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Qualification For Rägänugä
Bhakti
DOES ONE NEED TO BE A
‘PURE DEVOTEE”
TO START RÄGÄNUGA
PRACTISE?
rägänugä bhakti means
allegiance to the eternally perfect rägätmikä-devotees of Vraja. Such is the
teaching of Çréla Rüpa Gosvämé in Bhakti Rasämåta Sindhu (1.2.271):
viräjantém abhivyaktaà
vrajaväsé janädiñu
rägätmikäm anusåtä yä
sä rägänugocyate
Before we speak of
rägätmikä bhakti and rägänugä bhakti we must first know what is räga. Räga is
that deep natural loving thirst which causes us to become completely absorbed
in our beloved deity:
iñöe svärasiké rägaù
paramäviñöatä bhavet
tanmayé yä bhaved
bhaktiù sätra rägätmikoditä
(Bhakti Rasämåta
Sindhu 1.2.272)
Çréla Jéva Gosvämé has
defined räga and rägänuga as follows:
tatra viñayiaù
sväbhäviko viñaya saàsargecchätiçayamayaù premä räga yathä cakñurädénäà
saundaryädau tädåça evätra bhaktasya çré bhagavatyapi räga
ityucyate.............yasya pürvokte 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 paripäöéñvapi rucir
jäyate. tatas tadéyaà rägaà rucyänugacchanté sä rägänugä tasyaiva pravartate
(Bhakti Sandarbha 310).
"Räga means the
strong and natural desire of a sense-enjoyer for his beloved sense-objects. The
senses, like the eyes, are naturally attracted to their objects, such as
beautiful forms, and they need no encouragement in this. In the same way, when
a devotee's heart is naturally attracted to the Lord and he has a deep thirst
for the Lord then this is called räga. When a mere ray of the nectar-moon of
such räga falls on the crystal-like hearts of those devotees who only have some
taste for a particular räga but do not possess that räga itself yet, then the
heart rejoices and as a result of hearing from the scriptures and saints taste
will awaken within the heart of such a devotee for the devotional expertise of
a rägätmika bhakta. This means that ruci (taste) will awaken within the heart
when we hear about the loving devotional expertise of a rägätmika vraja-bhakta
from the scriptures or from the mouth of a saint whose heart is pure, that is,
free from lust, anger and envy. The devotion which follows the räga of a rägätmikä
Vraja-devotee along with ruci is called rägänugä bhakti".
Both the vidhi-devotee
and the räga-devotee may therefore begin, simultaneously, with the path of
devotion, from the stage of anartha nivåtti, cessation of unwanted habits,
progressing through the stages that have been described by Çréla Qualification for rägänugä
bhakti
2 October 27, 2013
Rüpa
Gosvämé in his Bhakti Rasämåta Sindhu 1.4.15-16 (ädau çraddhä tathä sädhu
saìgo'tha bhajana kriyä). The difference between them lies not in personal
purity, but in their mood. In other words, rägänuga bhakti runs parallel with
vaidhi bhakti, and not only sequentially. Çréla Rüpa Gosvämé writes in Bhakti
Rasämåta Sindhu (1.2.291):
rägätmikaika niñöhä ye
vrajaväsé janädayaù
teñäà bhäväptaye
lubdho bhaved aträdhikäravän
"Those who are
anxious ('greedy') to attain the mood of the eternal, exclusively fixed-up
Rägätmika Vrajaväsés, are eligible to enter into Rägänugä Bhakti." The
räga devotee is under the divine illusion that Kåñëa is equal or inferior to
him, following in the footsteps of the inhabitants of Vraja
(vrajalokänusärataù, Bhakti Rasämåta Sindhu), whose attitude of intimate,
spontaneous love, free from awe and reverence, is described in the Tenth Canto
of Çrémad Bhägavata.
rägänugä bhakti is not
only for perfected souls beyond the stage of anartha nivåtti
It is not a fact that
rägänugä bhakti comes after the stage of sädhanä bhakti (devotion in practise).
First of all, what is sädhana bhakti? Çréla Rüpa Gosvämé says in Bhakti
Rasämåta Sindhu 1.2.2: kåti-sädhya bhavet sädhya bhävä sä sädhanäbdhidhä -
“That goal of bhäva bhakti is to be attained through practise with the senses
(kåti). This is called sädhanä.“ Bhakti Rasämåta Sindhu 1.2.5 then declares:
vaidhi rägänuga ceti sa dvidha sädhanäbhidhä – “There are two kinds of sädhana
— vaidhi and rägänugä” Nowhere it is said that rägänugä bhakti is a post
graduate state of vaidhi bhakti. C.C. Madhya 22,108 confirms this—
ei sädhana bhakti dui
to prakära; eka vaidhi bhakti—rägänugä bhakti ära:
"There are two
kinds of devotion in practise. One is called vaidhi bhakti and the other
rägänugä bhakti." Different äcäryas that follow Bhaktisiddhänta Sarasvaté
claim that rägänugä bhakti commences at the stage of niñöha, ruci or even
bhäva, but there is not a word of evidence for that in the authorised
scriptures on the topic, like Bhakti Rasämåta Sindhu or its commentaries,
Bhakti Sandarbha, Mädhurya Kädambiné or Räga Vartma Candrikä. Caitanya
Caritämåta (Ädi 4, 231-232, 235-237) declares:
e sob siddhänta güòh –
kohite nä juwäy; nä kohile keho anta nähi päy
ataeva kohi kichu
koriyä nigüòh; bujhibe rasik bhakta nä bujhibe müòh
…………
abhakta uñörera ithe
nä hoy pravesh; tabe cite hoy mora änanda viçesh
ye lägi kohite bhoy,
se yadi nä jäne; ihä boi kibä such äche tribhuvane
ataeva bhaktagane kore
namaskära; nihçanke kohiye tär hauk camatkära
“All these topics are
confidential and shouldn’t be discussed, but if they were not discussed then no
one would be able to find out about them. Hence I will disclose some
confidential matters now, which will be understood by rasika devotees, but not Qualification for rägänugä
bhakti
3 October 27, 2013
by
the fools…..If the camel-like non-devotees cannot grasp such topics then I will
be in ecstasy. What greater joy could there be in the three worlds if they, for
whom I fear to speak out, will not know of this? Therefore I offer my respects
to the devotees and speak out fearlessly. Let the devotees be astonished about what
I am about to disclose!” Çrémad Bhägavata (10.33.36) declares:
anugrahäya bhütänäà
mänuñäà deham ästhitaù;
bhajate tädåçiù kréòä
yäù çrutvä tat-paro bhavet
“Çré Kåñëa performed
the Räsa-lélä out of compassion for all conditioned souls and anyone who hears
of this becomes His devotee.”
