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Raganuga.Com Audio Archives

2009-05-11T22:49:00.000-07:00

The audio archives of the now retired Raganuga.Com are available for download at The Internet Archive:

Raganuga.Com Audio Archives

The download area contains all materials hosted under the lectures (patha) and songs (kirtana) sections of the site. Most of the materials come from Advaitadas's old source tapes I once cleaned up and uploaded.

The kirtana are recordings of songs primarily from Radha-kunda from over the decades. The patha are Advaitadas's translations of lectures by Pandit Ananta Das Babaji and Pandit Vaishnava Pada Das Babaji.

Licensed under Creative Commons Attribution-NonCommercial-NoDerivs 2.5, the media can be freely downloaded and shared. A special mention goes to The Internet Archive for their hosting service.

Total download size in MP3 (VBR) format is 1.9 GB. The files are available for download individually in several formats (MP3 64kbps, MP3 VBR, Ogg Vorbis) and in a single zip file.

Raganuga.Com Audio Archives

Avoiding Six Kinds of Vaishnava-aparadha

2009-03-06T18:25:00.000-08:00

How do the scriptures define Vaishnava-aparadha, the mad elephant we are told to keep away from the garden of our hearts? In the 265th anuccheda of his Bhakti-sandarbha, in explaining the ten offenses against the holy name, Sri Jiva quotes a verse from the Skanda Purana, delineating varieties of unbefitting acts in relation with a Vaishnava.

satAM nindA ity anena hiMsAdInAM vacanAgocaratvaM darzitam | nindAdayas tu yathA skAnde zrI-mArkaNDeya-bhagIratha-saMvAde –

nindAM kurvanti ye mUDhA vaiSNavAnAM mahAtmanAm |
patanti pitRbhiH sArdhaM mahAraurava-saMjJite ||
hanti nindanti vai dveSTi vaiSNavAn nAbhinandati |
krudhyate yAti no harSaM darzane patanAni SaT || iti |
“Defamation of the saints, as violence and so forth, as well as verbal, is now presented. Blasphemy and so forth are presented in the Skanda in the discourse of Sri Markandeya and Bhagiratha:

‘The fools who defame Vaishnava-mahatmas fall into a place known as Maharaurava along with their ancestors. The six degrading acts against Vaishnava are (1) killing him, (2) blaspheming him, (3) being envious of, or hating him, (4) not glorifying him, (5) being angry at him, and (6) not being happy upon seeing him.’”

According to Jiva it is also not acceptable to witness one, or several among the aforementioned degrading acts of defamation. The place known as Maharaurava is described in the fifth skandha of the Bhagavata (5.26.12) as follows:

evam eva mahArauravo yatra nipatitaM puruSaM kravyAdA nAma ruravas taM kravyeNa ghAtayanti yaH kevalaM dehambharaH ||

“Thus certainly a person who is exclusively absorbed in nourishing his body will be thrown to Maharaurava, where blood-thirsty hounds will devour his flesh and torment him.”

That said, let us examine the six kinds of degrading deeds.

1.To kill. This is obviously a heinous act bound to destroy the creeper of devotion. Under this heading, any and all acts of physical violence are also included.

2. To blaspheme. All verbal acts of defamation come under this category. Calling a Vaishnava names, speaking harshly to him or about him, speaking lies of him and so forth are considered blasphemy.

3. To be envious or hateful. To be envious of a Vaishnava, to wish for his demise or suffering and to act towards this goal, and other thoughts, speech and deeds prompted by a feeling of malice towards a Vaishnava come under this heading.

4. To not glorify. All Vaishnavas are worthy of respect. To not respect a Vaishnava in accordance with his qualification, or to refuse from recognizing a particular good quality or deed of a Vaishnava, is unbefitting. Everyone is to be given all the respect they deserve, regardless of their having different opinions from ours.

5. To be angry. Whatever a Vaishnava does, we are not to display an outburst of anger towards him. It is permitted to display anger towards someone who is hateful towards the bhaktas, but this, too, is to be done in a civil, constructive way for the rectification of the wrong-doer.

6. To not be happy upon seeing. Whoever has accepted the holy names of Krishna is a blessing to the world. To not feel happiness upon meeting a soul who has chosen to approach the Lord, regardless of his defects, is inappropriate.

Now I would like to bring this down to a practical level and examine the implications of the above unbefitting acts or attitudes when we evaluate the history of Gaudiya Vaishnavism, the doctrinal differences between various teachers, and so forth, in our discussions. Let me condense it into two sentences.

Regardless of what anyone has said or done, we should not (1) assault him or his followers, (2) call him names or speak of him harshly, or (3) wish anything bad for him. We should (4) justly give him all the credit he is due and praise his achievements, (5) avoid anger towards him as a person, and (6) be happy upon seeing or hearing of him or his followers, remembering that despite all differences, they also chant the all-auspicious names of Krishna.

I believe if we keep this in mind, we can live our devotional lives with a feeling of safety in the heart.

Q&A: What books should a new western traditonal Gaudiya Vaishnava read?

2009-03-03T17:47:00.000-08:00

Q: Can someone tell me which translations that are in English of Bhagavad Gita, Srimad Bhagavatam and Chaitanya Charitamrta does a traditional Gaudiya Vaishnava use? I realize that many disciples of Ananta das Babaji came from Iskcon and so still have the translations of BVSP to use, but what translations would be recommended for the brand new generation of GV's? Also, what is actually the recommendation of which books to read? Is it these three mentioned and in addition a book similar to Bhaktirasamrta Sindhu, or some other book that outlines the preliminary stages to the devotional path?

A: There is still a long way to go until we have carefully translated, definitive translations of all the core Gaudiya Vaishnava texts. The current selection of translations on the market often calls for a number of footnotes on the credits and shortcomings of the works to go along with the recommendation.

Below is a list of titles I consider essential reading for a Gaudiya Vaishnava, who wishes to be well acquainted with the theological foundations of his tradition – alphabetically listed. Notes on currently available editions, whether partial or complete, have been included.

Bhagavad-gita with Vishwanath Chakravarti’s and Baladeva Vidyabhushan’s commentaries – A classic text outlining the philosophical foundations of all Vaishnava-traditions.

Availability: Bhanu Swami has recently published an edition of Vishwanath Chakravarti’s commentary. BV Narayana Maharaja has published an edition with Vishwanath Chakravati’s and Bhaktivinoda Thakur’s commentaries. Of the two, the latter includes anvaya (“word-for-word”), as does A.C. Bhaktivedanta Swami’s, whose well-known edition includes a commentary of his own, using Baladeva’s tika as the foundation. Aside this, there are many contemporary commentaries.

Rupa Goswami’s Bhakti-rasamrita-sindhu with the commentaries of Jiva Goswami and Viswanath Chakravarti – The definitive work on devotion in practice and the nature of the perfection sought for.

Availability: David Habermann has published a complete edition in cooperation with Srivatsa Goswami of Chaitanya Prema Samsthan. Some notes from the commentaries have been included. B.V. Narayana Maharaja has published an edition of Vishwanath Chakravarti’s Bhakti-rasamrita-sindhu-bindu, a summary of Rupa’s work, which is also very useful.

Jiva Goswami’s Bhakti-sandarbha – A thorough and systematic delineation of the theology of devotion in practice.

Availability: Kusakratha Das has presented a complete translation of the text. Satya Narayana Das of Jiva Institute has recently published the first volume (of three) of the text, including Devanagari-text, transliteration and translation, making a vast improvement over Kusakratha’s edition that is regrettably not a very accurate representation of the original.

Sanatana Goswami’s Brihad-bhagavatamrita with his own commentary, an exploration of bhakti-siddhanta in the form of a narrative, supplemented with Rupa Goswami’s Laghu-bhagavatamrita, a concice thesis of the above.

Availability: Gopiparanadhana Das and BBT have presented a fine edition of the text in three volumes, including a translation of most of the tika, re-worded for smoother reading. Other translations, without a commentary, float around as e-texts. Kusakratha Das has published an edition of Laghu-bhagavatamrita that is being re-published.

Vrindavan Das Thakur’s Chaitanya Bhagavata – A voluminous biography narrating Sri Chaitanya’s years in Navadvipa.

Availability: Bhumipati Das and Pundarika Vidyanidhi Das are publishing a multi-volume edition of the work with the original text and Bhaktisiddhanta Sarasvati’s commentary. Sarvabhavana Das has published a one-volume edition. BV Puri Maharaja has published an edition that appears to be a polished version of an early draft of Sarvabhavana’s work.

Krishnadas Kaviraja’s Chaitanya Caritamrita – A wonderful blend of biographical narrative and philosophy, focusing on Sri Chaitanya’s later years.

Availability: Edward Dimock has published an edition of Chaitanya Caritamrita with aid from Radha Govindanath’s famous commentary in his translation. A.C. Bhaktivedanta Swami has published an edition with his own commentaries, drawing from Bhaktivinoda’s and Bhaktisiddhanta’s. Unlike Dimock’s, his multi-volume edition includes both the original Bengali text as well as synonyms. Dimock’s edition appears to be a more literal representation of the original.

Dhyanachandra Goswami’s Gaura-govindarchana-smarana-paddhati – An outline of the specific practices a sadhaka is to undertake in the course of his day-to-day bhajan.

Availability: Haricarana Das has translated the work. It was once available as an e-text, and is currently being re-edited and published in cooperation with the Blazing Sapphire Press.

Krishnadas Kaviraja’s Govinda-lilamrita – A voluminous narration describing the eight-fold daily pastimes of Radha and Krishna.

Availability: Advaitadas has published an edition with Rasbihari Lal & Sons. While the language of the translation could flow better, it is a fair representation of the original. Gadadhara Prana Das has also published an edition, and while his language certainly flows colorful, it would benefit from splitting elaborations into footnotes.

Gopala Bhatta Goswami’s Hari-bhakti-vilasa with Sanatana Goswami’s commentary – On matters of sadachar and rules for worship.

Availability: Rasbihari Lal & Sons are currently publishing a five-volume edition of the work with the first two volumes (ch. 1-10) currently available. While certainly helpful, the works could benefit from a translator who would translate directly from Sanskrit. Bhrigumuni Das has published a work called “Dearest to Vishnu”, a faithful presentation of chapters 12-16 dealing with Ekadashi.

Vishwanath Chakravarti’s Madhurya Kadambini – A comprehensive work outlining the course of a sadhaka’s progress towards the perfection.

Availability: Sri Krishna Chaitanya Shastra Mandir has published an edition including the original Sanskrit text and Ananta Das Babaji Maharaja’s elaborate commentary. Sarvabhavana Das and Dina Bandhu Das have both published translations of the text.

Narottama Das Thakur’s Prema-bhakti-chandrika – A beautiful outline of all that’s essential on the path of bhakti.

Availability: Sri Krishna Chaitanya Shastra Mandir has published an edition including Ananta Das Babaji Maharaja’s elaborate commentary, the English edition is currently available in manuscript form. Isvara Das has published an edition that could benefit from more accuracy. The included Bengali script is riddled with mistakes.

Srimad Bhagavatam with Sanatana Goswami’s, Jiva Goswami’s and Vishwanath Chakravarti’s commentaries – The vast garden in which the seed of our tradition of bhakti-rasa was planted.

Availability: A.C. Bhaktivedanta Swami has published translations of cantos 1-10/1 with the original Sanskrit text, transliteration and synonyms. His followers have published cantos 10/2-12 in the same style, often including translations of passages from earlier tikas in their commentary. Gita Press has published a complete translation of the text, which is, a few blunders aside, generally fine. Bhanu Swami has recently translated Vishwanath Chakravarti’s commentaries on the 10th canto.

Rupa Goswami’s Upadeshamrita from Stava-mala – A concise, yet essential work offering instructions to a sadhaka who seeks progress in his practices.

Availability: BV Narayana Maharaja has presented a translation of the work with three commentaries, by Radha Ramana Das Goswami, Bhaktivinoda Thakur and Bhaktisiddhanta Sarasvati. While the translations at times drift a bit aside from the original, the edition is useful.

Rupa Goswami’s Ujjvala-nilamani– The post-graduate study of Bhakti-rasamrita-sindhu, an extensive study of the nuances of madhura-bhakti-rasa.

Availability: Puri Maharaj of Gaudiya Math has published an edition which is far from being definitive, but helpful nonetheless. BV Narayana Maharaja is rumored to be preparing an elaborate edition with a commentary.

Raghunath Das Goswami’s Vilapa-kusumanjali– The zenith of aspirations on the path of raga, a heart crying out for Sri Radha’s service.

Availability: Ananta Das Babaji Maharaja has published an edition with elaborate commentaries, currently available in manuscript form. Availability is generally restricted, on the author’s request, to initiated traditional Gaudiya Vaishnavas.

Additionally, there is a rich tradition of Pada-kavya in our tradition – thousands and thousands of poems have been written over the centuries by early and modern pada-kavis alike, compositions that are instrumental in entering the world of bhakti-rasa.

Availability: BBT has published a song-book called Songs of Vaishnava Acharyas, Dasarath Suta Das has published a song-book called More Songs of Vaishnava Acharyas. BV Narayana Maharaja has published a song-book called Gaudiya Giti Guccha. Countless individual padas have been translated and are available online.

There are dozens of other titles that could justifiably be included in this list, such as select short works from Rupa Goswami's Stava-mala and Raghunath Das Goswami's Stavavali, or from among Baladeva's voluminous works.

To ensure that there is no room for misunderstandings or misinterpretations, consultation with devotees familiar with the works is recommended, and basic knowledge of Bengali and Sanskrit languages is very helpful. The Gaudiya Grantha Mandira offers a large repository of Sanskrit texts that may be used to supplement editions without the original text included.

* * * * * * *

Q: But I notice that a good number of the works you mentioned are works done by and commented by IGM figures, such as the referral you gave for Bhagavad Gita and Srimad Bhagavatam. In some cases, I guess not only the commentaries, but also the verse translation may not be considered accurate by a Traditional Gaudiya Vaishnava. In the case of the various bonafide siddha pranali lines, do they use translations of these texts that are made by people in their own lineage, but are in Hindi or Bengali? In that case, it shouldn't be too hard for an English translation to come fairly soon.

A: The Gaudiya tradition is very cross-lineage in its approach as far as general themes such as these are concerned. I haven't heard anyone expressing concerns over reading translations from those outside one's own parampara. In fact, it is quite common that one may have an instructing guru from a different lineage - this was the case with my Param-guru, whose first siksha-guru, Sri Krishna Chaitanya Das Babaji, was from Shyamananda-parivar, and whose vesh-guru, Pandit Advaita Das Babaji, was of Advaita-parivar. The stress on diksha-parampara must not be taken out of proportion and context.

Yes - accuracy is a great concern with many, if not most, translations currently available on the market. So much so that I personally refuse to accept any scriptural references as evidence unless accompanied by the original text. How many times have I come across "evidence" that was practically unrecognizable as a translation of the original!

Practically all important Gaudiya Vaishnava texts have been translated to Bengali, most are available in Hindi as well. Goofs in translations, however, are not the privilege of ISKCON and Gaudiya Math publications - as long as one does not familiarize himself with the original language of the text, one will have to live with a degree of uncertainty over the exact and precise meaning of the text.

To accurately translate Sanskrit-texts, I do not consider a mere translation from a Hindi or Bengali translation to be adequate. The translation must be verified against the original Sanskrit, so much can change in translations of translations. The original translator may have found some passages hard to understand, or may have felt a need to explain something more elaborately than the original for ease of reading. The translator of translation, then, will in his turn do the same - how far will the text evolve from the original?

Many works published from ISKCON and Gaudiya Math contain translations or commentaries that we would not consider accurate or tasteful. Regardless, they are helpful, and have therefore been mentioned. I rarely read contemporary commentaries from IGM-sources, aside occasional peeks as a matter of curiosity, or if the work contains a substantial amount of references from earlier sources.

It is a fact that these works should all be soon translated into English, and indeed wiht some volunteer effort, it could easily be accomplished. Sadly, few have come forward to offer their services, even if in return for limited financial compensation. Our society in the West is still in a budding state, and resources for abundant financing of such projects just aren't there.

Q&A: Discussing one's bhajan with others

2009-03-03T17:34:00.000-08:00

Q: Is it all right to discuss one's bhajan with others? Perhaps one may have an exceptional dream or a realization during bhajan – to whom may one speak of it, and to whom not?

A: We sometimes come across Vaisnavas who are fond of liberally sharing of their experiences, gained in dreams and in wakefulness all the same. However, visions and dreams with special spiritual significance are private matters one should cherish within the chamber of the heart. By airing them out in the public, their impact on the self fades and vanishes over time.

As recommended in Hari-bhakti-vilasa:

svapne vAkSi-samakSaM vA Azcaryam atiharSadam /
akasmAd yadi jAyeta na khyAtavyaM guror vinA //2.143//

"In dreams, or before one's eyes, if an astonishing, thrilling event suddenly occurs, it is not to be told of to others aside the guru."

If there are senior Vaisnavas in whom we have deep faith, and whom we regard essentially in the capacity of a guru, dreams and other special events may be disclosed to them as well.

However, only one who has digested and well internalized the experience may share it with others. Even then, they are to be shared with the faithful alone – with those who will respect and find deep inspiration in the same. Revealing heart's matters before the faithless is wholly improper. If this warning is not paid heed to, we gradually lose the impact of the experience, and additionally risk becoming subject to pride and a host of other vice arising from an inflated sense of self-importance and the possible admiration of others.

Again, in the words of Narottama Das Thakur Mahasaya from his Prema-bhakti-candrika:

Apana bhajana kathA, na kahiba yathA tathA, ihAte haiba sAvadhAna /

"The topics of your own bhajana, speak not of them here and there. In this, I shall exercise caution."

Then, he notes: rAkha prema hRdaya bhariyA – "Protect your love, burying it within your heart!" He says, gupate sAdhibe siddhi – "Perfection is attained in secrecy." The intimacy of experiences with God is likened to the lovers' relationship in an apt metaphor found in Hatha-yoga-pradipika (3.9):

gopanIyaM prayatnena yathA ratna-karaNDakam /
kasyacin naiva vaktavyaM kula-strI-surataM yathA //

"Hide them with persevering effort,
as you would a basket of jewels –
Truly don't speak of them to anyone,
As a noble lady wouldn't speak of making love."

Therefore, accomplished Vaisnavas never share of their experiences in bhajana in public. The absence of replies does not make a commentary on the presence or absence of experiences as such. Often, it only tells of the wisdom of silence. Those who have something factually precious to share will carefully guard it as a hidden treasure. Access to such treasures is gained through gaining the Vaisnava's confidence, for such things are not to be squandered in broadcasting to a mixed audience, as one would not hurl bucketfuls of pearls before the swine.

Again, in the words of Sri Jiva from his Bhakti-sandarbha (339):

atra ca zrI guroH zrI bhagavato vA prasAda labdhaM sAdhana sAdhyagataM svIya sarvasva bhUtaM yat kim api rahasyaM tat tu na kasmaicit prakAzanIyam yathAha:

"Then, the secrets of one's own that are obtained with practice and in attaining perfection – with the grace of Sri Guru and Sri Bhagavan – are never to be disclosed to anyone. As in the Bhagavata:

naitat parasmA AkhyeyaM pRSThayApi kathaJcana /
sarvaM sampadyate devi deva guhyaM susaMvRtam // BhP 8.17.20

"This is not to be disclosed to outsiders, even if inquired on by someone;
All the secrets of the gods, O Devi, will yield their fruit when well concealed."

The warnings aside now, observe the merits of containing the experience – at the opening of Rupa's Utkalika-vallari, one of his final works:

prapadya vRndAvana-madhyam ekaH
krozann asAv utkalikAkulAtmA /
udghATayAmi jvalataH kaThorAM
bASpasya mudrAM hRdi mudritasya //1//

"Cast down amidst Vrindavana is one
In tears with the longings of an agitated heart
I shall reveal the fierce burning
The marks of tears imprinted in the heart."

The word bASpa means tears, and it means steam as well. Countless tears have left their deep wounds in Rupa's heart. The outburst of seventy verses of intense emotion are the result of decades of withholding an immeasurable depth of feelings. Read the description of Bhakti-ratnakara:

eka dina rAdhA-kRSNa viccheda kathate /
kANDaye vaiSNava mUrccha-gata pRthivite //
agni-zikhA prAya jvale rUpera hRdaYa /
tathApi bAhire kichu prakAza nA haYA //
karu dehe zrI-rUpera niHzvAsa sparzila /
agni-zikhA prAYa sei dehe braNa haila //
dekhiYA sabAra mane haila camatkAra /
aiche zrI-rUpera kriyA kahite ki Ara //

"One day, the separation of Radha and Krishna was discussed;
The Vaisnavas cried, falling senseless on the ground.
Rupa's heart was ablaze like the tip of a flame,
And yet outside nothing was manifest at all.
Whose body Sri Rupa's exhalation would touch,
That body would be burnt, as if touched by a flame.
Seeing this, astonishment filled all –
Such are Sri Rupa's deeds, what more can one say?"

This is the power of conserving emotion and experience within. This is the power of devotion contained. Do not build up your bhajana only to waste it away, let it not be blown with the wind to a thousand directions.

* * * * * * *

Q: What kinds of experiences can be revealed, and what ought to be kept hidden?

A: There are experiences that are very particular, and the revealing of which would set one apart from others and draw particular attention to oneself. Such experiences should be kept carefully under a lid, even among an assembly of devotees.

For example – you have had a dream where Thakur has given you a beautiful darshan or an advice, or you have had a vision at the time of illness that has cured you, or a strong experience has cast you into an ocean of anubhava and sattvika-bhava – things like this you should keep carefully hidden.

The experience you note is a beautiful experience, but it is a general experience, and something that can be easily shared by many. In fact, if someone is not moved to tears after reading of the acts and character of saints like this, there is something very wrong. Even a worldly person would feel moved at the sight of such sincerity.

Still, something such as what you mention should not be spoken to non-devotees, but in an assembly of devotees it is fine. I have been particularly protective of the sanctity of this forum's atmosphere especially for the aim of our being able to speak and have exchanges more freely than we could have had at places like Gaudiya Discussions with a completely mixed member base. This is why we also have members only sections and a public section here. I can't recall to which you posted the passage you cite, but it didn't strike me as inappropriate; rather I was very pleased to read it, and it no doubt serves as inspiration for others, too, to read and hear such narrations.

There are fine lines, and the lines are subjective to a great many factors that make up what you are, contributing to your eligibility to do diverse things. Your own borders are only found through experience and reflection.

F: Sadhaka and Siddha: Two classes of devotees

2009-02-01T12:44:00.000-08:00

There are two classes of devotees, the sadhaka and the siddha. Those at the stage of sadhana are called sadhakas, and those at the stages of bhava and beyond are called siddhas. The stage of bhava is the stage of the awakening of the svarupa. Vishwanath Chakravartipada describes this blessed stage as follows:

buddhir apatantam evArtham avadhArayantI jAgrat-svapna-suSuptiSu tadIya-smRti-vartmany eva pAnthatvam adhyavasyet | ahantA ca prApsyamAne sevopayogini siddha-dehe pravizantIva sadhaka-zarIraM prAyo jahAtIva virAjeta | mamatA ca tac-caraNAravinda-makaranda eva madhukarIbhavitum upakrameteti | sa ca bhaktaH prAptaM mahA-ratnaM kRpaNa iva janebhyo bhAvaM gopayann api kSAnti-vairAgyAdInAm AspadIbhavan lasal-lalATam evAntardhanaM kathayatIti nyAyena tad-vijJa-sAdhu-goSThyAM vidito bhaved anyatra tu vikSipta ity unmatta iti sajjata iti durlakSyatAM gacchet || mk 7.3

The bhava bhakta’s intelligence then unfailingly has this single purpose. The Lord remains on the path of his memory whether he sleeps, dreams or is awake. Then his sense of identity (ahantA, “I”) enters a perfected body (siddha-deha) suitable for his desired service to the Lord; it is almost as if he has left the present sadhaka body. His sense of possessiveness (mamatA, “mine”) becomes like a bee ready to relish the nectar of the Lord’s lotus feet. In this stage the devotee tries to conceal his feeling of love like a miserly person hiding a precious jewel. There is a saying that a bright face tells of hidden wealth. Because the bhava bhakta has qualities such as patience and renunciation, he is recognized by the realized devotees, but the common people are baffled by his activities and think he just has a disturbed mind.

For the bhava-bhakta, there is no question of absence from the lila. He is always absorbed and present in his svarupa and the related services in the svarasiki-lila. Needless to say, such souls are extremely rare in this world, and tend to keep themselves hidden from the public view.

At the stages prior to the awakening of the svarupa where the svarupa is being cultivated and meditated on, the vision of the lila appears whenever the consciousness of the sadhaka enters into the svarupa. At this stage, the lila is yet to become a "concrete" reality, in contrast to the substantial attainment at the stage of bhava. While the visions of the lila he receives are certainly real, being the reciprocal revelation of the ista-deva, the sadhaka is yet to attain permanent, active presence in the nitya-lila. The reality of the lila appearing in his meditations is a subjective presence brought forth with the lord's grace with the aim of nourishing his greed for the desired attainment.

Q&A: Siddha-identity in everyday life: Harmonizing siddha-deha with ordinary activities

2009-02-01T12:40:00.001-08:00

Q: I have been wondering how one harmonizes one's siddha-identity with "ordinary" activities like bathing, eating, going to the toilet etc. Or is that a kind of mental switch, like during bhajan I am X gopi (siddha-deha), then I turn into Y das (sadhaka-deha) and do my ordinary activities until its bhajan time again? How can I meditate upon myself as a perfected, spiritual entity while being sick, driving a car, using my mobile phone or arguing with the boss in the office etc.?

A: In his Bhakti-rasamrita-sindhu, Sripad Rupa Goswamipad presents the famous two-fold division of seva to be undertaken by those who seek to follow the raga-marga:

sevA sAdhaka-rUpeNa siddha-rUpeNa cAtra hi |
tad-bhAva-lipsunA kAryA vraja-lokAnusArataH || brs 1.2.295

"Serving in the sadhaka-form, as well as in the siddha-form, engaged in activities while desiring the mood of the residents of Vraja, following in their wake."

The external sadhaka-life is to be undertaken while emulating the example of the Goswamis of Vrindavan, engaged in the varieties of devotional services led by sravana, kirtana, archana and so forth. These activities are classified as svAbhISTa-bhAva-sambandhi, or as having a direct relationship with one's desired feelings. These activities, even though undertaken in the external body, lead one to the identity within. Therefore, there is no essential conflict between the two realms in which service has been undertaken.

Such activities of devotional service are also known as svarUpa-siddha-bhakti, or acts that are inherently devotional by their nature. This classification has been presented in contrast to saGga-siddha-bhakti, or elements that attain the quality of devotion through contact with devotion, and aropa-siddha-bhakti, or activities over which the quality of devotion is superimposed, and that are therefore considered to be akin to bhakti.

The quality for kindling inner revelation that is inherent in activities of svarUpa-siddha-bhakti lacks in the two other categories. Activities such as maintaining one's livelihood through work in the society, and thereby maintaining one's facility for devotional services, are generally known as aropa-siddha-bhakti, or activities that become devotional through superimposition. The activities are not devotional in and of themselves, their quality is transformed after the event through the devotee's internal spirit of offering and surrender.

Though elements of aropa-siddha-bhakti are also helpful, and indeed a necessity at a certain stage, they must begin to withdraw as one enters into the world of siddha-rUpa-sevA. Lacking a direct connection with the transcendent realm in which the seva is to take place, they have a great potential for distracting the mind. Some elevated souls are able to transmutate even worldly activities into direct acts of devotion through the power of their smarana, remaining aloof from external influence. However, most sadhakas will find that such external activities will prove to be obstacles in the practice of smarana.

Some aspects of ordinary daily life have qualities that are parallel to the course of the lila. Therefore, someone conversant with the lila can easily attribute the self-conception of the svarupa and the flow of the lila over them and remain in the proper self-identity in the course of the said activities. One should, as far as possible, seek to organize his life in a manner that facilitiates absorption in the lila throughout the day.

The adoption of a specific transcendent identity and the subsequent gradual absorption in the nectarine services of Radha-Krishna possess a vast potential for attracting and containing the consciousness beyond and away from this world. Therefore, as one becomes more accomplished in such practices, he will find it harder and harder to dwell amidst a mundane environment, so much so that time spent in distraction will begin to be felt as painful, and indeed unbearable. The two worlds don't mix together all that well.

For success in smarana, it is vital that one protect the consciousness from outer influences, as smarana is dependent on the purity of the mind – smaraNaM tu zuddhAntaH-karaNatAm apekSate (BhS 276). The foremost among the purifiers of the heart is the chanting of the divine Name, which one should chant at least one lakh, or sixty-four rounds, daily. Before exposing the matter of raga-bhajana (verse 8) in his Upadeshamrita, Srila Rupa Goswamipad has laid emphasis on the worship of the Name as the healer of the polluted heart (verse 7). Chanting a lakh of Names or more, along with the other devotional duties that must be undertaken to support the inner worship, take a substantial amount of time.

All of this has led some mahatmas to conclude that one should renounce the world as a prerequisite for the practice of lila-smarana. While the formal acceptance of the life of a renunciate is not necessarily called for, a withdrawal from the world is instrumental in making the practice successful. Successful smarana calls for exclusivity, and it calls for the absolute rejection of mundane desire. A heart riddled by the mundane, devoid of suddha-bhakti, is not eligible for entrance into the kingdom of rasa.

One must remember that svarupa-meditation and lila-smarana are not a matter of mere techniques of visualization. The lila is self-manifest by nature and arises of grace, grace that is drawn towards one who forsakes all for the sake of a wholehearted devotional pursuit. The appearance of the lila in the chamber of the heart cannot be forced. It flows naturally in a pure and devoted heart, and is therefore aptly called svarasiki. The varieties of meditation, memorization and visualization that are undertaken, despite their being instrumental in supporting the attainment, do not possess the power for revealing the lila and bestowing saksat-seva.

One may also, disregarding all of the above, engage in a semblance of cultivation of svarupa-meditation and lila-smarana. While through that bhajana-siddhi will not be attained, often a favorable samskara is created, a samskara that will in due course of time lead the devotee to the shelter of realized bhajananandi-mahatmas who infuse him with the power to leave behind the mundane and embrace a life of bhajan. Prior to that, practices of smarana are reminiscent of a child's play with dolls. Feeding a doll and putting it to sleep gives a conception of what having a baby is like, and yet the experience is far removed from the labor a mother must bear in caring for a child.

Q&A: Making up for lapses in devotional practices: What to do if one has been unable to complete his daily vows?

2009-02-01T12:38:00.001-08:00

Q: What should one do if for some reason he's been unable to complete the daily devotional vows concerning the chanting of harinama or diksha-mantras, or puja?

A: It should be understood that there is no wonder trick by the doing of which the neglect of a previous day's devotional activities could be complemented whilst hoping to attain an equal result. One's daily devotional activities are nitya-niyamas, perpetual vows. One should not seek for ways to occasionally avoid them for the sake of one's leisure and pleasure. raghunAther niyama, yena pASANer rekha! - "The vows of Raghunath were like streaks on a stone." One should strive to embrace such firmness of practice to attain success in his devotional pursuits.

It may be that on account of some unforeseen, insurmountable obstacle one's devotional practice is compromized. If that is the case, some remedial measures have been taught in the Vaishnava-smriti and heard from the mouths of the sadhus. Yet, one should not, on their strength, neglect one's devotional vows in a calculated manner, "If I don't fulfill my vows of bhajan today, then here's what I need to do tomorrow to make up for it. Let me therefore leave it for tomorrow." No! This will imbibe the flaw of nAmno balAd yasya hi pApa-buddhiH, to assume that one may misbehave on the strength of devotional worship.

One should think, "I must complete my daily nitya-niyamas. I must." Just as one wouldn't leave a child unfed and uncared for a day, one mustn't leave one's tender bhajan unnourished, and one mustn't keep his Thakur waiting. Utsaha and dhairya, enthusiasm and fortitude, are vital in the growth of bhakti (Upadeshamrita 3); without them, devotional progress is halted.

Should a lapse occur on account of excessive and unavoidable seva or some formidable obstruction, the general principle is that one should do more than the remaining balance as a matter of devotional atonement, with a sincere feeling of unworthiness as Thakur's servant. One must understand that the daily niyamas are a part of a living personal relationship with Thakur, not a matter of ritualistic, obligatory observance. They are our expression of longing, of our heart's budding love.

The 19th chapter of Hari-bhakti-vilasa (19.1038-1039) notes, in the context of worshiping the deity:

ekAha pUjAvihitau kuryAd dvi-guNam arcanam |
tri-rAtre tu mahA-pUjAM samprokSaNam ataH param ||
mAsAd Urdhvam anekAhaM pUjA yadi vihanyate |
pratiSThaiveSyate kaizcit kaizcit samprokSaNa-kramaH ||

"If worship has been forsaken for a day, one ought to worship twice. If three days have passed, one should perform great worship with the bathing ceremony. If the worship has been repeatedly neglected for the duration of a month, some hold that installation should be done anew, while others recommend the bathing ceremony and so forth."

Such worship should be done in the spirit of apology, calling out for the Lord, begging him to again receive our worship, with firm determination that such neglect will not occur again.

Manohara-bhajan-dipika, discussing what ought to be done in the event that the chanting of the names has been halted for a day, states that one must then, on the following day, perform four-fold the daily vow. For example, if one's vow has been for 50.000 names daily, one should then chant 200.000 names, discarding all unneeded activity to arrange for time for its performance. In the event that daily vow has not been neglected but has been compromised, then doing the vow two-fold is sufficient.

For those chanting the Names in excess of one lakh, the four-fold atonement is not practicable for obvious reasons. Rarely it is seen, though, that someone with a lakh's daily vow would halt his nama-bhajan altogether for a day! Regardless, if their nama-bhajan has been compromised, they should chant a substantially increased quantity in proportion to their daily vows on the following day to atone for the neglect of Nama Prabhu's daily worship.

