vishnudas
New Member
BRS 1.4.14 if one takes shelter of Rägänugä Sädhana one usually attains unalloyed Prema.
Posts: 33
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Post by vishnudas on Oct 19, 2013 19:26:03 GMT -5
Agreed. Sometimes in forums like this, where there are many responders it seems there can never be enough response to so many things being written. It takes lots of time sifting through every statement, especially when a person's input is very long. So I am humbly suggesting (to myself also) that we keep our contributions to the exact point of the thread which may allow more visibility of the originators of the discussion’s correspondence with each other. Otherwise it can end up looking like a gang brawl against one side or the other, when what we really want to observe is the discussion between Uttamasloka prabhu and his questioner. Since we are allowed in as members to speak up, a few words concerning the topics is recommended but we don't need to write our own books here. The book this forum is about, is already written - The Realization and Manifestation of Your Eternal Identity. My intention is not to restrict anyone's contribution, rather it is only to encourage more focused and succinct contributions. Sometimes a few statements from sastra or quotes have more impact than paragraphs of saying the same thing in different ways. - brevity is the soul of wit...
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anadi
New Member
Posts: 42
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Post by anadi on Nov 28, 2014 15:45:05 GMT -5
Recently, Hrdayananda Mahajara answered questions from an anonymous devotee about the necessity of practicing raganuga-bhakti and it was posted on Dandavats.com. I've written an analysis of his answers, point by point, as he presented it. It should be understood that “Assisting his mission” does not in and of itself directly lead to entering Vraja lila. His mission is a very delicate issue to discuss in prsence of his "faithful disciples" but we can say that generally Assisting his mission is understand to be ... preaching "Krishna Consciousness" whose main limb can be seen the selling of his books, making more devotees and opening new centers. These are the criteria for mesuring one's success in "his mission". I would also say that I personally was part of this system and I experienced the mass retirement of waves of devotees who had enough of the mission. I am open to learn something else about his mission, which should contradict my own experience. This "his mission" as I experienced for many many years, has nothing to do with raganuga bhakti. The mater of fact is difficult to ascertain how and under whose shiksha did Bhaktivedanta Swami practice raganuga bhakti, but also in this matter I am open to learn something else. Also Hridayananda das Goswami talks about going back to Vrindavana. How can one go back to a place one has never been before?
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Post by niscala on Dec 4, 2014 2:56:32 GMT -5
That was certainly the focus to begin with, then he expressed a wish to change the focus from making new members to training up the members we have got- what he called "boiling the milk".
“Now I want that we shall concentrate on making our devotees Krishna conscious and ourselves becoming Krishna conscious, and not be so much concerned with expanding ourselves widely but without any spiritual content. Just like boiling the milk, it becomes thicker and sweeter. Now do like that, boil the milk."
In regard to us "becoming Krsna conscious", here he says that raganuga "is required":
"But without vidhi-bhakti, you cannot reach to the platform of raga-bhakti, although that is our aim. Raganuga, raga-bhakti is executed following the come to the stage of raga-bhakti. That is called para bhakti. That para bhakti is required. Gradually developing up to the stage of raga-bhakti or para-bhakti. Then life is successful.”
In a letter to Tamala Krishna Gosvami, Srila Prabhupada asserts:
“Regarding your second question: what determines whether a devotee goes to a Vaikuntha planet or to Goloka Vrindaban? - Those devotees who are following vidhi-marga are meant for going to Vaikuntha planets and those who are following raga-marga are meant for going to Krishna-loka."
These statements and many others, about the need to follow in the footsteps of the inhabitants of Vraja clearly indicated that his mission included bringing his disciples to the point of raganuga bhakti- as much as they were able to.
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Post by Uttamasloka on Dec 4, 2014 10:41:01 GMT -5
The first thing you should learn is some humility. Your attitude is not coming across as respectful. If you cannot comprehend that Srila Prabhupada was empowered by Krsna to accomplish the astonishing things he did during his mission, then your understanding of the path of bhakti is very limited. Even though some of his followers may have caused so many problems that is not a stain on his accomplishments. If you can't understand that Srila Prabhupada was a premi-bhakta then what difference does it make who his raganuga siksa guru was?
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Post by Gayathiri on Mar 2, 2015 13:57:48 GMT -5
Hello, What is this "BRS" that is frequently mentioned? Many thanks!
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Post by Uttamasloka on Mar 2, 2015 14:04:28 GMT -5
Rupa Goswami's, Bhakti-rasamrita-Sindhi.
