R&M Ch 3

[Tamohara dasa ADMIN.]

Chapter 3 – Raganuga-bhakti – its sadhana and bhajana
In this Chapter… [9.1.12]
In this chapter we'll examine all of the key elements of raganuga-bhakti. First we'll discuss
sadhana-bhakti, its primary components, and the eight stages of its development. We'll
examine raga as the foundation of raganuga-bhakti and lobha and laulyam as the entry
qualification for raganuga-bhakti. Then we'll look at the differences between vaidhi-bhakti and
raganuga-bhakti.
After that, we'll review the two main types of raganuga-bhakti. Then we'll study the key
features of raganuga-sadhana and bhajana, in preparation for the more detailed analysis in
Chapter 5. The chapter ends with an analytical look at the relevance of the sruti-smrtipuränädi
verse to raganuga-bhakti, as quoted in Bhakti-rasamrita-sindhu.
The primary elements of sadhana-bhakti and the eight steps to prema [9.1.12]
The second Chapter of Bhakti-rasamrita-sindhu is called, Sädhana-bhakti. There, Rupa
Gosvami provides a detailed analysis of the two types of sädhana-bhakti: vaidhé and rägänugä.
Sädhana-bhakti of either type is performed specifically to reach the goal of prema, which first
manifests as bhäva. Therefore, by engaging in sädhana-bhakti, one attains bhäva-bhakti, the
preliminary stage of perfection leading directly to prema-bhakti. Rupa Gosvami explains:
Now, sädhana-bhakti will be defined: Actions of the senses, which produces the stage of bhäva, is
called, sädhana-bhakti. This attuned state of bhäva-bhakti is an eternal sthayi-bhäva which is not
created, but simply manifests within the soul by the spiritual energy of the Lord. BRS, 1.2.2
In the acaryas' writings, especially Rupa Gosvami's Bhakti-rasamrita-sindhu, we learn that
sadhana-bhakti has numerous rules, regulations, offenses, processes, stages, angas, levels and
so on. One can easily become confused trying to make sense of so many interconnected
elements, especially in terms of one's own sadhana and bhajana. We'll isolate the items that
are most relevant to our study so we can move forward with an clear and focused perspective.
Sadhana-bhakti is bhakti in practice, using the senses, mind and intelligence. In Bhaktirasamrita-
sindhu, Rupa Gosvami lists the sixty-four most well known limbs – angas – or types
of activities that constitute sadhana-bhakti, which have been classified as being directly part of
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bhakti in practice. Of the first twenty items listed by Rupa (BRS, 1.2.72-82), the first three are
said to be the most important, as he explains:
These twenty angas serve as the door for entering bhakti. The first three angas are said to be the
principal ones…
(1) taking shelter of the feet of a guru
(2) receiving teachings from the guru after initiation
(3) serving the guru with respect
BRS, 1.2.83
Rupa then lists the remaining forty-four items (BRS, 1.2.84-92), of which, the last five are the
most important:
The last five items were mentioned previously. They have been mentioned again to point out their
superiority among all angas. BRS, 1.2.93
The last five angas are:
(1) Having faith and great affection for serving the Deity.
(2) Relishing Srimad Bhagavatam in the association of devotees
(3) Associating with like-minded, affectionate, superior devotees
(4) Nama-sankirtana
(5) Living in the area of Mathura/Vrndavana (or living there within one's mind)
More about these particular five items:
The last five items (BRS, 1.2.90-92) have inconceivable and astonishing power. What to speak of
having faith in these items, if there is just a little relationship with these items, persons who are
devoid of offenses can attain the level of bhava. BRS, 1.2.238
Rupa then presents five verses to further emphasize the potency of each of these five items,
and follows with:
The inconceivable power of these extraordinary five angas is such that it will manifest the state of
bhava and its object, Krsna, at the same time. BRS, 1.2.244
What more can be said? Besides these sixty-four items, we also hear about navadhä-bhakti,
the nine main activities of sadhana-bhakti, as given by Prahlada Maharaja in his very famous
verses from Srimad Bhagavatam:
çré-prahräda uväca
çravaëaà kértanaà viñëoù
smaraëaà päda-sevanam
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arcanaà vandanaà däsyaà
sakhyam ätma-nivedanam
iti puàsärpitä viñëau
bhaktiç cen nava-lakñaëä
kriyeta bhagavaty addhä
tan manye 'dhétam uttamam
Prahlada Maharaja said: Hearing and chanting about the transcendental holy name, form,
qualities, paraphernalia and pastimes of Lord Visnu, remembering them, serving the lotus feet of
the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers
to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering
everything unto Him (in other words, serving Him with the body, mind and words).