The above also applies for the chanting of the diksha-mantras and other quantifiable practices. If the practices neglected are not of a nature that could be quantified, one should sincerely regret having neglected the said practice and thereby a precious opportunity for acts of devotional worship, praying for a new opportunity. With that, one should make arrangements to see that the situation leading to the neglect will not occur again.

Q&A: Maintaining inspiration in bhajan: Sometimes inspiration comes, and again it goes...

2009-02-01T12:35:00.000-08:00

Q: It is often seen that people come to Vraja for pilgrimage, associate with sadhus and gain much inspiration in bhajan -- only to have it diminish and wither in a few months after returning to West! What is the reason for this, how to avoid it?

A: There are several reasons for the diminishing of enthusiasm in bhajan. As a matter of general principle, it has to do with not exercising due caution in protecting one's bhajan. For a sadhaka, protecting one's bhajan is of the utmost essence. He should not neglect or squander his precious attainments.

In his Upadeshamrita, Srila Rupa Goswamipad has listed the following six items that cause the devastation of devotional pursuits:

atyAhAraH prayAsaz ca prajalpo niyamAgrahaH |
jana-saGgaz ca laulyaM ca SaDbhir bhaktir vinazyati || 2 ||

"Excessive eating or harnessing property, strenuous endeavors, idle talks, neglect of principles, the company of the worldly and fickleness; these six make the devotion perish."

If someone, after having spent time engrossed in bhajan, returns to his worldly life of harnessing so many items that are truly not of need for a life of bhajan, he is overwhelmed by a sense of possessive illusion that blocks the consciousness from entering the ways of bhajan. If one eats in excess or eats inappropriate food from inappropriate sources, sexual desire is provoked, the consciousness is tainted with evil and the mind becomes wicked. If one engages in idle talks, such as blasphemy, gossip or topics of sensuality, he cuts on the very root of devotion through blasphemy and gossip, cultivating taste for the mundane.

If someone neglects the execution of due devotional principles, one's daily religious vows of prayer, worship and meditation, the creeper of devotion withers in shortage of water. If one maintains mundane association either through cultivating relationships with worldly people or vicariously enjoying their ways through movies, novels and so forth, his taste for the worldly is nourished, and in proportion his interest in devotion vanishes. If the mind is fickle, running across the universe and taking interest in countless topics of sense enjoyment and intellectual interest, the focus of consciousness is scattered and led afar from bhajan.

Among the six items perfecting the practice of devotion, Rupa Goswami mentions sato vRtteH, which the commentator glosses as sadAcAra, or saintly conduct. Sadachar keeps one protected from varieties of aparAdhas and shields one from mundane influence, lack thereof leads one to unknowingly commit aparAdhas and leaves one vulnerable for the effects of the world. Therefore, one should learn and adopt appropriate sadachar, saintly conduct, to protect the tender creeper of devotion.

In his teachings to Sri Rupa, Sriman Mahaprabhu taught of the cultivation of the creeper of devotion and the need to exercise great caution (CC 2.19.154ff):

tabe yAya tad-upari goloka-vRndAvana |
kRSNa-caraNa-kalpa-vRkSe kare ArohaNa ||
tAhAG vistArita haJA phale prema-phala |
ihAG mAlI sece nitya zravaNAdi jala ||
yadi vaiSNava-aparAdha uThe hAtI mAtA |
upADe vA chiNDe, tAra zukhi’ yAya pAtA ||
tAte mAlI yatna kari’ kare AvaraNa |
aparAdha-hastIra yaiche nA haya udgama ||

"Then, it grows beyond and reaches Goloka Vrindavan, climbing to the desire tree of Sri Krishna's feet.
"Extending there, it produces the fruit of prema, as the gardener always sprinkles it with the water of hearing and the such.
"Should offence at the feet of a Vaishnava arise like a mad elephant, it'll uproot or break the creeper, making its leaves dry.
"Therefore the gardener, with great diligence, prepares a protective barrier to prevent the elephant of offence from awakening."

The observance of maryAda, or proper etiquette in dealings with Vaishnavas, coupled with due awareness of inadequacies in ingredients, places and manners of activity in worship, must therefore be assimilated and maintained if one is to maintain one's firmness in pursuing devotion.

Mahaprabhu described the undesired weeds that suck the life sap of the creeper of devotion in the following words:

niSiddhAcAra, kuTInATI, jIva-hiMsana |
lAbha, pUjA, pratiSThAdi yata upazAkhA-gaNa ||
seka-jala pAJA upazAkhA bADi yAya |
stabdha haJA mUla-zAkhA bADite nA pAya ||
prathamei upazAkhAra karaye chedana |
tabe mUla-zAkhA bADi’ yAya vRndAvana ||

"Forbidden acts, duplicity, hostility towards others, mundane gain, worship and distinction, these are the host of weeds.
"Drinking the water sprinkled, they are nourished while the growth of the main creeper becomes thwarted.
"The weeds must be discarded at the very moment of their appearance; Then, the main creeper will grow and reach Vrindavan."

One should therefore stay afar from forbidden acts such as sinful deeds or other acts deemed unbefitting in the Vaishnava scriptures, be transparent in his dealings and not lead a life of deceit, not cause undue grief and anguish to other living entities, and always beware the traps of mundane gain, worship and distinction that arise parallel with the growth of devotion.

Hence the famous words, sAdhu sAvadhAn! -- "Saints, beware!". Seek to protect your devotional accomplishments by carefully weeding out crippling elements, whilst always yearning for the company of affectionate and advanced sadachari-sadhus from whose hearts the nectar of devotion oozes in our direction, and who educate us in the ways of guarding our growth in devotion.

Padavali: I Heard the Saint Say (Narottama)

2009-02-01T12:29:00.001-08:00

"When shall I become a resident of Vrindavana?"

– From Srila Narottama Das Thakur Mahasaya's Prarthana –

-o)O(o-

śuniẏāchi sādhu-mukhe bale sarva-jana /
śrī rūpa-kṛpāẏa mile yugala caraṇa //

“I’ve heard from the saints’ mouths, and so say all,
With Śrī Rūpa’s grace, the feet of Yugala are attained.”

hā hā prabhu sanātana gaura-parivāra /
sabe mili vāñcha pūrṇa karaha āmāra //

“Hā hā! Master Sanātana, the companions of Gaura!
All of you, make my desires fulfilled!”

śrī rūpera kṛpā yena āmā prati haẏa /
se pada āsraẏa yāra sei mahāśaẏa //

”Should Śrī Rūpa’s grace fall upon me...
Whose is the shelter of those feet, he is great indeed!”

prabhu lokanātha kabe saṅge laẏe yābe /
śrī rūpera pāda-padme more samarpibe //

“When will master Lokanātha go, keeping me with him,
And offer me at Śrī Rūpa’s lotus feet?”

heno ki haibe mora narma-sakhī-gaṇe /
anugata narottame karibe śāsane //

“Then, shall it happen to me that the dear sakhīs
Will scold Narottama, who has become their follower?”

-o)O(o-

Padavali: When shall I become a resident of Vrindavana (Narottama)

2009-02-01T12:27:00.001-08:00

"When shall I become a resident of Vrindavana?"

– From Srila Narottama Das Thakur Mahasaya's Prarthana –

-o)O(o-

hari hari kabe habe vṛndāvana-vāsī /
nirakhiba naẏane yugala rūpa-rāśi //

“Hari, Hari! When will I become a resident of Vṛndāvana?
With my eyes, I shall see the charming forms of Śrī Yugala…”

tyājiba śaẏana sukha vicitra pālaṅka /
kabe vrajera dhūlāẏa dhūsara habe aṅga //

“Forsaking the joy of sleeping on a fancy bed,
When will my limbs be anointed with the dust of Vraja?”

ṣaḏa-rasa-bhojana dūre parihari /
kabe vraje māgiẏā khāiba mādhukarī //

“Casting afar the enjoyment of six food-flavors,
When shall I beg for mādhukarī in Vraja?”

parikramā kariẏā vrajera vane vane /
viśrāṁa kariba giẏā yamunā puline //

“Circumambulating Vraja from one forest to the next,
I’ll take rest, going to Yamunā’s bank.”

tāpa dūre kariba śītala vaṁśī-vaṭe /
kabe kuñje basiba giẏā vaiṣṇava nikaṭe //

“I’ll rid myself of burning heat at the cooling Vaṁśī-vaṭa;
When will I sit in the kuñja near the Vaiṣṇavas?”

narottama dāsa kahe kari parihāra /
kabe vā emana daśā haibe āmāra //

Narottama Dās says, “Forsaking all,
When will such a state be mine?”

Padavali: Madhavotsava-kamalakara - Springtime of Vrindavana in Gita-govinda (Lalita-lavanga-lata)

2009-02-01T12:24:00.001-08:00

This song, Madhavotsava-kamalakara of Jayadeva's Gita Govinda, can be sung daily during the spring-season, starting with Vasanta-pancami.

śrī-jaẏadeva-viracitā gīta-govinda-kāvyam

sāmoda-dāmodara-nāmaka prathamaḥ sargaḥ,
mādhavotsava-kamalākāra-nāmaka tṛtīya prabandhaḥ |
vasanta-rāga-yati-tālābhyāṁ gīyate ||

-o)O(o-

lalita-lavaṅga.latā-pariśīlana-komala-malaẏa-samīre |
madhukara-nikara-karambita-kokila-kūjita-kuñja-kuṭīre ||

lalita – tender; lavaṅga.latā – clove creepers; pariśīlana – in touch with; komala – gentle; malaẏa-samīre – with breezes from Malaya-mountains; madhukara – honey bees; nikara – swarms of; karambita – intermingled; kokila – cuckoos; kūjita – cooing; kuñja-kuṭīre – in an arbour cottage;

"Tender clove creepers touching the gentle breeze from Malaya-mountains, swarms of honey-bees intermingled, cuckoos cooing in arbour cottages..."

viharati harir.iha sarasa-vasante |
nṛtyati yuvatī-janena samaṁ sakhi ! virahi-janasya durante || dhru ||

viharati – frolicks; harir – Hari; iha – here; sarasa-vasante – in the enamored spring; nṛtyati – dances ; yuvatī-janena – of youthful girls; samaṁ – even as then; sakhi – friend; virahi-janasya – of people in separation; durante – misery;

"Hari frolicks in the enamored spring! Even as the young ladies dance, O sakhi!, people in separation grieve."

unmada-madana-manoratha-pathika-vadhū.jana-janita-vilāpe |
ali.kula-saṅkula-kusuma-samūha-nirākula-bakula-kalāpe ||

unmada – intoxicated; madana-manoratha – on the cupid's chariot; pathika – travelers; vadhū.jana – of the young brides; janita – occurring; vilāpe – lamentations; ali.kula – swarm of honeybees; saṅkula – crowded together; kusuma-samūha – bunches of flowers; nirākula – full of; bakula-kalāpe – in the thickets of Bakula-tree;

"The intoxicated travelers on Cupid's chariot of mind, the young brides make their lamentations known... Swarms of honeybees are crowded amidst the flower-bunch laden thickets of the Bakula-trees."

mṛga.mada-saurabha-rabhasa-vaśaṁvada-nava.dala-māla-tamāle |
yuva.jana-hṛdaya-vidāraṇa manasija-nakha-ruci-kiṁśuka-jāle ||

mṛga.mada – musk; saurabha – fragrance; rabhasa – rapidly; vaśaṁvada – as if their own; nava.dala – new leaves; māla – garlanding; tamāle –Tamala-trees; yuva.jana – of the youngsters; hṛdaya – heart; vidāraṇa – rending; manasija – the mind-born cupid; nakha – nails; ruci – splendor; kiṁśuka – blood-red Kimsuka-flower; jāle – in bunches of;

"The new leaves garlanding the Tamala-tree rapidly spread their fragrance, as if they'd adopted the qualities of musk as their own. The splendor of bunches of blood-red Kimsuka-flowers are the nails of the mind-born Cupid, rending the hearts of youngsters."

madana-mahīpati-kanaka-daṇḍa-ruci-keśara-kusuma-vikāśe |
milita-śilī.mukha-pāṭali-paṭala-kṛta-smara-tūṇa-vilāse ||

madana – cupid; mahīpati – the sovereign; kanaka – golden; daṇḍa – sceptre; ruci – splendor; keśara-kusuma – Kesara-flowers; vikāśe – blooming; milita – joined; śilī.mukha – arrows, or bees; pāṭali-paṭala – cup-like Patali-flowers; kṛta – made as; smara – cupid; tūṇa – quiver; vilāse – appearing as;

"Blooming Kesara-flowers in their splendor are the sceptre of Cupid the sovereign. Bees and cup-like Patali-flowers together come forth as the Cupid's quiver."

vigalita-lajjita-jagad.avalokana-taruṇa-karuṇa-kṛta-hāse |
virahi-nikṛntana-kunta-mukhākṛti-ketaki-danturitāśe ||

vigalita – vanished; lajjita – being ashamed; jagad – of the world; avalokana – watching; taruṇa – tender, or youngsters; karuṇa – with pity, or Karuna-flower; kṛta – made to; hāse – laugh; virahi – those separated; nikṛntana – maiming; kunta-mukhākṛti – faces as if lances; ketaki – Ketaki-flowers; danturitāśe – filling all directions;

"Forsaking their shame in the watching eyes of the world, the youngsters are pitifully laughed at by Karuna-flowers. The faces of Ketaki-flowers, filling all directions, are the lances maiming those in separation."

mādhavika-parimala-lalite nava-mālika-jāti-sugandhau |
muni-manasām^api mohana-kārīṇi taruṇā.kāraṇa.bandhau ||

mādhavika – Madhavi-plants; parimala – fragrance; lalite – gently; nava – new; mālikaẏāti –Malika and jasmine flowers; sugandhau – fragrance; muni – of the sages; manasām – minds; api – even; mohana-kārīṇi – cause of bewilderment; taruṇā – youngsters; kāraṇa – cause; bandhau – of uniting, or bondage;

"The fragrance of Madhavi-vines and the sweet odors of new Malika-jasmines lead even the minds of the sages to bewilderment, a cause for the youngsters' union."

sphurad.atimukta.latā-parirambhana-pulakita-mukulita-cūte |
vṛndāvana-vipine parisara-parigata-yamunā.jala-pūte ||

sphurad – vibrant; atimukta.latā – Madhavi-creepers; parirambhana – embracing; pulakita – bristled; mukulita – full of blossoms; cūte – mango-trees; vṛndāvana – in Vrindavana, or vṛnda – group, avana satisfy; vipine – in the forest; parisara – flowing about; parigata – surrounding; yamunā – of Yamuna-river; jala – water; pūte – clear;

"The vibrant Madhavi-creepers embrace the mango-trees, full of blossom as their bristles. The fresh waters of Yamuna flow in Vrindavana's every direction."

śrī.jaẏadeva-bhaṇitam^idam^udaẏati hari-caraṇa-smṛti-sāram |
sarasa-vasanta.samaẏa-vana-varṇanam^anugata-madana-vikāram ||

śrī.jaẏadeva-bhaṇitam – spoken by Sri Jayadeva; idam – this; udaẏati – emerging; hari-caraṇa – the feet of Hari; smṛti-sāram – essence of meditation; sarasa – impassioned; vasanta – spring; samaẏa – season; vana – woods; varṇanam – description; anugata – following; madana-vikāram – cupid's agitations;

"This narration by Jayadeva gives rise to the essence of meditation, the feet of Hari. The Cupid's transformations follow in the wake of the description of the impassioned spring-time in the woods."

Padavali: Radha-janmotsava

2009-02-01T12:23:00.001-08:00

bhAdra zuklASTamI tithi, vizAkhA nakSatra tithi,
zrImati janama sei-kAle |
madhya dina gata ravi, dekhiYA bAlikA chabi,
jaYa jaYa dei kutUhale ||
vRSabhAnupure, prati ghare ghare,
jaYa rAdhe zrI.rAdhe bole |
kanyAra cA&damukha dekhi, rAjA hailA mahAsukhI,
dAna dei brAhmaNa sakale ||
nAnA dravya haste kari, nagarera yata nArI,
AilA sabhe kIrtidA mandire |
aneka puNyera phale, daiva hailA anukUle,
e hena bAlikA mile tore ||
modera mane hena laYa, eho ta mAnuSa naYa,
kon chale kebA janamilA |
ghanazyAma dAsa kaYa, nA kariha saMzaYa,
kRSNapriYA sadaYa ha_ilA ||

On the eighth day of the bright half of Bhadra-month, on the day of the Visakha-constellation, Srimati's birth occured.
The sun, having traveled to mid-day and seeing the splendor of the baby girl, said "Jaya Jaya" in great delight.
In the town of Vrisabhanu, in each and every house, "Jaya Radhe, Sri Radhe" was said.
Seeing the moon-face of the daughter, the king became most happy and gave in charity to all brahmanas.
He gave different ingredients to the hands of all the ladies of the village, as they assembled at Kirtida's temple.
"As the fruit of so much piety, with the godspeed of destiny, such a baby girl has been given to you!
"We are thinking that she is not an ordinary human at all -- who has taken birth in this disguise?"
Ghanasyama Das says, "Have no doubt of it, she will always be dear to Krishna!"

Author: Ghanasyama Das
Source: Gita-ratnavali (GRA), p. 19 / 2
Theme: Radha-janma / Vraja
Language: Bengali
Raga: rAgiNI kalyANI
Tala: dazakusi

Padavali: Song before Bhagavat-katha (Gauracandrika)

2009-02-01T12:19:00.000-08:00

jaYa jaYa nityAnandAdvaita gaurAGga |
nitAi gaurAGga nitAi gaurAGga |
jaYa jaYa nityAnanda zrI-Advaita gaurAGga ||
jaYa jaYa yazodA-nandana zacI-suta gauracandra |
jaYa jaYa rohiNI-nandana balarAma nityAnanda ||
jaYa jaYa mahA-viSNu avatAra zrI-advaita-candra |
jaYa jaYa gadAdhara zrIvAsAdi gaura-bhakta-vRnda ||

“Glory to Yashoda-nandana, the son of Sachi, Gaurachandra; Glory to the son of Rohini, Balarama, Nityananda. Glory to Sri Advaitachandra, Maha-Vishnu’s avatar; Glory to Gadadhar and the devotees of Gaura headed by Srivasa.”

jaYa jaYa svarUpa rUpa sanAtana rAYa rAmAnanda |
jaYa jaYa khaNDa-vAsi narahari murAri mukunda ||
jaYa jaYa paJca-pUtra saGge bhaje rAYa bhavAnanda |
jaYa jaYa tina-putra saGge nAce sena zivAnanda ||

“Glory to Svarupa, Rupa, Sanatana and Raya Ramananda; Glory to Narahari, Murari and Mukunda, residents of Khanda. Glory to Raya Bhavananda, who worships with his five sons; Glory to Sena Shivananda, who dances with his three sons.”

jaYa jaYa dvAdaza gopAla Adi cauSaTTi mahAnta |
jaYa jaYa chaYa cakravartI aSTa kavirAja-candra ||
jaYa jaYa haridAsa vakrezvara vasu rAmAnanda |
jaYa jaYa sArvabhauma pratAparudra gopInAthAcArya |

“Glory to the sixty-four mahantas headed by the twelve gopalas; Glory to the six chakravartis and the eight moon-like kavirajas. Glory to Haridas, Vakreshwar and Vasu Ramananda; Glory to Sarvabhauma, Prataparudra and Gopinath Acharya.”

jaYa jaYa zrInivAsa narottama prabhu zyAmAnanda |
jaYa jaYa uPiYA gauPIYA Adi yata bhakta-vRnda ||
tomarA sabe mili kara kRpA Ami ati manda |
sabe kRpA kari deha gaura-caraNAravinda ||

“Glory to Srinivasa, Narottama and Prabhu Shyamananda; Glory to all the devotees, headed by those from Orissa and Gauda. All of you, bestow your mercy on me, for I am so wretched; All of you, mercifully bestow to me Gaura’s lotus feet!”

Padavali: Haridas Thakur (Sucaka)

2009-02-01T12:17:00.000-08:00

jaYa jaYa prabhu mora ThAkura haridAsa |
ye karilA hari.nAmera mahimA prakAza ||
gaura-bhakta.gaNa madhye sarva-agragaNya |
yA&ra guNa gAiYA kAnde Apane caitanya ||
advaita AcArya prabhura priYa prema.sImA |
te&ho se jAnena haridAsera mahimA ||
nityAnanda-cA&da yA&re prANa hena jAne |
caraNa paraze mahI deha dhanya mAne ||
hare.kRSNa hare.rAma ke zunAbe Ara |
haridAsa chePe gela prANa bA&cA bhAra ||
haridAsa Achila pRthivIra ziromaNi |
te&ho vinA ratna.zUnya haila medinI ||
jaYa haridAsa bali kara hari.dhvani |
eta bali mahAprabhu nAcaye Apani ||
sabe gAo jaYa jaYa jaYa haridAsa
nAmera mahimA ye&ho karilA prakAza ||

Praise, praise to my master, Thakur Haridas
Who brought forth the glory of Hari's name.
Among Gaura's devotees, he is the foremost of all,
Caitanya himself would weep, singing of his qualities.
Advaita Acarya is the summit of love for the dear lord;
He knows the glory of Haridas!
Nityananda-canda is known to be like his life;
With the touch of his feet, the Earth feels herself blessed!
"Hare Krishna, Hare Rama" -- who more shall hear?
As Haridas departed, life became a burden to bear.
Haridas was the crown-jewel of the Earth;
In his absence, the Earth has lost its gem.
"Say 'Jaya Haridas' and make the hari-dhvani!"
So said Mahaprabhu and danced himself.
Everyone sang, "Jaya Jaya, Jaya Haridas
Who brought forth the glory of the name!"

* * * * * * * * * *

Author: Ajnata
Source: Manohara-bhajana-dipika (MBD), pp. 785-786
Theme: Sucaka / Haridas Thakura
Language: Bengali
Notes: The last three couplets of the song are from Caitanya-caritamrita (3.11.97-99).

Padavali: Jhulanotsava (Gauracandrika)

2009-02-01T12:16:00.001-08:00

suradhunI-tIre Aju gaurakizora |
jhulana-raGga-rase pahu~ bhela bhora ||
vividha kusume sabe raca_i hindora |
saba sahacaragaNa Anande vibhora ||
jhulaYe gaura punaH gadAdhara saGga |
tAhe kata upajaYe prema-taraGga ||
mukunda mAdhava vAsu haridAsa meli |
gAota pUrava rabhasa-rasa-keli ||
nadIYa nagare kata aiche vilAsa |
rAmAnanda dAsa karata soi Aza ||

On the banks of Suradhuni today, Gaurakisora
became filled with the relish of the swing pastimes.
The swing was wholly decorated with various flowers
and all the companions were enthralled in joy.
Gaura again swinged in Gadadhara's company
with that, how many waves of prema arose?
Mukunda, Madhava, Vasu and Haridasa joined
singing of the joys of these pastimes of rasa.
How many pastimes does the hero of Nadiya have?
Ramananda Das is longing for this.

* * * * * * * * * *

Author: Ramananda Das
Source: Manohara-bhajana-dipika (MBD), p. 747-748 / 3
Theme: Jhulana / Gauracandra
Language: Bengali

Raga: rAga sAraGga

Padavali: Great Ferry at Nadia's Dock

2009-02-01T12:12:00.001-08:00

nadIyAra ghATe bhAi ki adbhuta tarI |
nitAi galuiyA tAte caitanya kANDArI ||

"Brother hey, an astonishing ferry's at Nadia's dock -
Nitai's at the fore there, and Chaitanya's at the helm!

dui raghunAtha zrI-jIva gopAla zrI-rUpa sanAtana |
pArera naukAya erA dANDi chaya jana ||

The two Raghunaths, Sri Jiva, Gopala, Sri Rupa and Sanatana -
These six folks are the oarsmen of the boat goin' afar..."

ke jAbi bhAi bhava-pAre nitAi DAke |
kheyAra kaDi vinA pAra kare jAke tAke ||

"Ho brothers! Who amongst you shall pass the world's ocean?" shouts Nitai,
"Without a dime you'll get to the farther shore!"

Atare kAtara vinA ke pAra kare bhAi |
kintu pAra kare sabe caitanya nitAi ||

Brothers! A passage free of cost, who wouldn't take?
Chaitanya and Nitai ferry all to the farther shore..."

kRSNa-dAsa bale bhAi bala hari hari |
nitAi caitanyera ghATe nAhi lAge kaDi ||

Krishnadas says, "Brothers hey, chant 'Hari Hari!'
At the dock of Nitai and Chaitanya, travel's free of cost!"

* * * * * * * * * *

ke jAbi ke jAbi bhAi bhava sindhu-pAra |
dhanya kali-yugera caitanya-avatAra ||

Who will go, O brother, who will go
across the ocean of worldly woe?
With the blessed Kali-yuga's Chaitanya-avatar!

AmAra gaurAGgera ghaTe adAna-kheya vaya |
jaDa, andha, Atura avadhi pAra haya ||

At the dock of my Gauranga, for you a ferry awaits -
Fools, blind and the sickly onboard - no limits in place!

harinAmera naukAkhAni zrI-guru khAndArI |
saGkIrtana kheroyAla dubAhu pasAri ||

Harinama's the boat, Sri Guru is the helmsman,
And sankirtan with upraised arms the oars!

saba jIva hoila pAra premera vAtAse |
paDiyA rohila locana ApanAra doSe ||

"Every soul may cross across as the wind of prema blows,"
Thus laments Locana, left behind for his flaws...

Padavali: Radha-janmotsava (Gauracandrika)

2009-02-01T12:10:00.000-08:00

priYAra janama, divasa Aveze, Anande bharala tanu |
nadIYA nagare, vRSabhAnu-pure, udaYa karala janu ||
gadAdhara mukha, heri punaH punaH, nAce gorA naTarAYa |
bhAva anubhava, kari saGgI saba, mahA mahotsava gAYa ||
dadhira sahita, haladi milita, kalase kalase DhAli |
priYagaNa nAce, nAnA kAca kAce, ghana diYA hulAhuli ||
gaurAGga nAgara, rasera sAgara, bhAvera taraGga tAYa |
jagata bhAsila, e hena Ananda, e dAsa ballavI gAYa || 1 ||

Immersed in the birth day of the beloved Radha, his body was filled with joy;
The hero of Nadiya became immersed in thoughts of Vrisabhanu's village.
Beholding Gadadhara's face again and again, Gora, the king of dancers danced;
All the companions felt this bhava, and sung of the great festival.
There were pots and pots of yoghurt mixed with turmeric;
The dear companions danced, making deep hulahuli-sounds.
The clever Gauranga is an ocean of rasa, and there swell the waves of emotion;
The world became filled with such joy -- this is what Ballavi Das sings.

* * * * * * * * * *

Author: Ballavi Das
Source: Gita-ratnavali (GRA), p. 19 / 1
Theme: Radha-janma / Gauracandra
Language: Bengali
Raga: rAgiNI kalyANI
Tala: dazakusi

F: Raga-marga and Vidhi-marga in a Nutshell

2009-02-01T12:07:00.001-08:00

The following are some reflections sent to a friend in clarifying the concepts of raga and vidhi.

1. There are two distinct paths. One is called vidhi-marga, and the other is called raga-marga. The difference between the two is not in the external practice: it is in the inner impetus for activity. On raga-marga, the impetus is in a great inner yearning called lobha, a burning desire that drives us onward with the aim of attaining emotions and services similar to Krishna's dear companions in Vraja. On vidhi-marga, the impetus for activity is born of a sense of duty or a fear of reprimand, drawing from the mandates of the scriptures. Only raga-marga leads us to Vraja-dhama and to the attainment of manjari-bhava. Vidhi-marga does not lead to attainments beyond relationships that are mixed with knowledge of god's majesty.

2. There are identical practices. Practices such as hearing, chanting, worship and so forth take on an almost identical appearance on the two paths. Then, unless one is sensitive and experienced, it will be hard to assess another's path by the mere observance of the outer form of the activity; the impetus determines the path. Raga-marga, aside the shared practices with vidhi-marga, features a whole unique internal world of practice; the inner cultivation of a specific loving emotion that gives rise to the revelation of the siddha-svarupa, or one's eternal companion-form that is suited for direct service for Radha and Krishna in the land of Vraja. It has been specifically noted (BRS 1.2.296) that "In the opinion of the wise, the practices of vidhi-marga are also to be employed on the raga-marga".

3. There are different stages on the path of raga. The journey is sometimes divided into two basic phases called ajata-ruci and jata-ruci. The first, ajata-ruci, literally "when taste is yet to awaken", is the stage where one has taken a keen interest in topics of raga-marga, but a mature, burning desire is yet to fructify in the core of one's heart. At this stage, one's raganuga-sadhana is practically a blend of raganuga and vaidhi in terms of one's impetus; one is not spontaneously and constantly pushed onward by the power of the mere desire. The second, jata-ruci, literally "when taste has awakened", is the stage we can justly call "actual raganuga", for in that a deep, overwhelming taste for both the practice and the goal has arisen, and in that there is truly following (anuga) of passion (raga).

All things considered, I am then personally shy to say thing such as "I am following raga-marga" or "I practice raganuga-bhakti", for I feel that, with all the mundane still upon my shoulders, it would be but a mockery of this beautiful and pristine path. The best I can say is, "I am trying to practice bhakti." Where are the tears in my eyes, where is the choking of my voice, and where are the bristling of my hair and the tremors of my body? And with that, where is my raganuga? If I had even a scent of divine emotion and a feeling that more lies ahead on the path, surely all of that would be a part of my reality as I reflected on my prospects.

Therefore, with folded hands and a straw between our teeth, we shall have to say, "I am not truly following much any path at all; with the wishes of guru and Vaisnavas, I am chanting a little bit and with their mercy I find some joy in that, hopeful that my heart would be purified in due course with the name's benevolent effect. I remain praying that one day I could also embark on the path of bhakti proper – as all real devotees have done, leaving behind the interests of the worldly world, offering their hearts at the service of their lord's feet."

F: My Precious Anartha-astakam

2009-02-01T12:05:00.001-08:00

My Precious Anartha-astakam

– Svatantra-smriti, Artha-nirupanam –

Pure devotion, the mere notion, casts shivers up my spine;
Seriously, you're proposing, the whole world I'd decline?
I must be gradual, I must be casual, stir my concocted soup;
Anarthas, my precious, my precious, my precious!

Rules, fools, are for the pure, and they sure ain't my cure;
For to suppress and to oppress would be harmful for sure!
A higher taste you told to relish? I can't taste it, for I cherish
Anarthas, my precious, my precious, my precious!

Lord money, my honey, the precious aim of my life,
Kali's pal, yes I know it, but my life needs some strife!
Must work hard, must work hard, to make more than I need;
Anarthas, my precious, my precious, my precious!

Juicy gossip I so cherish, 'tis the elixir for the soul;
Thousand ears and thousand mouths I have grown for the foul!
To know the faults of all others is to feel good myself;
Anarthas, my precious, my precious, my precious!

Abstinence – alas, such a relic from the past!
The observance is abnormal, said Sri Freud's forecast;
And I agree, for I so love that tickling sensation;
Anarthas, my precious, my precious, my precious!

With gusto I devour every dish, I'm not afraid;
No matter who cooked, and no matter who paid!
I am what I eat, yes, and I therefore proclaim:
Anarthas, my precious, my precious, my precious!

I am great, and I am good, and don't you tell me what to do;
For I know what's my best, and that again I shall chew;
I don't need your advice, for I cherish my every vice:
Anarthas, my precious, my precious, my precious!

The names of Sri Krishna I should chant? But oh why?
I don't like it, and I know it, I don't even care to try!
For I heard it might harm my attachments and my pride:
Anarthas, my precious, my precious, my precious!

Then chant this, O friends, for the mistress of your heart;
Queen Anartha the sovereign, lest she be jealous and depart!
Be obedient – for she's precious like a gem on the snake's part;
And please carry her everywhere with your soul-molded cart.

ES: Buddhi-yoga and and the wayward ways of the intellect - Conducive and degrading applications of buddhi

2009-02-01T12:01:00.001-08:00

We are sometimes riddled by a buddhi, intellect or intelligence, that serves to merely confuse and detract us from the path of devotion proper. Introspection is, then, in place in identifying the unholy ways of this subtle covering of the self.

When the intelligence is unable to decipher anything clearly, it is overcome by tamas. When the intelligence is branching out in all directions, uncontrolled, it is overcome by rajas. When the intelligence is peaceful and illuminated, it is situated in sattva.

To be able to exercise discrimination and self-analysis over the status quo of the intelligence, one should be situated beyond: yo buddheH paratas tu saH. Buddhi is born of rajas; to ravel on the platform of the buddhi without rising to buddhi-yoga, one is in a precarious situation. When the buddhi is established in yoga, one becomes established in sattva.

The formula for the proper establishment of the buddhi in yoga, in connection with the supreme, is noted in Krishna's words in the Gita:

teSAM satata-yuktAnAM bhajatAM prIti-pUrvakam |
dadAmi buddhi-yogaM taM yena mAm upayAnti te || 10.10 ||

"Unto those, who are always engaged, who worship with love, I bestow the yoga of the intelligence by which they may approach me."

Note carefully the qualifiers that lead to a situation, in which buddhi-yoga proper is established: It is given for those, who are perpetually engaged, and who worship with love. The antaryami bestows knowledge and forgetfulness in accordance wiht the living entities' desires; when the desires are skewed, a skewed understanding shall arise, and the antaryami shall make that strong. Therefore, buddhi-yoga proper is only attained with the purification of the heart in the fire of well-entrenched practice.

This is also the theme in Visvanatha Cakravarti's Raga-vartma-candrika, as he explains the three-fold ways in which the aspirant comes to attain proper understanding:

udbhUte tAdRze lobhe zAstra-darziteSu tat-tad-bhAva-prApty-upAyeSu AcArya-caitya-vapuSA sva-gatiM vyanakti [bhA.pu. 11.29.6.] ity uddhavokteH keSucid guru-mukhAt keSucid abhijJa-mahodayAnurAgi-bhakta-mukhAt | abhijJAteSu keSucid bhakti-mRSTa-citta-vRttiSu svata eva sphuriteSu sollAsam evAtizayena pravRttiH syAt | yathA kAmArthinAM kAmopAyeSu || 1.9 ||

When such greed has arisen, as seen in the scripture, to give the means for attaining the corresponding bhava "you show their own paths as the acarya and the indwelling witness" (BhP 11.29.6); from Uddhava's statement it is known that some attain this from the mouth of a guru, and some from the mouth of an all-knowing, blessed anuragi-devotee. Some, whose course of consciousness has been polished with devotion, will have all this knowledge manifest of its own accord; at this time, they will be seen as very joyfully – and indeed eminently – progressing, as a person desiring fulfillment of sensual desires is engrossed in the means for attaining the desired."