Çré Jéva Gosvämé
comments in his Vaiñëava Toñaëé-comment on this verse:
ataeva tädåça bhakta
prasaìgena tädåçéù sarva cittäkarñiéù kréòä bhajate, yäù sädhäranair api çrutvä
bhaktebhyo'nyo'pi janas tatparo bhavet. kim uta räsa lélä rüpam imäà
çrutvetyarthaù vakñyate ca—vikréòitaà vrajavadhübhir idaà ca viñëoù (S.B.
10.33.39) ityädi. yad vä mänuñaà deham äçritaù sarvo'pi jévas tatparo bhavet
martyaloke çré bhagavad avatärät tathä bhajane mukhyatväcca manuñyänäm eva sukhena
tac chravaëädi siddheù.
"Kåñëa performs
this all-attractive pastime for His devotees, but even ordinary people are
attracted to this game by hearing about it. Even they thus become exclusively
devoted to the Lord. This will be further explained in verse 10.33.39. The
words mänuñaà deham äçritaù also indicate that the jévas that attained a human
form are able to hear of this pastime and thus become devotees. The Lord
descends on the human planets and it is here that the worship of the Lord
assumes its most important form. Hence human beings can blissfully attain
perfection by hearing of this pastime." Çrémad Bhägavata 10.33.39 declares
that the senses do not become sexually agitated by hearing or reading of the
Räsa-lélä, but rather that they become freed from lust.
vikréòitaà
vraja-vadhübhir idam ca viñëoù
çraddhänvitaà
nu'çåëuyed atha varëayed yaù
bhaktià paraà
bhagavatià pratilabhya kämaà
håd rogam äçv
apahinoty acirena dhéraà
"Anyone who
faithfully hears and describes the pastimes of Lord Viñëu (Kåñëa) with the
ladies of Vraja (the gopés) will attain supreme devotion to God and will soon
become free from the heart's disease of lust."
Çré Jéva Gosvämé
comments as follows on this verse:
çraddhayä
viçväsenänvita iti. tad viparétävajïa rüpäparädha......bhaktià prema lakñaëäà
paräà çré gopikä premänusäritvät sarvottama jätéyäm. pratikñaaà nütanatvena
labdhä håd roga rüpaà kämam iti bhagavad viñayaù käma viçeño vyavacchinnaù
tasya parama prema rüpatvena tad vaiparétyät......anyatra çruyate (çré gétä
18.54) brahma bhüta prasannätmä na çocati na käìkñati samaù sarveñu bhüteñu mad
bhaktià labhate paraà. ityatra tu håd rogäpahänät pürvam eva parama bhakti
präptiù tasmät parama balavad evedaà sädhanam iti bhävaù Qualification for rägänugä
bhakti
4 October 27, 2013
"çraddhänvitä
means hearing with faith. This word is used to avoid the offence of
disbelieving or disregarding the scriptures — that is contrary to the
principles of hearing and chanting......The highest devotion is that of the
gopés and hearing and chanting of their devotion is so powerful that this
supreme devotion appears in the heart even before the heart's disease of lust
is chased out of it......This despite verse 18.54 of the Gétä, that shows an
opposite sequence. This shows that hearing and chanting of the Räsa-lélä is the
most powerful sädhana in existence."
Çré Viçvanätha
Cakravarté, in his commentary on the same verse, condemns those who do not
believe this statement of the Bhägavata, that prema comes before the cessation
of lust, as nästikas, or atheists, and mürkhas, or fools— dhéraù paëòita iti
håd roge satyapi kathaà premä bhaved ityanästikya lakñaëena mürkhatvena
rahita...The word yaù is very significant. It means anyone who hears and
describes this with faith. First the lamp (of pure love) is kindled, and then
the darkness (of lust and ignorance) is destroyed. rägänugä bhakti, devotion
following one's sacred passion, is therefore not necessarily only meant for the
most advanced, purified souls. The distinction between practitioners of vidhi
bhakti (compulsory devotion) and räga bhakti (passionate devotion) is made
because of their mood and attitude, not because of their possible different
levels of purity. Çré Caitanya Mahäprabhu pointed out to Vyenkata Bhaööa (in
Caitanya Caritämåta Madhya 9) that the goddess of fortune performed many
purifying austerities to attain the position of the gopés, but that she could
still not attain it because she lacked their sweet intimate attitude towards
Him.
ei lägi sukha bhoga
chäòi ciro-käla;
vrata niyam kori tapa
korilo apära
"Just to
associate with Kåñëa, Lakñmé gave up all sense enjoyment for long and performed
severe austerities, following many regulative principles" (C.C. Madhya 9,
113) räsa na päilo lakñmé, çästre iha çuni — "Lakñmé did not attain the
Räsa dance, I have heard from the revealed scriptures" (C.C. Madhya 9,
120)
vrajendra nandana
boli' täre jäne vrajajana;
aiçvarya jïäne nähi
kon sambandha manana
vraja-lokera bhäve yei
koroye bhajan;
sei jana päya vraje
vrajendra nandana
"The people of
Vraja know Him as the son of Vrajendra, and they consider that there can be no
relationship with Him in awe and reverence. Those who worship Kåñëa in the mood
of the people of Vraja, will attain that Vrajendra-nandana in Vraja." (C.C
Madhya 9,130-131)
Çréla Viçvanätha
Cakravartépäda writes in chapter 1 of Mädhurya Kädambini:
bhaktes tu 'vikréòitaà
vrajavadhübhiù' ityädau— bhaktià paräà bhagavati pratilabhya kämaà håd rogam
äçvapahinotyacirena dhéraù (bhäg. 10.33.39) ityatra 'ktvä' pratyayena håd
rogavatyevädhikäriëi paramäyä api tasyäù prathamam eva praveças tatas tayaiva
parama svatantrayä kämädénäm apagamaç ca. teñäà kadäcit Qualification for rägänugä
bhakti
5 October 27, 2013
sattve'pi
'api cet suduräcäro bhajate mam' iti 'bädhyamäno'pi mad bhakta' ityädibhiç ca
tadvatäà na kväpi çästreñu nindä leço'pi.
“Although lust is also
considered a fault on the path of bhakti, one can still enter the devotional
path, despite being still afflicted by lust and other material desires.