These nine processes are accepted as pure devotional service. One who has dedicated his life to the
service of Krsna through these nine methods should be understood to be the most learned person,
for he has acquired complete knowledge. SB, 7.5.23-24
It is overwhelmingly clear from the writings of the acaryas that these nine items, namely,
hearing, chanting, remembering, worshipping and so on, are the primary focus of sadhanabhakti,
whether it be vaidhi or raganuga. In addition, hearing, chanting and remembering
continue on as angas of prema-bhakti, where they are no longer part of one's practice, but part
of the eternal activities of prema-bhakti-rasa in Krsna lila.
At this point in our review, we have the three main doorway angas, the five powerful
foundational angas and the nine dynamic angas, which are integral parts of the foundational
angas. All other angas expand from there.
These core groups of elements form the essential basis of sadhana-bhakti that supports and
propels the sadhaka along the path of sadhana-bhakti through the eight stages of progressive
development that mark one's progress on the bhakti path. Now we'll look at the eight stages
in detail.
In Madhurya-kadambini, Visvanatha Cakravarti identifies and elaborates on these eight stages
of progress, through which, all Vaisnava sadhakas must traverse – from çraddhä to bhava. He
dedicates a separate chapter for each stage, to explore various aspects. The final stage is
prema, the goal (prayojana). This path is presented in two famous verses from Bhaktirasamrita-
sindhu, where Rupa Gosvami explains the stages of progress:
adau çraddhä tatah sadhu-sango’tha bhajana-kriya
tato’nartha-nivrttih syat tato niñöhä rucis tatah
athäsaktis tato bhävas tatah premabhyudañcati
sadhakanam ayam premnah pradurbhave bhavet kramah
First, there is association with devotees, by which one gains faith (çraddhä). Then, one associates
with the devotees to learn the scriptures (sadhu-sanga), and then practices bhakti (bhajana-
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kriya). The anarthas are then destroyed (anartha-nivritti). Steady bhakti without confusion
follows (niñöhä). Desire for the Lord (ruci) appears. This is followed by spontaneous desire for the
Lord (äsakti). This becomes bhäva and then prema. This is the progression for manifesting prema
for those performing sädhana-bhakti. BRS, 1.4.15-16
Visvanatha Cakravarti's commentary:
Though there are many steps in the progression of bhakti, the most common sequence is stated in
two verses. In the beginning (adau), by hearing the scriptures in association with the devotees, one
attains faith (çraddhä). Sraddha means trust or confidence. Then, after faith appears, again
association with devotees takes place (sadhu-sanga), for learning how to practice bhakti (bhajanakriya).
Niñöhä means continuous bhakti without confusion. Ruci means desire for the Lord, but
with direction by the intellect. Asakti means desire, which is natural or spontaneous (without
intellectual direction).
This is the path of bhakti followed by all Gaudiya Vaisnavas, followers of Sri Caitanya
Mahaprabhu. As mentioned earlier, this book focuses on the final five stages of the path of
raganuga-bhakti, starting with anartha-nivritti, then niñöhä, ruci, äsakti, and bhäva, leading
directly to prema. This roadmap should be permanently stored in the GPS system of one's
spiritual intelligence.
