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

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

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.

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

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.

Raganuga - 3.6: External Sadhana

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)

1. Serving the lotus feet of the Deity with faith and particular loving disposition;
2. Relishing the taste of the meanings of the Bhagavata with those who are expert in tasting the moods of loving rapture;
3. Associating with saints who have similar inclinations, who are soft-hearted and affectionately disposed towards oneself, and who are more advanced than is;
4. Engaging in congregational chanting of the holy names, and
5. 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 - 2.2: Eligibility for Raganuga-bhakti

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

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 - 1.2: Two Kinds of Sadhana

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."

Gaudiya.Com: Philosophy

Nandagram is the village of Krishna.

Our section on philosophy will delve deep into the fundamental questions of life, offering an overview of the vast and penetrating wisdom of the Gaudiya Vaishnava school.

Varshana is the village of Radha.

ON ACQUIRING KNOWLEDGE

A philosopher will first ask, "What is the means to know?" In studying this perennial question, the philosophers have categorized all methods of attaining knowledge into three basic categories:

(1) Pratyaksa (sense perception): The knowledge directly perceived by the five sense organs and the mind is known as pratyaksa. The knowledge perceived through the senses can never be fully relied upon due to our inherent human defects. Our senses are limited by time and space, and our mind is biased by various desires. We do not see things very far or very near, and we may see things which hold no substance in reality, such as a mirage or a magician's show -- we mistake it to be something it is not, and we are confused over the reality of the matter. Even the reality of a mundane object can not be known with certainty through the means of sensory perception. How could transcendence then be proven through our material senses?

(2) Anumana (reasoning): Knowledge inferred from our observations is known as anumana. For example, we have seen smoke and fire together. When we observe smoke rising from behind a mountain, we reason there is fire. However, we may have mistaken a cloud for smoke, or a rain cloud may have already extinguished the fire, leaving only the smoke behind, and therefore our conclusion is false. If the reason is mistakenly understood, or there is an exception in the principle, our conclusion will be false. Therefore, reasoning is not an infallible means of acquiring knowledge. Moreover, being limited to our experiences in this world, reasoning lacks a capacity to reach into the specifics of transcendence with any degree of certainty.

(3) Shabda (revealed knowledge): For knowledge to be beyond human limitations, it must descend from beyond the human plane. The scriptures are understood to be apauruseya, or of divine origin. The writings of the sages are born of divine revelation, consisting of knowledge handed down by God, which is then passed on and preserved over the generations to provide an adequate means of insight into the transcendence. Naturally, for accepting the evidence of scripture, an initial leap of faith is required -- but is this not the same in accepting any lesson from anyone? Initial faith is certainly required before understanding literature on any given subject matter, in order to facilitate study and to eventually progress to a stage of personal realization and divine insight.

The Gaudiya school accepts a threefold division of revealed knowledge, namely (1) shastra -- the considerations of the scripture, (2) sadhu -- the considerations of the saints, and (3) guru -- the considerations of one's own guru. There is a relation of interdependence between the three. The guru is a representative of scriptures and the predecessor saints, the saints' teachings must be in harmony with the teachings of scripture and understood with the help of the guru, and the various scriptural statements are properly understood through the teachings of the saints and the guru. If the testimony of one of them is not compatible with the other two, it is not to be accepted as conclusive.

That being said, we may legitimately ask: Why should there be any defect in the scripture, since it is said to originate from God? The scripture itself answers the question: The vast body of Vedic literature is compared to a wish-fulfilling tree offering fruits of choice to one and all to facilitate their spiritual growth according to their inclinations in any given situation of life. What is a valid advice for one may be contrary to the progress of another. Consequently, a tradition of saints and a realized guru who teaches the scripture in a relevant way is necessary for obtaining valid knowledge of that which is beyond the range of sensory perception.

ESSENTIAL CATEGORIES

To begin with, we should determine that which is to be understood. In examining the nature of existence, we divide philosophy into three basic categories:

(1) Sambandha (relationship) -- the nature of and relationships between the individual living entity and the Supreme;

(2) Abhidheya (method of attainment) -- the proper course of action in accordance with the aforementioned understanding;

(3) Prayojana (ultimate perfection) -- the ultimate goal and purpose of the living entity in relation with the Supreme.

Let us reflect on these concepts and their various constituents.

SAMBANDHA -- RELATIONSHIP

There are two fundamental factors in existence: (1) The living entities, who have an eternal relationship with (2) the Supreme Person.