Çrémad-Bhägavata (10.33.39) says:
“A person who
faithfully hears or describes the Lord’s pastimes of räsa-lélä with the gopés
of Vraja attains supreme devotion of the Lord. He quickly becomes steady and
conquers over the senses, giving up lust, the disease of the heart.”
In this text “after
attaining supreme devotion” is an unfinished act, showing that bhakti can be
attained even though one has lusty desires. This shows the most independent
nature and power of bhakti to destroy lusty desires. Sometimes lusty desires
exist even while practicing devotion. From verses like, “If the most sinful
person worships Me exclusively...” (Gétä 9.30) and “Though my devotee is
afflicted by lusty desires...” (Ç.B. 11.14.18) it is clear that though lusty
desires may exist in a devotee, still he is not condemned even slightly.”
There is no guarantee
that someone who practises vaidhi bhakti is automatically promoted to rägänugä
bhakti, rather Çréla Rüpa Gosvämé says in Bhakti Rasämåta Sindhu (1.2.309):
kåñëa tad bhakta kärunya mätra läbhaika hetukä "Only by the grace of Kåñëa
and His devotees this path of rägänugä bhakti is attained." Çréla Rüpa
Gosvämé says in Padyävalé:
kåñëa bhakti rasa
bhävitä matiù kréyatäà yadi kuto'pi labhyate
tatra laulyam api
mülyam ekalaà janma koöi sukåtair na labhyate
"No ten million
lifetimes of following regulative principles will give you taste for
Kåñëa-bhakti. The only price is greed! Purchase it as soon as it is available
anywhere!" It is on sale where the rasika bhaktas speak about Rädhä-Kåñëa.
In connection with the above çloka, to use the saying "Fools rush in where
Angels fear to tread" is an offence to Çré Rüpa Gosvämé's followers,
calling them fools. This 'fools rush in' is a mundane saying which applies to
mundane impulsive people and their actions. Çréla Viçvanätha Cakravartépäda
teaches in Räga Vartma Candrikä (1.5): näpi lobhanéya vastu präptau svasya
yogyäyogyatva vicäraù ko'py udbhavati: "No candidate ever considers
whether he is qualified for this path of rägänugä bhakti or not". 1
1 HAVING SAID ALL THIS, My Guru Sädhu Bäbä, Kåñëadäs Madrasi
Bäbä, Rohiëéndranäth Mitra and Madanmohan Däs Bäbäjé, all great souls, told me,
independently from each other, it is better not to read rasa çästra when one is
too lusty. I understood that is because when one is an emotionally and
physically active lover one will identify with the lélä of Rädhä-Kåñëa and that
is an offence called ahaìgropäsana, meditating on oneself as the deity. Çréla
Jéva Gosvämé says in Bhakti Sandarbha (276) that smaraëa (even just of the holy
name, let alone Rädhä-Kåñëa’s intimate lélä) requires a pure heart – näma
smaraëam tu çuddhäntaù-karaëatäm apekñate. Çré Jéva Gosvämé has also written
(Bhakti Sandarbha 275): atha çaraëäpattyädibhiù çuddhäntaù karaëaç cet....näma
saìkértanäparityägena smaranaà kuryat "When the mind is purified by the
process of surrender, one should practise the devotional item of recollection
without giving up näma sankértana." kintu rahasya-lélä tu
pauruña-vikäravad indriyaiù……nopäsyä “But the intimate pastimes should not be
meditated upon by (those Qualification for rägänugä bhakti
6 October 27, 2013
whose) senses are affected by
masculine transformations.” (Bhakti Sandarbha 338) When one is less heated one
can read these books, and the topic will work as a medicine, as has been
promised by the Bhägavata in the final verse of the Räsa lélä-narration
(10.33.39). There are subtle desires, called väsanä, cherished by people who
actually control their outer senses. That can be there, OK, and one can still
read rasa çästra, but to be grossly active in sex and read rasa çästra, is not
something approved by the mahätmäs I knew. Çréla Jéva Gosvämé said in Gopäla
Campü (pürva 23.1): tad etad govinda vraja vijana käntänuvacanaà dadhadbhir
yogyasya çravasi paramäpyaà na sadasi 'This confidential Räsa-lélä topic is to
be heard by qualified people who carry Govinda in their hearts, not in a public
assembly."
So who IS then
unqualified to hear it?
This is also explained
by Çréla Jéva Gosvämé in his commentary on Bhakti Rasämåta Sindhuù (3.5.2),
which deals with madhura rasa: (nivåttänupayogitväd durühatväd ayaà rasaù) -
nivåtteñu präkåta çåìgära rasa sämya dåñöyä çré bhägavatäd apyasmäd
virakteñvanupayogitväd ayogyatvät “Because of lack of qualification of those
who are without taste for this rasa related to the Lord, caused by their
equating it with material love.”
In other words,
mistaking this rasa to be an ordinary mundane affair disqualifies one from
entering into rägänugä bhajana.
One cannot learn vidhi
bhakti from the guru and then just learn rägänugä bhakti from books, because
your guru did not teach you rägänugä bhakti. Çréla Raghunätha däsa Gosvämé
says: asambhäñya tad bhäva gambhéra cittän kuto çyäma sindho rasasyävagähaù
"How can one enter into the Çyäma-ocean without having conversed with a
devotee whose heart is steeped in love for Rädhä?" Çré Viçvanätha
Cakravarté writes in his Räga Vartma Candrikä (1.6).
sa ca bhagavat kåpä
hetuko'nurägé bhakta kåpä hetukaçceti dvividhaù. tatra bhakta kåpä hetuko
dvividhaù präktana ädhunikaçca. präktanaù paurvabhavika tädåça bhakta kåpotthaù
ädhunikaù etajjanmävadhi tädåça bhakta kåpotthaù. ädye sati lobhänantaraà
tädåça guru caraëäçrayaëam. dvitéye guru caraëäçrayänantaraà lobha pravåttir
bhavati.
"There are two
causes for the appearance of sacred greed: The mercy of God or the mercy of an
anurägé devotee. There are again two kinds of mercy bestowed by a devotee:
präktana and ädhunika. präktana means mercy bestowed by a rägänugä bhakta in a
previous life, and ädhunika is mercy bestowed in the present birth. The
präktana-devotee takes shelter of the lotus feet of a rägänugä guru after the
sacred greed has arisen in him, the ädhunika will get that sacred greed after
surrendering to the feet of such a guru."