Here again is the breakdown of the last five stages, including the goal (prema), as we
presented them in the Introduction:
anartha-nivritti – diminishing and removal of activities and behaviors unfavorable to bhakti
niñöhä – unshakable faith and steadiness in sadhana and bhajana – sravanam, kirtanam,
smaranam, arcanam…
ruci – experiencing a genuine taste and attraction for Krsna from sadhana and bhajana
äsakti – deep attachment to Krsna and immersion in chanting and lélä-smaranam
bhava – awakening of prema, realization of your eternal identity and form, and direct darsan
of Krsna
prema – direct involvement internally in the eternal lélä while developing the first stages of
prema
The last three chapters of this book deal with these stages in detail, as it relates to realizing
your eternal identity. Chapter 4 focuses on anartha-nivritti and nistha, and Chapter 5
examines all of the details related to the realization and manifestation of your identity that
takes place primarily during ruci and asakti. In Chapter 6 we'll discuss bhava, prema, rasa,
and bhajana in separation. Next in this chapter, we'll look at the differences between vaidhibhakti,
and raganuga-bhakti.
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Räga – attachment and absorption [9.1.12]
Räga and lobha – attachment and greed – don't appear to be very spiritual qualities, but they
are in fact two very important working principles within rägänugä-bhakti. Indeed they are the
key ingredients, without which, there is no possibility of entering the path of rägänugäbhakti.
Rägänugä literally means, "following the path of räga". First we'll discuss räga –
attachment. In the next section we'll discuss lobha.
Räga is more than just an attraction for an object or a person. It implies an intense,
irresistible, spontaneous absorption in, and attachment to, the object or person of one's
attraction. There is nothing casual about räga, but there are varying degrees of intensity. It is
a compelling obsession that is difficult to resist, if at all.
Everyone has experienced räga to one degree or another in conjunction with material objects
or persons. Serious artists and athletes always have räga for their specific individual activities.
Wall Street banksters have räga for wealth and power. And almost everyone has experienced
räga in conjunction with love for another person, with stalkers being the extreme version.
These of course are examples of temporary räga in material existence (visaya räga), but the
concept and principles are exactly the same when applied to spiritual räga, the differences
being the object of räga and the motivations behind it. Räga in rägänugä-bhakti has only one
object of attachment and attraction – Krsna – and that attachment is rooted in pure spiritual
love – prema. However, for those aspiring for madhurya-rasa, Rädhä is also an equal object of
attachment and love, which we'll discuss in Chapter 5.
Räga cannot be induced or aroused by any mechanical practices or methods. It is by nature
spontaneous and natural, and it arises in one's heart due to the purification of sincere and
honest sädhana-bhakti practiced for many lifetimes. Rägänugä-bhakti is not merely being
attracted to Krsna, but rather, it is an attachment and absorption which causes a deep
singular focus on Krsna. Räga is described and discussed in Bhakti-rasamrita-sindhu:
Räga is defined as spontaneous deep thirst for the object of love. Bhakti that is impelled exclusively
by such a thirst is called rägätmikä-bhakti (the bhakti of the Vraja residents). BRS, 1.2.272
From Jiva Gosvami's commentary:
Iste refers to the person towards whom one has loving sentiments. Svarasiki means natural or
spontaneous. Paramavistata (extreme engrossment) actually means, "thirst intrinsic to prema,"
which is the cause of being engrossed. Thus, räga is defined as, "spontaneous intense thirst for
one's object of love." The cause – the love thirst – is considered non-different from the effect – deep
absorption – because of its extremely strong connection as the cause.
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From Visvanatha Cakravarti's commentary:
Spontaneous (svarasiki) absorption (paramavistata) in one's object of love (iste) is called räga.
The word avistata (absorption) is the same as its cause. Thus, it infers the love-filled thirst that
gives rise to the absorption. That thirst is called räga.