(1) The living entities -- The living entity, an eternal spiritual being, is encaged within a world of matter since beginningless time. On account of ignorance of its essential nature, the eternal living entity identifies itself with various attributes of this world life after life. From childhood to youth, from youth to old age, from old age to death and again to a new birth in accordance with its desires and deeds, the living entity wanders in this world.

Sometimes thinking of himself as a male, sometimes a female, sometimes an American, sometimes an Indian, and sometimes a camel or an ass, the living entity meets happiness and distress among various species of life, birth after birth. Longing to satisfy its unfulfilled desires, the living entity roams about in this world in an endless quest for love and happiness, never to be satisfied. That which is of spirit in nature will never find its peace in a world made of matter.

(2) The Supreme Person -- The Supreme Person is the ultimate manifestation of the Absolute Truth, the original cause of all creation, maintenance and destruction. He is simultaneously transcendent and immanent, being beyond the influence of this world, yet eternally aware of everything therein. Whatever exists in all the material and spiritual worlds consists of Him and His infinite energies only. His various energies are divided in three basic categories:

(1) External energy -- His external energy consists of the material world. This energy is divided into eight basic elements, namely five gross elements, and three subtle elements. They are (1) Earth, or all that is solid, (2) Water, or all that is liquid, (3) Fire, or all energy, (4) Air, or all aeriform substance, (5) Ether, or the space in which everything exists, (6) Mind, or the emotional faculty of the psyche, (7) Intelligence, or the discriminating faculty of the psyche, and (8) False ego, or the faculty of the psyche which forms a mundane conception of personality. This combination of elements known as the material world is temporary in nature.

(2) Marginal energy -- His marginal energy consists of the living entities of this world, the tiny spiritual sparks which are situated in a marginal position between the material world and the spiritual world, having the possibility of choosing between the two in accordance with their desires. The living entities are simultaneously one with and different from the Supreme, just as a ray of sun is one with and different from its origin, the sun.

(3) Internal energy -- His internal energy consists of sandhini (eternity), samvit (consciousness) and hladini (ecstacy), forming the basis of existence in the spiritual world. The feature of eternity is the ingredient of which all spiritual worlds consists, the feature of consciousness is the ingredient from which varieties of awareness arise, and the feature of ecstacy is the ingredient from which divine, blissful loving emotions arise.

The nature of the Supreme Person is discussed in depth in our [theology] page. Having clarified the theoretical basis of everything, let us examine the functional basics for existence.

ABHIDHEYA -- MEANS OF ATTAINMENT

In accordance with their insight or lack thereof, the living entities of this world are engaged in various pursuits. Some are engaged in attempts to produce bodily and mental comfort for theirselves, for the society or for the world at large. However, since we are living in a temporary world, nothing of a permanent nature can be achieved by such endeavors.

Others are engaged in a pursuit for wisdom to negate the joys and grieves of the temporal world, longing for salvation or emancipation. However, in lack of a positive spiritual alternative, how could the individual spiritual being attain the fulfillment of its eternal, individual desires?

The path of bhakti, of loving devotional service to the Supreme Person, is known as the path for attainging the ultimate good. Prayojana, or the ultimate perfection for the living entity, is known as pure, unnalloyed, ecstatic love for the Supreme Person. The path for attaining bhakti is called "sadhana", or "that which leads to the goal".

There are two paths of bhakti in practice -- (1) vaidhi-bhakti, and (2) raganuga-bhakti. They are understood as follows:

(1) Vaidhi-bhakti (devotional practice of rules and regulations) -- When one hears from the saints about the scriptural statements on the duty of all living entities is to serve and worship the Lord, a feeling of obligation and reverence may awaken within the heart. When such a conception acts as the impetus for his pursuing the path of bhakti, his path is called vaidhi-bhakti, or devotional practice following in the wake of scriptural injunctions.

(2) Raganuga-bhakti (devotional practice in search of loving attraction) -- When one hears from the saints about the sweetness of the Lord's pastimes with His associates, a sacred greed for obtaining loving feelings similar to one of His associates may awaken within the heart. When such a conception acts as the impetus for his pursuing the path of bhakti, his path is called raganuga-bhakti, or devotional practice in the wake of loving attachment.

These two paths lead the aspirants to two different goals in the spiritual world. The practice of vaidhi-bhakti leads the aspirant to Vaikuntha, where a sense of awe and reverence towards the Lord prevails, whereas raganuga-bhakti leads the aspirant to Vraja, where natural loving feelings are prominent.