Çréla Rüpa Gosvämé
gives the following definition of pure devotion in Bhakti Rasämåta Sindhu
(1.1.17)
kleçaghni çubhadä
mokña laghutäkåt sudurllabhä
sändränanda viçeñätmä
çré kåñëäkarñiëé ca sä Qualification for rägänugä bhakti
7 October 27, 2013
“1.
It destroys all grief and suffering, meaning sins, including the cause of sin,
2. it bestows auspiciousness, 3. it lightens the importance of liberation, 4.
it is rare 5. it is deeply blissful and 6. it attracts Çré Kåñëa.”
In his commentary, Çré
Viçvanätha Cakravarté spells out: tatra sädhana bhaktiù kleçaghéti çubhadä rüpä
ca – “The symptoms of sädhana bhakti are the first two items – destroying
grief, or sin, and bestowing auspiciousness.”
The same Viçvanätha
Cakravarté writes in his Mädhurya Kädambini (2.2):
….sva-sparçeëa
sparçamaëir iva karaëa våttér api präkåtatva-lohatäà çanais-tyäjayitvä
cinmayatva çuddha jämbunadatäà präpayantyäù kandalébhävänte samudgacchantyäù
sädhanäbhikhye dve patrike vivriyete. tayoù prathamä kleçaghné dvitéyä
çubdhadeti. dvayor api tayor antas tu lobha pravartakatva lakñaëa-caikkanyena
'yeñäm ahaà priya ätmä sutaç ca.' ityädi çuddha sambandha snigdhatayä ca
präptotkarñe deçe räga nämno räjïa evädhikäraù. bahis tu 'tasmäd bhärata
sarvätmä' ityädi çästra pravartakatva lakñaëa-päruñyäbhäsena priyädi çuddha
sambandhäbhävät svata eväti snigdhatänudayena pürvataù kiïcid apakåñöe deçe
vaidha nämno’ parasya räjïaù. kleçaghnatva-çubhadatväbhyäntu präyaçuyorëa ko’pi
viçeñaù.
“Like a touchstone,
this creeper of bhakti eventually transforms the iron-like material nature of
the senses into the most pure transcendental gold. Gradually the sädhana-bhakti
creeper sprouts and unfolds two leaves. The first is called kleçaghni,
destroyer of material sufferings, and the second is called çubhadä, giver of
all auspiciousness. The inner surface of the two leaves is the domain of the
king called räga (divine passionate devotion), and is very smooth, the sign of
its being born out of spontaneous greed. It is superior due to its appearance
from the pure affectionate relation with the Lord as described in the Bhägavata
(3.25.38), “I am their dear one, very life, son,...” The outer surface of the
leaves is ruled by another king known as vaidha (regulative devotion) and
slightly rough in nature, the sign of its being born from the injunctions of
the scriptures. It is somewhat inferior and slightly rough due to the lack of
pure affectionate relation with the Lord. Çrémad-Bhägavata (2.1.5) says,
“Therefore, persons desiring fearlessness should worship the Lord, the
Supersoul.” However, both räga and vaidhé, almost equally manifest the symptoms
of kleçaghni and çubhadä. “
Here it is again
proven that rägänugä bhakti is, like vaidhi bhakti, a sädhana that starts from
the beginning of bhakti-practise. räga is the inner leaf and vaidhi the outer.
Çréla Viçvanätha
Cakravarté’s commentary on Bhakti Rasamåta Sindhu 1.2.292-
tat-tad-bhävädi-mädhurye
çré-bhägavatädi-prasiddhävatära-lélä-varëanamaya-çästra-sämänye çrute
çravaëa-dvärä yat kiïcid anubhüte sati yacchästraà vidhi-väkyaà näpekñate |
yuktià ca na kintu pravartata evety arthaù | tad eva lobhotpatter lakñaëam
anumäpakaà tädåça-hetu-jïänäd eva lobhotpattir anuméyate ity arthaù | na tv
atra lakñaëaà lobhotpatteù svarüpam iti vyähyätuà çakyaà
çästra-yuktäpekñäbhävasya svarüpatväbhävät
Çréla Jéva Gosvämé’s
öékä of Bhakti Rasämåta Sindhu 1.2.292 - Qualification for rägänugä bhakti
8 October 27, 2013
tat-tad-bhävädi-mädhurye
çré-bhägavatädiñu siddha-nirdeça-çästreñu çrute çravaëa-dvärä yat kiïcid
anubhüte sati yacchästraà vidhi-väkyaà näpekñate | yuktià ca kintu pravartata
evety arthaù | tad eva lobhotpatter lakñaëam iti
The meaning of both
the above texts is identical - "When one has got even a slight (yat kincit)
feeling for the sweet moods of Kåñëa and His devotees through hearing their
descriptions in texts describing the ultimate spiritual goal, such as the
Bhägavata, [the rägänugä sadhaka] no longer waits for the injunctions of
scripture or for logical reasons to do so, but simply takes up [the rägänugä
devotional path]. This is the characteristic of lobha."
The words yat kincit
prove that initial lobha is not an all-consuming fire.
*
In his book “Çré Guru
Paramparä - Bhaktisiddhanta Saraswati Thakur, Heir to the Esoteric Life of
Kedaranatha Bhaktivinoda”, Tripuräri Swämi says that "in
Bhakti-sära-pradarçiné (his commentary on Bhakti Rasämåta Sindhu, ed.),
Viçvanätha tells us that in order to practice rägänugä bhakti one must have
attained the stage of niñöhä."
Response:
rägätmikaika niñthä ye
vrajaväsé janädayaù
teñäà bhäväptaye
lubdho bhaved aträdhikäravän (B.R.S. 1.2.291)
is the verse referred
to here. The words eka niñöha (exclusively fixed, loyal) have been
mistranslated to refer to the adhikaravän, the jéva-candidate, and have
confused it for the high stage of bhakti called niñöhä, but it refers instead
to the nitya siddha rolemodel, the Vrajaväsés, and means 'exclusive fixation'
and not the stage of niñöhä that sädhakas must go through. This is what
Viçvanätha Cakravartépäda writes in his Bhakti Sära Pradarçini-commentary on
this verse - rägätmika bhaktau eka niñöhäà yeñäà teñäà vrajaväsinam çré kåñëe
yo bhäväs tat säjätiya bhäväptaye lubdha ityarthaù. The word-for-word
translation of this commentary runs as follows: rägätmikä bhaktau = in
rägätmikä bhakti (of the nitya siddha vrajaväsés, described in verse 270) eka
niñöhäà = exclusively fixed. yeñäà = of them, teñäà = of exactly these same
ones. vrajaväsinäà= of the Vrajaväsés. çré kåñëe = towards Çré Kåñëa. yaù =
whatever. bhävaù = feelings. tat = that. säjätiya = like-minded. bhäva =
feeling. äptaye = for the sake of attaining. lubdha = greedy. iti = thus.
arthaù = the meaning.