The true and saintly jnana-vritti (course of knowledge) will only flow in one, whose heart is polished by devotion, and who has fully committed himself to acts of devotional pursuit; only then will the intellect truly function in the parameters of uttama-bhakti and bring about nothing but the devotional welfare of the devotee. That pending, one should maintain a fair amount of caution and introspection, question one's motivations and see the undue biases that arise in the understanding – biases that lead our intellect to act against devotion.

The sadhaka should not, then, mistake all application of the intellect as buddhi-yoga. Should the rogue intellect be engaged, for example, in minutely examining the shortcomings of others, or in an endless wrangle of scriptural arguments for the sake of establishing one's view as the supreme, or merely for showing the defects of another's views, it is to be known that the intellect has been terribly misapplied and can only serve to degrade the tarkika.

ADB: Smarana and Purity of Heart (Darshan transcript)

2009-02-01T11:57:00.000-08:00

The following is a transcript of a discussion with Sri Ananta Das Babaji on the 23rd of March, 2005.

Smarana and Purity of Heart

23rd of March, 2005 – Radha-kunda

Babaji Maharaja: What?

Madhava: About meditation on our svarupa, and lila-smarana. The question is that, not my question but some devotees are asking, that it is quite hard to see yourself in your own svarupa, so perhaps what the acharyas have told, like the methods of meditation, is not sufficient for Western devotees, because Western devotee and Bengali devotee, Indian devotee, there are different mind. So whether...

Babaji Maharaja: Different mind not. Bhakti is for all universe. Not Bengali, not Orissan, not U.P. person, not any question for it. Bhakti is all universe. Then, Bengali and Western no matter. Jiva Goswamipada has written, that zuddhAntaH-karaNaz cet kIrtanAparityAgena smaraNaM kuryAt. If your heart clean, then you do this smarananga-bhajana, memory. And with memory, you of course chanting name, mala. zuddhantaH karanaz cet. Cet mane if. If your heart clean, then you - without avoiding harinama's chanting - do smarana. Astakaliya-lila-memory. It is Goswamipada advice. There is no Bengali-man, no Western man, there is no any difference. [laughs]

Madhava: For everyone.

Babaji Maharaja: By bhajan his heart clean, my heart clean, I, why, how I that understand? You understand when your, that, your astakaliya-lila want your mind. It is very nice, of course I will smarana it.

Madhava: Right.

Babaji Maharaja: And up to now, when that is very, your mind take very difficulty. No that easy it will come. And no that taste. Up to now you bring force of your sravana-kirtana, for bhajana, for raga bhajana. Then when will come that taste, and your mind also enter into pleasure, happiness for lila-smarana, that time you do lila-smarana, no problem.

Madhava: Their question is that sometimes, for example...

Babaji Maharaja: Western and here Indian, no matter...

Madhava: Right. For example, someone may say that chanting one lakha harinama is very troublesome, so maybe, because one time you told that if...

Babaji Maharaja: One time, one lakha harinama, or half lakha, or three lakhas, that is why your lila memory smarana take another time. And it is another thing. Name chanting, when your heart no clean, that time also you make chant three lakhas harinama, no problem. But which is memory of lila, smarana, for that need little pure heart.

Madhava: Right. Right.

Babaji Maharaja: So at first purify, you chant name, and puja, and sat-sanga and read your book, sravanam kirtanam, these all bhajana-bhakti path, and when your mind take pleasure, happiness and come taste...

Madhava: Then svarupa comes.

Babaji Maharaja: Before that, you can practice little little. How your mind gradually enters that lila.

Madhava: Right.

Babaji Maharaja: But by force and sixty-four hours I will do this bhajana that won't...

Madhava: Will not work.

Babaji Maharaja: Own power not possible, that will automatically will come.

Madhava: Right. So there is no short-cut. Some are thinking that because this bhajana-process is some slowly going, dhire dhire, but we want to go very fast, so we should find something different that will...

Babaji Maharaja: That is fast, but not your... like that, not can go to fast. You try, sadhaka, first, no heart not clean, then cannot that going fast, not possible. And if going fast, twenty-four hours taking this harinama, and that with your lila-smarana, then also that will be vidhi-bhakti, not raga-bhakti. Raga-bhakti, Jiva Goswamipada has written, raga-bhakti ruci. Ruci will come. Your no hunger, no appetite, and many kinds of your all good food, but no hunger...

Madhava: Right.

Babaji Maharaja: And when hunger, then come ruci. When you see that food, then greed and ruci. Like taste that lila-smarana, then will come ruci.

Madhava: Right.

Babaji Maharaja: Need, then very need. Jiva Goswamipada has written that raga-bhajana is ruci.

Madhava: So the method, the bhajana-marga and the methods that acharyas have given, they are already the fastest method.

Babaji Maharaja: Yes.

Madhava: The best method.

Babaji Maharaja: Gradually, dhire dhire dhire.

Q&A: Birth Tithis of the Gopis

2009-02-01T11:16:00.000-08:00

Q: Is the celebration Lalita-sasthi related to Lalita Sakhi?

A: Lalita Sasti indeed is not very likely to be connected in any way to Lalita Sakhi. It is, rather, a festival dedicated to Lalita Devi the shakti, an aspect of goddess Durga.

The details given in Radha-Krishna-ganoddesa-dipika add up to Lalita Sakhi's birth tithi occuring on sravana sukla-ekadasi. The following are the dates for all the Asta-sakhis, month and lunar day.

Lalita: sravana sukla-ekadasi
Visakha: bhadra suklashtami
Citra: asvina sukla-trayodasi
Indurekha: bhadra sukla-pancami
Campakalata: bhadra sukla-saptami
Rangadevi: bhadra sukla-tritiya
Tungavidya: bhadra sukla-pratipad
Sudevi: bhadra sukla-tritiya

Q&A: Traditional Gaudiya Vaishnavism: What does the term mean, why is it used?

2009-02-01T11:06:00.000-08:00

Q: I've seen the concept "traditional Gaudiya Vaishnavism" frequently used. What does it encompass, and why has such a term been introduced?

A: The concept "traditional Gaudiya Vaishnavism" refers to established traditions of Gaudiya Vaishnavism existing since the times of Sri Chaitanya Mahaprabhu, his companions and their direct followers. The word "tradition" indicates the handing down of doctrinal interpretations and methods of devotional practice over the generations; it speaks of the presence of a parampara, a disciplic succession, an established and well preserved heritage.

The term has been coined to distinguish the tradition we regard as orthodox from the numerous contemporary and historical movements founded by charismatic leaders, who have issued reforms, introduced novel approaches and founded movements clearly distinct from the existing heritage of the tradition.

The word "traditional" is not necessarily applicable in the sense of embracing traditional social values and so forth; of course, whenever faced with, they are treated with appropriate respect. The word emphasizes tradition in the sense of a spiritual heritage, as a heritage of teachings on the path of devotion.

Traditional Gaudiya lineages are traced back to the companions of Sri Chaitanya Mahaprabhu via a succession of mantra diksha initiations, otherwise commonly known as the guru-pranali. It is expected that every initiated Gaudiya Vaishnava is able to present their diksha-pranali when called for.

The origins of several prominent traditions, or parivAras (lit. "family") as they are often called, are listed below.

Sri Nityananda Prabhu, Sri Jahnava Thakurani. Virabhadra Goswami, son of Nityananda and Vasudha, and the vast Nityananda-vamsha (family dynasty). Ramachandra Goswami, the adopted son of Nityananda.
Sri Advaita Prabhu, Sri Sita Thakurani. Their son Krishna Mishra Goswami and the Advaita-vamsha dynasty.
Sri Gadadhara Pandit. Numerous branches including that of Achyutananda, son of Advaita. Many early mahatmas of Vrindavan were disciples of Pandit Gosai.
Sri Gopal Bhatta Goswami and Sri Srinivas Acharya. The Gosains of Radha-ramana are among the prominent followers of Gopala Bhatta. Srinivasa's influence spread across the entire eastern India.
Sri Lokanath Goswami and Sri Narottama Das Thakur Mahashaya. Thakur Mahashaya preached far and wide across Gauda, the waves of his influence reached as far as Manipur and Assam.
Sri Shyamananda Pandit and Sri Rasikananda Prabhu; Shyamananda was particularly influential in Orissa.
Sri Vakreshvar Pandit and Sri Gopal Guru Goswami. Particularly influential in Orissa.

Aside the above, there are countless other lineages descending from the companions of Sri Chaitanya Mahaprabhu, Sri Nityananda Prabhu and others, often of geographically limited influence. Many such lineages have remained relatively isolated for centuries until the appearance of a prominent preacher, with whose efforts the lineage has reached across the continent.

Many of the abovementioned lineages feature so-called vaMza-paramparAs, or family dynasties, in which members of a particular branch of the family have acted in the capacity of gurus over the centuries in their respective locales. These vaMzas formed a great deal of the backbone of the early tradition in Bengal. A vaMza is not, however, a prerequisite for a paramparA as such.

There are two common usages of the word parivAra. Sometimes it is used in referring to a spiritual family traced through diksha-connections (and in the sense of "followers"), and at other times it is used as an equivalent of vaMza, or a family dynasty. The word zAkhA, a branch, is also commonly used in referring to a particular tradition. The description of the early Gaudiya tradition in the model of branches of the Chaitanya-tree is described in Chaitanya Caritamrita (Adi, ch. 10-12).

Sri Ananta Das Babaji Maharaj, when asked, would describe his lineage as "Nityananda-sakha, Dhananjaya Pandit parivar". (Dhananjaya Pandit was one of the dvAdaza-gopAlas, a disciple of Jahnava Thakurani.) Some others are in the habit of saying "Nityananda parivar" or "Jahnava parivar", though the convention appears to favor the use of "Nityananda parivar" only for lineages with a direct connection with the Nityananda-vamsha.

Most traditional Gaudiya lineages feature a distinct tilaka-svarUpa, of which they are recognized. To give a few examples, the followers of Nityananda wear a sharp, triangular neem-leaf in their tilak, the followers of Advaita a heart-shaped large banyan-leaf, and the followers of Narottama a tulasi-leaf with a small stem. The followers of Gadadhar wear a leafless tilak, and the followers of Shyamananda the imprint of Radha's anklebell with a dot in the middle.

The Gaudiya Vaishnava tradition, lacking a central authority since its very inception on account of its dynamic spread, has come to encompass a large diversity of practices and insights within the foundational framework of the Goswamis' teachings. For the most part, the distinct traditions are coming along rather well despite the plural nature of approaches. On account of such mixing, it is not uncommon to see local influences weigh on the praxis of a group of devotees just as much as the heritage of their individual branch does.

In practice, this means that a Vaisnava of Nityananda-parivara from a Bengali village and a Vaisnava of Nityananda-parivara from Radha-kunda may be like day and night, while the former may be very similar to other Vaisnavas of different parivaras around rural Bengal, and while the Kunda-vasi Nityananda-parivara Vaisnava may be very similar in his ways to the Thakur Mahasaya parivara mahatma at Govardhana.

F: Traditional Gaudiya Vaishnavism in the West

2009-02-01T11:01:00.000-08:00

The following are reflections on the status and growth of classical Gaudiya Vaishnavism in the West, extracted from my writings at Vilasa Kunja forums.

The entirety of what we understand as traditional Gaudiya Vaisnavism in the West (WTGV) is geographically very scattered, leading to the exact problems I have noted in my blog and brought up on a number of occasions. Let me start off with an expression of concern I find weighing on my heart whenever I reflect on the global scenario of traditional Gaudiya Vaisnavism in the West in the context of my gurubhais.

Sri Ananta Das Babaji Maharaja has over 100 initiated Western disciples since 1994. Where are they? I have now been in Vraja for a total of two years since 2002. I've seen Niyama-sevas, and I've seen Gaura-purnimas, the peak travel times. Of the 100 disciples, I've seen a handful. Looking at a list of devotees initiated before me, some 80 of them, aside those living in Vraja, I've seen four or five, and I've heard news of a few more. Less than ten total. Where are the rest, what are they up to? I've been trying to ask around, but nobody seems to have a clear idea.

This, to me, speaks of a grave concern. People are unshielded, out in the open. "Fire at will," said the commandress of the material world. Even many gurubhais of mine who have received diksa and pranali are fairly scattered – sharing a wide range of interests in the diverse topics of the mundane world, interests disconnected from bhajana. Granted, in the beginning we may be scattered and that's all right, but the path is about dovetailing, refining and purifying our interests – not about cultivating them further!

Then, communities are vital. Very few will survive without community support. Only exceptionally strong individuals with deep devotional samskaras and firm practice will make it through longer periods of deprivation from Vaisnava-sanga. To think one will make it through on one's own is to be proud, and pride comes before the fall. How many tales and real life examples are there of Vaisnavas gradually getting steered off the path with the powerful and subtle allurements of daivi-maya? Has not enough been said of the importance of sadhu-sanga? Hear Thakur Mahasaya's wisdom on uncontrolled desires:

anyathA svatantra kAma, anarthAdi yAra dhAma,
bhakti pathe sadA deya bhaGga |
kibA se korite pAre, kAma krodha sAdhakere,
yadi hoy sAdhu janAra saGga? || PBC 23 ||

"Otherwise, independend desires in the abode of anarthas and the rest –
They always twist and bend the path of bhakti!
What can they do, lust and anger to the sadhakas,
If there is the company of saintly people?"

Peer pressure and so forth only work for so long. In the long run, should one keep doing sadhana as a matter of duty without a self-nourishing taste, the support of peer pressure will become a source of deep frustration that both leads one to discard the practice or substantial amounts thereof, as well as to ill feelings towards the sources of pressure. I am not alone in sharing the experience. Depending on the form and nature of peer pressure, especially if imposed from the side of people with less than pristine hearts, it may bear very adverse effects on one's sadhana in the end. The real need is for company that can infuse one with positive inspiration and, most of all, substantial taste. In the company of whom one can see and witness the reality of the path we travel. From that follow confidence, determination and the other virtues that help us carry on.

Such company can only come to fulfillment when there are mutual endeavors for the attainment of uttama-bhakti, a sincere heart's endeavor to let go of the mundane and to reach for devotional attainment as the primary task of life. For such, there must be focus, for without focus there is no power. Power, as in the other-worldly infusion that carries you through and helps you find strength and fulfillment. As the sunrays focused through a magnifying glass have the power to create fire, so does the all-pervasive and ever-available mercy of Thakur and Vaisnavas create fire when the rays of their good will are brought into sharp focus.

Then, all of that in practice:

Will we all eventually move to Vrindavan? Perhaps we will, perhaps we won't. Perhaps we'll move tomorrow, perhaps after a decade or two as our children have grown up. In the meantime, we need to be doing something meaningful! Then,

Will their ever be a "Traditional" Temple in the USA? Oh yes, I have no doubt there will be one in due course of time. As for when, that I cannot see. But yes, I feel it is desirable in the global evolution of Gaudiya Vaisnavism. The details of making that a success or a failure are something outside the scope of this post.

Is there any idea among our Guru-Jana that we should go and preach to the wider world? The principle of sharing is deeply engrained in Gaudiya Vaisnavism from the very beginning, with Sri Caitanya's descent and his munificent gift, followed by the pioneer efforts of Srinivasa, Syamananda and Narottama.

In what way and how? In a grand diversity of ways, each according to his and her own capacity and inclinations. Reaching out should be the loving sharing of a precious gift in the spirit of friendship and equanimity, taking place naturally in the life context we find ourselves in. No imposing is there, yet there is unreserved sharing where there is the interest in receiving, where there are people with open hearts.

Most people are not cut out to be "preachers", in as much as it means going out among the masses for education and infusion of divine inspiration. For success in such a task, one needs a substantial storehouse of accumulated spiritual power channeled out through mind and intelligence that are apt in catering to the needs of diverse individuals. Therefore, even many great mahatmas have not come out in the capacity of acarya figures in any larger scale – though the waves of their influence have been felt in the sampradaya.

At what point do people pick up and move their family to be closer to other Vaishnavas? When there is the desire, and when it becomes practically possible (through committed endeavors).

Where would we go? And with this, you hit the core of the problem... It seems as if there are no concentrations of our blend of Vaisnavas anywhere. Wherever you would go at this moment, you would find another Vaisnava in a situation similar to yours. Of course two are more than one, but that does not a community make. However it is a start, and when we have nothing, we have to start somewhere! Every construction begins with the joining of the first two parts.

Practically, I cannot say to where or to whose proximity one could move to. Everyone will have to see for themselves where they find Vaisnavas in whose company they feel content, with whom they find some synergy and familiarity in spirit. I have been trying to create contacts and mediums of communication to pave way for this to become a reality, yet I feel the task is a long way from success.

Physical proximity aside, one of the steps we ought to be taking forward is upping the medium of communication from written to spoken – for speech carries more effect than written content, as speech carries attitudes and emotions with more depth and clarity.

We could schedule phone conference meetings. There are instant messenger applications with phone conferencing facility widely available, and atop that many can be used free of charge. This would be one step onward towards creating deeper relationships between Vaisnavas of our flavor. And those relationships, in turn, are the foundation on which more in the way of a community will be built.

Q&A: When someone preaches wrong conclusions, what is the proper course of action?

2009-02-01T10:59:00.000-08:00

Q: How should one act when someone, even if a senior devotee, teaches and preaches ideas that are contrary to proper devotional conclusions? Can one correct them, should one keep their company?

A: The proper course of action depends largely on the relationship between yourself and the person presenting the unfit instructions.

Keeping the company of someone advocating unbefitting doctrines, or persistent in his misconceptions, is a disturbance for a life of bhajan. In keeping such company, the mind will grow restless in constantly contemplating the contrary views it meets with. One should keep the company of the sadachari-sadhus who have embraced the scripture and the teachings of the purva-acharyas, who have no independent message to advocate, and who are always seeking to improve their insight and realization of siddhanta proper.

If someone is established in a relationship where he is respected in the capacity of a person of whom the contrary devotee would take advice, it is appropriate for him to attempt to rectify the situation by appealing to him with proper evidence of the correct conclusion, and with the appropriate devotional spirit of care and compassion.

If someone does not have such a relationship, he should not make unsolicited attempts to correct another. He should rather, if he truly feels that something must be done to rectify the situation, submit the matter to someone in an appropriate situation and with the power to remedy the situation. Unfit attempts to correct another are in breach of proper devotional conduct and will merely create agitation in everyone involved. If one in such a situation wishes to clarify the matter, he should present his views in the form of a question laced with proper evidences and call for a comment, rather than making a direct statement of the inappropriety of another's view.

If one is confronted with such a situation on a public arena and the matter is directly addressed to oneself, then one may, if he feels so inclined, and with due awareness of the entanglement it may create, respond in a befitting manner. Otherwise, in an assembly of Vaishnavas, if the matter is not directly addressed to oneself, or if one's response is otherwise not expected, he would do well to first allow his seniors to address the matter for the welfare of all concerned.

One should not disrespect another or delve on his faults. Contemplation on the shortcomings of others, as well as discussions featuring critique of the same, when not undertaken with a realistic and sincere spirit of offering aid for the confused party, are detrimental for devotional progress. They occupy the mind and scatter it all across the universe, they create inner tension with the medium of negative emotional responses. In the worst case scenario, if undertaken with feelings of pride, they cripple the creeper of devotion and make one revert to a situation nondifferent from the object of the critique; thus the Lord teaches us of our dependence on sadhu-kripa.

Given all the complications involved with such situations, one would do well to stay afar from contrary company and instead seek the company of those, who are endowed with a similar spirit to oneself, who are affectionate in extending their friendship, and who are farther ahead on the path of devotion. In such company, the mind will remain focused on bhajan.

Q&A: Raga-marga and family life - Do the two go together?

2009-02-01T10:52:00.001-08:00

Q: Do raga-marga and family life go together? It seems to me that there is much emphasis on renunciation, and I can practically see, as a householder, that especially with children it is often hard to focus on wholesome sadhana.

A: This question may certainly awaken as one reflects on the long traditions of vairagi-mahatmas in Vraja, and as one then comes across sayings in the scriptures that emphasize renunciation and seem averse to family life.

In addressing this, let us first establish the foundation: The nature of bhakti. How many times has devotion been described as apratihata (unobstructed) and avyavahita (uninterrupted), and how many times has the supreme independence of devotion been glorified? Can devotion, then, be dependent on external circumstances? Has it not been said, jIvanti san-mukharitAM bhavadIya-vArtAm sthAne sthitAH (BhP 10.14.3): "Staying in your place, filling your life with narrations of the Lord heard from the saints' mouths..."

Devotion cannot, therefore, be in a subordinate position to one's external position in life: Rather, it will reign supreme in any situation of life.

One is shackled to this world by the family and the children only as long as love for Krishna has not awakened:

tAvad rAgAdayaH stenAs tAvat kArA-gRhaM gRham |
tAvan moho ’Gghri-nigaDo yAvat kRSNa na te janAH || bhp 10.14.36

"O Krishna! As long as people do not become your devotees, so long do attachments and so forth remain thieves, so long is one's home a prison cell, and so long is one shackled by illusion at the family's feet."

Visvanatha Cakravartipada offers an illuminating commentary on this verse, consisting of a lengthy response to the objection that some renunciates may present, suggesting that the residents of Vraja are but ordinary householders, bound by a network of attachment:

"Yes. That is true for most worldly householders. However, what to speak of the householders of Vraja, even your ordinary devotees in other places are superior to these renounced critics. . . .

"O Krishna! As long as people do not receive the mercy of your devotees and become your followers, they remain in this position. However, when they become your devotees, they develop attachment for bhakti and aversion to things obstructing bhakti, and then repose all their love in you. In this way, the thieves of material attraction, hatred and love become sanctified by becoming fixed in you, and then help the devotee by giving him spiritual bliss, knowledge and a host of advantages.

"In that way the same home, which was once a prison cell created by favorable and contrary karmic reactions, becomes for the devotee a place filled with service to you by hearing and chanting your glories, and by a host of other activities meant to please you. These activities carry one to your eternal abode."

Then, renouncing one's spouse and children is not a pre-requisite for following raga-marga! The stage of anisthita-bhajana (unsteady worship) at which such speculations arise is called vyUdha-vikalpA (parading possibilities) in Visvanatha Cakravarti's Madhurya-kadambini (3.10); in this section, the author goes on to present at some length the devotee's speculations on whether to renounce or to remain with the family. A very significant aspect of this section is the total absence of any conclusion on whether one ought to renounce or not – it does not seem to make any difference whatsoever to the author.

The path of bhakti is not one of acceptance and rejection; it is one of transformation. Let us remind ourselves of Rupa Gosvami's two famous verses on vairagya (BRS 1.2.255–256):

anAsaktasya viSayAn yathArham upayuJjataH |
nirbandhaH kRSNa-sambandhe yuktaM vairAgyam ucyate || 1.2.255

"Being detached from objects of enjoyment while using them in an appropriate way in relationship with Krishna is known as befitting renunciation."

The magic, then, is in forging a relationship between the world and a life of devotion, connecting the dots and making one's whole life with all it entails spiritually meaningful. On the other hand:

prApaJcikatayA buddhyA hari-sambandhi-vastunaH |
mumukSubhiH parityAgo vairAgyaM phalgu kathyate || 1.2.256

"The rejection of objects with a relationship to Hari by a seeker of mukti, who considers them worldly objects, is known as worthless renunciation."

Do not be led astray by immature renunciation, then! By doing so, you would only hamper your own devotional growth.

Narottama Das Thakur Mahasaya, a great renunciate himself, taught us the proper spirit:

gRhe vA vanete thAke, hA gaurAGga bole DAke,
narottama mAge tAra saGga ||

"Whether at home or in the forest, if one calls out, 'Ha Gauranga!' – Narottama longs for his company."

How could he have said anything less? After all, his dear companion, Srinivasa Acarya, was a father to six beautiful children: Vrindavan, Radha-Krishna, Gati-govinda, Hemalata, Krishnapriya and Kancana-latika. No less was Rasikananda, the foremost among Syamananda's disciples, who had three sons with Syamadasi – Radhananda, Krishna-Govinda and Radha-Krishna. There is no scarcity of householders with children among Mahaprabhu's companions and the following generations of illustrious Gaudiya saints and sadhakas.

In my own parampara, there is a a whole lineage of householders, and indeed over the first six generations it is specifically a vamsa, or a family lineage – and this is a trend that is present practically throughout the broad Gaudiya tradition. There is no lack of precedents in this regard.

"That's all fine in principle", says the skeptic – "But surely a householder with children can't allocate sufficient time for sadhana!"

No doubt, children will take much of one's precious time – and let us remember that time spent in raising children is also time preciously spent. One who has given his or her life to Krishna, when there is unreserved atma-samarpana – "Ha Thakur! I am yours, and yours alone!" – has effectively transformed all of life's duties from worldly to divine. This we know as Krishna's samsara – it is no longer ours.

Now, we do also need to allocate time for acts known as svarupa-siddha-bhakti, or acts that are a direct devotional engagement by their nature, such as sravana, kirtana and smarana. How do we find the time for that? We find the time by ridding ourselves of so many of our precious anarthas: Watching movies, reading worldly literature, wasting our time with countless trivial pursuits. Re-priorize your life. Whatever the quantity of time you are able to invest in direct sadhana-activities, make that time stand out. Rather than wasting three hours in half-attentive hovering about, spend half an hour or one hour in sadhana with deep focus, entirely undistracted, giving your heart and soul to it.

Visuddha-bhajana is possible anywhere, and anytime – for those willing. When amidst obstructions, our passion for bhajana grows greater and greater, and our inner force of determination is nourished; but do not think of your children as something undesired! Whatever duties Thakur has integrated into your life, take them as his gifts and tend to them as you would to your other devotional deeds.

In concluding, let us hear the apt words of Bhaktivinoda, an exemplary sadhaka and a father to ten children, from his Gitavali:

sampade vipade, bhAi, bolo hari bolo
gRhe thAko, vane thAko, bolo hari bolo
kRSNera saMsAre thAki’ bolo hari bolo

"In success and failure, O brother, chant Hari, chant!
Staying home, or staying in the forest, chant Hari, chant!
Staying in Krishna's samsara, chant Hari, chant!"

* * * * * * *

Q: Is the following verse relevant in this context?

antare niSThA kara, bAhye loka-vyavahAra |
acirAt kRSNa tomAya karibe uddhAra || CC 2.16.239

[Prabhu said:] "Maintain strong faith internally and behave
outwardly as ordinary mortals. Then very soon, Krishna will uplift you."

A: Mahaprabhu's words (CC 2.16.239), cited earlier, were spoken to Raghunatha Das in a particular situation and are out of context here. Prabhu spoke of the befitting behavior and inner attitude in a situation where the conditions are adverse. With my post, I had hoped to demonstrate that the life of a householder is not necessarily an adverse situation one must strive to be soon delivered of. The life of a householder, just as the life of a renunciate, is only as beneficial or contrary as you make it be. An escape from householder life is not an escape from worldly desires – how many times have we witnessed the temporary nature of renunciation born of adversity?

Householder life can be a great asset, if you so will. Hear Kasyapa's words to Diti from the third canto of the Bhagavata (3.14.18-21):

sarvAzramAn upAdAya svAzrameNa kalatravAn |
vyasanArNavam atyeti jala-yAnair yathArNavam || 18
yAm Ahur Atmano hy ardhaM zreyas-kAmasya mAnini |
yasyAM sva-dhuram adhyasya pumAMz carati vijvaraH || 19
yAm AzrityendriyArAtIn durjayAn itarAzramaiH |
vayaM jayema helAbhir dasyUn durga-patir yathA || 20
na vayaM prabhavas tAM tvAm anukartuM gRhezvari |
apy AyuSA vA kArtsnyena ye cAnye guNa-gRdhnavaH || 21

"With the help of all the asramas, one with a wife, in his own asrama, may cross over the perilous waves of existence just as the ocean is crossed with boats."
"O esteemed one, she is said to be a half of the man, sharing in all that is auspicious and desired; sharing his burdens, a man leads a life without distress."
"Taking shelter of her, we can easily conquer the enemies of the senses, unlike those in other asramas, just as a fort-commander drives away the invaders."
"We are unable to return the favor to you, O queen of the household, even in our entire lifetime; not even they, who appreciate such qualities, can."

Especially, if the wife and the husband are both serious sadhakas, they can do a great deal to facilitate each others' devotional lives. The burden a renunciate would have to bear alone, the two can share, taking burden off each others' shoulders and paving a smooth way for fulfilling devotional engagement.

Contrary to "classical" gender roles seen in Indian societies, the male sadhaka will never consider himself to be the master and the enjoyer of the wife's services. Rather, he is a servant just as she is. She is a maidservant of Krishna, a dasi of Radha's - and you are dasa-dasanu-das. What right do you - or I - have, then, to demand or to expect favors of others? Of course, in a naturally affectionate relationship both are seeking opportunities to help the other, to facilitate the other's immersion in bhajana - but nothing ought to be taken for granted, lest we fall into a dark well of false egoism that devours our spirit of devotion.

Now, for such a dynamic to unfold in a manner that is truly fruitful, desires for enjoying the other in a mundane way will have to be forsaken. Alas, would not the mere thought of subjecting a maidservant of Radha and Krishna to our gross, bodily desires, be audacious! With this, we shall also have to reflect on abstinence in married life. But worry not, desires can be conquered! Bhakti is a most powerful force, causing wonders in those willing to receive and embrace this divine current in their hearts!

There is no obstacle too great for the sovereign goddess of bhakti to be conquered, for she is only nourished, defeating and subjugating each and every adversary – and there is truly no rival for her power in the three worlds. Let us seek a connection that taps us to the source of this divine force, and let us be committed with sincerity in sustaining this precious link – for having attained that, the great and the inaccessible shall be within an arm's length, and no attainment in the spiritual domain shall be beyond our reach.

Q&A: Celibacy and married life: What do the acharyas teach of the need for celibacy?

2009-02-01T08:49:00.001-08:00

Q: What are the teachings of the acharyas concerning celibacy and married life? What if one is unable to follow the highest standard, or the standard described in the scriptures?

A: The accepted form of sexual indulgement that does runs in accordance with the principles of dharma, and hence with the practice of bhakti-sadhana, has been described as bodily union taking place for the sake of generating progeny with one's duly wedded partner. With these notes, we'll focus on reviewing the evidences in the writings of the acharyas on this often-debated matter. The practices for becoming free of sexual desire will be discussed in a separate entry.

In the first verse of his Upadeshamrita, we read Sri Rupa Goswami listing upastha-vega, or the urges of the genitals, as one of the urges that need to be conquered over. Commenting on the verse, Sri Radha-Raman Das Goswami notes, tena ca tat-tad-vega-sahanasya bhakti-pravezopayogitvam eva na tu sAdhanatvam - "By forbearing all these urges, mere entrance to bhakti is gained; it is not a sadhana-practice." Hence, in entering into the world of suddha-bhakti, the control of sexual desire is called for.

As one in his list of definitions of what a Vaishnava is, Sri Jiva Goswami cites Skanda Purana and the instructions of Markandeya to Bhagiratha:

yathA skAnde mArkaNDeya-bhagIratha-saMvAde -
dharmArthaM jIvitaM yeSAM santAnArthaM ca maithunam |
pacanaM vipramukhyArthaM jJeyAs te vaiSNavA narAH ||

atra zrI-viSNor AjJA-buddhyaiva tat tat kriyata iti vaiSNava-padena gamyate || bhs 202

"Those people for whom the purpose of life is religion, for whom the purpose of sexual intercourse are children, and for whom the purpose of cooking is to serve the brahmins, they are Vaishnavas."
Thus those, who act in awareness of the orders of Vishnu, are understood as Vaishnavas.

The essence of the thought here is that a Vaishnava would not do something that wouldn't be pleasing to Vishnu, and since sexual intercourse without a purpose beyond enjoyment isn't something that can be offered, a Vaishnava would not engage in it. Then, the Bhagavata repeats the concept in three locations, describing the suitable period for sexual union:

gRhasthasya Rtu-gAminaH || bhp 7.12.11

"The householder should have sexual intercourse only in the fertile season."

gRhasthasyApy Rtau gantuH || bhp 11.18.43

"However [though brahmacharya was described], the householder may approach his wife for intercourse in the fertile season."

evaM vyavAyaH prajayA na ratyA
imaM vizuddhaM na viduH sva-dharmam || bhp 11.5.13

"In the same way [as with other injunctions giving room for sensual indulgence], sexual intercourse should not be for the sake of lust, but for the sake of progeny. Regardless, people do not understand such pure sva-dharmas."

Thus the pure sva-dharma, or the religious duty of the householder, has been defined.

Is there a spiritual application for sexuality, can we not employ our sex desire in the service of Krishna? The famous verse of Bhagavad-gita (7.11) addresses the matter:

dharmAviruddho bhUteSu kAmo’smi bharatarSabha || bg 7.11

"I am that lust, O greatest of the Bharatas, that is not contrary to dharma."

On this passage, there are varieties of commentaries. We embrace the words of our own purva-acharyas as the ones we are to follow. The commentaries read as follows:

zrIdharaH -- dharmeNAviruddhaH sva-dAreSu putrotpAdana-mAtropayogI kAmo’ham iti ||
vizvanAthaH -- dharmAviruddhaH sva-bhAryAyAM putrotpatti-mAtropayogI ||
baladevaH -- dharmAviruddhaH svapatnyAM putrotpatti-mAtra-hetuH ||

Sridhara: "I am the lust that is not contrary to dharma and of which the sole purpose is the bestowal of progeny for one's wife."
Vishvanath: "Not contrary to dharma means in such a way that the birth of progeny from one's wife is the sole aim."
Baladeva: "Not contrary to dharma means for the sole cause of the birth of progeny from one's wife."