…Thus the complete meaning of the sentence is, "That love-filled thirst, or actions inspired by it,
such as stringing garlands for Krsna, which generates complete absorption in the object of love, is
called, rägätmikä-bhakti." There is no fault in this räga even though it may not conform to
expected rules.
These are descriptions of the räga exhibited by the residents of Vraja, especially the gopis.
The vraja-väsés' räga is the highest ideal which is aspired for by those wishing to enter the
eternal Vraja pastimes in madhurya-rasa. Their bhakti is known as rägätmikä-bhakti, and
those following in their footsteps are on the path of rägänugä-bhakti – following the raga of
the ragatmika vraja-vasis.
Lobha and laulyam – greed and intense desire [9.1.12]
Hearing or even seeing the word "greed" in today's world, will almost certainly evoke
thoughts of the world's corrupt banksters (especially Wall Street) and their astonishing
avarice for more and more wealth and power. Due to them, greed has become even more of a
pejorative term. Most people have a hard time imagining that kind of intense attachment,
solely for increasing one's wealth and influence, especially when these people already have
more than enough of both.
In the movie Wall Street, Gordon Gekko said, "Greed is good." but he was talking about
materialistic greed. Greed is generally considered to be the height of selfishness and it is
always shunned by people with evolved integrity. Knowing all of this, is it possible that greed
could ever be something good, or desirable, or even spiritual and absolutely necessary?
There is said to be an original spiritual counterpart for everything we experience in the
material world, and thus, there is actually spiritual greed – lobha – or laulyam, meaning very
intense desire. The äcäryas use the same word, lobha, when referring to both material and
spiritual greed and the differentiation between the two meanings is a matter of context. Greed
for material objects keeps you in the material world, and greed for prema delivers you to
Krsna's lotus feet.
Greed manifests in the intelligence, mind and emotions and can become extremely powerful.
It can easily become an obsession. That same laser sharp focus and intensity of spiritual greed
would propel one very quickly towards prema-bhakti for Krsna. As we will repeatedly see,
bhakti is truly all about one's desires in conjunction with Krsna. The more intense, the better.
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If you haven't been blessed with spiritual lobha, it should be the first thing on your list of
desires for powerful motivators in rägänugä-bhakti. More than just a motivator though, it is
an absolutely essential component part of rägänugä-sädhana-bhakti, and it is actually the
single prerequisite qualification for even beginning rägänugä-sädhana-bhakti in earnest.
The intensity of the desires of the vraja-väsés is greater than all other groups of devotees in
Krsna's unlimited pastimes throughout His endless spiritual realms. Those desiring to
participate in the pastimes with the vraja-väsés must also possess the same level of intensity in
their desires, imbued with prema. If you want to be with them, you have to become just like
them. That is all part of the identity transformation that takes place through rägänuga-bhakti.
Sanatana Gosvami describes the expanding nature of the vraja-väsés desires in Brhadbhagavatamrta:
Yet none of them ever become satiated. Their love shows a thirst that is the mother of sheer
humility and that simply grows stronger and stronger. BB, 2.6.213
From Sanatana Gosvami's commentary:
The devotees’ thirst for having more and more of Kåñëa is unquenchable and ever increasing,
without limit. The phrase prema-tåñëä, the “thirst of pure love,” means lobha (greed).
It's surprising that many devotees are not really aware of how important and crucial this
greed is with regard to rägänugä-bhakti. Räga is the fundamental nature of rägänugä-bhakti,
and lobha is the fundamental qualification for practicing its sädhana and bhajan. In the
beginning, one's räga and lobha may not be so strong – they develop and grow over time,
mutually nourishing one another.
Lobha for Krsna can only arise if there is an initial attraction and attachment – räga. As ironic
as it sounds, you have to first desire to have this spiritual greed. You must want to be greedy
for Krsna! Those initial desires are awakened by sädhana-bhakti, and especially through
hearing about Krsna's pastimes, which directly nourishes the attraction to be part of them.