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Post by Madan Mohan das on May 7, 2015 13:07:02 GMT -5
Thank you, Uttamasloka prabhu, for clarifiying these most essential, fundamental points concerning raga-bhakti. I'm one of Srila BV Narayan Maharaja's first disciples, one of many fortunate recipients of a crystal-clear, authoritative, fully sastric presentation of precisely what Srila Prabhupada came to give, in perfect accord with all the previous Gaudiya acharyas. Over 24 years within his sanga, I have encountered remarkably little pretentiousness as far as anyone claiming to be practising "spontaneous bhakti" is concerned. The salient point, for me, is that Srila Prabhupada was primarily concerned with establishing a rock-solid foundation in vaidhi-bhakti for all his disciples, which is also vital for progress in raganuga-bhakti. Srila Narayan Maharaja was able to help all aspiring devotees to properly understand Srila Prabhupada’s books and how to practise raga-pravritti-vaidhi-bhakti, regulated devotional service that aspires towards the service mood of the Vrajavasis, without the slightest pretense of premature entry into the realm of actual raganuga-bhakti, progress towards and within which ultimately depends on the continuous association and causeless mercy of ragatmika-bhaktas, when they see that the requisite greed has arisen within our hearts. We may be nowhere near such an exalted stage, but it is absolutely vital that we not only know what is our goal, but also precisely how it is attained. Thank you for clearing up all these points. I saw my Gurudeva quietly and humbly accepting the responsibility of natural successor acharya in the Gaudiya line, sweeping aside all petty institutional politics and ill-conceived criticisms of his character and motivations. He was, without doubt, Srila Prabhupada’s closest personal friend. I was deeply honoured to be the person who found 17 letters from Srila Prabhupada, many hand-written in Bengali, when I was cleaning my Gurudeva’s room back in the early 90s. And I also witnessed how he dedicated the last 14 years of his manifest presence touring the world continuously and patiently explaining to many confused or misinformed devotees precisely what Srila Prabhupada was teaching throughout all his books and helping many thousands move forward happily in their spiritual life. The idea that Srila Prabhupada would risk the future and continued propagation of the impeccable Gaudiya Vaishnava tattva-siddhanta by depending solely upon his neophyte disciples to understand and protect it independently of the help and guidance of any other pure devotee is quite absurd. With respect to the best efforts of sincere devotees doing their best according to their personal capacities, we have all witnessed the result of that essential point being either misunderstood or neglected. Happily, the integrity of our supremely auspicious rupanuga guru-varga remains fully intact, fiercely protected and fearlessly glorified within our lifetimes by two successive, self-effulgent acharyas, even though not everyone was fortunate enough to recognize both of them. How fortunate are we?
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Post by Tarun Govinda Das on Jan 7, 2016 8:15:04 GMT -5
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Post by Tarun Govinda Das on Jan 7, 2016 8:23:29 GMT -5
sakala jagate more kare vidhi-bhakti | vidhi-bhaktye vraja-bhava paite nahi sakti || aisvarya-jnanete saba jagat misrita | aisvarya-sithila-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.”
karma, tapa, yoga, jnana, vidhi-bhakti, japa, dhyana | iha haite madhurya durlabha || kevala ye raga-marge, bhaje krishne anurage | tare krishna-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.”
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Post by Tarun Govinda das on Jan 7, 2016 8:26:30 GMT -5
Internal and external service
seva sadhaka rupena siddha rupena catra hi | tad bhava lipsuna karya vrajalokanusaratah || (brs 1.2.295)
“One should serve both in his present sadhaka-body and in his siddha-form, following in the wake of the residents of Vraja, desiring to have feelings similar to theirs.”
This very verse, in particular the interpretation of what is meant with serving with the sadhaka-form while following the residents of Vraja, was the root of a great controversy in the Gaudiya tradition at the time of Sri Visvanatha Cakravarti. His interpretation of the verse, which came to be accepted as conclusive, reads as follows:
“With the sadhaka-form” means in the present body, “with the siddha-form” means with one’s own desired, internally conceived body suitable for the direct service of Sri Krsna, “desiring to attain their feelings” means to take shelter of one’s most cherished associate of Sri Krsna and one’s desired Sri Radha, the beloved of Sri Krsna, being anxiously desirous to attain the passionate feelings they have. “Service”, how is it done? It is described as being performed with either items collected mentally or items collected with the physical body. The nature of this service is described as “following the people of Vraja”. Following the residents of Vraja means to serve according to the model of Sri Rupa Gosvami and other residents of Vraja in the sadhaka-form and to serve according to the model of Sri Rupa Manjari and other residents of Vraja in the siddha-form.
The same is echoed, though more concicely, in an earlier work of Sri Krishna Das Kaviraja:
bahya, antara, ihara dui ta sadhana | bahye sadhaka-dehe kare sravana-kirtana || mane nija-siddha-deha kariya bhavana | ratri-dine kare vraje krishnera sevana || (cc 2.22.156-157)
“External and internal, these are indeed the two sadhanas. Externally, in the sadhaka-form, one engages in hearing and chanting, and in the mind, in one’s own siddha-form, day and night one thinks of and serves Sri Krishna in Vrindavana.”