Hence, begetting children that are educated in the principles of good, religious life is the desired application of sex desire. Hari-bhakti-vilasa, citing Padma-purana (5.9.44-47), praises this as the equivalent of brahmacharya:

Rtu-kAlAbhigAmI yaH sva-dAra-nirataz ca yaH |
sarvadA brahmacArIha vijJeyaH sa gRhAzramI || 11.156
...
iti matvA sva-dAreSu Rtumatsu budho vrajet |
yathokta-doSa-hIneSu sakAmeSv anRtAv api || 11.173

"The householder who approaches his devoted wife for intercourse in the period suitable for fertilization is known to always be a brahmachari."
"Thus, the intelligent person will approach his wife in the fertile period. That is said to be free of faults even if done to satisfy one's desires."

Going beyond the realm of sva-dharma into the realm of sadhana, there are further considerations. In Sadhana-dipika of Radha-Krishna Das Goswami, an early mahatma of Vrindavan, specific characteristics for eligibility for rAgAnugA-bhakti are outlined:

vizeSato rAgAnugAdhikAri-lakSaNaM darzayati (brs 1.4.7) --

na patiM kAmayet kaJcid brahmacarya-sthitA sadA |
tam-eva mUrtiM dhyAyantI candrakantir-varAnanA ||

The specific characteristics of the one who is eligible for rAgAnugA are given as follows (BRS 1.4.7):

"The beautiful-faced Chandrakanti did not desire a husband and always remained fixed in celibacy, meditating on Krishna's form."

Some have objected to this passage, suggesting that the citation is out of place since it is taken from the fourth chapter of the first division of Bhakti-rasamrita-sindhu discussing the topic of prema, and that therefore brahmacharya would be for those on the stage of prema, not on the stage of sAdhana. However, Rupa Goswami presents Chandrakanti as someone who attained prema originating from bhAva due to rAgAnugA-bhakti (rAgAnugIya-bhAvottho yathA...), and the fact that she remained celibate all the time must mean she practiced brahmacharya also during the stage of sAdhana.

Radha-Krishna Das Goswami continues under the same heading:

smaraNaM kIrtanaM keliH prekSaNaM guhya-bhASaNam |
saGkalpo’dhyavasAyaz ca kriyA-nirvRtir eva ca ||
etan-maithunam aSTAGgaM pravadanti manISiNaH |
viparItaM brahmacaryam etad evASTa-lakSaNam || ity Adi || (vairAgya-martAnda 12.144-145)

"Thinking of sex, praising sex, engaging in amorous acts, looking at sex, speaking of it in confidence, making a decision to do it, to pursue it and to engage in its activities -- these are the eight aspects of copulation determined by the wise. Those engaged in brahmacharya should abstain from these eight aspects."

This brings us back to reflect on the power of sexual indulgence in its varieties forms to condition the consciousness into the confines of a material identity. Pursuit for the other-worldly identity is at the core of rAgAnugA-bhakti-sAdhana, and a sincere sAdhaka should endeavor to leave behind activities contrary to such cultivation.

All the aforenoted evidences should leave little room for interpretation over the ideal standard for a bhakti-sAdhaka. "However," someone may ask, "did the acharyas really understand our situation in this material world?" Yes, they certainly did; moreover, they had great confidence in the power of devotional practice when properly applied. Brahmacharya and other such virtues of restraint arise naturally in one who has turned his attention towards Krishna:

kRSNonmukhaM svayaM yAnti yamAH zaucAdayas tathA || brs 1.2.261

"Various restraints [among which Jiva glosses brahmacharya], purity and so forth arise of their own accord in the one who has turned his attention towards Krishna."

Hence, the virtue of celibacy will undoubtedly arise of its own accord in the one who is sincerely engaged in the practice of bhakti-sAdhana, even without separate endeavors!

Should one have lapses in his observances of the desired standard of abstinence, the following words of consolation are offered in the Bhagavata:

jAta-zraddho mat-kathAsu nirviNNaH sarva-karmasu |
veda duHkhAtmakAn kAmAn parityAge ’py anIzvaraH ||
tato bhajeta mAM prItaH zraddhAlur dRDha-nizcayaH |
juSamANaz ca tAn kAmAn duHkhodarkAMz ca garhayan || bhp 11.20.27-28

"He, whose faith for narrations of me has awakened, and who is disgusted with all works,
knowing all varieties of kAma as imbued with grief, is still unable to renounce them;
He should worship me, engaged with love, with faith and with firm conviction,
Reproaching the desires that lead to misery."

With such a meek and resolute approach, the grace of Bhagavan and Vaishnavas is quickly invoked, the obstacles on the path of devotion are swept aside, and the worshipable form of the Lord is firmly situated within the inner chambers of his heart. However, the one who philosophizes on the myriads of possible so-called spiritual applications of sexuality with a keen inclination for indulgement, will not attain para-bhakti in a hundred births without renouncing the intellect binding him to the material world. We read in the Gita:

yaH zAstra-vidhim utsRjya vartate kAma-kArataH |
na sa siddhim avApnoti na sukhaM na parAM gatim || bg 16.23

"He, who discards the precepts of the scripture, led to acts by kAma,
He will not attain siddhi, nor joy, nor the supreme destination."

Baladeva notes, sa siddhiM pumarthopAya-bhUtAM hRd-vizuddhiM naivApnoti - "He will certainly not attain that siddhi, the attainment of the means for the aims of human life, the fresh purity of the heart." Let us therefore, in all earnestness and enthusiasm, seek to embrace the desired standard of abstinence, knowing it is instrumental in attaining successive stages of devotional progress.

Q&A: Mundane music, movies and literature: Are they harmful for the practice of bhakti?

2009-02-01T08:41:00.000-08:00

Q: Are mundane music, movies and literature harmful for the practice of bhakti? If one is attached to them, will the genre make any difference, for example documentaries vs. romance, or classical music or ragas vs. techno?

A: As a matter of general principle, mundane music, movies and literature are harmful for the development of bhakti. When assessing the devotional worth of a sense object, one must evaluate its effect on the consciousness. If a sense object does not contribute to the positive cultivation of awareness of and love for Krishna, it is contrary to devotion.

The fruit of subjecting one to mundane influences is the development of mundane desires: saGgAt saJjAyate kAmaH. Asat-sanga, or the company of the unholy, has been mentioned in countless scriptures as being contrary to devotion. Thakur Mahashaya writes in his Prema-bhakti Chandrika:

asat saGgati sadA, tyAga koro anya gItA, karmI jJAnI parihari dUre |
kevala bhakata saGga, prema-bhakti-rasa raGga, lIlA-kathA vraja-rasa-pure || pbc 15

"Always give up the company of the unholy and all other songs, stay afar from the pursuers of worldly fruits and the speculators. Keep only the company of devotees, seek delight in prema-bhakti-rasa, and engage in lila-katha in Vraja, the abode of rasa."

Were you to keep the company of the worldly or seek pleasure in their amusements, whether through direct company or vicariously enjoying through worldly movies, music and literature, you would develop attachment to the same, and in proportion your taste for Vraja-rasa would dwindle. Therefore, stay aloof!

The question is sometimes asked, "But there are some movies that contain some spiritual ideas, sometimes quite similar to our philosophy. Surely it is all right to watch them?" The inquirer must then consider this: What is the motivation in watching it? You can read the scriptures or discuss with sadhus and hear spiritual ideas that do not only resemble it, but are the real thing itself. What more could you gain from a movie made by worldly authors? How much of the input of the movie is truly of spiritual import, and how many undesired influences are introduced in the course of the movie? We are yet to hear of a mainstream movie where the balance would have been tipped in favor of positive spiritual influences in the context of our desired mode of bhajan.

Mundane music is essentially a glorification of the ways of the world. A grand deal of the time in glorifying the pleasures of life, some of the time in exploring spirituality, in introspection. Yet, of what benefit will the diverse spiritual influences be to a loving devotee who casts afar even love for the Lord of Vaikuntha? In the words of Srila Raghunath Das Goswami, in instructing his mind:

api tyaktvA lakSmI-pati-ratim ito vyoma-nayanIM
vraje rAdhA-kRSNau sva-rati-maNidau tvaM bhaja manaH || ms 4

"Also forsake love for the Consort of Lakshmi, as it'd lead you to Vaikuntha;
O Mind! Worship Radha and Krishna of Vraja, the bestowers of the jewel of their love!"

If one does has not imbibed this exclusive concept of devotion, how will the fruits of sadhana be tasted? The nectarine fruits of sadhana are available for the relish of those engaged in exclusive worship, casting afar both the mundane and the contrary spiritual tastes.

Are there gradations of difference between different modes of entertainment? Yes, certainly, inasmuch as all phenomena of the world are appearances of the three modes of nature. Pursuits for enjoyment and material progress are superior to madness and ignorance, and search for knowledge supersedes pursuits for enjoyement. Yet, they are all shackles binding us to the temporary world. In Sri Krishna's words to Arjuna:

trai-guNya-viSayA vedA nistrai-guNyo bhavArjuna |
nirdvandvo nitya-sattva-stho niryoga-kSema AtmavAn || bg 2.45

"The Vedas deal with the enjoyments of the three modes; free yourself of the three modes, O Arjuna! Rise and be established in the eternal reality beyond duality, free from concerns of sustenance, established in the self!"

If this is true of the ancient literature of the sages, then how much more is this true of contemporary mundane literature! The question may again arise, "But surely the study of such literature may be undertaken as a matter of acquainting oneself with the ways of the world, to be able to present the path of devotion in a meaningful manner?" Thus speaks the preacher. The Bhagavata says:

veda-vAda-rato na syAn na pASaNDI na haitukaH |
zuSka-vAda-vivAde na kaJcit pakSaM samAzrayet || bhAg 11.18.30

"Do not devote yourself to the rituals of the Vedas, do not engage in arguments over fruitless topics with atheists and logicians, never take sides on such topics."

Sri Jiva Goswami comments on the words pASaNDI na syAd, iti pUrva-pakSa-jJAnArtham api pASaNDa-mataM nAbhyased ityarthaH - "Do not study the opinions of the atheists for the sake of gaining knowledge of counter-argumentation." Since mundane knowledge is not conclusive, but is ever-changing by its nature, there is no end in sight to entangling engagements in the realm of mundane knowledge.

The path of devotion stands on its own merit, it calls for no contextualization to exercise its effect. The message of devotion has a deep impact on the heart of the hearer when originating from a pure source, from a loving and spotless heart. The hearer, witnessing the other-worldly qualities of the speaker, will take a keen interest in the message without regard for the context it appears in. Whatever cultural or topical contextualization may be there, it must remain subservient to the effect of the devotee's own practice and absorption. One should keep his focus on cultivating the heart.

There are useful spheres of knowledge in the mundane realm; the classical arts of music, poetry and so forth are all worthy of being engaged as a matter of seva, of loving service. These classical arts are present both in this world and the world of divine play. Studying them with the aim of engaging them for the pleasure of Radha and Krishna is a worthy undertaking indeed, as long as the study is kept in the proper perspective. Familiarity with languages such as Bengali and Sanskrit opens new doors of devotional insight in the form of direct access to the countless works of divine inspiration in our vast canon of literature, and it bestows the ability to interact with sadhus in their native language.

Additionally, if there are fields of knowledge that must be pursued as a matter of fulfilling one's occupational duties and maintaining one's livelihood, and if such pursuits are undertaken in a spirit of detachment, they will not have an adverse effect on devotional cultivation, though they may certainly be a distracting and time-consuming factor. As long as one lives in this world in a situation short of full withdrawal from the world, a degree of awareness and information of the ways of the world is called for. Yet, one must always exercise caution and re-evaluate the nature of the situation and of one's heart's feeling in relation to the said undertakings.

The nature of the mind is to seek variety, to seek novelties; the nature of the senses is to be drawn to sense objects. In absence of spiritual counterparts, the two are naturally drawn towards mundane objects. One should, therefore, always seek to place himself in a position surrounded by divine objects and divine company. It is with this great need in mind that we are constantly striving to produce varieties of devotional media, facilitating different avenues of devotional interaction. It is our sincere prayer that the devotees scattered across the globe, often in isolation and amidst unfavorable influences, take full advantage of what is being offered.

Q&A: Leaving a non-Vaishnava guru

2009-02-01T08:38:00.001-08:00

Q: Should one leave a non-Vaishnava guru? What is the best procedure for doing it?

A: The Vaishnava-shastras advice us to give up the mantra given by a guru who is a non-Vaishnava, seeking shelter of a Vaishnava-guru:

avaiSNavopadiSTena mantreNa nirayaM vrajet |
punaz ca vidhinA samyag grAhayed vaiSNavAd guroH || hbv 4.366

"From the mantra instructed by a non-Vaishnava, only grief will arise.
One should again accept a guru in accordance with injunctions, a Vaishnava-guru."

Padma-purana (6.226.1) has a similar shloka, stating avaiSNavopadiSTena mantreNa na parA gatiH - "The mantra instructed by a non-Vaishnava will not deliver the highest aim." One who has been captivated with the ideals of Vaishnavism should therefore adopt the path leading him to the desired destination, forsaking paths and allegiances that prove to be obstructions to the same.

The essence of the advice is to ensure that one becomes firmly established on the path leading onwards to the desired goal. To the best of my knowledge, our acharyas have not written specific instructions concerning the manner in which the former allegiances are to be closed. The reason being, there are countless non-Vaishnava traditions with distinct practices and cultures, and amidst them countless individual situations may arise.

A Vaishnava, by his nature, is not inclined to cause unnecessary grief to others. Sadness caused in the minds of others is a burden for the soul. Therefore, in situations such as this, if there are multiple avenues that'll essentially accomplish the same goal, ie. wholehearted adoption of the path proper towards the desired goal, one should take the course of action that is least likely to give grief to others. What exactly this is in the situation you describe, you'll have to assess yourself as you are yourself best aware of the situation and the individuals involved. Let us reflect on the general principles involved.

If you do choose to address the issue in person, do remember to observe the appropriate etiquette of respect towards a senior person you once revered in the capacity of a guru. In a meek state of mind, express your heart's burning desire and determination to follow your chosen path, note how the ways of Bhagavan are unforeseen, express your gratutide for all that has taken place and been given, and ask for his blessings to move onwards in your quest for paramartha. If the unfortunate situation should arise where the former guru's anger is displayed, never respond with anger, but always display the ideal character of a true Vaishnava.

If you suspect that a conflict situation would arise in a personal exchange, consider writing a letter as a matter of courtesy. I would personally opt for informing the guru via whatever medium is convenient instead of moving on "in secret". I am certain the former gurus would expect that you informed them of the change of situation. He has once accepted responsibility for overseeing your spiritual progress, why should you keep him under the impression that he must still bear the burden of responsibility? This is a common courtesy observed even in mere mundane dealings. You would not leave a job without informing your boss of the same, would you?

If the issue of your having accepted a new guru and a new path came to the former guru's attention without your having informed him, how would he think of Vaishnavas then? In contrast, if you had informed him of the change of situation in a manner befitting the good character of a Vaishnava, how would he think of Vaishnavas then, and how would he speak of Vaishnavas then? You would then bear the responsibility for that. Remember to consider the possible ramifications of your move beyond the immediate personal interests. The seemingly easiest way may not always be the best way in the grand scheme of spiritual life.

Q&A: Devotion and renunciation: The role of vairagya in cultivating bhakti

2009-02-01T08:35:00.001-08:00

The following are a series of questions and answers I compiled during 2005-2006, originally posted at Vilasa Kunja forums.

Q: What is the relationship between renunciation and bhakti in Gaudiya Vaishnavism? On one hand, it is said that renunciation is not a cause of devotion and that excessive renunciation makes the heart hard, and on the other hand we can read of how the Goswamis of Vraja were very renounced, and how Mahaprabhu was pleased with their renunciation.

A: It is known that renunciation is not a method for developing devotion, bhaktyA saJjAtayA bhaktyA (bhp 11.3.31) – “Devotion is born of devotion.” Regardless, following all the activities that have been prescribed for the path of sadhana calls for substantial sacrifice of comfort and renunciation from the mundane. How is this reconciled, what is the relationship between bhakti and vairagya?

Renunciation involved in devotional cultivation is of a nature different from worldly vairagya: One of the first aspects of devotion one is to embrace is kRSNArthe bhogAdi-tyAga (brs 1.2.104), forsaking enjoyments and the rest for Krishna’s sake. This is the spirit of zaraNAgati, surrender: AnukUlyasya saGkalpaH pratikUlya-vivarjanam (hbv 11.676) – “Firmly embracing the favorable, shunning all that is contrary.” Whenever a decision is called for, one should forsake one’s own interest and act in the interest of Krishna.

What, then, is the advantage of such renunciation? In the words of Sri Kapiladeva:

jJAna-vairAgya-yuktena bhakti-yuktena cAtmanA |
paripazyaty udAsInaM prakRtiM ca hataujasam || bhp 3.25.18

“Equipped with knowledge and renunication, as the atma is connected in devotion, one observes with indifference and the power of prakriti is destroyed.”

Therefore, in the opening verse of Sri Upadesamrita, Srila Rupa Goswami calls for the practicing devotees to become dhIra, self-controlled, rising above the worldly urges that perpetually distract us from bhajana. Radha Ramana Goswami notes that one attains the desired goal by vega-sahanopayogena saMvRddhayA bhaktyA, “Devotion that has been fortified by the means of self-control.”

In discussing the sadhaka’s unavoidable relationship to a world of sense-objects, Srila Rupa Goswami has described two approaches to renunciation (BRS 1.2.255-256):

anAsaktasya viSayAn yathArham upayuJjataH |
nirbandhaH kRSNa-sambandhe yuktaM vairAgyam ucyate ||
prApaJcikatayA buddhyA hari-sambandhi-vastunaH |
mumukSubhiH parityAgo vairAgyaM phalgu kathyate ||

“Detached from sense-objects, applying them according to their due merit, engaging them in connection with Krishna; This is called befitting renunciation.”
“Considering as worldly the items connected with Hari, the one desirous of salvation rejects them; this is called worthless renunciation.”

In this matter, one should proceed with great caution and assess his motivations in employing sense-objects. The fact that something could be employed in connection with Krishna does not necessarily mean that it should be thus employed. One must therefore determine whether such employment would run in the spirit of AnukUlyasya saGkalpaH, accepting the favorable, for this is the spirit of uttama-bhakti: AnukUlyena kRSNAnu-zIlanaM bhaktir uttamA (BRS 1.1.11). Such engagement must be devoid of selfish motivations, anyAbhilASitA-zUnya.

From where does devotional renunciation arise, then? It arises from anurAga, from a deep passion burning within the heart of the sadhaka that calls him to take any and all measures needed for the sake of fulfilling his devotional aspirations. Srila Raghunath Das Goswami, our foremost role-model in this matter, described this mode of practice as vairAgya-yug-bhakti-rasa-prayatna (vk 6), “Efforts enlaced with renunciation and bhakti-rasa.” Describing his ways of devotional practice, Krishnadas Kaviraja writes (CC 1.10.98-102):

anna-jala tyAga kaila anya-kathana |
pala dui-tina mAThA karena bhakSaNa ||
sahasra daNDavat kare, laya lakSa nAma |
dui sahasra vaiSNavere nitya paraNAma ||
rAtri-dine rAdhA-kRSNera mAnasa sevana |
prahareka mahAprabhura caritra-kathana ||
sArdha sapta-prahara kare bhaktira sAdhane |
cAri daNDa nidrA, seha nahe kona-dine ||
tAGhAra sAdhana-rIti zunite camatkAra |
sei rUpa-raghunAtha prabhu ye AmAra ||

“Rejecting eating and drinking, as well as talks on other topics, he took but a few drops of buttermilk. A thousand dandavats he offered, and chanted a lakh of names; Daily, he bowed to two thousand Vaishnavas. Day and night, he served Radha and Krishna in his mind, and discussed Mahaprabhu’s pastimes for one prahar. For seven and half praharas, he engaged in bhakti-sadhana, sleeping for four dandas, and at times not even that. Hearing of the ways of his sadhana, one is astonished; these two, Rupa and Raghunath, are my masters.”

Through such passion for bhajana, and the absolute rejection of the mundane it entails, Sriman Mahaprabhu is pleased:

mahAprabhura bhakta-gaNera vairAgya pradhAna |
yAhA dekhi’ prIta hana gaura-bhagavAn || cc 3.6.220

“Among Mahaprabhu’s devotees, vairagya prevails;
Seeing it, Gaura Bhagavan becomes satisfied.”

Seeing the exemplary renunciation in the character of Raghunath Das, Mahaprabhu’s joy knew no bounds. May all the sadhakas following Sri Chaitanya Mahaprabhu seek to embrace such a spirit of devotional renunciation!

F: An Eulogy to Six Goswamis

2009-01-31T17:31:00.000-08:00

kRSNotkIrtana-gAna-nartana-parau premAmRtAmbho-nidhI

dhIrAdhIra-jana-priyau priya-karau nirmatsarau pUjitau |

zrI-caitanya-kRpA-bharau bhuvi bhuvo bhArAvahantArakau

vande rUpa-sanAtanau raghu-yugau zrI-jIva-gopAlakau || 1 ||

“Absorbed in praising Krishna with songs and dance, they are oceans of the nectar of prema; Dear to the serious and the capricious, they give joy to all, free of envy and worshipable; Bearing the grace of Sri Chaitanya, they are deliverers of the burden of the world. Praise to Rupa-Sanatana, the two Raghus, Sri Jiva and Gopala!”

Immersed in Krishna-kirtana, these six saints are oceans of prema personified – such is the nature of kirtana! We have many forms of kirtana, the two basic forms being nAma-kIrtana and padAvalI-kIrtana, and the latter is further divided into a number of sections such as guNa-kIrtana, in praise of Krishna's qualities, rUpa-kIrtana, in praise of the beauty of Krishna's form, and lIlA-kIrtana, in praise of pastimes. Padavali-kirtana in particular has wondrous power to uplift the heart of the sadhaka – so much so that kIrtana naturally transforms into utkIrtana, a loud, whole-hearted crying out of the soul, as the waves of the song sweep the heart afar to the shoreless ocean of prema. kIrtana is the natural state of a spotless heart – entranced in kIrtana, the heart blossoms with joy.

This loving emotion transforms the devotee's heart with its diverse tastes, creating a loving nature that makes him dear to all, the gentlemen and the ruffians alike. They spare their love from none, and even the greatest of fools can appreciate the beautiful, well-wishing nature of their hearts. The language of love is universal, felt by all people regardless of education or cultural sophistication. Only the vilest of men, naturally inclined to slander devotees and the Lord in their firm conviction to be the hedonistic enjoyers of the world, find fault even in places where good qualities are present in abundance, in hearts where envy shines with its absence and where there is only good will for all.

Such a wondrous state of heart is brought about with the grace of Sri Caitanya Mahaprabhu; without that, the hearts of the fallen folk of the age of Kali hardly transform and take on the qualities of supreme devotion. With the presence of such a treasure in their hearts, the loving devotees become deliverers of the world; whosoever comes in touch with them will find their lives naturally effected, their hearts' concerns transformed from the petty affairs of the world to something far beyond, something so meaningful and beautiful.

Praise to Rupa-Sanatana, the two Raghus, Sri Jiva and Gopala!

UP 3 - The deliverer of the worlds, The qualities of the self-controlled devotee

2009-01-31T17:12:00.001-08:00

Commenting on sarvAm apImAM pRthivIM sa ziSyAt, the commentator notes:

sarvA pRthvIM ziSyAditi vAg-Adi-vega-sahanopayogena
saMvRddhayA bhaktyA sarvapAvanatvAt |

"With 'instructing the whole world' and so on, it is said that the quality of being able to deliver all is there, when devotion thrives through the means of controlling urges headed by speech."

He then cites a verse that illustrates vividly the nature of the devotee, who has controlled the urges and is deep in his devotional feeling.

vAg gadgadA dravate yasya cittaM
rudaty abhIkSNaM hasati kvacic ca |
vilajja udgAyati nRtyate ca
mad-bhakti-yukto bhuvanaM punAti || bhp 11.14.24

"He whose voice is choking, whose consciousness melts;
Who cries again and again, and at times laughs, too;
Without shame, he sings loudly and dances as well,
Endowed with devotion for me, he purifies the world."

One does not, then, attain the quality of being able to deliver one and all merely on the merit of self-control. Rather, this self-control provides a platform on which devotion can flourish, and through that, the quality of sarva-pAvanatva is attained.

- The first verse says that one who can control the six urges can "instruct the whole world". You mentioned that this is a poeticism of Srila Rupa Goswami, which can otherwise be understood to mean that one who has renounced the six urges gains tremendous power with which to perform bhajan. Where does the concept come from?

This understanding is drawn from the following statement of Radha Raman Goswami's: sarvA pRthvIM ziSyAditi vAg-Adi-vega-sahanopayogena saMvRddhayA bhaktyA sarvapAvanatvAt | - "With the statement 'The whole world as disciple' and so forth, it is said that the quality of sarva-pAvanatva, being able to deliver all, comes when devotion is fortified by the means of controlling the urges headed by speech." The word saMvRddha means "increased", "thriving", "prospering" and so forth, by the upayoga or "application" of vega-sahana, "controlling the urges".

The GVS edition of Upadeshamrita, unfortunately, is not a very accurate representation of Radha Raman Goswami's original tika. It elaborates unnecessarily, it misses important nuances. It is, regardless, helpful for reference.

Aside the above pramana, this is a natural and logical understanding. When one is no longer distracted by other things, his bhakti gains a power of focus. Moreover, the giving up of the unworthy for the sake of the Lord invokes his mercy, which is what the power of all devotional practice is made of.

- Also, can you understand this verse to have two meanings? First, as you've discussed, as a list of prerequisites for entrance into powerful bhajan and second, as a list of qualities an aspirant should look for in selecting a Guru?

Yes, these are certainly two possible readings of the verse. They are not really two separate meanings as such; each individual who gains the quality of sarva-pAvanatva, a quality appearing when devotion is fortified with self-control, is a de facto guru on the virtue of his spiritual accomplishment, regardless of whether he "officially" acts in such a capacity. As in Devakinandana Dasa's famous Vaishnava Vandana, mahAprabhura gaNa saba patita pAvana, "All the devotees of Mahaprabhu are the saviors of the fallen," and brahmANDa tArite zakti dhare jane jane, "Each and every one of them carries the power to deliver the universe."

- If the second reading is also valid, and part of what Rupa Goswami wants to instruct, how essential is it that one select a Guru with such qualities? Are other qualifications, such as knowledge and realization of sastra (as per SB 11.3.21) not more important? Are the two inseperably connected? It seems as though one can be very admirably renounced without being strongly fixed in the devotional conclusions of our line.

The aspect of brahmaNy upazamAzrayam of the abovementioned verse corresponds best with the themes of this verse; having given up all material pursuits and surrendered to the Lord, the devotee has rejected all pursuits for sense-objects, knowing them to be contrary to devotion.

Knowledge, in the sense of knowledge of the content of the scriptures, and realization, in the sense of yukti or logic in understanding and cross-referencing scriptures, amounts to paNDitya, scolarship. Therefore it is said that the guru is zabde pare ca niSNAtam, "deeply familiar with the scriptures and the supreme": His knowledge and his practice has born the fruit of personal encounters with the Lord, a deep, vivid relationship of loving interaction has been forged. If the knowledge of the scripture, no matter how eloquently presented, is not accompanied with realization in the sense of all that brahmaNy upazamAzrayam implies, the "qualification" is but an empty shell.

This eloquent, empty shell is often mistaken for a sign of great advancement. I have seen this even in my own case, hearing people say that "you must be very advanced to write like this", while I am painfully aware that I am not very advanced, and at the time of hearing such statements even my daily devotional routine wasn't very exemplary. I'm sure we can also think of some other examples, even from the recent history of our samaj, of people writing the most eloquent of philosophies and rasa-laden presentations, while their practice and heart's condition was something rather different.

Therefore, do not be fooled by words alone. Spend time with the guru, observe his behavior. The rule of Hari-bhakti-vilasa is that the guru and the disciple should spend a year together, examining each other, before diksha is to take place. Hardly anyone pays attention to this. Yet, the disciple should, for his own welfare, ensure that the guru truly practices what he preaches, and thereby possesses the potency to truly infuse the divine truths into your heart. If this potency is not there, the heart of the disciple will not be transformed in the desired manner.

UP 3: Jihva-udara-vega and foods of bad nature, The urges of the tongue and the belly

2009-01-31T16:57:00.001-08:00

NB. the views on the specifics of dietary restrictions in this post do not reflect the position of mainstream Gaudiya Vaishnavism, but rather a subsection among the babaji-ascetics I was familiar with. It does, however, for the most part derive from Puranas and dharma-shastras.

Jihva-vega and udara-vega, or the urges of the tongue and the urges of the belly, go largely hand in hand. The tongue is affected by the lower modes of nature, and therefore seeks to always eat items reflecting its character. The zAstra-kAras have, however, for our upliftment, given dietary recommendations, advising us to avoid foods tainted by ignorance and passion to uplift our consciousness.

Such recommendations have been issued in works such as Hari-bhakti-vilasa and the sattvika-puranas headed by Varaha, Vishnu, Padma and the rest. Some common items that are tainted with the lower modes of nature and hence to be avoided are onion, garlic, eggplant, carrots, cabbages, cauliflower, red lentils, radish, buffalo milk and products thereof, tomatos, beetroot, hing and others sharing a similar nature. Additionally, excessive use of oil, spices or heat-generating products taints the food with the mode of passion.

The general principles concerning foods in the three modes of nature are outlined in the Gita as follows:

AyuH-sattva-balArogya-sukha-prIti-vivardhanAH |
rasyAH snigdhAH sthirA hRdyA AhArAH sAttvika-priyAH || bg 17.8

"Foods that increase life-span, perseverance, strength, health, joy and satisfaction, that are juicy, fatty, solid and pleasing to the heart are dear to those in the mode of sattva."

kaTv-amla-lavaNAty-uSNa-tIkSNa-rUkSa-vidAhinaH |
AhArA rAjasasyeSTA duHkha-zokAmaya-pradAH || bg 17.9

"Foods that are too bitter, sour, salty, hot, astringent or burning are dear to those in the mode of passion, and are causes of sorrow, lamentation and disease."

yAta-yAmaM gata-rasaM pUti paryuSitaM ca yat |
ucchiSTam api cAmedhyaM bhojanaM tAmasa-priyam || bg 17.10

"Food that is old, tasteless, of bad odor, decomposed, left over by others or untouchable, is dear to those in the mode of ignorance."

One who wishes to lead a life of bhajan should always cultivate the mode of sattva, from which follows peace of mind, focus and so forth, qualities instrumental in becoming absorbed in devotional practice.

- Doesn't renunciation automatically follow bhakti? Why is there any need for separate endeavor?

While it is certainly true that bhakti makes one disinterested in material pleasures, one anga of bhakti, one among the ten first that are specially emphasized in the beginning to be precise, is kRSNarthe bhogAdi-tyAga, "Giving up enjoyments and so forth for the sake of Krishna." When the varieties of urges prove to be a distraction for bhakti, they must be immediately forsaken; if one does not do that, he acts against the spirit of surrender, anukUlyasya saGkalpaH, pratikUlya-vivarjanam.

I am positive you were not suggesting that one can freely indulge the senses while believing that bhakti will eventually free one from the such. Yet, such ideas are sometimes heard, and they deserve a mention.

- How to attain sattva-guna, and why is it important?

I was reading Sri Ananta Das Babaji's Rasa Darshan the other day. Early on in the text, he discusses the need for the presence of sattva-guna and the withdrawal of rajas and tamas as a prerequisite of being able to taste rasa; even the rasa present in mundane drama!

I am copying the relevant passage below. I apologize for possible mistakes in the Sanskrit, I don't have the original work at hand, and the English edition is a bit erratic with diacritics. I have revised the translations.

The question may arise, "How can we acquire sattva-guna?" One may then reply that by eating sattvika food, wearing sattvika clothes, living in a sattvika environment and by keeping the company of sattvika people, one's sattva-guna will be nourished.

zaucAt sattva-zuddhi saumanaH ekAgrendriya jayatAm Atma-darzanam yogyatAni ||

"Through zauca, pure habits, existence is purified, the mind becomes satisfied, the senses are conquered and one becomes qualified for perceiving the self."

The Upanishad says:

AhAra-zuddhau sattva-zuddhiH sattva-zuddhau dhruvA smRtiH smRti-labdhe sarva-granthInAM vipramokSaH ||

"Through pure eating, existence is purified. With the purification of existence, meditation becomes constant. With the attainment of meditation, all knots of bondage loosen."

- By which mode are buffalo milk and urad dal tainted?

Both are tainted by both passion and ignorance. Buffalo milk is specifically tainted by the rajas that sometimes arises in buffalos, a familiar sight for everyone living among them I'm certain. Urad dal is primarily in the mode of ignorance.

- What for those who can't get sattvic foodstuffs? Don't they have any scope for doing ideal bhajan? Is he exempted from the effect?

It is hard to imagine a situation where sattvic foodstuffs would absolutely not be available. Fruits are everywhere. Potato, cucumber, zucchini and so forth are widely available. Rice and varieties of other grains are everywhere.

Can someone be exempted from the effect of eating items tainted with the modes of passion and ignorance? Can someone's body be exempted from the effects of heat and the eventual sun-stroke if no shadow is in sight? The body is a machine, the mind is a machine. They behave in accordance with the fuel fed to them.

- If somebody has to eat foods in mode of passion but if he is feeling absolutely no attraction to that foodstuff, then what about him? Can he save himself from the effect?

That does not save him from being effected, though the inner spirit described will certainly serve to cut off its worst edge. It will eventually lead him to a situation where he can eat only sattvik foodstuffs, no doubt.

- How much time (and amount) does it take for the mode of a particular foodstuff to act? Maybe this varies from person to person but on what all factors does this depend?