Externally the practices of the sadhaka (practitioner) on both paths look similar. The difference is in the inner motivation. Various practices of sadhana will be discussed in a separate essay on the [practices] page. Let us now examine the gradual ninefold evolution of the aspirant from the beginning of his journey to the perfection of ecstatic love of God.

(1) Sraddha (faith) -- In the beginning, there is faith in the scriptures describing bhakti. This faith arises from contact with saints. In one person faith appears spontaneously, and in another it appears as the result of resolving doubts and misconceptions about the scriptures and the words of the saints.

(2) Sadhu-sanga (association of saints) -- After attaining faith, one naturally seeks the shelter of a spiritual teacher (guru), and inquires from him and receives initiation into the various practices of devotion. Then one receives the fortune of associating with soft-hearted, realized saints who are endowed with similar spiritual aspirations.

(3) Bhajana-kriya (engagement in worship) -- In the course of engaging in various devotional practices, one will undergo various phases in progressing from unsteadiness to steady practices. One will meet with initial enthusiasm, oscillating attention and slackness, indecision, struggling with the uncontrolled senses, inability to uphold vows, and straying after the by-products of advancement arising from the admiration of others, such as profit, fame and adoration.

(4) Anartha-nivritti (cessation of unwanted elements) -- In the course of devotional practices, one will become purified of "anartha", or various undesirable elements which obstruct devotion. They are known as (1) anartha arising from sinful works, (2) anartha arising from pious works, (3) anartha arising from offences, and (4) anartha arising from devotion. These four cause the following obstacles: (1) ignorance, false egotism, attachment, hatred, and entanglement in bodily enjoyment, (2) affection for the pleasures of this world obtained as the fruit of good works, (3) lack of taste, love and affection for the Lord and His name, and (4) various by-products of bhakti, such as profit, fame and adoration, which may lead one astray. By the power of devotional practice, all of the aforementioned unwanted elements will gradually be destroyed.

(5) Nistha (steadiness) -- After overcoming laziness, distraction, inability to engage in devotional practices despite being in a suitable situation, attachment to old bad habits, and the influence of sensual pleasures, one comes to a stage of steadiness in practice. At this point, no obstacles can waver him from his determined practice of devotion.

(6) Ruci (taste) -- The treasure of bhakti illuminated by the fire of devotional practices gives rise to a special taste for all aspects of practice, such as chanting the holy names, hearing the pastimes of Krishna and so on. At this stage, the sadhaka never feels the slightest fatique even by repeated hearing and chanting. This taste gives rise to his intense absorption in the same.

(7) Asakti (attachment) -- When one's taste becomes very thick and mature, one arrives to the stage of attachment. In the stage of ruci, engagement in devotion is the dominant object of taste, but in the stage of asakti, the Lord Himself becomes the dominant object of taste. In the stage of ruci, some effort is required for focusing the mind on the Lord, but in the stage of asakti, this paramount absorption comes about naturally and without separate endeavours.

(8) Bhava (intense emotion) -- Asakti in its extreme maturity is known as bhava, or intense emotion. At this stage, the naturally soft heart of the aspirant melts like butter or honey scorched by the rays of the sun, an unquenchable yearning for meeting the Lord is ever-present in his heart, and he is plunged into a whirlpool of loving emotions. At this point, he attains complete identification with his perfect spiritual form (siddha-deha) in which he has longed to serve the Lord.

(9) Prema (ecstatic love) -- Finally the loving aspirant obtains the fruit of prema, and tastes the joint experience of all divine emotions known as bhakti-rasa or sacred rapture. This prema within the heart of the devotee becomes like a powerful magnet attracting the dark iron-like Krishna. Eventually the Lord reveals to him His most auspicious qualities like beauty, nice odour, sweet voice, His tenderness, nice taste, generosity and compassion, overwhelming all of his senses. All these attributes are most sweet and eternally fresh, and when the devotee begins to relish them with love, this relish increases within his heart at every moment. This causes a powerful eagerness and finally creates an ocean of ecstacy which no poet could properly describe.

The perfection of all devotional endeavours is further described in the following section.

PRAYOJANA -- ULTIMATE PERFECTION

The Lord, while eternally residing in His divine abode in the world beyond, also eternally displays His pastimes in this world, moving about from one universe to another to bless the souls of this world with the nectar of His pastimes. The pastimes of the Lord in the spiritual world are called His unmanifest pastimes, and the pastimes in this world are called His manifest pastimes.