Here is that
definition of the rägätmikä bhakti of the nitya siddha Vrajaväsés –
viräjantém abhivyaktaà
vrajaväsi-janädiñu |
rägätmikäm anusåtä yä
sä rägänugocyate || (B.R.S. 1.2.270)
“The devotion which is
clearly present in the associates of the Lord in Vraja is called devotion
filled with loving attachment (rägätmika-bhakti), and devotion following in the
wake of this rägätmikä-bhakti is called rägänugä-bhakti.” Qualification for rägänugä
bhakti
9 October 27, 2013
As
one desires to approach the Lord, so the Lord will approach the aspirant – ye
yathä mäà prapadyante täàs tathaiva bhajämyahaà (B. Gétä 4.11) Reflecting on
these famous words of the Bhagavad Gita, one can easily understand that
varieties of goals are attained in accordance with one's desires. It is not
that all paths lead to the same goal.
vaidhé-rägänugä-märga-bhedena
parikértitaù
dvividhaù khalu
bhävo’tra sädhanäbhiniveçajaù (BRS 1.3.7)
“The paths of vaidhi
and rägänugä are known to be separate from each other. Engagement in these two
forms of practice certainly awakens two distinct varieties of bhäva.” This
automatically shows that rägänugä bhakti is not per se a post graduate phase of
vaidhi bhakti. The goals of these two paths of devotion in practice are
understood as follows:
vidhi-bhaktye
pärñada-dehe vaikuëöhete yäy (C.C. 2.24.87)
“Through vidhi-bhakti,
one will attain the form of an associate in Vaikuëöha.”
aiçvarya-jïäne
vidhi-bhajana koriyä
vaikuëöhake yäya
catur-vidha mukti päyä (C.C. 1.3.17)
“Those who worship
according to scriptural commandments, being aware of the Lord's superhuman prowess,
attain the four kinds of liberation in Vaikuntha.”
räga-bhaktye vraje
svayaà-bhagaväne päy (C.C. 2.24.85)
“Through räga-bhakti,
one will attain the Lord Himself in Vraja.”
rägänuga-märge täre
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 (Sri Kåñëa) in Vraja.”
In the realm of Vraja,
the sweet and intimate human-like pastimes of Kåñëa prevail. Only in such an
atmosphere love can attain its pinnacle. Love which is filled with awareness of
the Lord's almight is of an inferior quality. As stated by the Lord Himself:
sakala jagate more
kore vidhi-bhakti
vidhi-bhaktye
vraja-bhäva päite nähi çakti
aiçvarya-jïänete saba
jagat miçrita
aiçvarya-çithila-preme
nähi mora préta (C.C. 1.3.15-16)
“Everyone in this
world worships Me through vidhi-bhakti. Vidhi-bhakti has Qualification for rägänugä
bhakti
10 October 27, 2013
no
power for attaining the feelings of Vraja. The devotion of the world is mixed
with knowledge of My divine prowess.I do not delight in love diluted with
prowess.”
It is thus evident
that there is a need to deeply reflect on the nature and practice of
rägänugä-bhakti for anyone who desires to perfect his loving faculty in
relationship with God. There is no other means for tasting the ambrosial
sweetness of the Vraja-pastimes of the Lord!
*
SMARANAM AND THE
SIDDHA DEHA -
The siddha deha does
not just come falling out of the sky, but must be formed gradually, from the
point where one is pure enough to start meditating, by mental practise. In his
translations of Caitanya Caritämåta (Madhya 8,229; Madhya 22, 155-158) A.C.
Bhaktivedänta Svämé repeatedly suggests that to meditate on the siddha deha one
needs to be ‘self-realised’, while such a word cannot be found in the original
verses. Çréla Narottama däsa Öhäkura explains that meditation on the siddha
deha is a sädhana:
sädhane bhävibe yähä,
siddha dehe päbe tähä
räga märge ei sei
upäya
"Whatever you
think of during your sädhana, you will attain in your siddhi-body. Those are
the ways of räga märga.(Prema Bhakti Candrikä 57)"
sädhane ye dhana cäi,
siddha dehe tähä päi,
pakkäpakka mätra se
vicära
"The treasure I
covet during my sädhanä I will receive in my siddha body. The only difference
between the two is being ripe and unripe. (Prema Bhakti Candrikä 56)"
This means that the
difference between the struggling practitioner and the siddha is only in
quantity and not in quality. That the siddha deha does not come from out of the
blue, but must be formed through constant meditation is also confirmed in
Bhagavad Géta 8,6—
yaà yaà väpi smaran
bhävan tyajantyante kalevaram
taà tam evaiti
kaunteya sadä tad bhäva bhävita
"Whatever one
contemplates throughout life is what one attains when one leaves the
body."
kéöaù peçaskåtäruddhaù
kuòyäyäà tam anusmaran
saàrambha bhaya yogena
vindate tat svarüpatäm Qualification for rägänugä bhakti
11 October 27, 2013
"The
caterpillar imprisoned by a wasp in (its nest on) a wall, and constantly
thinking of the latter through intense hate and fear, attains the form of the
wasp." [Çrémad Bhägavata 7.1.27] Bhakti Rasämåta Sindhu 1.2.295—
sevä sädhaka rüpeëa
siddha rüpeëa cätra hi;
tad bhäva lipsunä
käryä vraja lokänusärataù
"A person who
desires loving attraction to His beloved deity Çré Kåñëa in Vraja must serve in
allegiance to the people of Vraja, both in the current practitioner's body as
well as in the spiritual, mentally conceived body, which is fit for serving the
beloved deity." Commentary by Çré Viçvanätha Cakravarté: tathäca
siddha-rüpeëa mänasé sevä çré rädhä-lalitä-viçäkhä çré rüpa manjaryädénäm
anusäreëa kartavyä. sädhaka rüpeëa tu käyikyädi sevä tu çré rüpa sanätanädi
vrajaväsi janänäm anusäreëa kartavyetyarthaù - "Mental service must be
rendered in the spiritual body in allegiance to Çré Rädhä, Lalitä and Rüpa
Maïjaré and service in the current physical body must be rendered in allegiance
to Vraja-people like Çré Rüpa and Sanätana."