Lobha, greed, cannot be induced mechanically. It is not the result of a certain quantity of
sädhana. One may engage in sädhana for many lifetimes and still not possess lobha. Lobha is
in fact a gift of mercy bestowed directly by Krsna or a rasika Vaiñëava. There is no other way
to acquire lobha.
Considering the sublime nature of this gift, and its potency, it stands to reason that it will not
likely be bestowed if a person is not ready and willing to take full advantage of such rarely
obtained mercy. Now we'll hear more of what the äcäryas have to say about lobha.
Rupa Gosvami gives the qualification for rägänugä-bhakti in Bhakti-rasamrita-sindhu:
The qualification for rägänugä-bhakti is as follows: That person who is greedy for attaining a
bhäva similar to that of the inhabitants of Vraja – who are fixed solely in rägätmikä-bhakti – is
qualified for rägänugä-bhakti. BRS, 1.2.291
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Visvanatha Cakravarti elaborates on this verse after quoting it in Räga-vartma-candrika:
If one thinks, "let such greed arise in me also", after hearing about moods such as the
transcendental conjugal mood toward Krsna of His associates, the gopis in Vraja, then one need
not wait for suitable sanctions from the revealed scriptures or logical arguments. If such impetuses
are there (ie: suitable sanctions or logical arguments), then it cannot be justly called greed.
This greed never arises in anyone on such basis, nor does the candidate ever consider whether
he is qualified for the path of rägänugä bhakti or not. Rather, simply after hearing about the
subject matter, or seeing it, that greed will arise in him.
These last statements are particularly important. Whenever any of the previous äcäryas
discuss the qualifications for practicing rägänugä-bhakti, they always and only refer to lobha
as the primary qualification, defined simply as an intense desire to attain prema and enter
Krsna's eternal pastimes in a particular rasa, following a vraja-väsé.
In the books of the äcäryas we are studying, none of them have said that one must first be
completely free from all material desires and anarthas before beginning rägänugä-sädhana.
That is absolutely not a prerequisite for engaging in rägänugä-bhakti. This is a very important
point and must be understood clearly.
As we will learn in the next chapter, only after the stage of bhäva, when bhäva matures into
prema, are all anarthas and material desires completely destroyed. That being said, it is also
understood that a person who is ready for this path, will have undergone a significant amount
of anartha-nivritti to come to that point.
In Bhakti-rasamrita-sindhu, Rupa Gosvami explains lobha in relation to raganuga-bhakti:
The appearance of that greed is indicated when the intelligence does not depend on rules of
scripture and logic, after realizing to some degree the sweetness of their (the inhabitants of Vraja)
love through the process of hearing from the scriptures. BRS, 1.2.292
Jiva Gosvami's commentary:
When a person realizes to some degree the sweetness of the love and activities of the inhabitants of
Vraja through hearing from the scriptures, such as the Bhagavatam, which describe these siddha
devotees, his intelligence may develop disregard for the injunctions of scripture and logic, though
logic is certainly employed.
Visvanatha Cakravarti's commentary:
One can infer that greed has arisen in the person from recognizing this symptom. Nevertheless, it
is not possible to say that the condition described is the real essence of that greed, since that greed
does not always include disregard for scriptural injunctions and logic as a necessary component.
Another corroborating point to note here is that both Rupa and Jiva state, "When a person
realizes to some degree." This indicates that the initial attraction to the love and activities of
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the vraja-väsés, does not have to be fully developed to begin the process. Jiva Gosvami
confirms and clarifies this same point further in his Bhakti-sandarbha:
For this reason we will now discuss rägänugä-bhakti, the practice of devotion following in the
wake of the moods of natural affection. When a person develops a taste for the aforesaid specific
räga (ie: for any of the four primary rasas), even though that räga itself has not arisen in her or
him, the heart becomes like a crystal, shining as it reflects the rays of the moon of that räga.