As the aspirant reaches the stage of ecstatic love (prema), attaining direct vision of his beloved Lord, his journey for perfection in this world is completed. As he departs from this world, he is taken to the universe where the Lord displays His pastimes at that time. He takes birth from the womb of a gopi (divine cowherd lady) in the village of Krishna, attaining a spiritual body suitable for further expressions of divine love.

During that life, he or she (depending on the kind of relationship the aspirant has longed for) spends her time with the eternally perfected associates of the Lord who have descended with Him from the unmanifest world, and is acquainted with life in the spiritual world, gradually mastering the expression of all divine emotions. Then, at the end of the Lord's manifest pastimes, she is transferred to the eternal, unmanifest pastimes of the Lord in the spiritual abode.

Now, let us examine the concept of bhakti-rasa, the collective expression of divine love, according to its different constituents, known to be of five kinds.

(1) Sthayi-bhava (permanent emotion) -- Sthayi-bhava is the basis of experiencing bhakti-rasa, and it has five prominent varieties: (1) neutrality, (2) servitude, (3) friendship, (4) parental love, and (5) amorous love. Click here for a more elaborate description of sthayi-bhava.

(2) Vibhava (provoking emotion) -- Vibhava is known to be that which inspires the experience of sthayi-bhava, and is of two varieties, (1) the persons who provoke the exchange of emotions, namely the object of love, Krishna, and the reservoir of love, the devotee, and (2) items connected with Krishna.

(3) Anubhava (consequent emotion) -- Anubhavas are expressions of emotion such as crying, laughing and singing, which naturally follow in the wake of the primary emotion.

(4) Sattvika-bhava (ecstatic emotion) -- Sattvika-bhavas are powerful ecstatic emotions which arise in the devotee without any conscious intention when he is overwhelmed with blissful love. Becoming stunned, fainting and faltering of voice are examples of sattvika-bhava.

(5) Vyabhicari-bhava (surging emotion) -- Vyabhicari-bhavas are surging emotions, which appear on the foundation of sthayi-bhava just as waves rise and fall in the ocean. Excitement, shyness and jubilation are examples of vyabhicari-bhava.

The collective experience of these five emotions is known as bhakti-rasa, or the sacred rapture of devotion. Bhakti-rasa is a complete expression of exquisite love of God, the ultimate goal for all living entities. Initial experience of bhakti-rasa takes place already in this world, but the fullest extent of expression is only possible in a spiritual body of an associate of the Lord in His abode.

This divine abode is described in the ancient words of the Brahma Samhita:

"I worship the divine abode of Goloka, which is rarely reached by the sages of this world. There Sri Krishna, the supreme lover and enjoyer, sports with His divine beloveds. There every tree is a desire tree, the soil consists of wish-fulfilling desire gems, and the water in the rivers and lakes is made of nectar.

"In this world, every word is a song, every step is a dance, and the flute is always the Lord's dear companion. Everything is permeated with supreme effulgence of cognizance and bliss, and an ocean of milk flows from the divine surabhi-cows of the Lord. There time certainly does not pass away for even a splinter second, since it is eternally beyond the deteoriating influence of time."

The Lord's abode is further revealed in the prayers of Raghunatha Das Gosvami:

"I take shelter of the pasture fields of Vraja, where even today Krishna, His brother, and His dearest friends are engaged in their pastimes of herding the cows with great affection. The indescribable sweetness of Vraja is manifest in the hearts and minds of the sensitive devotees who are conversant with the mellows of devotion.

I worship the most enchanting abode of Sri Vrindavana, which is made fragrant by the lotus feet of the adolescent Divine Couple, Radha and Krishna, who are surrounded by many laughing and joking girlfriends, who are very expert all varieties of arts of the amorous play. In Vrindavana, the Divine Couple passionately sports day and night in the forest groves surrounded by trees, vines and fresh leaves, as well as in the caves of its mountains."

Thus we conclude our discussion on the philosophical precepts behind the Gaudiya Vaishnava tradition, having described the conceptions of the living entities' relationship with the Supreme Person, the supreme goal of life, and the process for its attainment.

Gaudiya.Com: Practice

  A sadhu engaged in meditation

A profound conception of divine truths naturally leads one to adopt various practices in obtaining the desired goal of life. While faith in the precepts of the tradition is certainly desirable, it is not sufficient in itself. There must be a method of practically realizing the truth of the object of our faith. This method is collectively called "sadhana", the means of attainment.