The effects are instant. However, someone covered over by tamas and rajas, being accustomed to the presence of the two since his birth, may not be able to observe the difference. Therefore, I have suggested that an experiment first be preceded with an endeavor to bring oneself to sattva.

The more regular the consumption is, the deeper one sinks into the modes. An accidental, one-time consumption is easily nullified with the power of bhajan. However, one should remember: nAmno balAd yasya hi pApa-buddhir, na vidyate tasya yamair hi zuddhiH - "For the one, who thinks he can sin on the strength of the Name, it is unknown what may be done be redeemed in the eyes if Yama."

Therefore, if one ends up in a situation where an unwanted activity is committed, or has been committed, to avoid this nama-aparadha, one should rather think, "Alas, let this wretch get everything he deserves!"

UP 2 - Manasa-vega: The urges of the mind, The uncontrolled mind

2009-01-31T16:46:00.001-08:00

The urges of the mind are at the heart of all urges. The mind is the central hub of all longings, and of all emotion. Riddled by vAsanas (subconscious impressions) and active desires of infinite varieties, accumulated since time beginningless, it is difficult to overcome indeed. In Arjuna's words:

caJcalaM hi manaH kRSNa pramAthi balavad dRDham |
tasyAhaM nigrahaM manye vAyor iva su-duSkaram || bg 6.34

"The mind is restless, O Krishna; it harasses, it is powerful, it is obstinate.
Subduing it, I think, is as hard as trying to control the wind!"

Sri Bhagavan then replies:

asaMzayaM mahA-bAho mano durnigrahaM calam |
abhyAsena tu kaunteya vairAgyeNa ca gRhyate || bg 6.35

"Without a doubt, O mighty-armed one, the flickering mind is hard to overcome;
Yet, with practice and detachment, O son of Kunti, it may be seized."

The mind must, therefore, be engaged in activities of devotional service; Its inclinations must be purified, for any one of the remaining material facets of our being, if left untended, will be the cause of our downfall:

indriyANAM hi caratAM yan mano ’nuvidhIyate |
tad asya harati prajJAM vAyur nAvam ivAmbhasi || bg 2.47

"Indeed, if the mind runs along with any one of the roaming senses
One's discrimination is plundered, like a boat swept away by the winds."

Therefore, wholesome engagement of all human faculties in bhakti-sadhana is called for. The mind must be systematically conditioned to acts of devotional service in arranging for its purification. Without a purified mind, absorption in smarana is not possible, in Sri Krishna's words:

asaMyatAtmanA yogo duSprApa iti me matiH |
vazyAtmanA tu yatatA zakyo ’vAptum upAyataH || bg 6.36

"In my view, yoga is hard to attain for the one with an uncontrolled mind;
Yet, engaged with a controlled mind, its attainment is possible by adopting the proper means."

This is why the initial verses of Sri Upadeshamrita focus on curtailing evils, and why the direct means of attainment are elaborated on later on in the work.

How to really get rid of all ego even in the mind?

Don't get rid of all ego. Develop a positive ego, cultivate an identity in the service of Radha and Krishna. Understand how all the worthy things you've gained are a matter of their bestowing grace on an unworthy recipient.

At the age of Kali, do the sins contemplated within the mind go unpunished?

While the reaction is certainly less on account of the level of ignorance prevailing over the current age, contemplating on the sins pollutes the mind all the same. Contemplation leads to desires, desires lead to action. One should never think that thoughts are "harmless"!

How do we tangibly increase affection for harinama?

The process begins with the realization of a burning need for the increase of the taste, following in the wake of Sriman Mahaprabhu's Siksashtakam, nAmnAm akAri ... durdaivam IdRzam ihAjani nAnurAgaH! Taste and affection for the Name is something one must beg for, cry for. This is a topic that we'll be looking deeper into in our studies on the seventh shloka of the work.

- What should one do, confronted with a raging mind desirous to go to unworthy directions?

Prabhu said, prathamei zAkhAra karaye chedana - "At the very moment of their appearance, one should cut off the weeds!" The word "prathame" means as the first thing, and the "i" is added for emphasis, "right then and there you should do it!" Don't cut slack for the mind. Take shelter of the Name, your constant friend and companion. He has the power to deliver you.

- What should one do, noticing that the mind has already gone its ways?

The answer to this is found in the Bhagavata:

jAta-zraddho mat-kathAsu nirviNNaH sarva-karmasu |
veda duHkhAtmakAn kAmAn parityAge ’py anIzvaraH ||
tato bhajeta mAM prItaH zraddhAlur dRDha-nizcayaH |
juSamANaz ca tAn kAmAn duHkhodarkAMz ca garhayan || bhp 11.20.27-28

"He, whose faith for narrations of me has awakened, and who is disgusted with all works,
knowing all varieties of kAma as imbued with grief, is still unable to renounce them;
He should worship me, engaged with love, with faith and with firm conviction,
Reproaching the desires that lead to misery."

Humility and regret are instrumental in helping one arise beyond the flickering mind.

Suggested questions:

- What are the urges of the mind?
- Why should one learn to control the mind?
- What should one do, confronted with a raging mind desirous to go to unworthy directions?
- What should one do, noticing that the mind has already gone its ways?

UP 2: Krodha-vega - The urge of anger; Anger, the destroyer of all world

2009-01-31T16:37:00.001-08:00

Thakur Mahashaya, discussing the evils of anger in his Prema-bhakti-chandrika, says: krodha vA nA kare kibA, krodha tyAga sadA dibA - "What can anger not accomplish? Always give up anger!" On the evils anger will accomplish, Dharmaraja Yudhisthira speaks in the Vana-parva of Mahabharata:

krodha mUlo vinAzo hi prajAnAm iha dRzyate |
kruddhaH pApaM naraH kuryAt kruddho hanyAt gurUn api ||
kruddhaH paruSayA vAcA zreyaso'pyavamAnyate |
vAcyAvAcye hi kupito na prajAnAti karhicit |
nAkAryam asti kruddhasya nAvAcyaM vidyate tathA ||
kruddho hi kAryaM suzroNi na yathAvat prapazyati |
nA kAryaM na ca maryAdAM naraH kruddho'nupazyati ||

"Anger is seen at the root of all human destruction. Due to anger, people commit sins, due to anger they may even slay their gurus. When an angry person speaks beneficial words, they'll be disregarded still. The incensed man never knows not what is to be said and what to be left unsaid. There is no forbidden deed the angry will not do, nor is there anything he cannot say. O Draupadi! The deeds accomplished by anger are unforeseen and unpredictable. The angry man does not know what is to be done, nor does he act according to proper etiquette."

Anger has a great captivating power over the mind. Anger drags the mind down to a hellish state. The sequence of the growth of anger is described as follows:

dhyAyato viSayAn puMsaH saGgas teSUpajAyate |
saGgAt saJjAyate kAmaH kAmAt krodho ’bhijAyate ||
krodhAd bhavati sammohaH sammohAt smRti-vibhramaH |
smRti-bhraMzAd buddhi-nAzo buddhi-nAzAt praNazyati || bg 2.62-63

"As one contemplates on sense-objects, association arises. From association, desires come about, and due to desires anger awakens.
"From anger comes madness, from madness the bewilderment of memory, from the bewilderment of memory the destruction of intelligence. With the destruction of intelligence, one perishes."

Anger is overcome with wisdom and humility. The desired wisdom is discussed in the Bhagavata:

tat te ’nukampAM su-samIkSamANo
bhuJjAna evAtma-kRtaM vipAkam |
hRd-vAg-vapurbhir vidadhan namas te
jIveta yo mukti-pade sa dAya-bhAk || bhp 10.14.8

"Always longing for Your compassion,
Enduring all as the fruits of one's own deeds,
Offering respects to You with heart, words and body,
The feet of Mukunda become one's due inheritance."

Always regard evils that befall upon us as the fruits of our own misdeeds. Do not fault others for carrying the fruits of your ill acts. Rather, within your heart, call for their forgiveness for having to carry out the fruits of your karma. Always find a lesson in the tribulations you meet, face them with gratitude.

Now, Thakur Mahashaya has also said, krodha bhakta-dveSi-jane -- "Be angry to those hateful of devotees." Yet, this krodha is not to be brought out as an outburst of rage. Within there is fire, without there are only good wishes for another. Whichever medium the inner fire assumes, it is done with the sole purpose of rectifying the offender.

The 11th canto of the Bhagavata mentions that the medium-grade devotee neglects (upekSa) the envious (dveSi). Why? Because he may not have the power it takes to rectify the offender, and may only cause the offender to make further offence, thereby plunging himself ever so deeper into the net of madness he is already enrapt in.

Is there more to it where the quote from Mahabharata came from?

The Shanti-parva of Mahabharata contains lengthy discussions on anger and its evils. The following words of wisdom from Bhishma struck me:

"Assailed with harsh speeches, one should not assail in return. Indeed, one who, under such circumstances, renounces wrath, succeeds in burning the assailant and taking away all his merits. That person who when assailed with harsh speeches does not utter a harsh word in reply, who when praised does not utter what is agreeable to him that praises, who is endued with such fortitude as not to strike in return when struck and not to even wish evil to the striker, finds his companionship always coveted by the gods. He that is sinful should be forgiven as if he were righteous, by one that is insulted, struck, and calumniated. By acting in this way one attains to success." (MBh. 12.300)

Suggested questions:

- Why is anger harmful for devotion?
- What are the different ways of controlling anger, and moreover, of getting rid of it for good?
- What should one do if has given room for this urge to manifest, and notices the same?
- Why do madness and the rest follow anger, as in Gita 2.62-63?

UP 2: Vac-vega -The urges of the speech, Purifying the faculty of speech by proper engagement

2009-01-31T16:33:00.001-08:00

The first of the six obstacles is vacas-vega, the urge of the speech. The urge of speech manifests as indulgence in countless unworthy topics that lead the mind astray from the path of devotion.

Ninda, or blasphemy, is the gravest of the varieties of contrary speech. The people of this world, to elevate themselves above others, have a natural inclination to discuss the shortcomings and evils of others. This should be avoided at all cost, as indulgence in criticizing others, especially in the case of other Vaishnavas, reeps destruction on the delicate field of bhakti.

Prajalpa - prattle, gossip. Discussing the juicy topics of the village. Discussing so many unworthy topics. The mind is an endless pool of topics to discuss. A wise person will contain the thoughts and block them from reaching the level of speech, as a mere thought will come and go, but when indulged in, it'll create a strong samskara of remembrance and entangle both the speaker and the hearer.

One should purify the vacas-vega in the company of devotees by discussing the virtuous pastimes of Sri Krishna, inquiring about the ways of bhajan, praising Guru, Vaishnavas and Hari, and so forth.

Is over glorification, which in some cases leads to destruction of humility, an offense?

Glorification should also be undertaken as a matter of service. If one glorifies another in a manner that bewilders him, then the glorifier is at fault, and that is certainly an offense.

What should one do if hearing prajalpa is unavoidable?

This is something we'll be touching when we come to examine asat-sanga.

The gist of it is, when one is free of attachment, one remains aloof and beyond influence. Do not be impolite to people, yet avoid indulgence in topics of prajalpa and try to arrange your life in such a way that it becomes minimized.

Suggested questions:

- Why is ninda, or indulgence in critique, harmful for devotion?
- What should one do when confronted with the inner urge to speek unbefitting topics, how is it overcome?
- What should one do if has given room for this urge to manifest, and notices the same?

UP 1 - Introduction - The proper application of renunciation with bhakti

2009-01-31T16:18:00.001-08:00

The opening verse of the text, and the main object of this study, reads as follows:

vAco vegaM manasaH krodha-vegaM
jihvA-vegam udaropastha-vegam |
etAn vegAn yo viSaheta dhIraH
sarvAm apImAM pRthivIM sa ziSyAt || 1 ||

“The urge of the speech, the urges of the mind and the anger,
the urge of the tongue, the urges of the belly and the genitals –
he who withstands these urges is sober;
The whole world is his student indeed.”

Our study of Upadeshamrita will contain many instructions on activities that should be avoided, as well as on practices that are obligatory. The negative undertakings, are they not a form of renunciation, and is it not said that renunciation does not bring about devotion? Moreover, is it not said that renunciation hardens the heart?

In pondering the matter, let us turn to Bhakti-rasamrita-sindhu and the first ten of the 64 aspects of bhakti, the ten that should be priorized on in the beginning. Among them, we find bhogAdi-tyAgaH kRSNasya hetave - "Giving up enjoyments and so forth for the sake of Krishna." We renounce as a matter of love. We leave aside acts our beloved Thakur would not want us to engage in. Is that not devotion? Yes, it is! And indeed, is there devotion if this attitude isn't there? No, there truly isn't!

Renunciation as a separate undertaking is not an aspect of bhakti, though it may come in handy (BRS 1.2.248) at the early steps of the path, in entering devotional practices; a renounced person is generally less distracted and has more time at his disposal. The renunciation advocated in Srila Goswamipad's work, however, is not renunciation as a separate undertaking. The aspects of renunciation recommended are mentioned as a matter of direct cultivation of bhajana, as a matter of clearing aside obstacles from the desired devotional practices.

One should be willing to make sacrifices for the sake of devotional progress. With this thought in our hearts, we'll embark on this study of Sri Upadeshamrita.

- How does one relate to sense objects while acting according to yukta-vairagya?

Rupa Goswamipad has defined yukta-vairagya as follows:

anAsaktasya viSayAn yathArham upayuJjataH |
nirbandhaH kRSNa-sambandhe yuktaM vairAgyam ucyate || brs 1.2.255

"Devoid of attachment to sense-objects, engaging them in a manner related to Krishna -- this is called befitting renunciation."

One should therefore measure the worth of objects in terms of their relationship with bhagavat-seva. If they are unsuitable, they are to be renounced. If they are suitable, they may be accepted. That does not, however, mean that everything that in theory could be used for Krishna should be embraced! One should only accept as much as is required for the sustenance of the body and other such necessities. One should beware taraGga-raGgiNI, or "enjoying the waves" of bhakti's byproducts, thereby getting entangled with selfish enjoyments in the name of service for Krishna.

The sense-objects neither repulse nor attract the devotee. This is the meaning of "unattached". Attraction and repulsion are both symptoms of the presence of a selfish relationship.

- What could we sacrifice in the spirit of devotional renunciation to please Sri Krishna and progress in bhakti?

The spirit of saranagati calls us, AnukUlyasya saGkalpaH prAtikUlya-vivarjanam (HBV 11.676) - "To embrace the favorable, to shun the contrary." Whatever aspects of our lives run contrary to a life of devotion deserve to be re-molded. Some aspects are fit to be changed in an instant, some aspects need work over a period of time. All of that is to be embraced, all of that falls under proper devotional renunciation.

- What are examples of objects used for REAL yukta-vairagya?

- Wearing a cloth to cover the mid-part of your body.
- Keeping a pot and some firewood for cooking to your deity, taking his remnants for sustenance.
- Seeking shelter in extreme weather conditions to keep the body fit for bhajan.

Beyond that, it's all individual. In my case, having electricity and keeping a laptop to keep up with the study group and the rest is yukta-vairagya. For someone else, having a laptop may be an unnecessary diversion. For my wife, having a heater here at mid-winter is yukta-vairagya, as without it she would fall sick immediately. Since my body does not call for one, for me to insist on having one would be outside the scope of yukta-vairagya.

The question one needs to be asking is, "Does this improve the quality of my seva?" If it doesn't, chances are it's unnecessary and worth giving up.

- Which aspects of renunciation may prove to be useful at the early steps of the path of bhakti?

Certain aspects of renunciation, such as those noted in verses 1 to 3 of the work, are beneficial for devotion, as they ease the mind's absorption in devotional works and thoughts. Some nsoteworthy aspects:

1. Renunciation from excessive talk (vac-vega) and idle talks (prajalpa).

2. Control of the mind (manasa-vega), withdrawing the senses from the world, abstaining from anger (krodha-vega).

3. Regulated eating (jihvA-vega, udara-vega), avoiding of excessive eating (atyAhAra).

4. Abstaining from sex (upastha-vega) and the company of people longing for it (jana-saGga), as well as from other unholy company.

5. Withdrawing from excessive endeavors in the mundane realm (prayAsa).

6. Fortitude (dhairya) in following principles (niyamAgraha) and engaging in appropriate activity (tat-tat-karma-pravartana).

7. Not pursuing worldly interests (laulya).

8. Enthusiasm (utsaha) in faithfully (nizcaya) pursuing other-worldly attainments.

9. Maintaining a purity of conduct (sad-vRtti).

All of the above are very helpful, when applied in the context of devotional practices.

- Which aspects of renunciation are contrary to bhakti, and why?

As a matter of general principle, renouncing that which ought to be duly employed in the worship and service of Hari is contrary to bhakti. Some examples:

1. Renouncing company altogether, thereby missing the opportunity for devotional company (sAdhu-saGga).

2. Believing that all exchanges of love in this world are worldly, behaving in the company of devotees in an utilitarian manner without developing attachment for them. (See verse 4, loving exchanges with devotees.)

3. Regarding the passion for devotion (anurAga) present in various degrees in both the advanced sadhakas and the nitya-siddha Vrajavasis as an unwelcome disturbance in one's mental equilibrium, and therefore unreal.

4. Avoiding responsibility for varieties of services (sevA) for the pleasure of Guru, Vaishnavas and Krishna, regarding it as an unwelcome entanglement.

5. Disregarding external worship (arcana) and the collection and maintenance of related paraphernalia to avoid entanglement with the world.

6. A dislike for musical and artistic expression, failure to see them as sound mediums of devotional expression, and indeed as integral aspects of devotion both in this world and beyond.

In this way, there are countless ways of false renunciation, renunciation that misses the point of service and deprives one from the good fortune of devotional engagement.

UP 1: Introduction - The Ladder of Devotion, A call for sequential progress

2009-01-31T16:03:00.000-08:00

The eleven verses of the text present are presented in a wonderful sequence, outlining the steps to be taken before the attainment of progressive stages becomes a feasible reality. This is the ladder of bhakti-sadhana.

Jumping and jumping, the stubborn baddha-jiva attempts to reach for the sky. Exhausted in the end, having wasted tremendous amounts of time and endeavor, he realizes that mere attempts to jump will not help one get off the ground level. Then, giving up his independent ways and turning to sadhus and bhakti-shastras for guidance on the systematic process of bhajan, he attains his desired success.

- Is the text a practical exposition on the adau sraddha verse?

Adau zraddhA tataH sAdhu-saGgo 'tha bhajana-kriyA
tato 'nartha-nivRttiH syAt tato niSThA rucis tataH

athAsaktis tato bhAvas tataH premAbhyudaJcati
sAdhakAnAm ayaM premNaH prAdurbhAve bhavet kramaH

These famous verses of Bhakti-rasamrita-sindhu (1.4.15-16) are certainly the framework in which devotional growth takes place. Yet, mere knowledge of the said stages will not do. One has to apply practices accordingly at each stage.

There must be a platform to begin with, a foundation must be laid. Before lila-smaran becomes a feasible reality, there must be a platform of sadachar to keep the mind shielded from external influences, and there must be a platform of nama-bhajan. When the senses, the mind and the intellect have been cultivated through appropriate sadhana-activities, the body becomes imbued with shuddha-sattva, which is the playground of the lila.

One also has to cultivate his bhava accordingly. In the stage where removal of anarthas is predominant, one should keep the songs of the mahajans that long for mercy and deliverance at the forefront. In the stage where taste overwhelms the practice, one is ready to shift the focus onwards to the praise of the loved deity. When bhava gains foothold, one is naturally filled with countless longings for seva. In this way, the sadhana flows naturally and free of obstructions.

If a particular facet of sadhana does not seem to be unfolding despite our perseverance in attempts to apply it in practice, it is indicative of the fact that we lack adhikara for the same. We must then ask, "What am I missing?" "What must I do to prepare myself?" "What must I do to make myself fit?"

One may certainly take a peek of what's beyond one's current adhikara. After all, we must know what lies ahead of us to know what to strive for. Regardless, a wise student will graduate from the first and second grade before attempting to master matters of the fifth grade.

- Is there a difference in knowing the steps of the bhakti-ladder and acting in a manner that honors this principle?

Yes, there is a grand deal of difference. Someone may memorize the entire text by heart and not follow the first one of the verses. To be able to know much and to eloquently speak and write of the subject matter does not mean one has embraced the teaching. When the teaching has not been embraced, one has no adhikar for bhakti-sadhana, and the potency in such an individual's instruction is weak. One who does not practice will not be changing hearts, not those of others, not his own.

- What are examples of neglecting the sequential progress?

- What are the harmful effects that may come as a result of neglecting the proper sequence of devotional cultivation?

Some examples have been given below.

1. Someone does not strive to overcome krodha-vega (verse 1) and has not understood how to relate to the devotees' apparent faults (verse 6), yet engages in loving exchanges with devotees (verse 4). He becomes angry with devotees, his bhajan is ruined by aparadha.

2. Someone does not cultivate utsaha (enthusiasm), nizcaya (firm faith) and dhairya (fortitude), yet expects, having heard the glories of nAma-bhajan, the heart to be quickly cleansed. He becomes disappointed and disheartened.

3. Someone engages in loving exchanges with devotees (verse 4), cultivating a relationship, yet he does not know how to discriminate and behave between the different classes of devotees (verse 5). He falls into the company of mixed devotees, he misplaces his faith and is mislead from the path of true fortune.

4. Someone engages in dedicated nAma-bhajan, and the by-products of devotion headed by lAbha (material attainment) arise, yet he is unaware of the danger of prayAsa, excessive endeavoring (verse 2). He embarks to build big temples and ashrams, he is distracted from his bhajan.

5. Someone engages in raganuga-bhajan (verse 8) while disregarding tat-tat-karma-pravartana, of firmly doing the daily devotional duties (verse 3) and niyamAgraha, neglect of devotional rules (verse 2). He is also ignorant of sato vRtti, or sadAcAra, the ways of the conduct of the saintly (verse 3). His bhajan will never bear a fruit.

6. Someone engages in nAma-bhajan to purify the heart from the material condition (verse 7), yet he does not shun asat-sanga (verses 2 and 3). His bhajan is like the proverbial bath of the elephant: As much as he cleanses himself by worship of the Name, he instantly pollutes himself by embracing the company of the unholy.

7. Someone wishes to engage in the confidential seva of Radha-kunda (verse 9), yet his heart is not always in Vraja (verse 8), nor has he cast his heart at the feet of the anurAgi-jana who are at the heart of the Vraja-pastimes (verse 8). One day his mind longs for bhajan, the next day for varieties of material comforts (verse 2: laulya, fickleness); his bhajan will be fruitless unless and until he attains the good fortune of climbing the ladder of devotion.

8. Someone has conquered over the urges (verse 1) and cultivates bhajan with all due enthusiasm (verse 3), shunning bad company (verses 2 and 3). Yet, he does not realize the vital importance of the company and service of those devotees who are of pure heart and always steeped in smaraNa and manasI-sevA. His bhajan will progress slowly, he may be overcome with desires for the mundane on account of lack of powerful divine samskara gained in such blessed company.

9. Someone engages in raga-bhajan while worshiping in the spirit of the residents of Vraja (verse 8). Yet, on account of failing to understand the gradation of excellence of the divine abodes (verse 9), he embarks on pilgrimage to other holy places, such as Dwaraka or Ayodhya. On account of this, his bhajan becomes halted until the fruits of unchastity at the feet of Radha are cleansed with the fire of separation.

10. Someone engages in the desirable company of the highest devotees (verse 5), discussing confidentially a wide range of topics (verse 4), yet fails to understand the detrimental effects of idle talk (verse 2). While thus introducing unworthy topics, he brings pain to the heart of the sadhu, and may risk losing his company altogether, lest the fault be quickly rectified.

11. Someone attempts to engage in raga-bhajan (verse 8) without embracing the heart-healing process of ample nAma-bhajan (verse 7). His heart is not prepared as a suitable, pure vessel for carrying fruitful smaraNa. He is disheartened, concluding that the glory of the attracting potency of the lila he has heard of is false. He disregards the lila, his taste for Vraja-bhajan dwindles and is overcome with mundane longings.

In this way, neglecting the sequential approach to bhajan, many ill fruits are born. Therefore, one should seek firm shelter of the appropriate path and diligently apply the steps described to attain all good fortune in his devotional worship.

- If someone doesn't feel attracted to a step-by-step approach, what is it indicative of?

It is indicative of the presence of mundane desire born of powerful and unworthy samskaras. This condition will only be healed when, by some unforeseen good fortune, one attains the company of affectionate devotees who are realized in the ways of bhajan. He then comes to realize the futility of his attempts to transcend the prescribed path in the name of spontaneous devotion, and swiftly embraces the sequential process from the very first verse onwards to prevent any further waste of the precious days of his blessed human life.

UP 1: Introduction - The Author, Foundational works of direct inspiration

2009-01-31T15:55:00.003-08:00

To establish the motive for studying the text, we need to understand the glory of the author. Thakur Mahashaya praises Srila Rupa Goswamipad with the following words:

zrI-caitanya-mano'bhISTaM sthApitaM yena bhU-tale |
so'yaM rUpaH kadA mahyaM dadAti sva-padAntikam ||

"He, who established Sri Chaitanya's heart's desire in this world,
That Rupa -- when will he give me the shelter of his feet?"

It was with a force no other than Sri Chaitanya's direct inspiration that his works were composed. Krishnadas Kaviraja writes in the introductory shloka of Rupa-siksha (CC 2.19.1):

vRndAvanIyAM rasa-keli-vArtAM
kAlena luptAM nija-zaktim utkaH |
saJcArya rUpe vyatanot punaH sa
prabhur vidhau prAg iva loka-sRSTim ||

"The topics of the rasa-laden pastimes of Vrindavan
were lost in the course of time; eagerly, with his own potency
the Lord empowered Rupa to unearth them once again,
just as he once empowered Brahma at the dawn of creation."

In brief he taught Rupa from without, from within he filled him with astonishing power for compiling bhakti-shastras, unveiling the sadhana (method) and the sadhya (object) for the benefit of one and all.

The works of Sri Rupa, and with him, the other Goswamis of Vrindavan, are the foundation of our sampradaya. They are the foremost of our siksha-gurus. Wholeheartedly embracing and applying their teachings is a wonderful seva indeed, delivering a matchless gift of devotional feeling.

- I know that some of the pastimes were lost. But can anybody list all the pastimes he unearthed? And of course how?

What does it mean, how were the pastimes lost? Knowledge of them was lost.

There are essentially two ways in which the pastimes were "unearthed". The first is, of course, through direct descriptions of the said pastimes. The second is through giving instructions through which the people of this world could come to a point where they can personally witness the nitya-lila within their hearts -- even in this lifetime!

Aside express narrations of lila, his works are filled with buds of pastimes. All the examples of Bhakti-rasamrita-sindhu and Ujjvala-nilamani, for example, that demonstrate a particular aspect of bhava are snippets of an unfolding pastime, and the worship and contemplation of such verses will unveil the full beauty of the pastimes.

How were they discovered once again? Through direct perception of the divine reality.

- The Muslim rulers devastated most of the temples in Vraja, right? So the six Goswamis unearthed the pastime-places and built temples there. Inner-guidance via Mahaprabhu.

I believe the devastation of temples primarily took place in the post-Goswami period. With the influence of time, the precious pastime-places had fallen into forgetfulness. The discovery of pastime-places, lupta-tIrtha-uddhArana played an important role in re-establishing the glory and the knowledge of the Vraja-pastimes. As Mahaprabhu called to be done, lupta-tIrtha saba tAhAG kariha pracAraNa - "Make known all the lost sacred places."

How does a Nitya Siddha like Sri Rupa Manjari know how to save the baddha-jivas in a step by step path?

There are two prominent reasons for this.

1. When coming to this world, his knowledge is covered by yoga-maya, allowing him to experience the course of a "regular" sadhaka's life. Therefore, we find the early acharyas writing such heartfelt prayers of longing as found in Thakur Mahashaya's Prarthana.

2. A person in the highest awareness can understand the principles at work on the lower stages through observation even without personal experience.

- This sounds a little to me as if such prarthanas were written under the influence of (yoga)maya. Isn't it possible that our Acharyas also wrote longingly with the intention of setting an example or representing a model of what a Gaudiya aspirant's mood should be?

For a prayer to contain the full potency, one must directly feel what he writes. A mere emulation will not do. Therefore, Bhagavan has arranged in such a way that his nitya-siddha parshadas have also tasted the bhajan-madhuri present at the different stages of bhakti-sadhana. That being said, of course they set an example, a model of what the ideal mood ought to be.

UP 0: Sri Upadeshamrita - The Nectarine Teaching

2009-01-31T15:43:00.001-08:00

The following is a series of post from a brief study group I led on the first verse of Rupa Goswami's Upadeshamrita at the Vilasa Kunja forums. The study follows a formula of opening text followed by questions and answers. Sometimes the initial questions I drafted weren't taken up, though they would have been pertinent; in such cases, I have left them in the end for the reader to reflect on.

Introduction to the work

Sri Upadeshamrita, included in Sri Rupa Goswamipad's Stava-mala, is perhaps the most famous, yet concise, delineation of the sequence of bhajan to be adopted in our sampradaya.

In its eleven verses, the author examines the following themes:

1. The urges to be overcome for gaining eligibility for bhakti-sadhana;
2. The six items that destroy the practice of devotion;
3. The six items that perfect the practice of devotion;
4. The six flavors of loving exchange with devotees;
5. Behavior to be adopted with three different kinds of devotees;
6. Relating to the apparent flaws and shortcomings of devotees;
7. Purifying the heart through worshiping the name;
8. The sequence of bhajan, embracing the raga-marga;
9. The gradation of divine abodes, the glories of Radha-kunda;
10. The gradations of dearness to Krishna, the glories of Sri Radha;
11. The great fortune and blessing of this path of worship.

One who wishes to perfect his practice of bhajan, and become accomplished like mahatmas of yore, should diligently study this text and implement the instructions into his life of bhajan. The sequential path presented by the author contains immeasurable potency for the upliftment of the sadhaka when applied in all earnestness and sincerity of heart.

The work contains two flavors of amrita-instructions. The first amrita is that which leads us to immortality, which lifts us beyond the mundane world in the form of the varieties of restrictions given with the aim of shielding the creeper of devotion from unwanted and destructive influences. The second amrita is the nectar flooding the heart as the gates to the kingdom of devotional worship open and one embarks on the tasteful path of bhajan.

Neglecting the instructions in this eleven-fold treatise on the sequential practice of sadhana, one wastes his precious days reaching for the flower on the sky, the utopia that will never become concrete by neglecting the recommended approach. Let us, therefore, study this text with due enthusiasm and embrace the power it yields through practical implementation.

- What is the proper spirit in which the text is to be studied?

The text should be studied with an open, receptive heart. One should feel willing to take the instructions seriously and to amend one's life accordingly. All of this, in a spirit of service to the author and to one's guru-varga, with all due gratitude, recognizing that without the said instructions we would be aimless, lost in a shoreless ocean of confusion.

- Where does the uplifting potency of the work arise from?

There are two main factors. First, following the instructions prepares our heart to contain the treasure of bhakti and molds our minds into a form in which they are always bent on engaging in devotional activities. Second, a great power arises from the satisfaction of the author, as he feels that his work has become successful, that someone has taken it seriously and applies it in all earnestness. The power of the grace of Sri Rupa and other purva-acharyas is powerful indeed. zrI-rUpa-kRpAya mile yugala-caraNa.

- How to get that uplifting potency of work? Is it only some motivation system or something even superb? By the "work" I'm assuming meaning "following the instructions perfectly".

Cast your heart at the feet of the author, your instructing guru. Hold nothing in your life as important as embracing those instructions. That'll attract the presence of the grace-potency contained in the text and propel you swiftly onward on the path of devotion.
Which Gaudiya acaryas have commented on Sri Upadeshamrita? In your class you mention Radha Raman das Goswami as an important commentator -- can anything be said about him, his life, when he lived, other writings, etc?

To the best of my knowledge, there is only one old commentary, that of Radharaman Goswami. In the commentary, the author identifies himself as a disciple and grand-son of of Jivana Lal Goswami. Though the commentary does not specifically state so, I am under the impression that Jivana Lal was a disciple of Gopinath Adhikari, a disciple of Gopal Bhatta Goswami's, reasoning by the course of the mangalacharan going directly from Gopinath to Jivana Lal.

If this assumption is correct, he lived in the fourth generation after the Goswamis. Gaudiya Vaishnava Abhidhan mentions that Radharaman Goswami has also written a commentary called Dipika-dipani on Sridhar Swami's Bhavartha Dipika. In that work, the author notes that he is the son of Govardhan Lal Goswami. I do not have access to that work, and cannot therefore say how elaborate it is or whether further biographical data would be contained therein. His commentary on Upadesamrita, the Upadesha-prakasika, is concice, mainly offering definitions of words and relevant references from the Bhagavata and other sources.

As for other commentaries, what is commonly available are the commentaries of Bhaktivinoda Thakur (Piyusa-varshini) and Bhaktisiddhanta Saraswati (Anuvritti). Then, there are also other commentaries from Bhaktisiddhanta's followers, such as the tika of Bhaktiprasad Puri. There is a publication on the market with several commentaries from Gaudiya Math acharyas. Then, of course, there is A.C. Bhaktivedanta Swami's rendition published as "The Nectar of Instruction", drawing largely from Bhaktivinoda's and Bhaktisiddhanta's editions.

Baladeva has commented on Stava-mala, at least on some sections of the work. I have never seen the text, it does not seem to be available on the market. I would expect that, had he commented on Upadeshamrita, it would be available in print along with Radharaman Goswami's. There may be some manuscripts of other tikas stacked up somewhere, I am not aware of anything noteworthy.

The English rendition of Radharaman Goswami's tika published from GVS leaves room for improvement in accuracy. God willing, we'll present the tika, bundled with further annotations, in the course of this study. The Sanskrit text of the tika will be available shortly, as I finish keying it in.

- Upadeshamrita doesn't seem to have received much attention back in the early days, and seems to have been first popularized by the Gaudiya Math.

Some titles just seem to come into vogue later on. The Gita, as a famous example, saw its first Gaudiya commentary with Vishwanath Chakravarti Thakur, followed soon after by Baladeva's.