The Bengali
translation of the above çloka in 'Caitanya Caritämåta' (Madhya 22,154-155) is:
bähya antara ihära dui
to sädhana;
bähya — sädhaka dehe
kore çravaëa kértana
mane — nija siddha
deha koriyä bhävana;
rätri dine kore vraje
kåñëera sevana
"There are two
kinds of devotion in practise — external and internal. In the external
practitioner's body devotional practices of hearing and chanting Kåñëa's
glories are performed, and internally, in the mentally conceived spiritual
body, one renders mental service to Kåñëa in Vraja day and night."
A.C. Bhaktivedanta
Swami’s translation is as follows:
SYNONYMS
bähya—externally;
antara—internally; ihära—of this spontaneous love of Godhead; dui—two;
ta’—indeed; sädhana—such processes of execution; bähye—externally;
sädhaka-dehe—with the body of an advanced devotee; kare—does;
çravaëa-kértana—hearing and chanting; mane—the mind; nija—own;
siddha-deha—eternal body or self-realized position; kariyä bhävana—thinking of;
rätri-dine—night and day; kare—executes; vraje—in Våndävana; kåñëera—of Lord
Kåñëa; sevana—service.
TRANSLATION
“There are two
processes by which one may execute this rägänugä bhakti—external and internal.
When self-realized, the advanced devotee externally remains like a neophyte and
executes all the çästric injunctions, especially those concerning hearing and
chanting. But within his mind, in his original, purified, self-realized
position, he serves Kåñëa in Våndävana in his particular way. He serves Kåñëa
twenty-four hours a day, all day and night.” Qualification for rägänugä bhakti
12 October 27, 2013
Though
one indeed needs to be fairly advanced to meditate on one’s siddha deha, as
Jéva Gosvämé has said in Bhakti Sandarbha smaranaà tu çuddhäntaùkaraëatäm
apekñate – “Smaranam requires a pure heart”, the term ‘self realised’ is a bit
too extreme for a description of sädhana (this verse appears in the sädhana
bhakti chapter of Bhakti Rasämåta Sindhu).
Discrepancies between
A.C. Bhaktivedanta Swami’s Nectar of Devotion and the teachings of the
foundational äcäryas:
“Persons desiring to
follow in the footsteps of such eternal devotees of the Lord as the Vṛṣṇis
and Vṛndävana
denizens are called rägänugä devotees, which means that they are trying to
attain to the perfection of those devotees. These rägänugä devotees do not
follow the regulative principles of devotional service very strictly,…”
However, Çréla Rüpa
Goswämé teaches in Bhakti Rasämåta Sindhu (1.2.296) –
çravaëotkértanädéni
vaidhi bhaktyuditäni tu
yänyaìgäni ca tänyatra
vijïeyäni manéñibhiù
“The
discriminating practitioners should accept the items which were mentioned in
vaidhi-bhakti such as hearing and chanting as the items of rägänugä-bhakti.”
Commentary by
Viçvanätha Cakravartépäda:
çravaëotkértanädéni |
guru-pädäçrayaëädéni tväkñepa-labdhäni | täni vinä vraja-lokänugatyädikaà kim
api na siddhyed ity arthaù | manéñibhir iti manéñayä vimåçyaiva
svéya-bhäva-samucitäny eva täni käryäëi | na tu tad-viruddhäni | täni
cärcana-bhaktäv ahaìgrahopäsana-mudrä-nyäsa-dvärakä-dhyäna-rukmiëy-ädi-püjanäni
ägama-çästra-vihitäny api naiva käryäëi
“Along
with hearing and chanting, items such as surrendering to the lotus feet of guru
should be understood as favorable. Without those favorable items how can one
accomplish following after the eternal inhabitants of Vraja? After considering
with intelligence, one should select activities conducive to one’s own
sentiments for Kåñëa, and not those activities which are contrary to one’s
sentiments. Though prescribed in the scriptures, activities of deity worship
such as worshipping Rukmiëé, meditation of Dvärakä, performing mudräs and
nyäsas, or identifying oneself with the Lord and worshipping oneself, should be
rejected.”
No äcärya mentions any
other rules of vaidhi-bhakti which can be scrapped by a rägänugä devotee.
QUOTE Nectar of
Devotion ch.16 - Eligibility for Spontaneous Devotional Service: Qualification for rägänugä
bhakti
13 October 27, 2013
“We
must always remember, however, that such eagerness to follow in the footsteps
of the denizens of Vraja is not possible unless one is freed from material
contamination. In following the regulative principles of devotional service,
there is a stage called anartha-nivrtti, which means the disappearance of all
material contamination. Sometimes someone is found imitating such devotional
love, but factually he is not freed from anarthas or unwanted habits.........
When one is actually spontaneously attracted to the loving principles of the
gopis, there will be found no trace of any mundane contamination in him.”
Response: In his
Raga-vartma-candrika (1.8) however, Visvanatha Cakravarti explains that lobha
is not a black-and-white matter, that it is either absolute and complete, or
there is none. Lobha is not necessarily a burning, all-consuming passion:
sa ca lobho räga
vartma vartinäà bhaktänäà guru-padäçraya lakñaëam ärabhya sväbhéñöa vastu
säkñät präpti samayam abhivyäpya “yathä yathätma parimåjyate’sau mat puëya
gäthä çravaëäbhidhänaiù tathä tathä paçyati vastu sükñmaà cakñur yathaiväïjana
samprayuktam ” iti bhagavad ukter bhakti hetukäntaù karaëa çuddhi täratamyät
prati dinam adhikädhiko bhavati.
“It is described that
the devotees on the räga-path gradually progress from the initial surrender to
the feet of Sri Guru up to the 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 accordingly it is able to
perceive more and more subtle objects; similarly, according to the degree of
the mind’s having become purified by hearing and chanting of My purifying
pastimes, all the subtle truths of reality become manifest in the heart of the
sädhaka.’ From these words of the Lord (S.B. 11.14.26) it is known that through
sädhana-bhakti the consciousness of the sädhaka becomes more purified every
day, and he gradually becomes more and more greedy.”
A.C. Bhaktivedanta
Swami: "In the stage of devotional service where regulative principles are
followed, there is no necessity of discussing this love, for it must develop of
itself at a more advanced stage."
Response: This is not
corroborrated by Rüpa Gosvämé.