By hearing about this räga from scripture or from one's teacher, one develops a taste for the
actions of the rägätmikä associates also, that are expressions of this rägätmikä bhakti. Then by
adhering to the räga of a particular associate of the Lord, according to one's taste, one executes
devotion, which is called rägänugä. BS, Anuccheda 310
In Jaiva-Dharma, Bhaktivinoda Öhäkura gives his unique perspective on lobha in conjunction
with rägänugä-bhakti. Following a discussion about räga, we begin with a statement about a
sädhaka who doesn't yet have räga:
Bäbäji: …It is auspicious that a person in whose heart such räga has not arisen should strive to
cultivate such bhakti by behaving according to vidhi (the rules and regulations of sastra). The
principles at work in vaidhé-bhakti are fear, respect and reverence, whereas the only principle at
work in rägätmikä-bhakti is lobha, or greed, in relation to Sri Krsna’s lélä.
Vrajanatha: Who has the adhikara (qualification) for rägamayi bhakti?
Bäbäji: Vaidhé-çraddhä bestows the adhikara for vaidhé-bhakti, and similarly, lobhamayi çraddhä
(faith imbued with greed for Krsna’s vraja-lélä) bestows the adhikara for rägamayi bhakti. The
bhäva of the vraja-väsés towards Krsna is the supreme example of rägätmikä-bhakti. One who has
the great fortune to have greed (lobha) to obtain the same bhäva as the vraja-väsés have towards
Krsna has the adhikara for rägänugä-bhakti.
Vrajanatha: What are the symptoms of such lobha?
Bäbäji: When one hears about the intensely sweet bhävas of the vraja-väsés, one’s intelligence
begins to consider how one may enter into those dealings. That desire is the symptom that lobha
has awakened.
A person who has the adhikara for vaidhé-bhakti tests everything on the platform of intelligence,
knowledge of sastra, and reasoning; and when he hears Krsna-katha, he only accepts it if these
three support it.
However, there is no such consideration in räga-marga, for intelligence, knowledge of sastra, and
reasoning are not desired on this path. All that is needed is the greed for the sentiments of the
vraja-väsés: “What are the sweet bhävas of the vraja-väsés towards Krsna? Is it possible for me to
obtain such bhävas? How can this be obtained?”
This intense yearning is the symptom of greed, and one who does not have it does not have the
adhikara for rägänugä-bhakti. This you should understand. JD, Chapter 21
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Very clear, consistent and powerful statements from our äcäryas. What then, are the causes of
this rare lobha – spiritual greed? In Räga-vartma-candrika, Visvanatha Cakravarti explains
some very revealing details regarding this greed:
There are two causes for the appearance of greed:
(1) the mercy of Krsna
(2) the mercy of another anuragi devotee
There are again two kinds of mercy bestowed by a devotee:
(1) mercy bestowed by a rägänugä devotee in a previous life – praktana
(2) mercy bestowed in the present birth – adhunika
The praktana devotee takes shelter of the lotus feet of a rägänugä guru after the greed has arisen
in him, and the adhunika will get that greed only after having surrendered to the feet of such a
guru.
It is said (BRS, 1.2.309): “The only causes of the appearance of greed is the mercy of Krsna or His
devotee. Therefore some call the path of rägänugä bhakti pusti marga (the path of mercy).” RVC,
1.6
In the case of the praktana devotee, we now learn that a person may have actually acquired
lobha in a previous life, but for whatever reasons, they did not perfect their sädhana and
achieve bhäva in that previous life, so in this life that same greed eventually becomes
awakened in them even before they have taken shelter of a rägänugä guru.