Commentaries on Vilapa Kusumanjali are very few and far between. The edition published by Sri Ananta Das Babaji features the rather short and technical tika of Bangeshwar Vidyalankar, and incorporates material from the comments of Madhusudan Das Adhikari and the notes made of the lectures of Ananda Gopal Goswami. I believe Bangeshwar dates to somewhere in the 19th century, and the other two are both 20th century figures.

Radha-rasa-sudhanidhi of Prabodhananda Sarasvati is another such title. I don't have a copy at hand just now, but I believe Babaji Maharaj mentions some earlier work of Madhusudana Das Adhikari's in his preface - beyond that, I am not aware of any tikas.

I believe Baladeva has written a tika on the entire Stava-mala. I've never gotten my hands on a copy of the work, I would be very interested. Many of the smaller works of the Goswamis are really not very extensively commented on.

- Is the content of Upadeshamrita entirely original?

Verses one though three are adaptations of earlier verses on similar themes. The source of the first is unknown to me. The second and the third are near-identical adaptations from Hatha-yoga-pradipika, a 13th century yogic text. SaDbhir yogo prasidhyati! The principles are fairly universal, so I guess there's no need to re-invent the wheel - just polish it a bit.

References to Maha-Mantra - Early Sources

2009-01-22T15:31:00.000-08:00

The following is a slightly contextualized compilation of references on the Hare Krishna maha-mantra from the era predating Sri Chaitanya. Regrettably many of them are from second-hand sources and as such lack proper exact references.

In the Radha Hridya Khanda of the Brahmanda Purana, Romaharsana Suta prays to Sri Veda Vyasa as follows:

yat tvayA kIrtitaM nAtha hari-nAmeti sanjitam |
mantraM brahma-padaM siddhi karaM-tad-vad-no-vibho ||

“O master, O mighty one! Please glorify the Hari-nama mantra situated in transcendence, the cause of all perfection!”

gRhaNAd yasya mantrasya dehI brahma-mayo bhavet |
sadhyaH pUtaH surApo ‘pi sarva-siddhi-yuto bhavet
-ahaM te ‘bhidhAsyAmi mahA-bhAgavato hamsi ||
hare kRSNa hare kRSNa kRSNa kRSNa hare hare |
hare rAma hare rAma rAma rAma hare hare ||
iti SoDazakaM nAmnAM tri-kAla kalmaSApaham |
nAtaH parataropAyaH sarva vedeSu vidhyate ||

“The embodied soul who accepts this mantra will become filled with transcendence, and by accepting it, even a drunkard will attain all perfections. I will recite this mantra to you, for you are a swan-like mahabhagavata. ‘Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.’ These sixteen names can destroy the sins of the three worlds, and nothing higher than them is to be found in all the Vedas.”

Agni Purana states:

hare kRSNa hare kRSNa kRSNa kRSNa hare hare |
raTanti halayA vApi te kRtArthA na saMzayaH ||

“Hare Krishna Hare Krishna Krishna Krishna Hare Hare: Whoever chants this mantra, even neglectfully, will attain the supreme goal of life. Of this there is no doubt.”

Padma Purana states:

dvAntriM-sad-akSaraM mantraM nAma-SoDa-zakAnvitam |
prajapan vaiSNavo nityaM rAdhA-kRSNa-sthalaM-labhet ||

“Any Vaishnava who chants the mantra consisting of thirty-two syllables and sixteen names will attain the abode of Radha and Krishna.”

The following statement on the congregational chanting of the Hari-nama maha-mantra also found in the Padma Purana:

harer nAma mahA-mantrair nazyet pApa pizAcakaM |
harer agra svarair uccair nRtyaM stan-nAmakrin-naraH |
punAti bhuvanaM vipra! gaGgAdi salilaM yathA ||
hare pradakzinaM kurvann uccais tan nAma krin naraH |
karatAlAdi sandhAnaM susvaraM kAla zabditam ||

“Anyone who dances in front of Sri Hari and loudly chants the hari nama maha-mantra will destroy all witches of sin. Just as the water of sacred rivers like the Ganga purify the universe, similarly those who circumambulate Sri Hari and loudly perform nama sankirtana of the 16-word maha-mantra with sweet voices and while clapping the hands, purify the entire universe.”

The Hare Krishna maha-mantra is also related in the Brahmanda Purana, Uttarakhanda, 6.55. The Pippalada-branch of the Atharva Veda states:

svanAma-mUla-mantreNa sarvaM hlAdayati vibhuH |
sa eve mUlam-mantraM japati haririti kRSNa iti rAma iti ||

“The name is the root of all mantras, the splendid one bringing joy to everyone. This root-mantra is chanted as Hari, Krishna and Rama.”

Kali-santarana Upanisad (2) of Krishna Yajur Veda states:

hare kRSNa hare kRSNa kRSNa kRSNa hare hare |
hare rAma hare rAma rAma rAma hare hare ||
iti soDazakaM nAmnAM kali-kalmaSa-nAzanam |
nAtaH parataropAyaH sarva-vedeSu dRSyate ||

“The sixteen names of the Hare Krishna maha-mantra – ‘Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Rama Rama Rama Rama Hare Hare’ --destroy all the inauspiciousness of the age of Kali. This is the conclusion of all the Vedas.”

Some renditions of the text reverse the two lines of the maha-mantra, starting with Hare Rama. The Gaudiya tradition, however, does not concur with the alternative reading. Rama-tapaniyopanisad (1.6) explains the meaning of the maha-mantra as follows:

harati tri-vidhaM tapaM janma-koti-zatodbhavam |
pApaM ca smarataM yasmAt tasmAd dharir iti smRtaH ||

“The Lord is known as Hari because He takes away the sins and three types of suffering accumulated over millions of births, of those who remember him.”

kRSir bhUr-vAcakaH zabdo nas ca nirvRti-zucakaH |
tayor aikyaM paraM brahma kRSNa ity abhidhIyate ||

“The root krs indicates the supreme attractiveness of the Lord, the suffix na indicates the supreme joy. Thus, the name Krishna indicates the Supreme Brahman who is the acme of these two characteristics.”

ramante yogino ’nante satyAnande cid-Atmani |
iti rAma-padenAsau paraM brahmAbhidhIyate ||

“The yogis take pleasure in the Supreme Self which is existence, knowledge and bliss absolute. Therefore that truth, known as the Param Brahman is also called Rama.”

The Chaitanya Upanisad published by Kedarnath Bhaktivinoda also has a reference to the Hare Krishna maha-mantra:

sa eva mUla-mantraM japati harir iti kRSNa iti rAma iti || 11 ||

“He chants the original mantra consisting of Hari, Krishna and Rama.”

harati hRdaya-granthiM vAsanA-rUpam iti hariH | kRSiH smaraNe tac ca Nas tad ubhaya-melanam iti kRSNaH | ramayati sarvam iti rAma Ananda-rUpaH | atra zloko bhavati || 12 ||

“He who removes the knot in the heart in the form of material desire, is called Hari. The union by the remembrance of the root krs- and the affix -na, is the hymn of praise - Krishna. He who gives pleasure to everything is the form of bliss - Rama. Thus the verse becomes.”

Ananta-samhita, one among the voluminous pancaratra-agamas, also suspected to be a post-Chaitanya work, states:

hare kRSNa hare kRSNa kRSNa kRSNa hare hare |
hare rAma hare rAma rAma rAma hare hare ||
SoDazaitAni nAmAni dvAtriMzad varNakAni hi |
kalau yuge mahA-mantraH sammato jIvatAraNe ||
varjayitvA tu nAmaitad durjanaiH parikalpitam |
chandobaddhaM susiddhAnta viruddhaM nAbhyaset padam ||
tArakaM brahma-nAmaitad brahmaNA guruNAdinA |
kalisantaraNAdyAsu zruti-svadhigataM hareH ||
prAptaM zrI brahma-ziSyeNa zrI nAradena dhImatA |
nAmaitad-uttamaM zrauta-pAramparyeNa brahmaNaH ||
utsRjyaitan-mahA-mantraM ye tvanyat kaepitaM padam |
mahAnAmeti gAyanti te zAstra-guru laNghanaH ||
tattva-virodha-saopRktaM tAdRzaM daurjanaM matam |
sravathA parihAryaM syAdAtma-hitArthinA sadA ||
hare kRSNa hare kRSNa kRSNa kRSNa hare hare |
hare rAma hare rAma rAma rAma hare hare ||

“‘Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Rama Rama Rama Rama Hare Hare’ -- This sixteen-name, thirty-two syllable mantra is the maha-mantra in the age of Kali by which all living beings can be delivered. One should never abandon chanting this maha-mantra and take to other so-called purificatory processes which are practiced by rascals, or engage in chanting other metrical compositions of the name of Krishna that are against the pure conclusions of the scriptures, or are filled with rasabhasa.
About this divinely spiritual maha-mantra, which delivers one from material existence, the original guru, Lord Brahma, has said, kali-santararadi srutite, ‘The srutis have declared this mantra to be the best means of deliverance in the age of Kali’. Having all heard this from Brahma, the sons and disciples of Brahma, beginning with Narada, all accepted the Hare Krishna maha-mantra and, having meditated on it, attained perfection.”

In Jnanamrita Sara, a scripture belonging to the Pancaratrika corpus of literature, the following statement is found:

ziSya ‘syodaG mukha-sthasya harer-nAmAni SoDaza |
saMzrAvyaiva tato dagdhAn mantraM trai-lokya-mangalam ||

“Located next to him (the guru), the disciple should hear the sixteen names of Hari from his mouth, thus taking shelter of the mantra which protects from inauspiciousness and causes auspiciousness for the three worlds.”

In the Brahma Yamala, belonging to the tantrika corpus of literature, the following statement is found:

hariM binA nAsti kiJcat pApani-stArakaM kalau |
tasmAl-lokod-dhArANa-ArthaM hari-nAma prakAzayet ||
sarvatra mucyate loko mahA-pApAt kalau yuge |
hare-kRSNa-pada-dvandvaM kRSNeti ca pada-dvayam ||
tathA hare-pada-dvandvaM hare-rAma iti dvayam |
tad-ante ca mahA-devI rAma rAma dvayaM vadet ||
hare hare tato brUyAd harinAma samud dharet |
mahA-mantraM ca kRSNasya sarvapApa praNASakamiti ||

“Without Hari, there is no way to eradicate the sins of the age of Kali, and therefore it is essential that Hari-nama should be manifest in all the worlds. In this way the entire world can be delivered from the great sins of the age of Kali. First one should twice chant ‘Hare Krishna’, then twice ‘Krishna’, then twice ‘Hare’, then twice ‘Hare Rama’, and in the end, O Maha-Devi, one should chant ‘Rama’ twice, and then ‘Hare Hare’. In this way one should pronounce Krishna’s Hari-nama maha-mantra, which destroys all sins.”

In the Radha Tantra, the following discussion is found:

zRNu mAtarmahAmAye vizva-bIja-svarUpiNi |
hari nAmno mahAmAye kramaG vad surezvari ||

“Hear me, O mother Mahamaya, seed of the universe personified, mistress of the gods! Please explain the sequence of Hari-nama.”

hare kRSNa hare kRSNa kRSNa kRSNa hare hare |
hare rAma hare rAma rAma rAma hare hare ||
dvAtriM zadakSarANyeva kalau nAmAni sarvadam |
etanmantraM suta zreSTha prathamaM zRNuyAnnaraH ||

“O best of sons! ‘Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare’, these thirty-two syllables and sixteen names are always the names for the age of Kali. This mantra should be first heard by all human beings.”

References to Maha-Mantra - Commentary on the Mantra

2009-01-22T15:25:00.000-08:00

The following are a series of commentaries unearthing a number of esoteric meanings and patterns extracted from the mantra otherwise consisting of just three names, repeated a total of sixteen times in pattern.

COMMENTARY OF BHAKTIVINODA THAKURA

from Sri Caitanya Siksamritam

(Translated by Madhavananda Das)

he hare - mac cintaM hRtvA bhava bandhanAn mocaya |

O Hare! Steal my mind and free me from bondage.

he kRSNa – mac cittam AkarSa |

O Krishna! Let my mind become attracted to You.

he hare – sva-madhuryaNa mac cintam hara |

O Hare! Steal my mind with your sweetness.

he kRSNa - sva-bhakta-dvArA bhajana jnAna-dAnana mac cittaM zodhaya |

O Krishna! Purify my mind and give me knowledge of bhajana bestowed through the medium of your devotees.

he kRSNa - nAma rUpa guNa lIlAdiSu man niSThaM kuru |

O Krishna! Make me fixed in your name, form, qualities, pastimes and so forth.

he kRSNa - rucir bhavatu me |

O Krishna! Give me taste.

he hare - nija sevA yogayaM maM kuru |

O Hare! Make me qualified for serving You.

he hare – svasevAm Adezaya |

O Hare! Order me in Your service.

he hare - svapreSThena sah svAbhISTa lIlAM zrAvaya |

O Hare! Let me hear about Your pastimes with your dear ones, which I aspire to attain.

he rAma - preSThayA sah svAbhISTa lIlAM mAm zrAvaya |

O Rama! Let me hear of your pastimes with your beloved one, which I aspire to attain.

he hare - SvapreSThena sah svAbhISTa lIlAM maM darzaya |

O Hare! Please let me behold Your pastimes with Your own dear one, which I aspire to attain.

he rAma - preSThayA sah svAbhISTa lIlAM maM darzaya |

O Rama! Please let me behold Your pastimes with Your dear one, which I aspire to attain.

he rAma - nAma rUpa guNa lIlA smaraNAdiSu mAM yojaya |

O Rama! Engage me in remembering your name, form, qualities and pastimes.

he rAma - tatra maM nija sevA yogayaM kuru |

O Rama! Please make me qualified for Your specific services.

he hare - maM svAngI kRtya ramasva |

O Hare! Make me a limb of Yours and take pleasure in me.

he hare - mayA sah ramasva |

O Hare! Please enjoy with me.

MAHA-MANTRARTHA-VYAKHYA

By Jiva Goswami

(Translated by Jagadananda Das)

hare kRSNa hare kRSNa kRSNa kRSNa hare hare |
hare rAma hare rAma rAma rAma hare hare ||

(1) sarva-ceta-haraH kRSNas tasya cittaM haraty asau |
vaidagdhI-sAra-vistArair ato rAdhA harA matA ||

Krishna steals everyone’s mind, but Radharani steals even His when She makes use of Her divine talents. Therefore She is known as HarA.

(2) karSati svIya-lAvaNya-muralI-kala-niHsvanaiH |
zrI-rAdhAM mohana-guNAlaGkRtaH kRSNa Iryate ||

Because He forcibly pulls Radha from Her home with the sound of His flute filled with His loveliness, that Lord of all enchanting virtues is known as Krishna.

(3) zrUyate nIyate rAse hariNA hariNekSaNA
ekAkinI rahaH-kuJje hareyaM tena kathyate ||

It is heard that doe-eyed Radha was taken by Krishna during the Rasa dance to spend time with Him alone in a secret grove in the forest. She is therefore known as HarA.

(4) aGga-zyAmalima-stomaiH zyAmalIkRta-kAJcanaH |
ramate rAdhayA sArdhaM kRSNo nigadyate ||

The black effulgence of Krishna’s body turns even the gold of Radharani’s skin to black when He embraces Her. He is thus known as Krishna.

(5) kRtvAraNye saraH-zreSThaM kAntayAnumatas tayA |
AkRSya sarva-tIrthAni taj-jJAnAt kRSNa Iryate ||

When Radharani ordered Krishna to build the most beautiful water tank in the world (as a penance for killing Arishtasura), He called all the holy rivers and tanks to bring water to fill it. Thus He is known as Krishna.

(6) kRSyate rAdhayA premNA yamunA-taTa-kAnanam |
lIlayA lalitaz cApi dhIraiH kRSNa udAhRtaH ||

Because He is forcibly attracted into the forests on the Yamuna’s banks by Radha’s ecstatic love, where He becomes Her playful lover, He is known by the wise as Krishna.

(7) hRtavAn gokule tiSThann ariSTaM puSTa-puGgavam |
zrI-haris taM rasAd uccai rAyatIti harA matA ||

While living in Gokula, Krishna destroyed the powerful demon known as Arishta. At that time, Radha called out to Him with great emotion. Doing so, she stole His mind and so is known as HarA.

(8) hy asphuTaM rAyati prIti-bhareNa hari-ceSTitam |
gAyatIti matA dhIrair harA rasa-vicakSaNaiH ||

Filled with sweet affection, Radha sometimes glorifies Krishna’s pastimes quietly, and sometimes She sings them aloud. Thus those who know the secrets of divine rasa call Her HarA.

(9) rasAveza-parisrastAM jahAra muralIM hareH |
hareti kIrtitA devI vipine keli-lampaTA ||

Sometimes Krishna becomes so absorbed in Radha’s love that His beloved flute slips from His hand. Mad with the desire to enjoy pastimes in the forest bowers with Krishna, Radha steals Krishna’s flute. That goddess is thus known as HarA.

(10) govardhana-darI-kuJje parirambha-vicakSaNaH |
zrI-rAdhAM ramayAmAsa rAmas tena mato hariH ||

When Krishna, the expert embracer, makes love with Radha in the forest bowers or the caves of Govardhan, He is known as Rama.

(11) hanti duHkhAni bhaktAnAM rAti saukhyAni cAnvaham |
harA devI nigaditA mahA-kAruNya-zAlinI ||

Radha most compassionately destroys the miseries of Her devotees and gives them great joy every single day. Therefore she is known as HarA.

(12) ramate bhajato cetaH paramAnanda-vAridhau |
atreti kathito rAmaH zyAmasundara-vigrahaH ||

Krishna, with His beautiful blackish form, submerges the minds of those who worship Him in an ocean of supreme bliss. Therefore He is known by the name Rama.

(13) ramayaty acyutaM premNA nikuJja-vana-mandire |
rAmA nigaditA rAdhA rAmo yutas tayA punaH ||

In a temple forest groves, Radharani brings the infallible Krishna to the pinnacle of joy with Her love. Therefore She is called RAmA. Since Krishna is always by Her side, He is known as Rama.

(14) rodanair gokule dAvAnalam azayati hy asau |
vizoSayati tenokto rAmo bhakta-sukhAvahaH ||

When Krishna heard the cries of the Vrajavasis, who were afraid of the forest fire, He quickly swallowed it up, drying their tears. By giving them joy in this way, He is known as Rama.

(15) nihantum asurAn yAto mathurA-puram ity asau |
tadAgamad rahaH-kAmo yasyAH sA’sau hareti ca ||

Krishna left Vraja for Mathura in order to slay the demons, but later returned, drawn by the desire to be alone with Radha. Because She attracted Him back to Vraja, She is known as HarA.

(16) Agatya duHkha-hartA yo sarveSAM vraja-vAsinAm |
zrI-rAdhA-hAri-carito hariH zrI-nanda-nandanaH ||

When the son of Nanda returned to Vraja after many years in Mathura and Dvaraka, He took away all the distress of its residents. His every action steals the heart of Srimati Radharani, and so He is known as Hari.

SRI HARINAMARTHA-RATNA-DIPIKA

By Raghunatha Das Goswami

(Translated by Jagadananda Das)

ekada krsna-virahad dhyayanti priya-sangamam |
mano-baspa-nirasartham jalpatidam muhur muhuh ||

hare krsna hare krsna krsna krsna hare hare |
hare rama hare rama rama rama hare hare ||

One day, Radha was feeling separation from Krishna and was meditating on the reunion she hoped to have with him. In order to rid herself of the depression she felt in his absence, she began to repeatedly chant his names. hare krsna hare krsna krsna krsna hare hare, hare rama hare rama rama rama hare hare.

he hare sva-madhuryena mac-ceto harasi |

O Hare! You steal my mind with your sweetness.

tatra hetur he krsna iti krs-sabdasya sarvarthah nas ca ananda-svarupa iti svarthe nah saccid-ananda-svarupaka iti sviyena sarva-dik-paramanandena sarvadhika-paramanandena va pralobhyeti bhavah |

With her next utterance of the name Krishna, she explains how that is possible. The name Krishna comes from the combination of the syllables krs, which means everything, and na, which means an identity steeped in bliss. Thus Krishna is the form of eternity, knowledge and bliss who attracts and tempts everyone in every direction with the supreme joy of his own being, a joy which is superior to any other.

tatas ca he hare dhairya-lajja-guru-bhayadikam api harasi ||

So, Hari, you take away even my most strongly held character traits, like self-control, shame, and fear of my superiors.

tatas ca he krsna sva-grhebhyo vanam prati mam akarsasi ||

Then, Krishna, you draw us out of our houses and into the forest.

tatas ca he krsna vanam pravistaya me kancukim sahasaivagatya karsasi ||

Then, when I have entered the woods, you suddenly appear out of nowhere and start pulling on my blouse.

tatas ca he krsna mat-kucau karsasi ||

Then, Krishna, you start touching my breasts.

tatas ca he hare sva-bahu-nibaddham mam puspa-sayyam prati harasi ||

Then, O Hari, you wrap me in your arms and lead me off to the bed of flower petals.

tatas ca he hare tatra nivesitaya me antariyam api baladd harasi ||

Then, O Hari, while I am sitting there helplessly, you tear off my skirt as well.

tatas ca he hare antariya-vasana-harana-misenatma-viraha-pidam sarvam eva harasi ||

And so, O Hari, by taking my clothes off my body, you take away all the sufferings accumulated in my soul as a result of my separation from you.

tatas ca he rama svacchandam mayi ramase ||

Then, O Rama, you enjoy with me to your full satisfaction.

tatas ca he hare yad avasistam kincin me vamyam asit tad api harasi ||

By so doing, O Hari, whatever little recalcitrance was left in me, that too was stolen by you.

tatas ca he rama mam ramayasi svasmin purusayitam api karosi ||

And so, O Rama, I become so frenzied with passion that I take the initiative in lovemaking, like a man.

tatas ca he rama ramaniya-cudamane tava navina-vaktra-madhuryam api nihsankam tad atmanam tava ramaniyakam man-nayanabhyam dvabhyam evasvadyate iti bhavah ||

Then, O Rama, you who are the crest-jewel of the charming! Without any interference, I can now relish the beauty of your youthful face, indeed the very beauty of your very soul with both of my eyes.

tatas ca he rama na kevalam ramana-rupenapi ramana-kartr-ramana-prayojakah | kintu tad-bhava-rupa rati-murtir iva tvam bhavasiti bhavah ||

Then, O Rama, not only do you engage me in lovemaking by actively taking the role of a lover, even though this is true. It is as though you were also incarnate in the very act of love itself as its essence.

tatas ca he hare mac-cetana-mrgim api harasi, ananda-murccham prapayasiti bhavah ||

Then, O Hari, you who are like a lion, capture the deer of my mind. In other words, your loving makes me faint.

yato he hare simha-svarupa tad api rati-karmani prakatita-maha-pragalbhya iti bhavah ||

Because you are a lion, O Hari, you have shown such self-confidence, proficiency and boldness in the art of love.

evambhutena tvaya preyasa viyukta ksanam api kalpa-kotim iva katham yapayitum prabhavamiti svayam eva vicaraya iti nama-sodasakasyabhiprayah | tatas ca namabhis cumbakair iva krsnah krsnaya sahasaivakrsto milita-paramananda eva | tasyah svasakhinam tat-parivara-vargasya tad-bhava-sadhakanam arvacinanam api sri-radha-krsnau manasam sampurayatah ||

Being separated from you, my dearest lover, it seems that even a moment is like a million millennia. How then will I be able to suffer through this age-long separation? Please consider this fact. This is the summary meaning of the sixteen names of the Mahamantra. Having chanted them in this spirit, Krishna is attracted by Radha's chanting of these magnet-like names and he suddently appears to experience the ecstasy of union. May the Divine Couple, Sri Sri Radha-Krishna fulfill the desires of her sakhis, his cowherd friends, as well as of all those who today are engaged in the practices of devotional service in the hope of one day attaining the same mood of love.

COMMENTARY OF GOPALA GURU GOSVAMI

(Translated by Jagadananda Das)

(1) hare - he hare, mac-cittam hrtva bhava-bandhanan mocaya |

Hare! O Hari, steal my mind and deliver me from bondage to this material world.

krsna - he krsna, mac-cittam akarsaya |

Krishna! O Krishna, attract my mind.

hare - he hare, sva-madhuryena mac-cittah hara |

Hare! O Hari! Capture my mind with the sweetness of your name, form and pastimes.

krsna - he krsna, sva-bhakta-dvara bhajana-jnana-danena mac-cittam sodhaya |

Krishna! O Krishna! Send me the association of your devotees who will purify my mind through instructions about your devotional service.

krsna - he krsna, nama-rupa-guna-liladisu man-nistham kuru |

Krishna! O Krishna! Give me unflinching faith in your name, form, qualities and pastimes.

krsna - he krsna, rucir bhavatu me |

Krishna! O Krishna! Give me a taste for your name, form, qualities and pastimes.

hare - he hare, nija-seva-yogyam mam kuru |

Hare! O Hari! Make me worthy to engage in your service.

hare - he hare, sva-sevam adisaya |

Hare! O Hara, Radha! Order me personally in the service you wish me to perform.

hare - he hare, sva-presthena saha svabhista-lilam sravaya |

Hare! O Hara, Radha! Give me the opportunity to hear about your own favorite pastimes with your beloved Lord.

rama - he rama, presthaya saha svabhista-lilam mam sravaya |

Rama! O Rama! Give me the opportunity to hear about your own favorite pastimes with your beloved Radha.

hare - he hare, sva-presthena saha svabhista-lilam darsaya |

Hare! O Hara, Radha! Give me the opportunity to see your intimate pastimes with your beloved Lord.

rama - he rama, presthaya saha svabhista-lilam mam darsaya |

Rama! O Rama! Give me the opportunity to see your intimate pastimes with your beloved Radha.

rama - he rama, nama-rupa-guna-lila-smaranadisu mam yojaya |

Rama! O Rama! Engage me in hearing, chanting and remembering your name, form, qualities, pastimes.

rama - he rama, tatra mam nija-seva-yogyam kuru |

Rama! O Rama! As I enter into those pastimes by the path of meditation, make me worthy to engage in your service.

hare - he hare, mam svangikrtya ramasva |

Hare! O Hari! Please accept me and take pleasure from the service that I offer you.

hare - he hare, maya saha ramasva |

Hare! O Hari! Take pleasure in me and enjoy with me.

(2) hare - krsnasya mano haratiti hara radha, tasyah sambodhane he hare |

Hare! Radha is known as Hara because she steals Krishna's mind. I call out to her, O Hare! O Radhe!

krsna - radhaya manah karsatiti krsnah, tasya sambodhane he krsna |

Krishna! The Lord is known as Krishna because he attracts Radha's mind. Therefore I call out to him, O Lord! O Krishna!

hare - krsnasya lokalajjadhairyadi sarvam haratiti hara radha, tasyah sambodhane he hare |

Hare! Radha steals Krishna's sense of public shame and his self-possession. She steals everything of his and is thus known as Hara. I therefore call out to her, O Radhe! O Hare!

krsna - radhaya lokalajjadhairyadi sarvam karsatiti krsnah, tasya sambodhane he krsna |

Krishna! He drags away all of Radha's sense of shame and her self-possession. Therefore I call out to him, O Lord! O Krishna!

krsna - yatra yatra radha tisthati gacchati va tatra tatra sa pasyati krsno mam sprsati balat kancukadikam sarvam karsati haratiti krsnah, tasya sambodhane he krsna |

Krishna! Wherever Radha is standing, or wherever she happens to be going, she thinks, Krishna is watching me, he is touching me, he he is pulling on my bodice. He is pulling on me. I call out to him, O Lord! O Krishna!

krsna - punar harsatam gamayati vanam karsatiti krsnah, tasya sambodhane he krsna |

Krishna! Then Krishna makes her feel a thrill of excitement as he pulls her to the woods. I call out to him, O Lord! O Krishna!

hare - yatra krsno gacchati tisthati va tatra tatra pasyati radha mamagre parsve sarvatra tisthatiti hara, tasyah sambodhane he hare |

Hare! Wherever Krishna goes, wherever he is situated, he sees Radha in front of him, by his side, all around him. In this way she disturbs his mind. I call out to her, O Radhe. O Hare!

hare - punas tam krsnam harati sva-sthanam abhisarayatiti hara radha, tasyah sambodhane he hare |

Hare! She once again steals Krishna away, making him come to her kunja. She is thus known as Hara. I thus call out to her, O Radhe! O Hare!

hare - krsnam vanam harati vanam agamayatiti hara radha, tasyah sambodhane he hare |

Hare! She once again steals Krishna away, making him come to her kunja. She is thus known as Hara. I thus call out to her, O Radhe! O Hare!

rama - ramayati tam narma-niriksanadiniti ramah, tasya sambodhane he rama |

Rama! Krishna is known as Rama because he brings Radha pleasure with his joking words and his loving glances. I thus call out to him, O Krishna! O Rama!

hare - tatkalikam dhairyavalambanadikam krsnasya haratiti hara radha, tasyah sambodhane he hare |

Hare! She robs Krishna of the momentary self-control he is able to muster in her presence. She is thus known as Hara, and so I call out to her, O Radhe! O Hare!

rama - cumbana-stana-karsanalinganadibhi ramate iti ramah, tasya sambodhane he rama |

Rama! Krishna delights in kissing Radha, in touching her breasts and in embracing her. He is thus known as Rama, and so I call out to him, O Lord! O Rama!

rama - punas tam purusocitam krtva ramayatiti ramah, tasya sambodhane he rama |

Rama! Krishna causes Radha to reach the pinnacle of sexual excitement, so that she becomes aggressively active in the love battle, like a man. He is thus known as Rama, and so I call out to him, O Lord! O Rama!

rama - punas tatra ramate iti ramah, tasya sambodhane he rama |

Rama! All this brings extra delight to Krishna. He is thus known as Rama, and so I call out to him, O Lord! O Rama!

hare - punah rasante krsnasya mano hrtva gacchatiti hara radha, tasyah sambodhane he hare |

Hare! Once again, at the end of the Rasa dance, as she leaves to return home, she steals Krishna's mind and takes it away with her. She is thus known as Hara, and I therefore call out to her, O Radhe! O Hare!

hare - radhaya mano hrtva gacchatiti harih krsnah tasya sambodhane he hare |

Hare! Krishna also steals Radha's mind, taking it with him as he leaves. He is thus known as Hari, and I call out to him, O Krishna! O Hare!

COMMENTARY IN THE PADA KALPATARU

(Gaura pada tarangini, taranga, uchhvasa 2, pada 59)

nara harinAma antare acchu bhAvaha
habe bhava sagare pAra
dhara re zravaNe nara harinAma
sAdare cintAmaNi uha sAra
yadi kRta-pApi Adare kabhu mantraka
rAja zravaNe kare pAna
zrI kRSna caitanya bale haya tacchu durgama
pApa tApa saha trANa
karaha gaura-guru-vaisNava-Azraya
laha nara harinAma-hAra
saMsAre nAma lai suktRi haiyA
tare ApAmara durAcAra
ithe kRta-viSaya-tRSNa pahuJa-nAma-hArA
‘yo dhAraNe zrama-bhAra
kutRSna jagadAnanda kRta-kalmaSa
kumati rahala kArAgAra

“O brother! When you have internally realized this hari-nama, you can cross the ocean of birth and death (samsara). “O brother! When this hari-nama is very respectfully placed in the ear, it can be drunk‚ heard and absorbed because its very essence is cintamani. Even if sinful persons or kings drink sri nama by respectfully hearing this mantra, then Caitanya Mahaprabhu says that all of their sins will be vanquished along with all the miseries in the burning fire of this material world.

“O brother! Please take the shelter of Gaura, Guru, and Vaisnavas and take this
garland of sri hari-nama. Even the most wretched and sinful will find relief in chanting this hari-nama, and all their material desires and endeavours will be revealed as so much useless labour. Jagadananda says that any sinful person whose mentality is wicked and who has innumerable mundane desires will always reside in this material jail, but, by chanting sri hari-nama, one will leave all maya and reach the lotus feet of Sri Gauranga and Sri Sri Radha Krishna.”

ADDITIONAL COMMENTARIES

The following explanations are also common, though their source is presently unknown to the compiler of this document. They seem to be hybrids drawn from several sources.

The first commentary (aisvarya-mayi):

harati trividhaM tApaM janmakoTi ‘ztod bhavam |
papaM ca smaratAM yasmAt tasmAd dhaririti smRtaH ||

kRSirbhUvAckaH zabdo Nazca nirvRtivA-cakaH |
tayoraikyaM paraM brahma kRSNa ityabhidhIyate ||

ramante yogino ‘nante satyAnande cidAt mani |
iti rAmapade nAsau paraM brahmA ‘bhidIyate ||

"Bhagavan Sri Krishna is known as Hari because He destroys the three-fold afflictions of countless births as well as the sinful activities performed by the body, mind and words of those devotees who remember Him.
"Krs means ‘all attractive’ and Na means ‘joyful’. The combination of these syllables refers to Sri Krishna, the all-attractive parabrahma.
"Yogis on the transcendental platform derive great joy by meditating upon Him as the infinite form of supreme bliss (nityananda-svarupa), and as He who has a transcendental form (cinmaya svarupa). For this reason, He is called Rama (the supreme enjoyer).”

The second commentary (madhurya-mayi):

mano harati kRSNasya kRSNa hlAdasvarupiNI |
tato harA zrI rAdhaiva tasyAH saMbodhanaM hare ||
apagRhma trapAM dharmaM mAnaM vrajastriyaH |
veNunA karSati gRhAt tena kRSNa’ bhidhIyate ||
ramayatyanizaM rUpa lAvaNyair vraja yoSitAm |
manaH paGcendriyaNIha rAmastasmAt prakIrtitaH ||

"Because She steals Krishna’s mind and because she is the embodiment of Krishna’s divine joy, Radha is known as Hara. Hare is the vocative form of that name.
"Because he robbed the women of Vraja of their shame, their religious principles, their self-possession, and their pride, and through the playing of his flute drew them out of their homes and into the forest, he is known as Krishna.
"Krishna is glorified by the name Rama because he constantly causes the Vraja cowherd women's minds and senses to enjoy the charms of his beauty."

