ADB: Smarana and Purity of Heart (Darshan transcript)

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.

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

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

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

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.

Raganuga - 2.3: Eligibility for Hearing Lila-katha

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

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."