The meaning of the sadhaka-form is evident: it means the present physical body. However, the concept of siddha-form deserves further examination. How is one to serve in a siddha-form, if one has not attained perfection (siddhi)? After all, the siddha-devotee is the one who has attained prema, and this verse appears in a section describing sadhana-bhakti. Is this not an oxymoron? To this, the commentators (Jiva Gosvami, Mukunda Gosvami and Visvanatha Cakravarti) answer in chorus:
siddha-rupena antas-cintitabhishta-tat-sevopayogi-dehena ||
“In the siddha-form means in an internally thought, desired form suitable for His service.” The chorus is slightly broken by Mukunda Gosvami, who states “manas-cintita”, “mentally thought” in the place of “antas-cintita”, “internally thought”. Furthermore, the word “abhishta”, “desired”, reveals that we are speaking of something which is yet to be attained.
The concept is further illuminated by Sri Narottama Das Thakura:
sadhane bhavibe yaha, siddha dehe pabe taha | raga marge ei sei upaya || (Prema-bhakti-candrika 57)
“Whatever you think of during your sadhana, you will attain in your siddha-body. Such is the means on the path of raga.”
sadhane ye dhana cai, siddha dehe taha pai | pakkapakka matra se vicara || (ibid. 58)
“The treasure I covet during my sadhana, I will attain in my siddha-body. The only difference between the two is their being ripe and unripe.”
Thus, both in the present body and in the internally contemplated siddha-form, one should follow the residents of Vraja, desiring feelings akin to theirs. The service in the present, physical body is further explained in the following verse.
External practices
sravanotkirtanadini vaidha bhaktyuditani tu | yanyangani ca tanyatra vijneyani manishibhih || (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.
suddhantah-karanas cet “etan-nirvidhyamananam icchatam akutobhayam” ity ady-uktatvan nama-kirtanaparityagena smaranam kuryat || (Bhakti-sandarbha 265)
“According to the statement ‘etan-nirvidhyamananam icchatam akutobhayam’ (sb 2.1.11), if the mind is purified, one should engage in remembrance 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.
sruti-smriti-puranadi-pancaratra-vidhim vina | aikantiki harer bhaktir utpatayaiva kalpate || (brs 1.2.101)
“Exclusive devotion to Lord Hari which does not follow the rules and regulations prescribed by the Srutis, Smritis, Puranas, or the Narada Pancaratra, is only causing 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:
tatas ca tadrisa lobhavato bhaktasya lobhaniya tad bhava praptyupaya jijnasayam satyam sastra yuktyapeksha syat | sastra-vidhinaiva sastra-pratipadita yuktyaiva ca tat pradarsanat nanyatha | yatha dugdhadishu lobhe sati katham me dugdhadikam bhaved iti tad upaya jijnasayam tad abhijnapta jana kritopadesa vakyapeksha syat | tatas ca gam krinatu bhavan ityadi tad upadesa vakyad eva gavanayanatad ghasa pradana tad dohana prakaranadikam tata eva sikshen 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.
sraddha viseshatah pritih sri-murter anghri-sevane || srimad-bhagavatarthanam asvado rasikaih saha | sajatiyasaye snigdhe sadhau sangah svato vare || nama-sankirtanam sriman-mathura-mandale sthitih || anganam pancakasyasya purva-vilikhitasya ca | nikhila-sraishthya-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.”
Internal practices
The inner, contemplative practices of raganuga-bhakti are divided into two categories, namely spontaneous (svarasiki) and static (mantramayi).
tatra nana-lila-pravaha-rupataya svarasiki gangeva | ekaika-lilatmataya mantropasana-mayi tu labdha-tat-sambhava-hrada-srenir iva jneya || (Krishna-sandarbha 153)
“Spontaneous pastimes are like the flow of the Ganges, as there are many different pastimes that flow into one another continuously.
The static pastimes are compared to a lake created by the Ganges in which one particular pastime is concentrated upon. This is generally meditated upon at the time of mantra worship, hence the name mantramayi.”
The contemplation on the spontaneous pastimes refers to contemplating on the eight-fold daily pastimes (ashtakaliya-lila) of Sri Radha and Krishna in Vraja. The outline of these pastimes is mentioned in the Govinda-lilamritam of Sri Krishna Das Kaviraja:
kunjad goshtham nisante pravisati kurute dohanannasanadyam | pratah sayam ca lilam viharati sakhibhih sangave carayan gah || madhyahne catha naktam vilasati vipine radhayaddhaparahne | goshtham yati pradoshe ramayati suhrido yah sa krishno ‘vatan nah || (1.4)
“At the end of the night, the Lord returns home from the forest; in the morning, he milks the cows and takes his meal. In the forenoon, he takes the cows to pasture and at noon meets with Srimati Radharani at Radha Kunda. In the afternoon, he returns to Nandagrama with the cows and cowherd boys, enjoying different pastimes with them through the evening. In the later evening he takes a meal and then goes off to meet with Radha in the forest. May Lord Krsna, whose daily activities are such, be kind and deliver us all.”
However, inner participation in the eight-fold daily pastimes necessitates a considerable absorption in one’s internally conceived siddha-form, which is suitable for direct service of Sri Radha and Krishna, as well as acquaintance with the scenery of the pastime along with its numerous characters. Therefore, the practitioners first focus their attention on static meditation.