References to Maha-Mantra - Post-Chaitanya Tradition

2009-01-22T15:06:00.000-08:00

The following is a slightly contextualized compilation of references on the Hare Krishna maha-mantra from the writings of Sri Chaitanya's followers.

Dhyanacandra Gosvami describes the Hare Krishna maha-mantra in his Gaura Govindarcana-smarana-paddhati (132-136) in the following words, drawing from the Sanat-kumara Samhita:

asyaiva kRSNa-candrasya mantrAH santi trayo ’malAH |
siddhAH kRSNasya sat-prema-bhakti-siddhi-karA matAH ||131||
tatrAdau mantroddhAro yathA sanat-kumAra-saMhitAyAm--
hare-kRSNau dvir AvRttau kRSNa tAdRk tathA hare |
hare rAma tathA rAma tathA tAdRg ghare manuH ||132||
hare kRSNa hare kRSNa kRSNa kRSNa hare hare |
hare rAma hare rAma rAma rAma hare hare ||133||

“There are three Krishna-mantras that are very pure and powerful; they are famous for bestowing prema-bhakti on their chanters.
A reference for the first mantra is from the Sanat-kumara-samhita:
‘The words Hare Krishna are repeated twice, and then Krishna and Hare are both separately twice repeated. In the same way, Hare Rama, Rama and Hare are twice repeated.’
The mantra is thus: ‘Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare’”

asya dhyAnaM yathA tatraiva--
dhyAyed vRndAvane ramye gopa-gobhir alaGkRte |
kadamba-pAdapa-cchAye yamunA-jala-zItale || 134 ||
rAdhayA sahitaM kRSNaM vaMzI-vAdana-tat-param |
tribhaGga-lalitaM devaM bhaktAnugraha-kArakam || 135 ||
vizeSato dazArNo ’yaM japa-mAtreNa siddhi-daH |
paJcAGgAny asya mantrasya vijJeyAni manISibhiH || 136 ||

“The meditation which accompanies this maha-mantra is also found in the Sanat-kumara Samhita: Sri Krishna is sporting in the cooling waters of the Yamuna, or in the shade of a kadamba tree in the beautiful Vrindavana forest. He is ornamented (surrounded) by the cows and gopas, and is accompanied by Sri Radha. He is very skillful at playing the flute as He stands in a charming tribhanga pose, bestowing mercy and kindness upon the bhaktas. Merely with this japa, perfection in this specific vision is attained. The wise know the five limbs of the mantra thus.”

Gopala Guru Gosvami, drawing from the Brahmanda Purana (and adding the second stanza), has presented the following meaning for the maha-mantra:

vijJApya bhagavat-tattvaM cid ghanAnanda vigraham |
haratyavidhaM tatkAryamato haririti smRtaH ||
harati zrI-kRSNa-manaH kRSNAhlAda-svarUpinI |
ato harety anenaiva zrI-rAdhA parikIrtitA ||
AnandaikasukhaH zrImAn zyAmaH kamala locanaH |
gokulAnando nanda-nandanaH kRSNa Iryate ||
vaidagdhI sArAsarvasvaM mUrtalIlA dhidaivatam |
zrI rAdhAM ramayan nityaM rAma ity abhidIyate ||

“The Lord is known as Hari because he takes away the ignorance of his devotees by revealing to them the actual nature of the Supreme Lord and his personal spiritual form.
Because She steals Krishna's mind, because She is the incarnation of Krishna's joy, Radha is also known by the name Hara.
The dark, lotus-eyed lord, the only master of the highest joy, who brings pleasure to Gokula, the son of Nanda, is known as Krishna.
Krishna is also known as Rama because the joys of conjugal life are the essence of his being, because he is the titulary deity of loving sports incarnate, and because he brings pleasure to Srimati Radharani.”

Rupa Gosvami praises the Hare Krishna maha-mantra in his Laghu Bhagavatamritam (1.4):

zrI-caitanya-mukhodgIrNA hare-kRSNeti varNakAH |
majjayanto jagat premNi vijayantAM tad-AhvayAH || 4 ||

“The syllables ‘Hare Krishna’ and so forth emanated from the mouth of Sri Caitanya, drowning the universe in prema. Let these names be glorified!”

He longs to again attain the darsana of Sri Caitanya’s calling out the holy names, as presented in Stavamala, Prathama Caitanyastakam (5):

hare kRSNety uccaiH sphurita-rasano nAma-gaNanA-
kRta-granthi-zreNI-subhaga-kaTi-sUtrojjvala-karaH |
vizAlAkSo dIrghArgala-yugala-khelAJcita-bhujaH
sa caitanyaH kiM me punar api dRzor yAsyati padam || 5 ||

“When will Sri Caitanya Mahaprabhu - whose tongue is always dancing by loudly calling out ‘Hare Krishna!’; who counts the names which He is calling out on the splendorous strip of cloth from around His waist which has been tied with knots for chanting; whose eyes are so large that they seem to reach His ears; and whose arms extend down to His knees - again become visible to me?”

Here the word “uccaih”, “loudly”, is used for Mahaprabhu’s chanting of Hare Krishna. Baladeva confirms in his Stava-mala-vibhusana-bhasya that this indeed refers to the thirty-two syllable maha-mantra:

hare kRSNeti mantra-pratIka-grahaNaM. soDaza-nAmAtmanA dvAtrIMzadaksareNa mantreNoccair-uccAritena sphuritA kRta-nRtyA rasanA jihvA yasya saH ||

“The Hare Krishna mantra was resounding in His mouth. The mantra consisting of sixteen names and thirty-two syllables was uttered and dancing on His tongue.”

Raghunatha Das Gosvami states in his Saci-Sunvastakam (5):

nijatve gauDIyAn jagati parigRhya prabhur imAn
hare-kRSNety evaM gaNana-vidhinA kIrtayata bhoH |
itiprAyAM zikSAM janaka iva tebhyaHparidizan
zacI-sUnuH kiM me nayana-zaraNIM yAsyati punaH || 5 ||

“When will that son of Mother Saci – who, taking the residents of Bengal as His own, inspired them to chant Hare Krishna a prescribed number of times daily and who like a father gave them many cherished instructions – again become visible to me?”

This verse uses the word “kirtayata” to describe Mahaprabhu’s chanting, adding that this chanting is “ganana-vidhina”, “counted as prescribed.” Sarvabhauma Bhattacarya states in his Caitanya Satakam (64):

vizaNNa cittAn kali pApa-bhItAn
saMvIkSya gauro hari nAma mantraM |
svayaM dadau bhakta janAn samAdizat
kuruSva saGkIrtana-nRtya vAdyaiH || 64 ||

“Seeing the people of the world afraid of the sins of the age of Kali and dejected at heart, Sri Caitanya Mahaprabhu personally gave them the hari nama mantra and also ordered them to do loud sankirtana of this mahamantra while dancing and playing musical instruments.”

Prabodhananda Sarasvati states in his Vrindavana Mahimamrita (17.89):

hare kRSNa kRSNeti mukhyAn
mahAzcarya-nAmAvalI-siddha-mantrAn |
kRpA-mUrti-caitanya-devopagItAn
kadAbhyasya vRndAvane syAn kRtArthaH || 89 ||

“Sri Caitanya Deva, the very form of mercy, sung the perfected mantra, ‘Hare Krishna, Krishna’ and so forth. When will He give His favor to me, causing me to attain Sri Vrindavana?”

Prabodhananda also states in his Caitanya Candramritam (16):

badhnan prema-bhara-prakampita-karo granthIn kaTI-DorakaiH
sankhyAtuM nija-loka-mangala-hare-kRSNeti-nAmnAM japan |
azru-snAta-mukhaH svam eva hi jagannAthaM didRkSur
gatA-yAtair gaura-tanur vilocana-mudaM tanvan hariH pAtu vaH || 16 ||

“Engaged in japa of Hare Krishna and so forth, His own holy names which bring auspiciousness to the world, His hand trembling with love as He touches the knotted string about His waist to count the number of names, His face bathed in tears as He comes and goes, eager to see His own form of Lord Jagannatha, and bringing great delight to the eyes of all – may the golden form of Lord Hari protect you all.”

Kavi Karnapura describes the shaving-ceremony of Sri Caitanya in his Caitanya Carita Mahakavya (11.54):

tataH zrI gaurAGgaH samavadad atIva pramudito hare kRSNety uccair vada muhur iti zrImaya tanuH |tato ’sau tat procya pratibalita romAJca lalito rudaMs tat tat karmArabhata bahu-duHkhair vidalitaH || 54 ||

“When Sri Gauranga accepted sannyasa, the barber took the blade in his hand but was not able to shave any of the Lord’s curly locks out of grief. In great ecstasy Sri Gauranga Deva told him to repeatedly chant Hare Krishna out loud. Then the barber loudly chanted the same and began his job of shaving while he wept and his body was studded with goose pimples.”

Vrindavana Das describes the Lord’s instructions to Tapana Misra in the Caitanya Bhagavata (1.14.143-147) as follows:

sAdhya-sAdhana-tattva ye kichu sakala |
hari-nAma-saGkIrtane milibe sakala || 143 ||
harer nAma harer nAma harer nAmaiva kevalam |
kalau nAsty eva nAsty eva nAsty eva gatir anyathA || 144 ||
hare kRSNa hare kRSNa kRSNa kRSNa hare hare |
hare rAma hare rAma rAma rAma hare hare || 145 ||
ei zloka nAma bali laya mahA-mantra |
zola-nAma batriza-akSara ei tantra || 146 ||
sAdhite sAdhite yabe premAGkura habe |
sAdhya-sAdhana-tattva jAnibA se tabe || 147 ||

“Everything is accomplished by Hari-nama sankirtana, including the goal of life (sadhya) and the means for its attainment (sadhana). In this age of Kali, the only means for deliverance is the chanting of the names of Hari. There is no other way, there is no other way, there is no other way. ‘Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.’ This verse of names is called the maha-mantra. It contains sixteen names of the Lord, consisting of thirty-two syllables. Chanting this mantra again and again will awaken the sprout of prema within the heart, and thus the goal of life and the means for its attainment is understood.”

The following famous instructions of Sri Caitanya are related in the Caitanya Bhagavata (2.23.75-78):

Apane sabAre prabhu kore upadeze |
kRSNa-nAma mahA-mantra zunoho hariSe || 75 ||
hare kRSNa hare kRSNa kRSNa kRSNa hare hare |
hare rAma hare rAma rAma rAma hare hare|| 76 ||
prabhu kohe kohilam ei mahA-mantra |
iha japa giyA sabe koriyA nirbandha|| 77 ||
iha hoite sarva-siddhi hoibe sabAra |
sarva kSaNa bolo ithe vidhi nAhi Ara || 78 ||

“The Lord ordered everyone in great joy: ‘Listen to the Krishna-nama mahamantra: Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.’ The Lord said: ‘I have spoken the mahamantra. Perform japa of this mantra a prescribed number of times. All perfection will be attained through this. Chant this mantra every moment – there is no other rule.’”

Vrindavan Das describes the meeting of Sri Caitanya and Advaita as follows:

prasanna zrI mukhe hare kRSNa kRSNa bali |
vijaya hailA gauracandra kutUhalI ||
hare kRSNa hare kRSNa bali prema sukhe |
pratyakSa haila Asi advaita-sammukhe ||

“One day when He came to the home of Advaita Acarya, His face filled with pleasure as He chanted the Hare Krishna maha-mantra.”

Then let us turn to the various statements of the Caitanya Caritamrita which appear to be references to the Hare Krishna maha-mantra. In this work, the Hare Krishna maha-mantra is nowhere listed in its entire length. The following excerpts are from the Adi-lila (7.72, 78, 81, 83), describing the exchange between Sri Caitanya and the sannyasis of Benares:

mUrkha tumi, tomAra nAhika vedAntAdhikAra |
kRSNa-mantra japa sadA ei mantra-sAra || 72 ||

“You are a fool, you have no eligibility for Vedanta. Always do japa of the Krishna-mantra, the essence of all mantras.”

dhairya dharite nAri, hailAma unmatta |
hAsi, kAndi, nAci, gAi, yaiche madamatta || 78 ||

“Unable to maintain my patience, I have become maddened. I laugh, cry, dance and sing like a madman.”

kibA mantra dilA, gosAJi, kibA tAra bala |
japite japite mantra karila pAgala || 81 ||

“What kind of mantra you have given, Gosai, and what is its power? By constantly engaging in japa of this mantra, I have become mad!”

kRSNa-nAma-mahA-mantrera ei ta’ svabhAva |
yei jape, tAra kRSNe upajaye bhAva || 83 ||

“It is the nature of Krishna-nama maha-mantra that anyone who does japa of it, in him bhava for Krishna awakens.”

There are numerous references of someone chanting “Hari, Krishna”. Here Mahaprabhu inspires others to chant the holy names (Madhya-lila, 7.97-98):

ei zloka paDi pathe calilA gaurahari |
loka dekhi’ pathe kahe bala hari hari || 97 ||
sei loka prema-matta haJA bale hari kRSNa |
prabhura pAche saGge yAya darzana-satRSNa || 98 ||

“Reciting this verse (Krishna He…), Gaurahari walked along the path. Seeing people on the way, He told them, ‘Say Hari Hari!’ These people became maddened in prema, saying ‘Hari Krishna!’ They would follow behind the Lord, being eager to see Him.”

The Muslim messenger in Madhya-lila (16.168) also chanted “Hari Krishna”:

eta kahi sei cara hari kRSNa gAya |
hAse kAnde nAce gAya bAulera prAya || 168 ||

“Saying this, that messenger sang ‘Hari Krishna!’, laughed, cried, danced and sang like a madman.”

Also in Madhya-lila (17.159) we have an example of two brahmanas chanting “Hari Krishna”:

duGhe preme nRtya kari’ kare kolAkuli |
hari kRSNa kaha duGhe bale bAhu tuli’ || 159 ||

“Both of them danced and embraced in ecstatic love, uttering “Hari Krishna”, thus both of them sang, raising their arms.”

Upon the departure of Haridas, everyone chanted “Hari Krishna!” (Antya, 11.58):

hari kRSNa zabde sabe kare kolAhala |
premAnande mahAprabhu hailA vihvala || 58 ||

“All of them very loudly chanted ‘Hari Krishna!’ in the bliss of ecstatic love, and Mahaprabhu became overwhelmed.”

In Antya-lila (9.55-57), Mahaprabhu inquires about Vaninatha Raya:

ethA prabhu sei manuSyere prazna kaila |
vANInAtha ki kare, yabe bAndhiyA Anila || 55 ||
se kahe vANInAtha nirbhaye laya kRSNa-nAma |
hare kRSNa hare kRSNa kahe avizrAma || 56 ||
saGkhyA lAgi dui-hAte aGgulIte lekhA |
sahasrAdi pUrNa haile aGge kATe rekhA || 57 ||

“Prabhu inquired from him, ‘What was Vaninatha doing when he was arrested?’ He replied, ‘Fearlessly Vaninatha was chanting the name of Krishna, incessantly he chanted “Hare Krishna, Hare Krishna.” He used the fingers of his two hands for counting, and upon completing one thousand, he made a mark on his body.’”

Thus no specific references to sankirtana of Hare Krishna maha-mantra are found in the Caitanya Caritamrita, though sankirtana of Krishna’s names is mentioned, as well as japa of maha-mantra.
The following instance of Sri Caitanya’s chanting the maha-mantra is found in the Caitanya Mangala of Locana Das:

bAhu prasAriyA prabhu brAhmaNe tulilA |
tAra ghare bhakti bhare gAna AraMbhilA ||
brAhmaNera ghara yena haila vRndAvana |
hari-nAma zunibAre Aise sarva-jana ||
hare kRSNa hare kRSNa kRSNa kRSNa hare hare |
hare rAma hare rAma rAma rAma hare hare ||

“Once Mahaprabhu visited the home of a brahmana and embraced him. The kirtana that followed made that home become just like Vrindavana and a multitude of people gathered to hear and chant the holy names: ‘Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare’.”

The 15th chapter of the Caitanya Mangala relates:

“Keeping His hands above His head, He started chanting over and over, ‘Hare Krishna Hare Krishna’.”

Locan Das also states:

hare kRSNa nAma seho bole nirantara |

“He constantly chanted the holy names ‘Hare Krishna’”.

Raganuga - 3.7: Internal Sadhana

2009-01-18T09:53:00.000-08:00

The inner, contemplative practices of raganuga-bhakti are divided into two categories, namely spontaneous (svarasiki) and static (mantramayi).

tatra nAnA-lIlA-pravAha-rUpatayA svArasikI gaGgeva | ekaika-lIlAtmatayA mantropAsanA-mayI tu labdha-tat-sambhava-hrada-zreNir iva jJeyA || (krishna-sandarbha 153)

"Spontaneous pastimes are like the flow of the Ganges, as there are many different pastimes that flow into one another continuously. The static pastimes are compared to a lake created by the Ganges in which one particular pastime is concentrated upon. This is generally meditated upon at the time of mantra worship, hence the name mantramayi."

The contemplation on the spontaneous pastimes refers to contemplating on the eight-fold daily pastimes (asta-kaliya-lila) of Sri Radha and Krishna in Vraja. The outline of these pastimes is mentioned in the Govinda-lilamritam of Sri Krishna Das Kaviraja:

kuJjAd goSThaM nizAnte pravizati kurute dohanAnnAzanAdyAM |
prAtaH sAyaM ca lIlAM viharati sakhibhiH saGgave cArayan gAH ||
madhyAhne cAtha naktaM vilasati vipine rAdhayAddhAparAhne |
goSThaM yAti pradoSe ramayati suhRdo yaH sa kRSNo 'vatAn naH || (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 the forenoon, he takes the cows to pasture and at noon meets with Srimati Radharani at Radha Kunda. In the afternoon, he returns to Nandagrama with the cows and cowherd boys, enjoying different pastimes with them through the evening. In the later evening he takes a meal and then goes off to meet with Radha in the forest. May Lord Krsna, whose daily activities are such, be kind and deliver us all."

However, inner participation in the eight-fold daily pastimes necessitates a considerable absorption in one's internally conceived siddha-form, which is suitable for direct service of Sri Radha and Krishna, as well as acquaintance with the scenery of the pastime along with its numerous characters. Therefore, the practitioners first focus their attention on static meditation. A classical depiction of such meditation is to be found in the invocation of the Caitanya Caritamrita:

divya-vRndAraNya-kalpa-drumAdhaH |
zrImad-ratnAgAra-siMhAsana-sthau ||
zrImad-rAdhA-zrIla-govinda-devau |
preSThAlIbhiH sevyamAnau smarAmi || (cc 1.1.16)

"I meditate on Sri Radha and Srila Govinda Deva, who are seated on a beautiful throne in a jewelled palace under the shade of the desire trees of Vrindavana, surrounded by many dear friends and handmaids who eagerly serve them."

Such meeting takes place in a yogapitha, "the seat of union". Sri Radha and Krishna, along with their associates, assemble thrice daily on the platform of yogapitha to bless the practicing devotee and to accept his service. The morning-time meeting takes place at Gupta-kunda near Nandisvara, the mid-day meeting takes place in Madana-sukhada-kunja at Radha Kunda, and the nocturnal meeting takes place in a jewelled temple of the Maha-yogapitha and Govinda-sthali.

The golden platform of yogapitha is shaped like an eight-petaled lotus. Sri Radha and Krishna are surrounded by Their confidantes, namely the eight sakhis (girl-friends), who are located on the outer part of the inner eight petals of the lotus, the eight manjaris (maidservants) who are located on the inner part of the inner eight petals of the lotus, and the eight additional sakhis located on the eight outer petals of the lotus. Following his guru who has assumed a form similar to the confidantes of the Divine couple, the aspirant renders various services to everyone in his own internal guru-given form of a maidservant.

Sri Narottama Das Thakura has written a captivating poem depicting the scenery of the yogapitha.

vRndAvana ramya-sthAna, divyA-cintAmaNi-dhAma |
ratana-mandira manohara ||
AvRta kAlindI-nIre, rAja-haMsa keli kare |
tAhe zobhe kanaka kamala ||
tAra madhye hema pITha, aSTa-dalete beSTita |
aSTa-dale pradhAnA nAyikA |
tAra madhye ratnAsane, basiyAchen dui jane |
zyAma-saGge sundarI rAdhikA ||
o rUpa lAvaNya-rAzi, amiya paDiche khasi |
hAsya parihAsa sambhASaNe ||
narottama-dAsa kaya, nitya-lIlA sukha-maya ||
sadAi sphuruka mora mane || (prarthana)

"What a delightful place, this Vrindavana, the abode of celestial touchstone! There is a charming jewelled temple surrounded by the Yamuna River, which is filled with playing swans and golden lotus flowers.
"In one such large golden lotus is a podium surrounded by eight large petals in which stand the chief girlfriends of Radha. In the very centre is a jewel-bedecked throne upon which the beautiful Radharani is seated in the company of the blackish and enchanting Sri Krsna.
"Their forms are like a mountain of loveliness from which nectar is tumbling like waterfalls. They laugh and exchange joking conversation. Narottama Dasa says: 'The eternal pastimes of the Lord are full of happiness; may they always be manifest in my mind!'"

Raganuga - 3.6: External Sadhana

2009-01-18T09:49:00.000-08:00

zravaNotkIrtanAdIni vaidha bhaktyuditAni tu |
yAnyaGgAni ca tAnyatra vijJeyAni manISibhiH || (brs 1.2.296)

"Hearing, chanting and all the other limbs of vaidhi-bhakti are also to be engaged in. This is what the learned ones have ascertained."

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

zuddhAntaH-karaNaz cet "etan-nirvidhyamAnAnAm icchatAm akutobhayam" ity Ady-uktatvAn nAma-kIrtanAparityAgena smaraNaM kuryAt || (bhakti-sandarbha 265)

"According to the statement 'etan-nirvidhyamAnAnAm icchatAm akutobhayam' (Bhag. 2.1.11), to purify the mind, one should engage in smarana without neglecting kirtana."

Indeed, on the virtue of its power of captivating all the senses and connecting them with the Lord, kirtana has been declared as the emperor among the practices of devotion in the present age of disturbance.

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

zruti-smRti-purANAdi-paJcarAtra-vidhiM vinA |
aikAntikI harer bhaktir utpAtAyaiva kalpate || (brs 1.2.101)

"Exclusive devotion to Hari, which does not follow the rules prescribed by the Srutis, Smritis, Puranas and the Pancaratras, is only a cause of disturbance."

Though the impetus for the practice of raganuga-bhakti is independent from the scriptural commandments, nevertheless one who desires to learn about the path of practice must turn to the scriptures for guidance. Sri Visvanatha Cakravarti illustrates the principle in his Raga-vartma-candrika:

tataz ca tAdRza lobhavato bhaktasya lobhanIya tad bhAva prAptyupAya jijJAsAyAM satyAM zAstra yuktyapekSA syAt | zAstra-vidhinaiva zAstra-pratipAdita yuktyaiva ca tat pradarzanAt nAnyathA | yathA dugdhAdiSu lobhe sati kathaM me dugdhAdikaM bhaved iti tad upAya jijJAsAyAM tad abhijJApta jana kRtopadeza vAkyApekSA syAt | tataz ca gAM krINAtu bhavAn ityAdi tad upadeza vAkyAd eva gavAnayanatad ghAsa pradAna tad dohana prakaraNAdikaM tata eva zikSen na tu svataH || (rvc 1.7)

"Now, when the aforementioned greedy devotees become inquisitive about attaining their desired feelings, we see that they depend on scriptures and logic. The attainment of the desired feelings is taught through scriptural injunctions and scriptural logic, not in any other way. Just as when greed for milk awakens, what is the means for acquiring it? One desires to know the means, and at that time he relies on the instructions of a trusted person on the means for acquiring milk. He will say, 'You should purchase a cow', and so forth, instructing how to bring a cow, how to feed her with grass, and how to milk her. One cannot gain knowledge independently, without being instructed."

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

There is no substantial difference between the external practice of vaidhi-bhakti and raganuga-bhakti; the difference lies in motivation. When one engages externally in the various aspects of vaidhi-bhakti with greed for attaining vraja-bhava as his driving force, such practice is called raganuga-bhakti-sadhana.

In his Bhakti-rasamrita-sindhu, Sri Rupa Gosvami has delineated the 64 principle aspects of devotion in practice. In the end, he repeats five of them, declaring these five to be eminent among all the practices of devotion.

zraddhA vizeSataH prItiH zrI-mUrter aGghri-sevane ||
zrImad-bhAgavatArthAnAm AsvAdo rasikaiH saha |
sajAtIyAzaye snigdhe sAdhau saGgaH svato vare ||
nAma-saGkIrtanaM zrIman-mathurA-maNDale sthitiH ||
aGgAnAM paJcakasyAsya pUrva-vilikhitasya ca |
nikhila-zraiSThya-bodhAya punar apy atra kIrtanam || (brs 1.2.90-92)

Serving the lotus feet of the Deity with faith and particular loving disposition;
Relishing the taste of the meanings of the Bhagavata with those who are expert in tasting the moods of loving rapture;
Associating with saints who have similar inclinations, who are soft-hearted and affectionately disposed towards oneself, and who are more advanced than is;
Engaging in congregational chanting of the holy names, and
Residing in the area of Mathura-mandala (the land of Vraja).
"These aforementioned five limbs are understood as the essence of everything, and therefore they are glorified again."

Raganuga - 3.5: Internal and External Sadhana

2009-01-18T09:46:00.000-08:00

sevA sAdhaka rUpeNa siddha rUpeNa cAtra hi |
tad bhAva lipsunA kAryA vrajalokAnusArataH || (brs 1.2.295)

"One should serve both in his present sadhaka-body and in his siddha-form, following in the wake of the residents of Vraja, desiring to have feelings similar to theirs."

This very verse, in particular the interpretation of what is meant with serving with the sadhaka-form while following the residents of Vraja, was the root of a great controversy in the Gaudiya tradition at the time of Sri Visvanatha Cakravarti. His interpretation of the verse, which came to be accepted as conclusive, reads as follows:

"With the sadhaka-form" means in the present body, "with the siddha-form" means with one's own desired, internally conceived body suitable for the direct service of Sri Krishna, "desiring to attain their feelings" means to take shelter of one's most cherished associate of Sri Krishnaand one's desired Sri Radha, the beloved of Sri Krishna, being anxiously desirous to attain the passionate feelings they have.

"Service", how is it done? It is described as being performed with either items collected mentally or items collected with the physical body. The nature of this service is described as "following the people of Vraja". Following the residents of Vraja means to serve according to the model of Sri Rupa Gosvami and other residents of Vraja in the sadhaka-form and to serve according to the model of Sri Rupa Manjari and other residents of Vraja in the siddha-form.

The same is echoed, though more concicely, in an earlier work of Sri Krishna Das Kaviraja:

bAhya, antara, ihAra dui ta sAdhana |
bAhye sAdhaka-dehe kare zravaNa-kIrtana ||
mane nija-siddha-deha kariyA bhAvana |
rAtri-dine kare vraje kRSNera sevana || (cc 2.22.156-157)

"External and internal, these are indeed the two sadhanas. Externally, in the sadhaka-form, one engages in hearing and chanting, and in the mind, in one's own siddha-form, day and night one thinks of and serves Sri Krishna in Vrindavana."

The meaning of the sadhaka-form is evident: it means the present physical body. However, the concept of siddha-form deserves further examination. How is one to serve in a siddha-form, if one has not attained perfection (siddhi)? After all, the siddha-devotee is the one who has attained prema, and this verse appears in a section describing sadhana-bhakti. Is this not an oxymoron?

To this, the commentators (Jiva Gosvami, Mukunda Gosvami and Visvanatha Cakravarti) answer in chorus:

siddha-rUpeNa antaz-cintitAbhISTa-tat-sevopayogi-dehena ||

"In the siddha-form means in an internally thought, desired form suitable for His service."

The chorus is slightly broken by Mukunda Gosvami, who states "manas-cintita", "mentally thought" in the place of "antas-cintita", "internally thought". Furthermore, the word "abhista", "desired", reveals that we are speaking of something which is yet to be attained. The concept is further illuminated by Sri Narottama Das Thakura:

sAdhane bhAvibe yAhA, siddha dehe pAbe tAhA |
rAga mArge ei sei upAya || (prema-bhakti-candrika 57)

"Whatever you think of during your sadhana, you will attain in your siddha-body. Such is the means on the path of raga."

sAdhane ye dhana cAi, siddha dehe tAhA pAi |
pakkApakka mAtra se vicAra || (ibid. 58)

"The treasure I covet during my sadhana, I will attain in my siddha-body. It is merely a matter of its being ripe or raw."

It naturally follows that one should integrate contemplation of the mood, activities and so forth of those who are siddha into one's practice of raganuga-sadhana.

siddhasya lakSaNaM yat syAt sAdhanaM sAdhakasya tat || (br. bhag. tika)

"The characteristics of the siddha are what the sadhaka should make his sadhana."

Thus, both in the present body and in the internally contemplated siddha-form, one should follow the residents of Vraja, desiring feelings akin to theirs. The service in the present, physical body is further explained in the following verse.

Raganuga - 3.4: Smarana - The Practice of Meditation

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In his Bhakti-rasamrita-sindhu (1.2.294-296), Sri Rupa Gosvami has presented three essential verses describing the practice of raganuga-bhakti. We shall now examine them one by one.

kRSNaM smaran janaM cAsya preSThaM nija samIhitam |
tat tat kathA rataz cAsau kuryAd vAsaM vraje sadA || (brs 1.2.294)

"One should remember the beloved Sri Krishna and His associate of one's own preference, being attached to narrations about them and always residing in Vraja."

Examining the commentaries of the predecessors, a number of important considerations can be drawn from this verse. Sri Visvanatha Cakravarti has explained (rvc 1.11) this verse as follows:

First, through the words "remembering Krishna", it is revealed that raga is a special feature of the mind, therefore one should remember; therefore the aspect of remembrance (smarana) is foremost on the path of raganuga. "Beloved" means the dearmost, Sri Krishna, the lord of Vrindavana, who enjoys pastimes suitable to His own mood. "His people" means Sri Krishna's people. Who are they? For this it is said, "of one's own preference", which means the desirable ones, such as Sri Radha, the mistress of Vrindavana, Lalita, Visakha, Rupa Manjari and others.

Although Sri Krishna is the object of one's desires in a passionate mood, the associates of Sri Krishna, the ladies of Vraja headed by Sri Radha, are even more the object of the devotee's desires on account of their having an excessive amount of passionate feelings which the devotee desires. "Live in Vraja" - this statement means that if it is not physically possible, at least in one's mind one should live in Vraja.

Thus residing - whether physically or mentally - in the sacred land of Vraja, filled with stimuli for the remembrance of the sweet pastimes of Vraja while remembering the pastimes of Sri Krishna and His associates one is particularly inspired by, filled with attachment for narrations about them, is the quintessence of raganuga-bhakti. How, then, is service to be rendered? Sri Rupa Gosvami explains this in the next verse.

Raganuga - 3.3: Specific Spiritual Identity

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sAkSAd vraja-jana-vizeSAyaiva mahyaM zrI-guru-caraNair mad-abhISTa-vizeSa-siddhy-artham upadiSTaM bhAvayAmi || (Bhakti-sandarbha 312)

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

Therefore, the eager disciple will at one point in time approach the guru, inquiring about the eleven-fold existence (ekadasa-bhava) of his own eternal form (siddha-deha) in the spiritual world, along with the identities of the predecessor gurus in his lineage. The eleven prominent aspects of the siddha-form are known as follows:

nama – name of a manjari;
rupa (varna) – form (complexion);
vayas – age;
vesa – color of cloth;
sambandha – relationship;
yutha – group (of a certain sakhi);
ajna – order;
seva – service;
parakastha – highest aspiration;
palyadasi-bhava – the mood of a maintained maidservant;
nivasa – residence.

The unbroken chain of gurus, leading back to the eternal associates of Sri Caitanya Mahaprabhu, is called guru-pranali (channel of gurus), and its celestial counterpart, the lineage of gurus in their Vraja-identities, is called siddha-pranali (channel of the perfected). Through this channel, the divine love of Vraja flows down into the heart of the aspirant.

eSA tu bhaktis tan nitya parikaragaNAd ArabhyedAnIntaneSvapi tad bhakteSu mandAkinIva pracarati . . . sA tathAbhUtA nitya dhAmni nitya pArSadeSu nityaM cakAsti surasarid iva tad bhakta praNAlyA prapaJce 'vatarati || (Siddhanta-ratna of Baladeva)

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

In their daily meditation, the practitioners of raganuga-bhakti always meditate on the divine forms and characteristics of their predecessors along with the eternal associates of Sri Radha and Krishna.

tatrAdau maJjarI-rUpAn gurvAdIn tu svIyAn svIyAn praNAly-anusAreNa saMsmaret zrI-guru-parama-guru-krameNeti tataH zrI-rAdhikAM dhyAyet | tataH zrI-nandanandanam || (Paddhati of Dhyanacandra Gosvami, 344)

“In this meditation, before anything else, the practitioner should meditate on the manjari-forms of his guru-pranali, beginning with his guru, then parama-guru, etc. Then he shall meditate on Sri Radhika, and after that Sri Nandanandana (Krishna).”

Just as one hears narrations of the form and qualities of Sri Radha and Sri Krishna from authoritative sources, as they are inaccessible through the faculties of sensual perception and speculation, similarly one hears of the forms, qualities and so forth of all of Their associates, including the guru, from a realized person who is absorbed in the eternal service of Radha and Krishna in his eternal, spiritual identity.

maJjaryo bahuzaH rUpa-guNa-zIla-vayo ’nvitAH ||
nAma-rUpAdi tat sarvaM guru-dattaM ca bhAvayet |
tatra tatra sthitA nityaM bhajet zrI-rAdhikA-harI ||
bhAvayan sAdhako nityaM sthitvA kRSNa-priyA-gRhe |
tad AjJA-pAlako bhUtvA kAleSv aSTasu sevate || (ibid. 107-109)

”One should meditate on the various forms, qualities, natures, blooming youth and so forth of the manjaris, as described by the guru. One should always stay with them, worshiping Sri Radhika and Hari. The practitioner shall stay in the home of Sri Radha, the beloved of Krishna, following their orders and rendering service throughout the eight phases of the day.”