In the Gaudiya Vaishnava tradition, the essential outline for all practices is presented as follows by Rupa Gosvami in his Bhakti Rasamrita Sindhu, which is one of the core texts for the tradition:

"One should remember Krishna along with His dear eternal associates of one's own preference. With attachment to discussions about them, one should always live in Vraja."

"One should serve both in his physical body and in his internally conceived spiritual body, following in the footsteps of the residents of Vraja, desiring to obtain a mood similar to theirs."

"On the path of raganuga-bhakti, one should also adopt the limbs of vaidhi-bhakti, such as hearing about Krishna and glorifying Him. Thus the great sages have concluded."

The object of practice, as is evident from the above, is to attain a position similar one to the eternal associates of Krishna in the realm of Vraja, the pinnacle of the spiritual world, thus exquisitely serving the Supreme Person with all of one's loving feelings.

Congregational chanting

PRELIMINARY INSTRUCTIONS

In Upadesamrita (Nectarine Instructions), Rupa Gosvami delineates six items detrimental for devotion and six items conducive for devotion, which are to be deeply considered and adopted by all sincere aspirants.

Six items detrimental to the development of devotion are as follows: (1) eating too much or collecting more than necessary, (2) endeavours which are opposed to bhakti, (3) useless mundane talks, (4) failure to adopt essential regulations or fanatical adherence to regulations, (5) association with persons who are opposed to bhakti, and (6) ardent longing for the mundane.

Six items favorable for the development of devotion are as follows: (1) enthusiasm, (2) firm faith, (3) patience and fortitude even amidst obstacles, (4) performance of proper activities, (5) giving up undesirable association, and (6) molding one's life similar to that of earlier saints.

TWO VARIETIES OF PRACTICE

The practices are divided into two main categories, which are as follows:

(1) Service in the physical body -- In his physical body, the aspirant follows in the footsteps of the great teachers of the past, engaging in various activities such as associating with saints, chanting the holy names, hearing discourses about the philosophy and the pastimes of Sri Krishna and His beloved associates, worshiping the Deity form of the Lord on the altar, and residing in a holy place. This will be elaborated upon later on in this presentation.

(2) Service in the internally conceived body -- In his internally conceived spiritual body, which is suitable for rendering particular services to the Divine Couple, the aspirant engages in the practice of smarana, rememembrance. This service has two phases, namely static meditation and dynamic meditation. They are understood as follows:

(1) Mantramayi-upasana (static meditiation) -- The aspirant meditates on the Divine Couple seated in the midst of yogapitha (seat of union) formed in the shape of an eight-petaled lotus. The Divine Couple are surrounded by Their confidantes, namely the eight sakhis (girl-friends), who are located on the inner eight petals of the lotus, and the eight manjaris (maidservants) who are located on the next eight 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.

(2) Svarasiki-upasana (dynamic meditation) -- The aspirant meditates on the eight-fold daily pastimes of the Divine Couple, rendering various services which have been assigned to him (her) by the guru, and which are appropriate for the ongoing pastime. Generally the meditation on the daily pastimes of Radha-Krishna is preceded by a shorter contemplation on the corresponding daily pastimes of Sri Chaitanya, who is understood to Krishna Himself in the form of His devotee.

The practices of the aspirant naturally begin with the services performed with the physical body. In the course of time, as his understanding and ability of concentration increase, the internal practices become more and more prominent. However, the two are never to be separated from each other. They are to be adopted in a relationship of interdependence, where progress in one nourishes the other.

PROMINENT ASPECTS OF PRACTICE

The practices undertaken with the physical body will naturally be the prominent side of practice in the eyes of the world. Moreover, the internal, esoteric practices are not the subject matter of elaborate public discourses. Therefore, we shall focus on the external practices, which are of paramount importance in attaining genuine internal absorption in love of God.

In his Bhakti Rasamrita Sindhu, Rupa Gosvami has divided the various practices of bhakti in sixty-four categories, beginning with accepting a spiritual teacher (guru), receiving initiation and instructions from him, serving him, living a life following in the footsteps of the saints, and inquiring about matters of worship (bhajana). An extensive discourse on this matter is not in place in this context, so we shall only focus on five of them, which were declared as the most important by Sri Chaitanya.