A classical depiction of such meditation is to be found in the invocation of the Caitanya Caritamrita:
divya-vrindaranya-kalpa-drumadhah | srimad-ratnagara-simhasana-sthau || srimad-radha-srila-govinda-devau | preshthalibhih sevyamanau smarami || (cc 1.1.16)
“I meditate on Sri Radha and Srila Govinda Deva, who are seated on a beautiful throne in a jewelled palace under the shade of the desire trees of Vrindavana, surrounded by many dear friends and handmaids who eagerly serve them.”
Such meeting takes place at yogapitha, “the seat of union”. Sri Radha and Krishna, along with their associates, assemble thrice daily on the platform of yogapitha to bless the practicing devotee and to accept his service. The morning-time meeting takes place at Gupta-kunda near Nandisvara, the mid-day meeting takes place in Madana-sukhada-kunja at Radha Kunda, and the nocturnal meeting takes place in a jewelled temple of the Maha-yogapitha and Govinda-sthali. The golden platform of yogapitha is shaped like an eight-petaled lotus. Sri Radha and Krishna are surrounded by Their confidantes, namely the eight sakhis (girl-friends), who are located on the outer part of the inner eight petals of the lotus, the eight manjaris (maidservants) who are located on the inner part of the inner eight petals of the lotus, and the eight additional sakhis located on the eight outer petals of the lotus.
Following his guru who has assumed a form similar to the confidantes of the Divine Couple, the aspirant renders various services to everyone in his own internal guru-given form of a maidservant.
Sri Narottama Das Thakura has written a captivating poem depicting the scenery of the yogapitha.
vrindavana ramya-sthan, divya-cintamani-dham | ratana-mandira manohar || avrita kalindi-nire, raja-hamsa keli kare | tahe sobhe kanaka kamal || tara madhye hema pith, ashta-dalete veshtita | ashta-dale pradhana nayika | tara madhye ratnasane, basiyachen dui-jane | syama-sange sundari radhika || o riupa lavanya-rasi, amiya padiche khasi | hasya parihasa sambhashane || narottama-dasa kay, nitya-lila sukha-may | sadai sphuruk mora mane || (Prarthana)
“What an enjoyable place, this Vrindavana, the abode of celestial touchstone! There is a delightful jewelled temple surrounded by the Yamuna River, which is filled with playing swans and golden lotus flowers. In one such large golden lotus is a podium surrounded by eight large petals in which stand the chief girlfriends of Radha. In the very centre is a jewel-bedecked throne upon which the beautiful Radharani is seated in the company of the blackish and enchanting Sri Krsna. Their forms are like a mountain of loveliness from which nectar is tumbling like waterfalls. They laugh and exchange joking conversation. Narottama Dasa says: ‘The eternal pastimes of the Lord are full of happiness; may they always be manifest in my mind!’”
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Post by Tarun Govinda Das on Jan 7, 2016 8:29:37 GMT -5
The perfection of allegiance to the Vraja-people cannot be achieved by giving up external practices like hearing and chanting. As much as the external practices like hearing and chanting nourish the internal practice of smaraṇa, that much the internal practice also awakens taste for external practices. Since they nourish each other equally, efforts to fix one’s mind on līlā smaraṇa without taking shelter of external practices will not become fruitful. And again, efforts to perform only external practices without practicing līlā smaraṇa cannot be called rāgānugā mārga’s bhajana. Hence both are required.
Without practicing limbs of bhajana such as hearing and chanting within the external sādhaka body, the sādhaka cannot attain perfection in either destroying māyā, becoming free from vices in his own bhajana or in his allegiance to the people of Vraja. With hearing and chanting is meant following as much as possible the 64 items of bhajana, starting with taking shelter of a guru, that Śrīmat Rūpa Gosvāmī has mentioned in his Bhakti Rasāmṛta Sindhu grantha … On the path of raganuga-bhakti, meditating on the divine pastimes is the main sadhana, however in the primary stage we are not qualified for lila-smaran (meditation on the pastimes). Therefore, we should concentrate more on hearing, chanting and following the other rules of bhakti. Then as our consciousness gets more and more purified, we are drawn towards lila-smaran. Slowly our smaran becomes more intense. Ultimately when we reach the zenith of bhajan, lila-smaran naturally becomes the major part of bhajan.”
Gauḍīya Vaiṣṇavas take shelter of the mode of worship called rāgānugā bhakti (devotion in the wake of divine passions). Devotion in the wake of Vraja’s rāgātmikā devotion is called rāgānugā bhakti –
virājantīm abhivyaktaṁ vrajavāsī janādiṣu rāgātmikām anusṛtā yā sā rāgānugocyate (B.R.S. – 1.2.271)
In order to understand rāgātmikā or rāgānugā bhakti we must first understand the meaning of rāga. That deep, natural, loving thirst which causes the topmost absorption within the beloved deity is called raga.
iṣṭe svārasikī rāgaḥ paramāviṣṭatā bhavet tanmayī yā bhaved bhaktiḥ sātra rāgātmikoditā (ibid – 1.2.272) iṣṭe gāḍha tṛṣṇā rāga svarūpa lakṣaṇa iṣṭe āviṣṭatā taṭastha lakṣaṇa kathana (C.C.)