Thus it is abundantly clear that the qualification for entering the path of rägänugä-bhakti is
mercy alone, in the form of lobha, bestowed by Krsna or one of His rasika devotees. No other
qualifications are given by any of the äcäryas we are studying, and all of them are in
agreement about lobha. Visvanatha continues his discussion on lobha in Raga-vartmacandrika,
confirming that one may enter the path of raganuga-bhakti even from the beginning
stage of accepting a guru:
Lord Krsna himself describes in Srimad Bhagavatam 11.14.26, how the devotee on the path of
greed advances and becomes more purified by the day, from the initial stage of surrender to the
feet of a guru up to the point in which he directly attains the Lord:
“The more one’s mind gets purified by hearing and chanting of My beautiful pastimes, the more
one is able to discern the subtle reality of the self, just as the eye is better able to perceive subtle
things when it is treated with medicinal ointment.” RVC, 1.8
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Visvanatha then describes how the sadhaka motivated by greed receives knowledge and
makes progress on the path:
When this greed has appeared in the heart, one becomes enlightened in different ways. Uddhava
says in Srimad Bhagavatam, 11.29.6: “Krsna reveals Himself through the äcärya (spiritual
master) or through the agency of the Supersoul.”
Thus, some devotees attain knowledge about the moods of Krsna and His Vraja associates from the
mouth of a guru, some from the mouth of a learned raganuga devotee, and some, whose hearts
have been purified by the practice of devotional service, will have this knowledge directly revealed
to them from within their hearts. They advance in great transcendental bliss, just as one sees a
lusty man enjoying great pleasure when his desires are fulfilled. RVC, 1.9
Once entering the path of rägänugä-bhakti, many other factors come into play, as we will
soon learn, but lobha always remains the underlying powerful force for progress on this path,
and even continues in after reaching prema, as we heard initially from Sanatana Gosvami.
Spiritual Lobha is ultimately Krsna's mercy, and the more you take advantage of its potency,
the more you get.
Visvanatha Cakravarti explains the ultimate potency of lobha in Raga-vartma-candrika:
In the Ujjvala-nilamani it is said that, “those who are especially attracted to the mood of the
Vraja-vasis and thus perform rägänugä-bhakti, will attain that abundance of eagerness that is
needed for performing rägänugä-bhajana and will take birth in Vraja in groups of one, two or
three at the same time.” Here the word anuragaugha means “that eagerness that makes one
qualified for doing rägänugä-bhajana“. RVC, 2.7
And finally, confirmation about the importance of lobha and laulyam comes from Ramananda
Raya, who made this emphatic statement to Sri Caitanya Mahaprabhu about greed, when he
began his discussions about rägänuga-bhakti in Caitanya-caritamrita:
Pure devotional service in Krsna consciousness (krsna-bhakti-rasa-bhavita) cannot be had even by
pious activity in hundreds and thousands of lives. It can be attained only by paying one price – that
is, intense greed (laulyam) to obtain it. If it is available somewhere, one must purchase it without
delay. CC, 2.8.70
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Vaidhé-bhakti and rägänugä-bhakti [9.1.12]
Bhakti in general implies love and service to God in a deeply devotional mood. Raganugabhakti
in particular implies a deep attachment and attraction to Krsna in an intimate,
personal, loving mood, following the bhavas of the Vraja-vasis. Raganuga-bhakti facilitates all
of this by its processes, both external and internal.
Sri Caitanya Mahaprabhu revealed the principles and essence of rägänugä-sadhana-bhakti by
His personal example. This was one of the primary reasons for His appearance. He certainly
explained vaidhé-bhakti in detail, but by His personal example He did not teach vaidhé-bhakti
as the primary path to Krsna prema. He played the part of a raganuga-bhakta.
Rupa Gosvami's Bhakti-rasamrita-sindhu is the definitive book of essential knowledge
regarding bhakti, as taught to him directly by Sri Caitanya Mahaprabhu. In their writings, all
of the äcäryas have discussed in detail the differences between vaidhé-bhakti and rägänugäbhakti,
as delineated by Rupa Gosvami.
Most Gaudiya Vaiñëavas are generally aware of these differences, but as usual there are
numerous aspects of these two paths that are not clearly understood by many devotees. In
this section, we will examine those differences, as well as the motivations and qualifications
for practicing each path. Understanding these differences is of critical importance for aspiring
Vaisnavas.