(1) Sadhu-sanga
(Associating with Saints)

In the scriptures, association with saints is declared to be the root cause of love and devotion to the Lord. In the association of saints, all aspects of devotional service become perfected. They are a living example of a practical life of devotion.

One should render service to saints and offer them items they need, and lovingly accept whatever they offer in turn. One should reveal his mind to them in confidence, and carefully hear their realized instructions. One should feed them and accept their remnants with respect and devotion as a form of their grace.

Anyone who has taken up the path of spiritual life is certainly a saintly person. However, to reap the full benefit of association, one has to discriminate between devotees of different grades. One should respect in his mind everyone who is inclined towads spiritual life, one should offer respects to and make friends with the one who is initiated and firm in his devotion, and one should lovingly serve the one who is realized in exclusive devotional worship of the Lord and whose heart is completely pure from the tendency to defame others and so on.

Moreover, since there are certainly saints in many traditions, one should seek the association of those who are endowed with a similar inclination on the path of devotion. One should always seek the association of such saints who are affectionate towards oneself and more advanced than oneself. On the merit of such association, all spiritual practices will rapidly yield the fruit of love of God.

(2) Nama-kirtana
(Chanting the Holy Names)

The holy name of the Lord is nondifferent from His own form, qualities and pastimes. Therefore the chanting of the holy names is considered an integral part of practice in the Gaudiya tradition. hanting of the holy names is known to be of two kinds, namely "japa" and "kirtana".

Japa -- Japa is individual meditation on the holy name, during which the aspirant quietly murmurs the holy names while keeping count on a mala (rosary) of 108 beads. According to the instructions of Sri Chaitanya, Gaudiya Vaishnavas chant the maha-mantra (great mantra) which is as follows:

Hare Krishna Hare Krishna
Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare

This mantra consists of three divine names, namely Hara, Krishna and Rama. Hara, which becomes Hare in its vocative case, refers to She who steals the mind of Krishna, in other words Radha. Krishna refers to the all-attractive original person. Rama is another name for Him, meaning the one who brings delight to Radha and who enjoys varieties of transcendental sports.

In addition to the maha-mantra, panca-tattva mantra is often chanted prior to it. Panca-tattva mantra consists of the names of Sri Chaitanya and His four associates, namely Nityananda, Advaita, Gadadhara and Srivasa, along with "Gaura-bhakta-vrinda" (all devotees of Sri Chaitanya). There are slight variations for this mantra from lineage to lineage, but the basic pattern is the same.

Practitioners chant the holy name according to their capacity, completing a fixed number of names for each day. Sri Chaitanya recommended His followers to chant one lakha (100.000 names), which corresponds to some 64 rounds on the rosary. The counting of malas (rounds on the rosary) is done with a separate string of beads consisting of 16 small beads on one side and four on the other, meant for counting individual rounds and sets of 16 rounds respectively. The specific number of holy names to be completed each day is largely individual, and varies from a few hundred names to hundreds and thousands of names. It is common for dedicated saints to chant 100.000, 200.000 or 300.000 holy names (64, 128 and 192 rounds on rosary) per day.

As the eagerness and insight of the aspirant increases, the holy name reveals Himself proportionately unto him, eventually unfolding the entire world of divine reality along with the daily pastimes of the Divine Couple within the heart of the aspirant.

Kirtana -- Kirtana refers to the glorification of the holy names which is done aloud, often with the accompaniment of mridanga (clay drum) and karatalas (hand cymbals). When many faithful aspirants gather for loudly singing the holy names of the Lord, this is called sankirtana. Such kirtana is sometimes performed in the temples, and sometimes out on the streets in processions.

This sankirtana is understood to be the foremost among the sixty-four items of devotional practice. On account of its great ability for absorbing all senses in experiencing the sweetness of the Supreme Person, it is regarded as the most potent among all varieties of practice. Whereas many other practices depend on the lucidity of the practitioner's mind or on his ability of concentration, nama-sankirtana does not consider this, but instead plunges the aspirant in an ocean of divine happiness regardless of his qualification or lack thereof. During the modern age, it is understood that all devotional practices must be accompanied by nama-sankirtana to yield the fruit of pure loving devotion.