“Deep thirst for the beloved deity is the inherent symptom of rāga whereas the absorption in the beloved deity is called the marginal symptom.”
Śrīla Jīva Gosvāmī has defined rāga and rāgānuga as follows: tatra viṣayiṇaḥ svābhāviko viṣaya saṁsargecchātiśaya-mayaḥ premā rāga yathā cakṣurādīnāṁ saundaryādau tādṛśa evātra bhaktasya śrī bhagavatyapi rāga ityucyate........ yasya pūrvokte rāga-viśeṣe rucir eva jātāsti na tu rāga-viśeṣa eva svayaṁ tasya tādṛśa rāga-sudhākara karābhāsa samullasita hṛdaya sphaṭika-maṇeḥ śāstrādi śrutāsu tādṛśyā rāgātmikāyā bhakteḥ paripāṭīṣvapi rucir jāyate. tatas tadīyaṁ rāgaṁ rucyānugacchantī sā rāgānugā tasyaiva pravartate (Bhakti Sandarbha 310).
"rāga means the strong and natural desire of a sense-enjoyer for his beloved sense-objects. The senses, like the eyes, are naturally attracted to their objects, such as beautiful forms, and they need no encouragement in this. In the same way, when a devotee's heart is naturally attracted to the Lord and he has a deep thirst for the Lord then this is called rāga. When a mere ray of the nectar-moon of such rāga falls on the crystal-clear hearts of those devotees who only have some taste for a particular rāga but do not possess that rāga itself yet, then the heart rejoices and as a result of hearing from the scriptures and saints taste will awaken within the heart of such a devotee for the devotional expertise of a rāgātmika bhakta. This means that ruci (taste) will awaken within the heart when we hear about the loving devotional expertise of a rāgātmika vraja-bhakta from the scriptures or from the mouth of a saint whose heart is pure, that is, free from lust, anger and envy. The devotion which follows the rāga of a rāgātmikā Vraja-devotee along with ruci is called rāgānugā bhakti".
Hardly anyone has such ruci in the first stage of devotional life, but still, when one hears about the loving activities of the people of Vraja (Kṛṣṇa's servants, friends, elders and lovers) from the mouth of a pure soul who performs bhajana while following the scriptural injunctions and who has thus become immersed in the pure rāga of Vraja, sacred greed will awaken in the heart of the neophyte devotee to attain such a love also. This is called ‘rāgānugā bhajana’. Of the different kinds of sweet love of Vraja’s consorts Śrīman Mahāprabhu and His dear associates the Gosvāmīs have instructed us in the most excellent worship in the wake of mañjarīs like Śrī Rādhārāṇī’s dear maidservant Śrī Rūpa Mañjarī.
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Post by Tarun Govinda Das on Jan 7, 2016 8:31:31 GMT -5
ajata-tadrisa-rucina tu sad-viseshadara-matradrita raganugapi vaidhi-samvalitaivanushtheya tatha loka-samgrahartham pratishthitena jata-tadrisa-rucina ca atra misratve ca yatha-yogyam raganugayaiki krityaiva 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.”
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Post by Tarun Govinda Das on Jan 7, 2016 8:32:36 GMT -5
When the greed of a rāgānugā aspirant leads him down the road of rāga, keeping his beloved object in the centre, then it awakens a special taste for the forms and pastimes of Śrī Kṛṣṇa and His associates. At first the greed of an aspirant will be scattered over many different subject matters and cannot focus on the actual beloved object, but when sādhana bhajana ripens, this greed will give up all other subject matters and will focus on the beloved. ... After the rāgānugīya practitioner has taken shelter of the lotus feet of Śrī Guru, the stream of his bhajana starts flowing as he engages in hearing and chanting the glories of the Lord in the company of the devotees. Thus his heart is gradually cleansed from vices like lust and becomes completely immaculate. The purer his heart gets through this cleansing-process, the stronger the sacred greed will get in his heart.
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Post by Tarun Govinda Das on Jan 7, 2016 8:44:19 GMT -5
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Post by Tarun Govinda Das on Jan 8, 2016 8:04:17 GMT -5
"Again, we need a precise, explicit, literal statement from Shastra, not only from BVT, ordering us to practice a specific form of Raga-sadhana."
