BHAKTI-RASAMRTA-SINDHU-BINDU

BHAKTI-RASAMRTA-SINDHU-BINDU

By Visvanatha Cakravati Thakur and comentary by Narayana Maharaja

Raganuga-bhakti

Bhakti which involves the practice of the angas of bhakti such as sravana and kirtana carried out by sadhakas with intense longing (lobha) to obtain the service of their innermost desired object, Vrajaraja-nandana, Sri Krsna, is called raganuga-bhakti.

Raganuga-bhakti is performed in two ways: (1) with the sadhaka-rupa – with the external body through execution of the angas of bhakti, and (2) with the siddha-rupa – with the internally conceived body that is suitable for carrying out the perfected service (prema-seva) for which one aspires. Residing in Vraja with an intense desire to obtain one’s cherished object Sri Krsna and the divine sentiments (bhava) of His beloved associates (that is, rati towards Sri Krsna), one should follow in the footsteps of the eternal residents of Vraja, the dear associates of Sri Krsna, such as Sri Radhika, Lalita, Visakha, and Sri Rupa Manjari.

One should also adhere to their followers such as Sri Rupa Gosvami, Sanatana Gosvami, and others. With one’s internally conceived body, siddha- rupa, one should execute service within the mind (manasi-seva) in accordance with the eternal associates of Vraja such as Sri Radha, Lalita, Visakha, and Sri Rupa Manjari. With the external body, sadhaka-rupa, one should carry out bodily services following in the wake of perfectly realised devotees such as Sri Rupa and Sanatana who are also residents of Vraja.

If someone raises the objection that the word ‘vraja-loka’ refers only to Sri Radha, Lalita, and others, then with the sadhaka-deha (the external body) one should perform bodily services following in their wake. If this indeed were the case, then the followers of those eternal associates would not find it necessary to carry out the angas of bhakti such as taking shelter of a spiritual master (sri guru padasraya), observance of Ekadasi, worship of salagrama, worship of tulasi, and so on, since it is not mentioned anywhere that Sri Radha and Lalita ever performed such activities.

However, this erroneous conclusion (apasiddhanta) held by skeptics who have taken shelter of modern adverse opinions is also refuted by the word vraja-loka.

In his commentary to this sloka of Sri Bhakti-rasamrta-sindhu (1.2.295), Srila Jiva Gosvamipada has explained the same thing; namely, that the word vraja-loka refers to the dearmost associates of Sri Krsna and their followers such as Sri Rupa Gosvami and others. Therefore, one should perform internal service (manasi-seva) through the medium of the siddha-deha by following in accordance with Sri Rupa Manjari and other Vrajavasis. With the sadhaka-deha, one should perform bodily service by following Sri Rupa Gosvami and others.

Comment by Srila Narayana Maharaja

According to the conclusion of the Six Gosvamis, Srila Kaviraja Gosvami and other rasika Vaisnava acaryas, the lila-rasa of Vrajendra-nandana Sri Krsna is the object to be tasted by raganuga-sadhakas. But it is not possible to taste the lila-rasa of Sri Krsna without entering into sri gaura-lila. In other words, only through the medium of gaura-lila is it possible to taste the lila-rasa of Sri Krsna. In Sri Caitanya-caritamrta (Madhya 25.271, 274), Srila Kaviraja Gosvami has stated this as follows:

krsna-lila amrta-sara, tara sata sata dhara dasa-dike vahe yaha haite se caitanya-lila haya, sarovara aksaya, manohamsa caraha’ tahate

The pastimes of Sri Krsna are the essence of all transcendental nectar. These nectarine pastimes flow in hundreds and hundreds of streams, inundating the ten directions. The pastimes of Lord Caitanya are an imperishable reservoir of nectar, saturated with the pastimes of Krsna. O swanlike mind! Please wander on this transcendental lake.

nana-bhavera bhakta-jana, hamsa-cakravaka-gana, yate sabe’ karena vihara krsna-keli sumrnala, yaha pai sarva-kala, bhakta-hamsa karaye ahara

The devotees situated in various transcendental moods are like swans and cakravaka birds who play upon the transcendental lake of Krsna’s pastimes. The sweet bulbs of the stalks of lotus flowers are the sportive amorous pastimes of Sri Krsna. Sri Krsna eternally enacts such pastimes and, consequently, they are the foodstuff for the swanlike devotees who have taken shelter of Sri Gaurasundara who is the eternal embodiment of vipralambha-rasa and identical in form to Sri Krsna, the eternal embodiment of sambhoga-rasa.

In his book Prarthana (13), Srila Narottama Thakura has similarly written: gaura-prema rasarnave se tarange yeba dube se radha-madhava-antaranga

Gaura-prema is an ocean of rasa. Those who submerge themselves in the waves of that ocean, emerge in the waves of the confidential and intimate service of Radha-Madhava.