Thus, having taken shelter of a genuine guru, one proceeds on the path of raganuga-bhakti-sadhana.

Raganuga - 3.2: Mantra Initiation

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The importance of accepting initiation for Krishna-mantra has been described as follows:

divyaM jJAnaM yato dadyAt kuryAt pApasya saGkSayam |
tasmAd dIkSeti sA proktA dezikais tattva kovidaiH ||
ato guruM praNamyaivaM sarvasvaM vinivedya ca |
gRhNIyAd vaiSNavaM mantraM dIkSA pUrvaM vidhAnataH || (bhakti-sandarbha 283)

“That, which bestows divine knowledge and destroys all sins, is called diksa by the knowers of the truth. Therefore, paying obeisance to the guru and offering unto him one's all, one should receive Vaisnava mantra-diksa preceded with proper procedures.”

The great teachers have further glossed the importance of meditating on the diksa-mantra as a means of establishing a specific relationship with the Lord, which is, after all, the object of raganuga-bhakti-sadhana.

divyaM jJAnaM hy atra zrImati mantre bhagavat-svarUpa-jJAnaM, tena bhagavatA sambandha-vizeSa-jJAnaM ca || (ibid.)

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

This is repeated over and over again:

zrI-nAradAdi-vartmAnusaradbhiH zrI-bhagavatA saha sambandha-vizeSaM dIkSA-vidhAnena zrI-guru-caraNa-sampAditaM cikIrSadbhiH kRtAyAM dIkSAyAm arcanam avazyaM kriyetaiva || (ibid.)

“Those who are following the path of Narada and others, and who desire the particular relationship with the Lord that is brought about at the feet of the guru through the rite of diksa, necessarily perform arcana (worship) when diksa is completed.”

Steadfast contemplation on the diksa-mantra gradually gives rise to and strengthens a certain loving relationship with the Lord. To refine the conception of the practitioner, it is customary for the guru to further instruct the initiate on the nature of his specific eternal, spiritual identity.

Raganuga - 3.1: Initial Stages of Practice

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The practice of raganuga-bhakti, though aiming at spontaneous, inherent love for Sri Krishna, is not whimsical in nature. The various aspects of raganuga-sadhana have been carefully described in the writings of the saints. Anyone who desires to smoothly progress on the path of raga must study their words diligently.

Just as one must learn from a teacher if he desires to master any given subject in this mundane world, so one must approach a realized teacher who can give adequate guidance on the path of raga.

sa ca lobho rAga vartma vartinAM bhaktAnAM guru-padAzraya lakSaNam Arabhya svAbhISTa vastu sAkSAt prApti samayam abhivyApya || (rvc 1.8)

"It is described that the devotees on the path of raga gradually progress from the initial surrender to the feet of Sri Guru up to the stage of directly attaining the object of their desires."

It has been described earlier that the mercy of Sri Krishna or His devotees is the cause of that spiritual greed, which causes eligibility for the practice of raganuga-bhakti.

sa ca bhagavat kRpA hetuko 'nurAgI bhakta kRpA hetukaz ceti dvividhaH | tatra bhakta kRpA hetuko dvividhaH prAktana Adhunikaz ca | prAktanaH - paurva bhavika tAdRza bhakta kRpotthaH, AdhunikaH etaj janmAvadhi tAdRza bhakta kRpotthaH | Adye sati lobhAnantaraM tAdRza guru caraNAzrayaNam | dvitIye guru caraNAzrayAnantaraM lobha pravRttir bhavati || (rvc 1.6)

"There are said to be two causes for the appearance of the aforementioned greed, namely the mercy of God and the mercy of an anuragi devotee. There are again two kinds of mercy bestowed by a devotee, namely old and recent. Greed which is born from the mercy of such devotees of Sri Krishna in a previous life is known as old (praktana). Greed which is born from the mercy of a devotee in the present life is known as recent (adhunika). In the one in whom greed has awakened in a previous birth, his greed manifests and he then takes shelter of the feet of a raganugiya devotee guru. One whose greed is recent will first take shelter of the feet of a guru, after which his greed appears."

It is thus evident that approaching a guru is necessary for anyone who desires to progress towards the ultimate goal of life with firm confidence. In describing the 64 main aspects of practice in his Bhakti-rasamrita-sindhu, Sri Rupa Gosvami delineates the first four as follows:

guru-pAdAzrayas tasmAt kRSNa-dIkSAdi-zikSaNam |
vizrambheNa guroH sevA sAdhu-vartmAnuvartanam || (brs 1.2.74)

"(1) Taking shelter of the feet of a guru, (2) Accepting initiation in Krishna-mantra and subsequent instructions, (3) Serving the guru with confidence, and (4) Following the path traversed by the saints."

Raganuga - 2.3: Eligibility for Hearing Lila-katha

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

satAM prasaGgAn mama vIrya-saMvido |
bhavanti hRt-karNa-rasAyanAH kathAH ||
taj-joSaNAd Azv apavarga-vartmani |
zraddhA ratir bhaktir anukramiSyati || (bhag. 3.25.25)

"In the association of saints, discussing the narrations of My wonderful deeds acts as the life-giving elixir for the heart and the ears. Being thus satisfied, one quickly proceeds on the path of liberation, as faith, attraction and devotion gradually appear."

The glory of hearing about the loving sports of Sri Krishna is narrated everywhere in the scriptures.

vikrIDitaM vraja-vadhUbhir idaM ca viSNoH |
zraddhAnvito yaH zRNuyAd atha varNayed vA ||
bhaktiM parAM bhagavati parilabhya kAmaM |
hRd-rogam Azv apahinoty acireNa dhIraH || (bhag. 10.33.39)

"One who faithfully hears or describes the loving sports of Sri Krishna and the young maidens of Vraja will quickly drive away the heart-disease of lust, become sober, and attain supramundane devotion of the Lord."

However, is everyone eligible for hearing such confidential topics, which may invoke thoughts of mundane sexuality in the eyes of an ignorant spectator?

kintu rahasya-lIlA tu pauruSa-vikAravad indriyaiH pitR-putra-dAsa-bhAvaiz ca nopAsyA svIya-bhAva-virodhAt | rahasyatvaM ca tasyAH kvacid alpAMzena kvacit tu sarvAMzeneti jJeyam || (bhakti-sandarbha 338)

"However, these secret sports are not to be worshiped by those who experience male transformations in their senses, or by those who are in the moods of father, son and servant, for it would be contrary to their moods. Confidentiality is understood according to the partial or complete touching of limbs."

Thus the individual who desires to absorbe himself in narrations of the Lord must himself assess his own eligibility and aspire to hear narrations in accordance with his capacity. However, such confidential topics should never be narrated to antagonistic individuals who are likely to disrespect the supremely sacred human-like sports of the Lord.

azraddadhAne vimukhe 'py azRNvati yaz copadezaH ziva nAmAparAdhaH || (padma-purana, brahma-khanda 25.15-18)

"One who describes the auspiciousness of the Name unto those who are faithless, opposed and unwilling to hear, is an offender against the Holy Name."

Hence the aforementioned verse (Bhag. 10.33.39) lays emphasis on hearing such narrations with faith. Faith in the divinity and the purifying nature of the deeds of the Lord awakens through associating with faithful saints, as one learns about the scriptural conclusions regarding the supramundane status of the Lord from them.

For the faithful people, whether pure or impure in heart, hearing narrations of the deeds of the Lord is recommended. The immense potency of the nectarine pastimes of Sri Krishna is praised in the Govinda Lilamritam, one among the original texts narrating the eight-fold daily pastimes of the Lord.

yat pItaM zrutivAG manobhir anizaM tRSNApradaM tvadbhutaM |
saMsArAmaya hAryapi praNayajonmAdAndhya mohAdikRt ||
zazvac carvitam eva bhUri rasadaM dehAdi hRt puSTidaM |
taj jIyAd amRta spRhA haram idaM govinda lIlAmRtam || (gl 1.5)

"Glory to the immortal nectarine pastimes of Sri Govinda, which defeat the nectar of the demigods and the desire for liberation, which constantly bestow a wonderful thirst to the ears, words and mind whenever it is drunk, which cure the disease of material life, yet producing delusions and blindness of loving intoxication, and give inexhaustible relish, even if they are consumed again and again, nourishing even the body."

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

ko nirvRto hari-kathAsu ratiM na kuryAt || (bhag. 2.3.12)
"Who is there who has no taste for absorption in narrations about Hari?"

nivRtta-tarSair upagIyamAnAd |
bhavauSadhAc chrotra-mano-'bhirAmAt ||
ka uttamazloka-guNAnuvAdAt |
pumAn virajyeta vinA pazughnAt || (bhag. 10.1.3)

"Description of the qualities of the Lord who is praised with the best of verses is sung and relished in the minds of those whose thirst for the mundane is quenched, and it is the remedy for material existence as well. Who else than a butcher could keep himself away from hearing such descriptions?"

Thus a faithful person desirous of attaining the ultimate goal of life, having heard of the scriptural conclusions regarding the truths about the Lord and His infinite potencies, should engage himself in hearing narrations depicting the sweet, love-laden pastimes of Sri Krishna and His Vraja-associates.

Raganuga - 2.2: Eligibility for Raganuga-bhakti

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The symptoms of the awakening of greed for attaining feelings akin to the Lord's eternal associates are described as follows:

tat tad bhAvAdi mAdhurye zrute dhIr yad apekSate |
nAtra zAstraM na yuktiM ca tal lobhotpatti lakSaNam || (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 without dependence on scripture and logic, this is a symptom of the awakening of greed (lobha)."

However, the impetus of the vaidhi-bhakta remains dependent on the commandments of the scripture.

vaidha-bhakty-adhikArI tu bhAvAvirbhavanAvadhi |
atra zAstraM tathA tarkam anukUlam apekSate || (brs 1.2.293)

"However, until bhava arises within the one eligible for vaidhi-bhakti, he remains dependent on scriptures and logical considerations."

The greed for attaining Vraja-bhava only awakens in rare and fortunate souls.

rAgamayI-bhaktira haya rAgAtmikA nAma |
tAhA zuni lubdha haya kona bhAgyavAn || (cc 2.22.152)

"That devotion which consists of deep attachment is called ragatmika. One who becomes greedy upon hearing about this is fortunate."

lobhe vrajavAsi-bhAve kore anugati |
zAstra-yukti nAhi mAne - rAgAnugAra prakRti || (cc 2.22.153)

"Greedily following in the wake of the feelings of the residents of Vraja, without considering scriptures or logic - such is the nature of raganuga."

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

vrajalIlA parikarastha zRGgArAdi bhAva mAdhurye zrute dhIr idaM mama bhUyAt iti lobhotpattikAle zAstra yukty apekSA nA syAt satyAM ca tasyAM lobhatvasyaivAsiddheH | nahi kenacit zAstra dRSTyA lobhaH kriyate nApi lobhanIya vastu prAptau svasya yogyAyogyatva vicAraH ko'py udbhavati | kintu lobhanIya vastuni zrute dRSTe vA svata eva lobha utpadyate || (rvc 1.5)

"If, upon hearing of the sweetness of the feelings, headed by passion, of Sri Krsna's associates in the Vraja-lila, one thinks, 'Let me also attain such feelings,' then at this time one need not depend either on the revealed scriptures or on favorable logical considerations. If such dependence remains, it cannot be said that greed has appeared. Greed never arises in anyone because of scriptural considerations, and in anyone who is desirous to attain the object of the greed, no considerations of qualification or lack of qualification arise. Rather, greed arises only by hearing about the object of greed or by seeing it."

As love cannot arise due to commandments or as the outcome of a certain pattern of reasoning, it is not possible that eligibility for raganuga-bhakti would arise on account of scriptural commandments or the subsequent logical considerations. Indeed, one who becomes greedy for vraja-bhava hastens to attain it wherever it is available.

kRSNa-bhakti-rasa-bhAvita-matiH |
kriyatAM yadi kuto'pi labhyate ||
tatra laulyam api mUlyam ekalaM |
janma-koTi-sukRtair na labhyate || (padyavali 14)

"Wherever that consciousness laden with rapturous loving feelings for Sri Krishna is available, from there it must be acquired. For that there is indeed only one price, greed, which cannot be attained through pious deeds even in millions of births."

Though the direct cause for the awakening of greed is the hearing of narrations about the Vraja-pastimes of Sri Krishna, one must also give due consideration to the foundational cause of the phenomena.

kRSNa tad bhakta kAruNya mAtra lobhaika hetukA |
puSTi mArgatayA kaizcid iyaM rAgAnugocyate || (brs 1.2.309)

"The only causes of the appearance of sacred greed are the mercy of Sri Krishna or the mercy of His devotee. Therefore some also call the path of raganuga-bhakti with the name pusti-marga (the path of grace)."

Commenting on this verse, Sri Jiva Gosvami states:

kRSNeti - mAtra padasya vidhi mArge kutracit karmAdi samarpaNam api dvAraM bhavatIti tad vicchedArthaH prayoga iti bhAva ||

"The word matra is used in the above because sometimes the offering of fruitive activities can lead to entry into vaidhi-bhakti, whereas raganuga-bhakti is only (matra) attained through grace."

Though the paths of vaidhi and raganuga are two distinct paths, the practice of vaidhi-bhakti can offer indirect support for the awakening of the eligibility for raganuga-bhakti, its various practices being agents which assist in the purification of the heart. In addition to grace, a certain lucidity of awareness is necessary to facilitate the appearance of the aforementioned greed.

yasya pUrvoktaM rAga-vizeSe rucir eva jAtAsti na tu rAga-vizeSa eva svayaM, tasya tAdRza-rAga-sudhAkara-karAbhAsa-samullasita-hRdaya-sphaTika-maNeH zAstrAdi-zrutAsu tAdRzyA rAgAtmikAyA bhakteH paripATISv api rucir jAyate | tatas tadIyaM rAgaM rucy-anugacchantI sA rAgAnugA tasyaiva pravartate || (bhakti-sandarbha 310)

"When the splendour of the moonrays of raga shines upon the crystal-like heart of a person in whom a taste for the aforementioned specific raga has awakened, but who himself does not possess distinct raga, his heart rejoices. He then hears from the scriptures about such ragatmika-bhakti and consequently develops a taste for the same. Following his taste for such raga, he engages in raganuga-bhakti."

Just as pure crystal reflects the colours of an object placed next to it, so the heart untainted by lust, anger and mundane greed easily develops a taste for the rapturous mellows of ragatmika-bhakti. In the initial stages of the practice of raganuga-sadhana, one's practice must be mixed with vaidhi-bhakti.

ajAta-tAdRza-rucinA tu sad-vizeSAdara-mAtrAdRtA rAgAnugApi vaidhI-saMvalitaivAnuSTheyA | tathA loka-saMgrahArthaM pratiSThitena jAta-tAdRza-rucinA ca | atra mizratve ca yathA-yogyaM rAgAnugayaikI kRtyaiva vaidhI kartavyA || (bhakti-sandarbha 312)

"Those in whom such taste (ruci) has not awakened, but who have a special interest for it, should engage in a mixture of raganuga and vaidhi. For the sake of establishing an example for the people of the world, the one in whom such ruci has awakened will do the same. Therefore, as appropriate, raganuga should be performed together with vaidhi."

Since at this stage ruci as the driving force behind the practice of devotion has not yet been firmly established in the heart, one must engage in the practice of mixed raganuga-sadhana out of obligation at all times, just as one would do in regular vaidhi-sadhana.

It is understood that the greed which makes one eligible for following the feelings of the residents of Vraja awakens gradually in accordance with the degre of the purification of the heart.

sa ca lobho rAga vartma vartinAM bhaktAnAM guru-padAzraya lakSaNam Arabhya svAbhISTa vastu sAkSAt prApti samayam abhivyApya "yathA yathAtma parimRjyate'sau mat puNya gAthA zravaNAbhidhAnaiH, tathA tathA pazyati vastu sUkSmaM cakSur yathaivAJjana samprayuktam | " iti bhagavad ukter bhakti hetukAntaH karaNa zuddhi tAratamyAt prati dinam adhikAdhiko bhavati || (rvc 1.8)

"It is described that the devotees on the path of raga 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 sadhaka.'
From these words of the Lord it is known that through sadhana-bhakti the consciousness of the sadhaka becomes more purified every day, and he gradually becomes more and more greedy."

In accordance with the purification of the heart and the growth of spiritual greed, one's eligibility for raganuga-bhakti increases day by day from an initial desire to an intense, captivating longing for the object of one's desires. Thus one gradually proceeds through the various stages of devotion.

atha rAgAnugA-bhakti majjanasyAnartha-nivRtti-niSThA-rucy-Asakty-antaraM prema-bhUmikArUDhasya sAkSAt svAbhISTa-prApti-prakAraH pradarzyate || (rvc 2.7)

"Then it will be described how the one, who has progressed on the path of raganuga-bhakti through the cessation of the evils (anartha-nivritti), firmness (nistha), taste (ruci), and attachment (asakti) all the way to the attainment of ecstatic love (prema), will directly come to attain his desired object."

Raganuga - 2.1: Eligibility for Devotion

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No-one is disqualified from engaging in acts of devotion on account of his lack of skill, of mental prowess or indeed of any other mundane faculty, nor does anyone become qualified for bhakti due to the virtue of such abilities. Rather, a mere desire for engaging in acts of devotion is the cause of eligibility for devotion.

bhaktau pravRttir atra syAt taccikIrSa sunizcayA |
zAstrAl lobhAt tac cikIrSu syAtAM tad adhikAriNau || (rvc 1.4)

"According to devotional scriptures, an exclusive desire to engage in the practices of bhakti is the cause of engaging in bhakti. Bhakti of two different natures is born from fear of scriptural injunctions and from intense sacred greed respectively; accordingly, there are two kinds of candidates for bhakti-sadhana."

The desire to engage in the practices of bhakti is born out of two distinct motivations. The one in whom the desire for devotion awakens on account of scriptural commandments is eligible for the practice of vaidhi-bhakti.

yaH kenApyati bhAgyena jAta zraddho'sya sevane |
nAtisakto na vairAgya bhAgasyAm adhikAryasau || (brs 1.2.14)

"When, out of inconceivable luck, faith awakens in someone for the service of the Lord, and he has no firm attachment for the Lord and is only slightly averse to bodily attachments, such a person is eligible for sadhana-bhakti."

This desire for devotion is characterized by obedience of and faith in the scriptural commandments, which invoke a sense of duty for the service of the Lord. This desire is born out of the fear of violating the scriptures and thus incurring sin and consequent calamity. On the other hand, eligibility for the practice of raganuga-bhakti is born out of greed for attaining feelings akin to the Lord's dear ones.

rAgAtmikAika-niSThA ye vrajavAsi-janAdayaH |
teSAM bhAvAptaye lubdho bhaved atrAdhikAravAn || (brs 1.2.291)

"The very being of those who reside in Vraja is steeped in loving attachment. One who becomes greedy to attain feelings similar to theirs possesses eligibility."

Raganuga - 1.4: The Flavours of Raganuga-bhakti

2009-01-16T11:42:00.000-08:00

Sri Krishna, the Original Personality of Godhead, descended to this world along with His associates some five thousand years ago in the land of Vraja, displaying His ever-sweet pastimes to attract the souls of this world to His divine abode.

anugrahAya bhaktAnAM mAnuSaM deham AzritaH |
bhajate tAdRzIH krIDA yAH zrutvA tat-paro bhavet || (bhag. 10.33.36)

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

After Sri Krishna and His associates disappeared from the visible realm of Vraja, various schools of thought and practice, intent on attaining His service, arose. In due course of time, Sri Krishna Himself, eager to taste the sweetness of His own service, descended to this world in the form of a great teacher and devotee named Sri Krishna Caitanya Mahaprabhu, known as Visvambhara during His earlier life.

prema-rasa-niryAsa karite AsvAdana |
rAga-mArga bhakti loke karite pracAraNa ||
rasika-zekhara kRSNa parama-karuNa |
ei dui hetu haite icchAra udgama || (cc 1.4.15-16)

"Sri Krishna is the crest-jewel of relishers and the most merciful one. His desire [to descend to this world] arose out of two reasons, as he wished to taste the essence of loving rapture and to broadcast devotion on the path of raga to the world."

The unprecedented contribution of Sri Caitanya Mahaprabhu in the realm of raganuga-bhakti has been narrated as follows:

anarpita-carIM cirAt karuNayAvatIrNaH kalau |
samarpayitum unnatojjvala-rasAM sva-bhakti-zriyam ||
hariH puraTa-sundara-dyuti-kadamba-sandIpitaH |
sadA hRdaya-kandare sphuratu vaH zacI-nandanaH || (Vidagdha-madhava 1.2)

"Out of His causeless mercy, He descended in this age of Kali to bestow the matchless treasure of the rapture of amorous love in His own service, which had not been given since a long time. May this son of Saci, Hari radiant with the enchanting complexion of multitude of gold, always be manifest in the core of your heart!"

The concept of amorous love was certainly present in the bhakti-traditions predating Sri Caitanya. What, then, is His unique contribution? It is a unique variety of amorous love in servitude. Amorous love (kama-rupa-bhakti) is divided into two distinct categories.

kAmAnugA bhavet tRSNA kAma-rUpAnugAminI || (brs 1.2.297)

"The following of amorous feelings (kamanuga) appears as a thirst for following in the wake of that which consists of amorous feeling (kama-rupa)."

sambhogecchA-mayI tat-tad-bhAvecchAtmeti sA dvidhA || (brs 1.2.298)

"Its two divisions are (1) filled with desire for union (sambhogecchamayi) and (2) consisting of a desire for Her feelings (tad-bhaveccatma)."

keli-tAtparyavaty eva sambhogecchA-mayI bhavet |
tad-bhAvecchAtmikA tAsAm bhAva-mAdhurya-kAmitA || (brs 1.2.299)

"That which aims for amorous sports is known as sambhogecchamayi, and that which longs for the sweetness of the feelings is known as tad-bhavecchatmika."

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

sandarzana-saMjalpa-saMsparza-samprayoga-lakSaNa-bheda-catuSTaya-bhinnatvaM dRzyate || (Priti-sandarbha 375)

"The four different categories are understood as the various appearances of seeing, discussion, touching and sexual union."

Particularly the last two forms of sambhoga characterize the sambhogecchamayi-devotion. The second division of amorous devotion, which consists solely of the longing to relish the sweetness of the feelings of Sri Radha, devoid of even a scent of desire for bodily enjoyment with Sri Krishna, is known as manjari-bhava; this is the mood of the maidservants of Sri Radha. The eminent glories of the love of Sri Radha, the foremost among the consorts of Sri Krishna, are narrated throughout the scriptures and the poetry of the saints. Indeed, She is the very embodiment of love for the Lord.

hlAdinIra sAra aMza tAra 'prema' nAma |
Ananda-cinmaya-rasa premera AkhyAna || (cc 2.8.159)

"The essential aspect of the pleasure-giving potency (hladini) of Sri Krishna is called ecstatic love (prema), which is understood as joy filled with rapturous mellows."

premera parama-sAra 'mahAbhAva' jAni |
sei mahAbhAva-rUpA rAdhA-ThAkurANI || (cc 2.8.160)

"The supreme pinnacle of prema is known to be maha-bhava, and Sri Radha Thakurani is the embodiment of this maha-bhava."

premera 'svarUpa-deha' prema-vibhAvita |
kRSNera preyasI-zreSThA jagate vidita || (cc 2.8.162)

"Her body is the very embodiment of prema and a transformation of prema. Throughout the world, She is known to be the dearmost among Sri Krishna's beloveds."

sei mahAbhAva haya 'cintAmaNi-sAra' |
kRSNa-vAJchA pUrNa kare ei kArya tAGra || (cc 2.8.164)

"This maha-bhava is the the essence of a divine touch-stone; Her task is to fulfill all the desires of Sri Krishna."

When one's love for the beloved of Sri Krishna exceeds one's love for Him, this condition is known as the jubilant arising of attachment (bhavollasa-rati), the foundational mood of a maidservant of Sri Radha.

saJcArI syAt samAno vA kRSNa-ratyAH suhRd-ratiH |
adhikA puSyamANA ced bhAvollAsa itIryate || (brs 2.5.128)

"When the affection for Sri Krishna and a dear one are equal, the feeling is known as a transitory feeling, but when devotion to a dear one is nourished and becomes dominant, the feeling is known as bhavollasa-rati."

The pinnacle of divine joy which is present in the heart of Sri Radha becomes reflected into the hearts of Her dedicated maidservants, thus causing them to taste love which far exceeds any other form loving relish both in quantity and in quality.

pataty asre sAsrA bhavati pulake jAta-pulakAH |
smite bhAti smerA malimani jAte sumalinAH ||
anAsAdya svAlIr mukuram abhivIkSya sva-vadanaM |
sukhaM vA duHkhaM vA kimapi kathanIyaM mRgadRzaH ||
(krishnahnika-kaumudi 5.128)

"Oh doe-eyed beauties! When your girlfriends are absent, you may have to look at a mirror before you can say whether you are happy or sad. They reflect every mood of yours, they perform all the services of a looking glass! When tears fall from your eyes they 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 manjari-bhava is the unique contribution of Sri Caitanya Mahaprabhu and the cherished treasure of the Gaudiya Vaishnava tradition. One who desires to attain the ultimate goal of life should diligently study the writings of the saints on the subject matter of raganuga-bhakti.

Raganuga - 1.3: The Nature of Raganuga-bhakti

2009-01-16T11:39:00.000-08:00

Raganuga-bhakti specifically means devotion which is inspired by and follows in the wake of Sri Krishna's eternal associates in the divine realm of Vraja. Their love is known as ragatmika, being filled with natural loving thirst for the Lord.

iSTe svArasikI rAgaH paramAviSTatA bhavet |
tan-mayI yA bhaved bhaktiH sAtra rAgAtmikoditA || (brs 1.2.272)

"That devotion in which one is filled with abundant natural love for the Chosen One is known ragatmika."

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

sA kAmarUpA sambandharUpA ceti bhaved dvidhA || (brs 1.2.273)

"Its two divisions are that which has the form of an amorous desire (kama-rupa) and that which has the form of a relationship (sambandha-rupa)."

The servants, friends and parents of the Lord are established in a relationship consisting of a recognized relationship in the society. However, the pinnacle of love present in the paramour lovers of the Lord consists of sole amorous desire, which unhesitatingly breaks through the boundaries of acceptable social interaction.

Just as there are two kinds of ragatmika-bhakti, so there are two kinds of raganuga-bhakti.

rAgAtmikAyA dvaividhyAd dvidhA rAgAnugA ca sA |
kAmAnugA ca sambandhAnugA ceti nigadyate || (brs 1.2.290)

"As ragatmika is of two kinds, so is raganuga. It is known as that which follows the amorous desire (kamanuga) and that which follows the relationship (sambandhanuga)."

One who, upon hearing of the sweetness of the feelings of the Lord's eternal associates towards Him, becomes eager to attain feelings akin to theirs, begins the path of raganuga. Let us now proceed to examine the gradations between the various relationships to be attained.

Raganuga - 1.2: Two Kinds of Sadhana

2009-01-16T11:32:00.000-08:00

The practice of devotion is divided into two distinct paths.

vaidhI rAgAnugA ceti sA dvidhA sAdhanAbhidhA || (brs 1.2.5)

"Practice is of two kinds, namely vaidhi and raganuga."

The word "vaidhi" is derived from the Sanskrit word "vidhi", referring to the commandments of the scriptures. The word "raganuga" is a compound of two words, namely "raga", "loving attachment", and "anuga", "following in the wake of". The general characteristics of these two paths are explained as follows:

vaidhi-bhaktir bhavet zAstraM bhaktau cet syAt pravartakam |
rAgAnugA syac ced bhaktau lobha eva pravartakaH || (rvc 1.3)

"When devotion is caused by scriptural injunctions, it is called vaidhi-bhakti, but when its cause is spiritual greed alone, it is called raganuga-bhakti."

yatra rAgAnavAptatvAt pravRttir upajAyate |
zAsanenaiva zAstrasya sA vaidhI-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 called vaidhi-bhakti."

virAjantIm abhivyaktaM vrajavAsi-janAdiSu |
rAgAtmikAm anusRtA yA sA rAgAnugocyate || (brs 1.2.270)

"The devotion which is clearly present in the associates of the Lord in Vraja is called devotion filled with loving attachment (ragatmika-bhakti), and devotion following in the wake of this ragatmika-bhakti is called raganuga-bhakti."

As one desires to approach the Lord, so the Lord will approach the aspirant. (bg 4.11) Whatever one remembers at the time of death, that he will attain without fail. (bg 8.6) 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.

vaidhI-rAgAnugA-mArga-bhedena parikIrtitaH |
dvividhaH khalu bhAvo'tra sAdhanAbhinivezajaH || (brs 1.3.7)

"The paths of vaidhi and raganuga are known to be separate from each other. Engagement in these two forms of practice certainly awakens two distinct varieties of bhava."

The goals of these two paths of devotion in practice are understood as follows:

vidhi-bhaktye pArSada-dehe vaikuNThete yAya || (cc 2.24.87)

"Through vidhi-bhakti, one will attain the form of an associate in Vaikuntha."

aizvarya-jJAne vidhi-bhajana kariyA |
vaikuNThake yAya catur-vidha mukti pAJA || (cc 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."

rAga-bhaktye vraje svayaM-bhagavAne pAya || (cc 2.24.85)

"Through raga-bhakti, one will attain the Lord Himself in Vraja."

rAgAnuga-mArge tAGre bhaje yei jana |
sei-jana pAya vraje vrajendra-nandana || (cc 2.8.221)

"He who worships on the path of raganuga will attain Vrajendra-nandana (Sri Krishna) in Vraja."

In the realm of Vraja, the sweet and intimate human-like pastimes of God 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 kare vidhi-bhakti |
vidhi-bhaktye vraja-bhAva pAite nAhi zakti ||
aizvarya-jJAnete saba jagat mizrita |
aizvarya-zithila-preme nAhi mora prIta || (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 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 raganuga-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!

karma, tapa, yoga, jJAna, vidhi-bhakti, japa, dhyAna |
ihA haite mAdhurya durlabha ||
kevala ye rAga-mArge, bhaje kRSNe anurAge |
tAre kRSNa-mAdhurya sulabha || (cc 2.21.119)

"Sweetness is very difficult to attain through fruitive activities, austerity, yoga, intellectual speculation, vidhi-bhakti, recitation of mantras or meditation. The sweetness of Sri Krishna is easily attainable only for the one who affectionately worships Him on the path of raga."

Raganuga - 1.1: General Overview of Bhakti

2009-01-16T11:26:00.000-08:00

The word rAgAnugA literally means "to follow loving attachment", love directed towards God. To gain a deeper understanding of the concept, let us first examine the concept of bhakti, loving devotion for God, in general.

Bhakti is divided into three main categories in accordance with its development.

sA bhaktiH sAdhanaM bhAvaH premA ceti tridhoditA || (brs 1.2.1)

"This devotion is said to be of three kinds, namely practice (sAdhana), feeling (bhAva) and love (prema)."

The initial stage of practice (sAdhana) is the time when the aspiring servant of God begins to cultivate his relationship with God. Practice is understood as follows:

kRti-sAdhyA bhavet sAdhya-bhAvA sA sAdhanAbhidhA |
nitya-siddhasya bhAvasya prAkaTyaM hRdi sAdhyatA || (brs 1.2.2)

"That, which is accomplished through the functions of the senses, and through which a loving devotional feeling (bhAva) is attained, is called devotion in practice (sAdhana-bhakti). The appearance of an eternally perfected feeling within the heart is called the stage of the attainment of perfection."

As the practice ripens, it culminates into specific loving feelings (bhava) towards God.

zuddha-sattva-vizeSAtmA prema-sUryAMzu-sAmya-bhAk |
rucibhiz citta-mAsRNya-kRd asau bhAva ucyate || (brs 1.3.1)

"A distinct manifestation of divine existence, akin to a ray from the sun of prema, the cause of tenderness of consciousness experienced as different tastes - this is called bhAva."

Foundational feelings of love of God are known to be of five kinds, namely (1) a peaceful, neutral relationship, (2) the affection of a servant, (3) the affection of a friend, (4) the affection of a parent, and (5) the affection of a consort, either as a wife or as a paramour lover. As the foundational feeling is further cultivated, it ripens into a wholesome rapturous experience of love for God (prema).

samyaG-masRNita-svAnto mamatvAtizayAGkitaH |
bhAvaH sa eva sAndrAtmA budhaiH premA nigadyate || (brs 1.4.1)

"When bhava softens the heart altogether, endowed with an abundance of possessive feelings towards Him, being very intense by nature, the wise call it prema."

God, being the infinite reservoir of love, is naturally the object of varieties of individual loving feelings. He appears to each individual devotee in that very form in which the devotee sincerely longs to see Him. This being the fact, there is a need to examine the two prominent varieties of practice of bhakti which lead to two distinct perfections.

Raganuga Series: Foreword

2009-01-16T11:20:00.000-08:00

Originally written for Raganuga.Org, revised edition previously unpublished.

Raghunatha Das Goswami encounters Radha amidst his meditation;
Tulasi Manjari holding a box of pearls in an illustration of Mukta-carita

The practice of raganuga-bhakti in the Gaudiya Vaishnava tradition is in many ways unique among the devotional religions of India. On this website, we will help you to become acquainted with the mysteries of this beautiful path leading to the attainment of unprecedented, ecstatic love for the Supreme Lord, also known as prema.

Though the language of the text will be kept as simple and lucid as possible, we are bound to refer to the original Sanskrit and Bengali literature, which lies at the root of the tradition, in order to uphold the authenticity of the presentation. In the course of our presentation, we are mainly drawing from the works of Sri Rupa Gosvami, Sri Jiva Gosvami, Sri Krishna Das Kaviraja and Sri Visvanatha Cakravarti.