Here we go:
Raga Vartma Chandrika, 1.13-14
TEXT 13:
atha rāgānugāyā aṅgānyanyāni bhajanāni kāni kīdṛśīni kiṁ svarūpāṇi kathaṁ kartavyāni akartavyāni vetyapekṣāyām ucyate. svābhīṣṭa-bhāvamayāni svābhīṣṭa-bhāva-sambandhīni, svābhīṣṭa bhāvānukūlāni svābhīṣṭa-bhāvāviruddhāni svābhīṣṭa-bhāva-viruddhāni iti pañca vidhāni bhajanāni śāstre dṛśyante. tatra kānicit sādhya sādhana rūpāṇi kānicit sādhyaṁ premāṇaṁ prati upādāna karaṇāni kānicit nimitta kāraṇāni kānicit bhajana cihnāni kānicid upakārakāṇi kānicit apakārakāṇi kānicit taṭasthāni iti. etāni vibhājya darśante.
The scriptures show five kinds of devotional practices to make clear which other limbs of devotion are to be practised in rāgānugā bhakti, what they are like, what are their characteristics, what is to be done and what is not to be done. They are: those filled with the desired feeling, those related to the desired feeling, those favorable to the desired feeling, those not opposed to the desired feeling and those opposed to the desired feeling. Of them some are both the practice and the goal (the only difference between them being that the former is an 'unripe' stage and the latter is the 'ripe stage'), some are the direct cause of attaining the goal (prema), some the indirect cause, some are helpful, some are harmful and some are neutral. All these divisions have been shown.
TEXT 14:
tatra dāsya sakhyādīni svābhīṣṭa bhāvamayāni sādhya sādhana rūpāṇi. gurupadāśrayato mantra japa dhyānādīni sādhyaṁ pratyupādāna-kāraṇatvād bhāva sambandhīni. 'japen nityam ananya-dhīḥ' ityādyukte nitya kṛtyāni 'japyaḥ svābhīṣṭa saṁsargī kṛṣṇa nāma mahā manuḥ' iti gaṇoddeśa dīpikokteḥ siddha rūpenānugamyamānānām api mantra japa darśanāt upādāna kāraṇatvena bhāva sambandhīni gāḥ sarvendriyāṇi vindan eva san mama gopa-strī-jana-vallabho bhavaty-abhīṣṭa saṁsargi kṛṣṇa nāma eva mahā-manuḥ sarva mantra śreṣṭha ity aṣṭādaśākṣaro daśākṣaraś ca mantra eva arthād ukto bhavatīti gaṇoddeśa dīpikā vākyārtho jñeyaḥ. svīya bhāvocita nāma rūpa guṇa līlādi smaraṇa śravaṇādīni upādāna kāraṇatvāt bhāva sambandhīni. tathāhi - 'nāmāni rūpāṇi tad arthakāni gāyan vilajjo vicared asaṅga' iti. 'śṛṅvanti gāyanti gṛṇanty abhīkṣnaśaḥ smaranti nandanti tavehitaṁ janā' ityādyukter abhīkṣna kṛtyāni. atra rāgānugāyāṁ yan mukhyasya tasyāpi smaraṇasya kīrtanādhīnatvam avaśyaṁ vaktavyam eva kīrtanasyaiva etad yugādhikāratvāt sarva bhakti-mārgeṣu sarva śāstrais tasyaiva sarvotkarṣa pratipādanāc ca.
Servanthood, friendship and so on are all both the means and the goal and are svābhīṣṭa bhāvamaya, full of the desired feeling. Items of bhajana, from 'taking shelter of the feet of a guru', upto 'mantra japa' and meditation, are bhāva sambandhī, or 'related to the desired feeling, and are direct causes for attaining the goal, love of God. Statements such as 'always do japa with a fixed mind' indicate nitya kṛtya, or perpetual duties. Those who follow the order of the Gaṇoddeśa Dīpikā to 'always to do japa of the mahā-mantra of their beloved Kṛṣṇa and His associate's holy name in their mentally conceived spiritual bodies', are also called 'related to the desired feeling', which is a direct cause for attainment of their goal. The explanation of the Gopāla-mantra, according to the Gaṇoddeśa Dīpikā, is: The lover of the gopīs (gopījana vallabha) is pervading all my senses (govinda). Kṛṣṇa's holy name in the form of the eighteen-syllable or ten-syllable Gopāla-mantra, which is explained here as the best of mantras, is the best example of what is related to the desired feeling. Another direct cause to what is bhāva sambandhī is hearing about Śrī Kṛṣṇa's transcendental forms, qualities, names and pastimes, in a way which is suitable to one's own feelings. It is said: "One should wander alone, giving up all shyness and sing songs about Kṛṣṇa, glorifying the sweetness of His form and names.", and: "All the devotees attain paramount bliss by constantly describing, remembering, and hearing about Your character." In this way these practices are proven to be related to the desired feeling (bhāva sambandhī). Previously it was discussed that smaraṇa is the chief item of rāgānugā bhakti, but even this is dependent on kīrtana. In the present age of Kali everyone can enter into bhajana (devotional life) through the means of kīrtana. All the scriptures of all devotional paths proclaim that kīrtana is the very best limb of bhakti.
