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

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.

Raganuga - 1.4: The Flavours of Raganuga-bhakti

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 - 1.2: 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."