Srila Kaviraja Gosvami and Srila Narottama Thakura have composed the above verses for the benefit of raganuga-sadhakas. Therefore, raganuga-sadhakas should taste krsna-lila through the medium of gaura-lila. Consequently, it is essential for sadhakas to remember gaura-lila and to follow the eternal associates of Lord Caitanya. Since it is necessary to follow the gaura-parikaras, it is certainly imperative that one observe the angas of bhakti (guru-padasraya, ekadasi-vrata, tulasi- seva, sri salagrama-seva and so on) which were practiced by the foremost associates such as Srila Rupa Gosvami and others. There is no doubt about this.

Sri Rupa Gosvami, who is an eternal associate of Sri Gaurasundara, serves Sri Radha-Krsna as Sri Rupa Manjari in krsna-lila. Sri Rupa Manjari, appearing as Srila Rupa Gosvami with the attitude of a sadhaka, weeps again and again and prays anxiously to obtain the service of Sri Yugala. Sometimes while praying in this way, he would become so deeply immersed in the emotional trance of Rupa Manjari that he would taste the happiness of direct service.

Therefore, raganuga- sadhakas must certainly follow Sri Rupa-Sanatana and other gosvamis. Opposed to this are those who vainly consider themselves as rasika-sadhakas but who do not adopt the angas of bhakti, such as guru-padasraya and ekadasi-vrata. They can never obtain the service of Sri Yugala.

This subject is extremely deep. Without the mercy of Sri Gurudeva or suddha-rasika-bhaktas, the sadhaka cannot conceive of his siddha-deha (perfected spiritual body) by himself. Therefore, the contemplation of one’s nitya-siddha-deha arises of its own accord only by the merciful indication of Sri Gurudeva.

By continual remembrance of asta-kaliya-lila (the pastimes of Krsna performed in eight divisions of the day), performed internally (manasi-seva) with the nitya-siddha-deha, one obtains svarupa-siddhi (perception of one’s eternal perfected form which occurs at the stage of bhava-bhakti) and ultimately vastu-siddhi. (Vastu-siddhi is attained after giving up this body and taking birth in Krsna’s bhauma-lila, from the womb of a gopi. After attaining the association of Krsna’s eternal associates and being purified of all final traces of material identification, when prema is intensified, one attains vastu-siddhi).

But one should always bear in mind that not everyone has the eligibility to perform yugala-seva by meditating in this way on Their supramundane (aprakrta), daily pastimes. This practice must be concealed very diligently. One should not disclose these pastimes to ineligible persons. Until genuine greed (lobha) to enter into the raga-marga arises in the heart of the jiva bound by matter, this subject should be kept hidden from him.

One remains ineligible to hear the confidential pastimes of Sri Yugala which are saturated with rasa as long as the conception of the transcendental nature of the Lord’s name, form, qualities, and pastimes has not implanted itself in the heart. In other words, one should understand that the name, form, qualities and pastimes of Sri Krsna are fully constituted of pure spiritual transcendence (suddha-cinmaya-svarupa).

When ineligible persons hear or study these pastimes they recall only the illusory and mundane association of men and women and are thus compelled to fall down. Thus they sink down into the muck of debauchery. Therefore, judicious students, proceeding cautiously, may enter into this lila, after having obtained the appropriate impressions (samskara) for aprakrta-srngara-rasa, following the example of Devarsi Narada.

The fundamental conclusion is that only upon obtaining the aforementioned eligibility can the sadhaka undertake the discipline (sadhana) of raganuga-bhakti. By following this method of sadhana while still plagued with anarthas and without the appearance of genuine greed, the opposite effect will be produced. When genuine greed for vraja-bhajana arises, one should first of all take shelter of a dear devotee of Sri Gaurasundara who is identical in every respect to Sri Vrajendra- nandana.

The beloved devotees of Lord Gaura will instruct us on the path of raganuga-sadhana in accordance with our eligibility. Otherwise, if one falls into bad association and by ill advice imitates the bhajana practices of those on the highest level of eligibility, then under the guise of adopting one’s siddha-deha one will obtain only a harmful effect.

Some persons, distorting the meaning of the instruction that one should perform bhajana according to the residents of Vraja, consider themselves as Lalita, Visakha, or others. Although males, they adopt a female dress and perform bhajana making themselves out to be sakhis. By such practices, they destroy themselves and others.

They think, “I am Lalita”, “I am Visakha.” This attitude leads to ahangrahopasana of the mayavadis. (Ahangrahopasana is a type of worship in the course of which one considers himself to be identical with the object of worship). Such persons become offenders at the feet of Lalita and Visakha and fall down to a most dreadful hell.