'tapāṁsi śraddhayā kṛtvā premāḍhyā jajñire vraje' ityujjvala nīlamaṇyukter anugamyamānānāṁ śrutīnāṁ premāṇaṁ prati tapasāṁ kāraṇatvāvagamāt kalāvasmin tapo'ntarasya vigītatvāt 'mad arthaṁ yad vrataṁ tapaḥ' iti bhagavad ukter ekādaśī janmāṣṭamyādi vratāni tapo rūpāṇi iti nimitta kāraṇāni naimittika kṛtyāni akaraṇe pratyavāya śravaṇān nityāni. tatraivaikādaśī vratasyānvaye 'govinda smaraṇaṁ nṛṇaṁ yad ekādaśyupoṣaṇam' iti smṛter upādāna kāraṇa smaraṇasya lābhād aṁśena bhāva sambandhitvam api vyatireke tu 'mātṛhā pitṛhā caiva bhrātṛhā guruhā tathā' ityādi skāndādi vacanebhyo guruhantṛtvādi śravaṇān nāmāparādha lābhaḥ 'brahmaghnasya surāpasya steyino gurutalpinaḥ' iti viṣṇu-dharmottarokter anapāyi pāpa viśeṣa lābhaś ca iti nindāśravaṇād atyāvaśyaka kṛtyatvam. kiṁ bahunā 'paramāpadam āpanne harṣe vā samupasthite. naikādaśīṁ tyajed yas tu tasya dīkṣāsti vaiṣṇavī. viṣṇvarpitākhilācārāḥ sa hi vaiṣṇava ucyate'. iti skānda vākyābhyām ekādaśī vratasya vaiṣṇava lakṣaṇatvam eva nirdiṣṭam. kiṁ ca vaiṣṇavānāṁ bhagavad anivedita bhojana niṣedhāḥ 'vaiṣṇavo yadi bhuñjita ekādaśyāṁ pramādataḥ' ityatra bhagavan niveditānnasyaiva bhojana niṣedho'vagamyate.
In the book Ujjvala Nīlamaṇi it is stated that the śrutis (Upaniṣads) had attained a love-filled birth in Vraja as a gopī as a result of 'performing penance full of faith', and this proves that penance can be a cause of the attainment of prema. But in the present Kali-age the performance of ulterior penance is denounced and the Lord Himself says: "Vows taken for My sake are actually penance". Hence penances such as fasting on Ekādaśī and Janmāṣṭamī are indirect causes (for prema). We can understand that these occasional duties are perpetual because one can learn that giving up such vows will create obstacles on the path of the practising devotee. In the smṛtis it is said that 'Fasting on Ekādaśī will lead to remembrance of Govinda', so since smaraṇa is considered a direct cause of attaining the desired feelings, Śrī Ekādaśī-vrata is known as partially related to the desired feelings. Then again, the Skanda Purāṇa and other scriptures say that one who does not fast (from grains and pulses) on Ekādaśī is as sinful as the killer of one's own mother, father, brother or spiritual master, and thus he commits an offense to the holy name. In the Viṣṇu Dharmottara it is said that 'the sin of eating grains on Ekādaśī is indestructible, (even more so than) the sin of drinking liquor, stealing, or having sex with a superior. All these denouncing statements prove that vows like Ekādaśī should always be kept. What more can be said: "Anyone who does not give up the vow of Ekādaśī, come great distress or great ecstasy, has made his Vaiṣṇava-initiation a success", and: "anyone who offers all his activities unto Lord Viṣṇu, is a successful Vaiṣṇava." These two statements from the Skanda Purāṇa give a definition of the Vaiṣṇava as one observing the vow of Ekādaśī. It is forbidden for a Vaiṣṇava to eat food which is not offered to the Lord, with the words: 'If the Vaiṣṇava becomes so bewildered to eat on Ekādaśī-day..." Eating of mahā prasāda-grains is forbidden for a Vaiṣṇava on Ekādaśī-day.
kārtika vratasya ca tapo'ṁśena nimittatvaṁ śravaṇa kīrtanādy aṁśena upādānatvam api. śrī rūpa gosvāmī caraṇānām asakṛd uktau kārtika devateti kārtika devītyūrjjadevīti urjjeśvarīti śravaṇād viśeṣataḥ śrī vṛndāvaneśvarī prāpakatvam avagamyate. 'ambarīṣa śukaproktaṁ nityaṁ bhāgavataṁ śṛṇu' iti smṛteḥ kramena śrī bhāgavata śravaṇāder nityakṛtyatvam uktam. 'kathā imāste kathitā mahīyasām' ityanantaraṁ 'yastūttama-śloka guṇānuvādaḥ prastūyate nityam amaṅgalaghnaḥ tam eva nityaṁ śṛṇuyād abhīkṣnaṁ kṛṣṇe'malāṁ bhaktim abhīpsamānaḥ'. iti dvādaśokter daśama skandha sambandhi sva preṣṭha śrī kṛṣṇa carita śravaṇāder yathāyogyaṁ nityakṛtyatvam abhīkṣna kṛtyatvaṁ bhāva sambandhitvaṁ ca. nirmālya tulasī gandha candana mālā vasanādi dhāraṇāni bhāva sambandhīni.