A.C. Bhaktivedanta
Swami: “We must always remember, however, that such eagerness to follow in the
footsteps of the denizens of Vraja (Våndävana) is not possible unless one is
freed from material contamination. In following the regulative principles of
devotional service, there is a stage called anartha-nivåtti, which means the
disappearance of all material contamination. Sometimes someone is found
imitating such devotional love, but factually he is not freed from anarthas, or
unwanted habits. It has been seen that a so-called devotee proclaims himself a
follower of Nanda, Yaçodä or the gopés, while at the same time his abominable
attraction for mundane sex life is visible. Such a manifestation of divine love
is mere imitation and has no value. When one is actually spontaneously
attracted to the loving principles of the gopés, there will be found no trace
of any mundane contamination in his character. Qualification for rägänugä bhakti
14 October 27, 2013
Therefore,
in the beginning, everyone should strictly follow the regulative principles of
devotional service, according to the injunctions of the scriptures and the
spiritual master. Only after the stage of liberation from material
contamination can one actually aspire to follow in the footsteps of the
devotees in Våndävana.”
Response: Rüpa Gosvämé
teaches: vaidhi rägänugä ceti sa dvidha sädhanäbhidha (Bhakti Rasämåta Sindhu
1.2.5) - there are two kinds of sädhana (after first explaining that sädhana
bhakti means practise with the senses, by souls that are still conditioned)—
vaidhi and rägänugä, and nowhere it is said that rägänugä bhakti is a post
graduate state of vaidhi bhakti. Çré Viçvanatha Cakravarti states in his Räga
Vartma Candrikä (2.7) -
atha rägänugä-bhakti -
majjanasyänartha-nivåtti-niñöhä-rucy-äsakty-antaram prema-bhümikärüòhasya säkñät
sväbhéñöa-präpti-prakaraù pradarçyate
“Then it will be
described how the one, who has progressed on the path of rägänugä-bhakti
through the cessation of the evils (anartha-nivåtti), firmness (niñöha), taste
(ruci), and attachment (äsakti) all the way to the attainment of ecstatic love
(prema), will directly come to attain his desired object.”
A.C. Bhaktivedanta
Swami: “In this connection, we should be careful about the so-called
siddha-praëäli. The siddha-praëäli process is followed by a class of men who
are not very authorized and who have manufactured their own way of devotional
service.”
Response: That will
include Bhaktivinoda Thakur, whom A.C. Bhaktivedanta Swami himself has made
world-famous as an äcärya? Bhaktivinoda preaches siddha-praëälé in his books
Hari-näma cintämaëi, Bhajan Rahasya and Jaiva-dharma.
A.C. Bhaktivedanta
Swami: “They imagine that they have become associates of the Lord simply by
thinking of themselves like that.”
Response: Yet, this is
what the äcäryas say:
Çréla Jéva Gosvämé in
Bhakti Sandarbha (286) –
tatra bhüta-çuddhir
nijäbhilañita bhagavat sevaupayogika tat pärñada deha bhävanä –
"Bhüta çuddhi
means that one meditates on one's own desired siddha deha which is fit for
serving the Lord".
Kåñëadäs Kaviräja in
Caitanya Caritämåta - mone nija siddha deha koriyä bhävan, 'Think of your own
desired siddha deha as a sädhana (ei sädhana bhakti dui to prakära, Madhya
22.155-6)
Rüpa Gosvämé in that
very same Nectar of Devotion – siddha rüpena cätra hi - “Serve in the siddha deha
also”, Bhakti Rasämåta Sindhu 1.2.295,
plus this verse’s
öékäs by Jéva Gosvämé and Viçvanätha Cakravarté – siddha-rüpeëa antaç
cintitäbhéñöa tat sevopayogi dehena – “With the siddha deha” means serving in a
mentally conceived body which is fit for service.” Qualification for rägänugä
bhakti
15 October 27, 2013
Narottama
däs Thäkur – sädhane bhävibe yähä, siddha deha päbe tähä (Premabhakti Candrikä)
– “Whatever siddha deha one thinks of during one’s sädhana is what one attains
in siddha stage.”
Kåñëadäs Kaviräja’s
Säraìga Rangadä öékä of Kåñëa Karëämåta (3):
rägänugä märge
anutpanna rati sädhaka bhaktair api svepsita siddha dehaà manasi parikalpya -
'On the rägänugä-path even a sädhaka bhakta who has no rati yet can think of
his own desired siddha deha."
A.C. Bhaktivedanta
Swami: “This external behavior is not at all according to the regulative
principles. The so-called siddha-praëäli process is followed by the
präkåta-sahajiya, a pseudo sect of so-called Vaiñëavas. In the opinion of Rüpa
Gosvämé, such activities are simply disturbances to the standard way of
devotional service.”
Response:
1] Where does Rupa
Gosvami say this in Bhakti Rasamrita Sindhu?
2] Bhaktivinoda
Thäkur, who elaborately preached siddha praëälé, is a pseudo Vaiñëava called
präkrita sahajiya? Why some then call him the 7th Gosvämé?
In his writings,
Swäméjé persistently presents a vaidhi bhakta as a neophyte and a räga bhakta
as an advanced devotee. He explains the two-fold division of sädhana into
vaidhi and rägänugä as follows (Nectar of Devotion, chapter 2):
“Now this
sadhana-bhakti, or practice of devotional service, may also be divided into two
parts. The first part is called service according to regulative principles: one
has to follow these different regulative principles by the order of the
spiritual master or on the strength of authoritative scriptures, and there can
be no question of refusal. That is called vaidhi, or regulated. One has to do
it without argument. Another part of sadhana-bhakti is called raganuga. Raganuga
refers to the point at which, by following the regulative principles, one
becomes a little more attached to Krsna and executes devotional service out of
natural love. For example, a person engaged in devotional service may be
ordered to rise early in the morning and offer arati, which is a form of Deity
worship. In the beginning, by the order of his spiritual master, one rises
early in the morning and offers arati, but then he develops real attachment.
When he gets this attachment, he automatically tries to decorate the Deity and
prepare different kinds of dresses and thinks of different plans to execute his
devotional service nicely. Although it is within the category of practice, this
offering of loving service is spontaneous.”