Sri Chaitanya glorified the paramount position of Krishna-sankirtana in the first stanza of His Siksastakam (Eight Instructions) as follows:

"May there be supreme victory for the congregational chanting of the names of Krishna! It cleanses the mirror of the heart, and extinguishes the great forest-fire of material existence. It is a great moon spreading its soothing rays, bringing to bloom the white lotus of good fortune of the living entitiy. The holy name is the life and soul of the young bride of divine wisdom, and an ever-increasing ocean of ecstacy, and by tasting it, the self becomes thoroughly cleansed, and comes to taste at every step the complete nectar it has always longed for."

The practice of nama-sankirtana is unequivocally recommended for one and all, since there are no hard and fast rules for it. It does not depend on time, place, person, articles of worship, purity or impurity. In whatever situation the holy names of the Lord are chanted, they prove to be beneficial for everyone.

(3) Bhagavat-sravana
(Hearing the Srimad Bhagavatam)

The scripture Srimad Bhagavata is known as the ripened fruit of the desire-tree of Vedic literatures. The study and hearing of the Bhagavata is essential for one who aspires to understand the science of approaching the Lord. The Bhagavata itself proclaims in its invocation:

"O knowers of divine rapture, O saints of the world, O people filled with sacred emotions! Always relish the Srimad Bhagavatam, the fully ripened fruit of the desire tree of Vedic literatures, complete in all respects, which emanated from the lips of Sukadeva Gosvami like a gush of nectar, being the abode of rasa itself!"

Though all efforts of studying the Bhagavata are certainly beneficial, the most benefit will be gained by approaching a self-realized soul who is expert in understanding the intricacies of philosophy and divine love presented in the scripture. Such a saint is the living medium of divine wisdom, and has the ability to deepen our understanding of the words of the scripture.

There are ten primary subject matters delineated in the Bhagavata, which are as follows:

(1) Sarga -- The primary creation, a description on the Lord as the origin of the elements of this world;
(2) Visarga -- The secondary creation, a description of the constituents and creation of this world;
(3) Sthana -- Various abodes where the living entities dwell, among which teh spiritual world is supreme;
(4) Posana -- The protection and care of the Lord for those depending on Him;
(5) Uti -- The impetus for action, an analysis of the various dispositions of the living entities in this world;
(6) Manvantara -- Descriptions of the cosmic ages of Manu, histories from the past ages;
(7) Isanukatha --The various descents of the Lord and His activities together with His great devotees;
(8) Nirodha -- The eventual withdrawing of the cosmic manifestation by the Lord;
(9) Mukti -- Liberation from the bondage of matter and the attainment of one's constitutional nature;
(10) Asraya -- The ultimate shelter of everything, the ever-independent Supreme Person.

The Bhagavata reveals its profound philosophical and theological precepts in the course of narrating various histories describing the Lord and His devotees. A comprehensive study of the Srimad Bhagavatam enables the aspirant to understand his relationship with the Lord, the dynamics of such a relationship, and its ultimate goal.

It should be understood that the practice of hearing the Bhagavata also includes hearing and discussing literature following in the wake of the message of the Bhagavata. Over the centuries, innumerable saints and sages have elaborated on the original message of the Bhagavata in accordance with their divine insight, and the study and hearing of such writings is also most beneficial in deepening one's understanding and realization.

The Bhagavata itself describes the fruit of such hearing:

"The Supreme Lord rapidly manifests in the heart of one who faithfully endeavors to always hear the message of the Bhagavata. Through the holes of their ears, the Lord descends to the lotus of his heart, awakening his unique, natural disposition towards Him, and cleansing him from all mundane evils, such as lust, greed, anger and so forth, just as fresh autumnal rains clear the muddy pools of water."

There are innumerable beautiful writings describing the Lord's name, form, characteristics and pastimes with His beloved associates. Attentive hearing of such descriptions awakens a feeling of natural attraction towards the Lord and creates a powerful impetus for progressing on the journey for divine love for the Lord.

(4) Mathura-vasa
(Living in the Holy Land of Mathura)

When the Lord descends to this world with His eternal associates, His divine abode descends along with Him to serve as His playground in this world. This holy abode of the Lord manifest in the earthly realm is an exact replica of the celestial world in the realm beyond. Mathura Mandala and Vraja Mandala are two names for the sacred abode where Sri Krishna enacted His pastimes some 5000 years ago.

Though such a place may appear to us as just another territory in the mundane world, it appears as such only on account of our mundane vision. The imperfect beings of this world lack the eyes to see the divine world of the Lord, which is ever-permeated with love divine. However, in the course of practice our senses and mind are purified, which enables us to behold the divine realm of Vraja instead of its illusory covering manifest to our present eyes.