The vow in the month of Kārtika (October-November) is an indirect cause for the limb of 'penance' and a direct cause for the limb of hearing and chanting. In many different places, Śrīla Rūpa Gosvāmī has called Vṛndāvaneśvarī Rādhā 'Kārtika-devatā', 'Ūrjjādevī', or 'Ūrjjeśvarī', the goddess of the month of Kārtika, so it is clear that in the month of Kārtika one has a special opportunity to attain Her. With the statement "O King Ambarīṣa! Always listen to Śrīmad Bhāgavata spoken by Śuka Muni!" from the smṛtis, we ascertain that hearing Śrīmad Bhāgavata is also a perpetual duty. From the statements: "Thus I fully glorified the Mahā Puruṣas (great kings) to you", and: "Those who desire pure devotion to Śrī Kṛṣṇa should always hear the glorification of His attributes, that destroy all inauspiciousness." from the Twelfth Canto of Śrīmad Bhāgavata, we can understand that hearing of the character of Śrī Kṛṣṇa, who is (especially) related to the Tenth Canto of the book, is a perpetual duty that must be performed repeatedly and that is related to development of the desired feeling. Wearing Tulasī, perfumes, sandalwood pulp, garlands and garments that have been offered to the Lord are also related to the desired feelings.
tulasī kāṣṭha-mālā gopīcandanādi tilaka nāma mudrā caraṇa cihnādi dhāraṇāni vaiṣṇava-cihnānyanukūlāni. tulasī sevana parikramaṇa praṇāmādīnyapyanukūlāni. gavāśvattha dhātrī brāhmaṇādi sammānāni tad bhāvāviruddhāni upakārakāṇi. vaiṣṇava-sevā tūkta samasta lakṣaṇavatī jñeyā. uktānyetāni sarvāṇi kartavyāni. yathaiva poṣyāt kṛṣṇād api sakāśāt tat poṣakeṣvāvartita dugdha dadhi navanītādiṣu vrajeśvaryā adhikaivāpekṣā śrī kṛṣṇaṁ sva stanya payaḥ pibantaṁ bubhukṣum apyapahāya tadīya dugdhottāraṇārthaṁ gatatvāt. tathaiva rāga vartmānugamana rasābhijña bhaktānāṁ poṣyebhyaḥ śravaṇa kīrtanādibhyo'pi tat poṣakeṣveteṣu sarveṣu paramaivāpekṣaṇaṁ naivānucitam. ahaṁgropāsana nyāsa mudrā dvārakā-dhyāna mahiṣyarcanādīnyapakārakāṇi na kartavyāni. purāṇāntara kathā śravaṇādīni taṭasthāni. atra bhakteḥ sac cid ānanda rūpatvān nirvikāratve'pi yad upādānatvādikaṁ tat khalu durvi-tarkyatvād eva bhakti śāstreṣu tatra prema vilāsaḥ syur bhāvāṁ snehādayas tu ṣaṭ ityādiṣu vilāsa śabdena vyañjitaṁ yathā rasa-śāstre vibhāvādi śabdena atra khalu sukha bodhārtham eva upādānādi śabda eva prayukta iti kṣantavyaṁ sadbhiḥ. (14)
Wearing beads of Tulasī-wood or Tilaka, the names or footprints of Kṛṣṇa drawn with gopī candana-clay, is favorable to developing the desired feeling. Serving Tulasī, making circumambulations and offering obeisances are also favorable to developing the desired feeling. Honouring cows, Dhātrī- and Aśvattha (banyan-) trees and brāhmaṇas is not opposed to developing the desired feeling and is helpful, but serving the Vaiṣṇavas is the most special item. This should be counted amongst all the different categories that are mentioned. We have seen (in Śrīmad Bhāgavata, Canto Ten, chapter Nine) that Mother Yaśodā made her beloved Kṛṣṇa wait for His breastmilk, to take the milk, that was meant to nourish Him, from the fire. For this she had to leave Kṛṣṇa, who was just sucking her breast, behind in a hungry state. Similarly it is also not improper for a rāgānuga-devotee, who knows how to relish transcendental flavours, to pay attention to abovementioned limbs of devotion that nourish the main limbs of hearing and chanting. Meditating upon oneself as being the Supreme, nyāsa, mudrā (making ritualistic gesticulations), meditating on Kṛṣṇa's pastimes in Dvārakā and worshipping Lord Kṛṣṇa's Queens are harmful for developing the desired feeling and are practices that should not be performed. Hearing stories from other Purāṇas are neutral factors. They are nor helpful, nor harmful. Although there is no transformation or change in transcendental devotion, it has nevertheless been divided in parts like 'direct cause', etc. to make it more easily understandable, which it would not have been otherwise. Just as it is said in the devotional scriptures 'the six bhāvas like sneha are manifestations of love of God' and the rasa śāstras define rasa with words like vibhāva and so, so I have also used terms like upādāna kāraṇa (the material cause) to make my point more easily understandable. May the saints forgive me.
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