Response: Following
such reasoning, the siddha-associates of Lord Viñëu in Vaikuntha, who are
vaidhi bhaktas, would have to be woken up for mangalärati? This argument shows
that räga bhakti is not to be translated or presented as 'spontaneous devotion'
because the siddha vaidhi bhaktas in Vaikuëöha surely need not be prodded into
their service. Qualification for rägänugä bhakti
16 October 27, 2013
Swäméjé
comments on Çrémad Bhägavatam 3.5.4:
“...The bhakti
process, as performed under the regulative principles of vaidhi-bhakti, or
devotional service following the prescribed rules and regulations, is defined
by the revealed scriptures and confirmed by great acaryas. This practice can
help the neophyte devotee to rise to the stage of raga-bhakti, in which the
Lord responds from within as the caitya-guru, or the spiritual master as
Superconsciousness.”
Response: Here again
Swämiji suggests that räga bhakti is some kind of post-graduate stage of vaidhi
bhakti. That would mean that accomplished vaidhi bhaktas like Prahläda, Bhéñma
and Närada did not have communion with the caitya guru or Supersoul?
Concluding: Both the
vaidhi-sädhaka and the rägänugä-sädhaka pass through the various stages
delineated in the ädau çraddhah-verses on their respective paths.
Vaidhi-sädhana and rägänugä-sädhana are not two subsequent stages of one path,
but two different paths leading to separate goals.
Further discussions on
rägänugä bhakti:
Bhakta: "Some say
that it is more humble to become a servant of Mother Yaçodä at a respectful
distance than to be right up front as a manjari with Rädhä-Kåñëa."
Advaitadas: 'No one
can reach the spiritual sky without being totally humble. If there is any pride
left you can simply not enter into that realm, be it as a manjaré, servant of
Mother Yaçodä, associate of Lord Näräyaëa or what have you. This suggestion is
a purely artificial, mental construction which is not at all based on rasa
vicära, lobha (devotional greed) or on any äcärya's teaching. Manjaré bhäva is
superior in flavour or quality but not in quantity. In quality there are 4
kinds of flavours - däsya, sakhya, vätsalya and mädhurya, in quantity there is
but one - full surrender. Maïjaré bhäva is based on sheer attraction and not on
ambition or pride. Manjarés are neither more proud nor more humble than mother
Yaçodä's servants. That is not the point of manjaré bhäva. The siddhänta of
'the more surrender, the higher the rasa" is a myth.”
Bhakta: "What
about Vaikuëöha as a stopover to Goloka? Can one get further promotion to
Goloka after first attaining Vaikuëöha?"
Advaitadas:
"Bhakti Rasämåta Sindhu and Caitanya Caritämåta speak of two parallel
paths, that have different symptoms of progress (bhäva, prema) and different
final destinations - vaidhi bhakti leads to Vaikuëöha and räga bhakti leads to
Vraja. (See quotes on page 9) Gopa-kumära's progressive course in Båhad
Bhägavatämåta does not apply to regular sädhakas. He is widely regarded as a
model rather than a prototype sädhaka. In Caitanya Caritämåta, Madhya lélä, chapter
14, there was a Qualification for rägänugä bhakti
17 October 27, 2013
debate
between Çréväsa Pandit, who fought the corner of the aiçvarya-vision, and
Svarüpa Dämodara, who fought the mädhurya-corner. That debate was unsolved -
Çréväsa was not converted. Muräri Gupta and Vallabha were Räm-bhaktas and none
other than Mahäprabhu Himself and Rüpa-Sanätana preached to them to become
Kåñëa-bhaktas, but they were not converted either. It was simply their sthäyi
bhäva. If Vaikuëöha is a stopover, where is there a question of sthäyi-bhäva
then?"
Bhakta: "Why it
always has to be manjari bhäva, why not gopa bhäva (serving Kåñëa as a cowherd
boy) or so?"
Advaitadas:
1. "The fact that
there are elaborate systems of sädhana and entire societies built up around
manjaré bhäva, and none (that I know) around gopa bhäva (of which there is very
scant scriptural description and virtually no social support on the ground)
should not be seen as coincidence, but a clear sign that Mahäprabhu really
wants us to practise this (manjaré bhäva)."
2. The entire Gauòéya
Vaiñëava Sampradäya is initiated into the käma gäyatré, which is a mantra
worshiping Kåñëa as the transcendental youthful Cupid (Madana Gopäla) of Vraja
- that is wholly incompatible with loving Kåñëa as a child or a friend, is it
not? Is any Gauòéya Vaiñëava initiated with a mantra worshipping Kåñëa as a
child or a friend?
3. The entire Gauòéya
Vaiñëava Sampradäya sings the Gurvañöakam by Çrépäda Viçvanätha Cakravarté, in
which he clearly depicts Gurudeva as an assistant of the gopés to perfect the
amorous pastimes of Çré-Çré Rädhä-Kåñëa - nikuïja yunoù rati-keli siddhyaiù yä
yälibhir yuktir apekñaëéya
4. In that same
Gurvañöakam, Çré Viçvanätha Cakravarté describes how the Guru is always eager
to relish the endless sweetness of the pastimes, attributes, forms and names of
Çré Rädhikä and Mädhava, not of Kåñëa with the cowherd boys or His parents -
çré rädhikä mädhavayor apära mädhurya lélä guëa rüpa nämnäm pratikñaëäsvädana
lolupasya…”
Bhakta 2: We see in
Caitanya Caritämåta that Çréla Kåñëa däsa Kaviräja Goswämépäda has written,
cäri bhäva diyä prabhu näcäimu jagate, that Çréman Mahäprabhu has given four
bhävas, cära-vidha braja-bhäva, and with these He has made the world dance. And
you say Mahäprabhu really wants us to practise this manjaré bhäva, can you
comment please?
Advaitadas:
1. Yes, in principle
these four bhävas are given, but practically you see huge systems having been
built around manjari bhäva (Guöikä, siddha praëälé, yogapéöha, maps, what have
you) whereas none of these things are in place for practising gopa bhäva
anywhere (to my knowledge).
2. The Gauòéya
Vaiñëava-scriptures are predominantly about mädhurya rasa, to the extent that
Rüpa Gosvämé, when coming to that subject in Bhakti Rasämåta Qualification for rägänugä
bhakti
18 October 27, 2013
Sindhu,
cut it short and referred to an entire separate book he was to write about it,
Ujjvala Nélamaëi, which is about as big as the Bhakti Rasämåta Sindhu itself.
3. The opening verse of Caitanya Caritämåta
(also composed by Rüpa Gosvämé), anarpita carià cirät karuëayä avatérëa kalau
samarpayitum unnatojjvala sva bhakti çriyam reveals the predominance of
mädhurya rasa (unnata ujjvala rasa).”