The various places around Vraja Mandala are a perfect impetus for invoking remembrance of the Lord's pastimes within the heart, and the association of saints living in such places, spending their time in absorption in thoughts of the Lord, can never fail to leave one empty-hearted. However blinded one may be, he can never escape the supramundane potency of such a holy place. For those unable to live in or visit places such as Vraja Mandala, it is advised that one should live there mentally by being absorbed in thoughts of the Lord's pastimes there.

The land of Vraja Mandala is divided in twelve forests, spreading over 84 krosas (168 square kilometers). They are collectively known as Vrindavana, or the forest of Vrinda, named after Vrinda Devi, the goddess presiding over the forests, making all varieties of delicate arrangements to perfect the loving pastimes of the Divine Couple. In his "Nectarine Instructions", Rupa Gosvami presents a hierarchy of divinity among the holy places within and outside the district of Vraja:

"The city of Mathura is superior to the spiritual world of Vaikuntha, since the Lord Himself appeared there. Superior to Mathura is the forest of Vrindavana, since Krishna displayed His pastime of rasa-lila (circle dance) there. Superior to Vrindavana is the Govardhana hill, which was lifted by the Lord Himself, and where He enacted numerous pastimes with His dear associates. However, above all is the lake known as Radha Kunda, since it is overflooded with the nectarine blissful loving plays of the Lord of Gokula. Where is that discriminating person who would not desire to serve this divine lake situated at the foot of Govardhana hill?"

Vraja Mandala is saturated with divine love, being the personal playground of the Lord, and therefore it is a most befitting place for an aspirant who desires to perfect his spontaneous loving propensity for the Divine Couple.

(5) Sri-murti-seva
(Serving the Worshipable Form of the Lord)

The transcendental form of the Lord is beyond the grasp of mundane sense perception. However, since there is a need for the practitioners to render concrete service for the Lord, in His kindness He assumes a form consisting of the elements of this world, visible to humans. Such a form of the Lord is called an arca-vigraha (form to be worshiped) or an arca-avatara (an incarnation for worship), commonly referred to as a deity-form of the Lord.

Faithful service to the deity of the Lord allows the aspirant to establish a personal relationship of service with the Lord by cooking for Him, preparing clothes for Him, singing for Him, arranging festivals in His celebration, offering incense and flowers unto Him, and so forth.

The deity forms of the Lord are of eight kinds: (1) Made of stone, (2) made of wood, (3) made of metal, (4) made of earth, (5) painted, (6) made of sand, (7) envisioned in the mind, and (8) made of jewels. After the completion of the deity form, the Lord is invoked into this form by a dear devotee of the Lord, a loving servant of His. Thus the Lord appears among the elements of this world to accept the loving service of His devotees.

In addition to facilitating the development of a personal relationship with the Lord, the process of arcana (deity worship) helps the practitioner to become clean and regulated on account of the various ceremonies to be observed in relation to serving the Lord. The maintenance of both external and internal purity is essential for securing sound progress on the path of spiritual life. The practice of deity worship is particularly essential for people who are living and working in the society, since it very tangibly ensures that the service of the Lord remains the centre of all endeavors. The deity forms of the Lord are often found in temples where people gather for worship, but it is equally common for devotees to have their own deity form whom they worship at home.

The most common deity forms worshiped in the Gaudiya tradition are the forms of Radha-Krishna, who are installed on the altar side by side. Such service follows in the wake of the eternal maidservants of the Divine Couple, and facilitates the development of such a desired mood. Sometimes the forms of Sri Chaitanya and His brother Nityananda are installed on the altar and are served in their loving pastimes in the realm of Navadvipa. Though not as common as Nityananda, His dear associate Gadadhara is also seen on altars alongside with Him, and sometimes the complete pentatheon (Panca Tattva) of the Lord in His various aspects is worshiped.

The exact procedures of worship vary from lineage to lineage. The aspirant is acquainted with particular methods of worship at the time of diksa (initiation), when the guru conveys to him the mantras to be contemplated upon and to be used in his worship along with instructions on the same. The process of arcana also includes certain internal aspects of visualized worship of the Divine Couple to be conducted in addition to the outer worship.

Though some of the practices presented herein may appear rather demanding, it should be noted that everyone may adopt them according to their particular eligibility and evolve over time closer to perfection. There is certainly a long journey to be wandered in obtaining love of God, but a sincere practitioner will experience joy on every step in approaching the object of his aspirations.