Without faithful adherence to the vraja-gopis, no one is entitled to enter into the conjugal service of Yugala-kisora. Even amongst the various types of sakhis, the manjari-sakhis are themselves followers of the sakhis. The aspiration to perform bhajana in allegiance to the manjari-sakhis was also exhibited by Sriman Mahaprabhu. This is supported by Srimad-Bhagavatam and the sastras composed by our Gosvamis. In order to pursue manjari-bhava, one must certainly follow the associates of Sri Gaurasundara such as Rupa and Sanatana Gosvamis.

Srila Narottama Thakura has expressed this in his song dealing with the worship of manjari-bhava. In one verse of this song, he has indicated his own heartfelt longing (Prarthana, 39): sri rupa manjari-pada sei mora sampada sei mora bhajana-pujana sei mora pranadhana sei mora abharana sei mora jivanera-jivana

Srila Narottama Thakura says: “The lotus feet of Sri Rupa Manjari are my supreme wealth. To meditate upon and serve those lotus feet are my topmost methods of bhajana and pujana. They are a treasure more precious to me than life itself. They are the ornament of my life. Not only that, they are the very life of my life.”

He also says (Prarthana, 40):

suni yachi sadhu-mukhe bale sarva-jana sri rupa-krpaya mile yugala-carana ha! ha! prabhu sanatana gaura-paribara sabe mili vancha-purna karaha amara sri rupera krpa yena ama prati haya se-pada asraya yara, sei mahasaya prabhu lokanatha kabe sange lana yabe sri rupera pada padme more samarpibe

I have heard from the mouth of Vaisnava sadhus that only by the mercy of Srila Rupa Gosvami can one obtain the lotus feet of Sri Yugala. Crying out, ‘Alas! Alas!’ again and again, Sri Narottama Thakura exclaims: “O Sanatana Prabhu! O supremely merciful Vaisnava associates of Lord Gaura! All of you please fulfill my heart’s longing. I pray again and again that the mercy of Sri Rupa Gosvami may shower down upon me. O what wonder! One who has attained the shelter of the lotus feet of Srila Rupa Gosvami is indeed most fortunate. When will my Srila Gurudeva, Srila Lokanatha Gosvami, take me with him to meet Sri Rupa Gosvami and

offer me at his lotus feet?”

Srila Visvanatha Cakravarti Thakura continues:

Now the methodology of raganuga-bhakti is being described. The sadhaka, continuously remembering Sri Krsna in the pastime form which is most cherished by him and the beloved associates of Sri Krsna whom he desires to follow, should always reside in Vraja with great attachment to hearing their lila-katha. One should remember Krsna as navakisora (a fresh youth) and natavara (the best of dancers) and at the same time one should remember Sri Rupa Manjari and other priya-sakhis of Sri Krsna who are deeply affected with the sentiments that one cherishes in his heart.

Being intently focused on this kind of remembrance, the sadhaka should always live in Vraja. If one is capable, he should physically take up residence in Vrndavana (Vrndavana, Nandagaon, Varsana, Govardhana, Sri Radha-Kunda, and other places in Vraja). Otherwise, he should adopt residence in Vraja within his mind.

In the Sri Caitanya-caritamrta the following is said in connection with the cultivation of raganuga- bhakti: bahya, antara, – ihara dui ta’ sadhana ‘bahye’ sadhaka-dehe kare sravana-kirtana mane nija-siddha deha kariya bhavana ratri-dine kare vraje krsnera sevana Cc, Madhya 22.156-157

nijabhista krsna-prestha pache ta’ lagiya nirantara seva kare antarmana hana dasa-sakha-pitradi preyasira gana raga-marge nija-nija-bhavera ganana ei mata kare yeba raganuga-bhakti krsnera carane tanra upajaya ‘priti’

Cc, Madhya 22.159, 161, 164

The practice of raganuga-bhakti is undertaken in two ways: with the sadhaka-sarira, the external body, and with the siddha-sarira, the internal perfected spiritual form. With the external sadhaka- deha, one should adopt the angas of bhakti such as sravana, kirtana, and so on. With one’s siddha- sarira, revealed by the mercy of the spiritual master, one should serve Sri Radha-Krsna Yugala day and night in Vraja. Following the beloved associate of Sri Krsna that one cherishes within one’s heart (the associate towards whose service the sadhaka has developed lobha), one should constantly serve Yugala-kisora with an enraptured heart.

By following the mood and sentiment (bhava) of one of Krsna’s associates among the servants, friends, parents, or lovers, corresponding to one’s own disposition, the sadhaka attains affection for the lotus feet of Sri Krsna that is exactly of the same nature as the associate whom he follows. This is the method of raganuga-bhakti.