in one’s siddha-form.”

Çré Viçvanätha Cakravarté echoes the same in his ÇrémanMahäprabhor Añöakäléya-lélä Smaraëa-maìgala-stotram:

çré-gauräìga-vidhoù sva-dhämani navadvépe ’ñöa-kälodbhaväà |bhävyäà bhavya-janena gokula-vidhor lélä-småter äditaù || (11)

“The pastimes of the moonlike Çré Gauräìga are manifest in Hisown abode Navadvépa during the eight phases of the day. Theyshould be meditated upon prior to the remembrance of the pas-times of the moon of Gokula.”

The eight-fold daily pastimes of Çré Caitanya Mahäprabhuare summarized as follows:

rätryante çayanotthitaù sura-sarit snäto babhau yaù prage |pürvähne sva-gaëair-lasaty upavane tair bhäti madhyähnike ||

yaù püryäm aparähnake nija-gåhe säyaà gåhe ’thäìgane |çréväsasya niçä-mukhe niçi väsan gauraù sa no rakñatu || (ibid. 2)

“At the end of the night, He arises from His sleep; in the morn-ing He takes bath in Ganges, the river of the gods. In the fore-noon and mid-day, He exhibits many beautiful pastimes withHis devotees in the gardens. In the afternoon, he roams about in


the village; in the evening he returns to His home. In the lateevening and throughout the night, He stays in the courtyard ofÇréväsa; may this Gauräìga Mahäprabhu protect me!”

These jubilant pastimes of Çré Caitanya are like an ocean fromwhich countless streams of Çré Kåñëa’s pastimes flow in the wakeof His moods.

kåñëa-lélämåta-sär, yära çata-çata dhär |daça-dig bahe yähä haite ||

se caitanya-lélä hay, sarovara akñay |mano-haàsa caräha tähäte || (cc 2.25.271)

“Kåñëa’s actions are the ultimate nectar of the gods; their hun-dreds and hundreds of currents stream in every direction. Sendthe swan of your mind to swim on the lake of Caitanya, thefathomless spring from which they arise.”

Therefore, one’s devotion for Çré Rädhä and Kåñëa grows inproportion to one’s devotion to Çré Caitanya.

yathä yathä gaura-padäravinde |vindeta bhaktià kåta-puëya-räçiù ||tatha tathotsarpati hådy akasmäd |

rädhä-padämbhoja-sudhämbu-räçiù ||(Caitanya-candrämåta 89)

“One who has accumulated a great deal of merit, will find thatas his devotion to Caitanya’s lotus feet increases, the ocean ofnectar that is the lotus feet of Rädhä manifests itself suddenly inhis heart.”

While the service of the lotus feet of Çré Rädhä and Kåñëamay be far removed from the residents of this world, if one isswept away by the waves of the loving rapture of Çré CaitanyaMahaprabhu, he will easily be tossed to the farther shore of theocean of Yugala-sevä.

41 çré caitanya and çri-çré rädhä-kåñëa

gaura-prema-rasärëave, çe taraìge jebä òube |se rädhä-mädhava-antaraìga ||

(Prärthana)

“He who dives into the waves of the ocean of the rapturous mel-lows of Gaura’s love will become a confidential associate of ÇréRädhä and Madhava.”

Let, therefore, Çré Caitanya Mahäprabhu reign victorious inthe hearts of the practising devotees who aspire to dedicate theirlives at the feet of Çré Rädhä and Govinda!

Documents

Raganuga Bhakti Sara