Bhakti-rasamrita-sindhu explains both vaidhé-bhakti and rägänugä-bhakti, but the book's main
focus is clearly on rägänugä-bhakti. Rupa sets forth the essential regulations and principles
(angas) of vaidhé-bhakti, but he focuses on rägänugä-bhakti and its fruits, since rägänugäbhakti
is the only means to attain prema-bhakti-rasa in the eternal Vraja pastimes with Krsna.
Rupa compares the two paths to start this discussion:
Some persons call vaidhé-bhakti the path of rules (maryada-marga), since it is bound by strong
limitation of the rules mentioned in the scriptures. BRS, 1.2.269
Visvanatha Cakravarti's commentary:
If the rules spoken in the scriptures are prominent in one's devotional process, that immediately
becomes the cause for performing bhakti. This vaidhé-bhakti, filled with rules, is called maryadamarga,
by some people.
Rupa continues:
Rägänugä-bhakti is defined as that bhakti which follows after the rägätmikä-bhakti found
distinctively in the inhabitants of Vraja. BRS, 1.2.270
Visvanatha Cakravarti's commentary:
That is called rägänugä-bhakti which follows after the rägätmikä-bhakti which manifests
distinctively in the inhabitants of Vraja.
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[Author's Note: It has been discovered that in the original printed version of Srila
Prabhupada's Nectar of Devotion, in the chapter on rägänuga-bhakti, there were editing errors
in the first few pages which have now been corrected. In the original version, the bhakti of
the vraja-väsés was identified as rägänuga-bhakti and the path to follow them was called
rägätmikä-bhakti. This of course, is exactly the opposite, as we just read above – the vrajaväsés
have rägätmikä-bhakti and to attain that same type of bhakti, one must follow the path of
rägänuga-bhakti.]
By executing vaidhé-sädhana-bhakti one can attain a relationship with Krsna/Visnu in
Vaikuntha, Mathura or Dvaraka, but by vaidhé-bhakti alone one cannot gain entrance to
Goloka Vrindavana. This is confirmed repeatedly in the teachings of Jiva Gosvami, Visvanatha
Cakravarti, Bhaktivinoda Öhäkura and other acaryas as we will see further on.
This is the first key point to understand: rägänugä-bhakti impelled by intense greed (lobha) is
the only means to enter Goloka in one of the four primary rasas with Krsna – dasya, sakhya,
vatsalya and madhurya. There is no other method. Vaidhé-bhakti cannot take you there.
Visvanatha Cakravarti explains this in Räga-vartma-candrika:
When one is greedy after madhurya bhäva, but one holds onto the vidhi-marga, one attains the
position of an associate of Satyabhama in Dvaraka’s svakiya-rasa, knowing that Rädhä and
Satyabhama are one. This is a blend of aishvarya jnana and madhurya jnana.
And when one worships solely on the path of räga, one attains pure madhurya and the position of
an associate of Srimati Rädhärani in Vrindavana’s parakiya bhäva. RVC, 2.6
In Adi-lila of Caitanya-caritamrita, Krsnadasa Kaviraja Gosvami reveals Krsna's mind
regarding His desire to appear as Sri Caitanya Mahaprabhu:
"Everywhere in the world people worship Me according to scriptural injunctions (vidhi-bhakti).
But simply by following such regulative principles (vidhi-bhakti) one cannot attain the loving
sentiments of the devotees in Vrajabhumi. CC, 1.3.15
"Knowing My opulences, the whole world looks upon Me with awe and veneration. But devotion
made feeble by such reverence does not attract Me. CC, 1.3.16
"By performing such regulated devotional service (vidhi-bhajana) in awe and veneration, one may
go to Vaikuntha and attain the four kinds of liberation. CC, 1.3.17
In Madhya-lila of Caitanya-caritamrita, Ramananda Raya explains this in more detail to Sri
Caitanya Mahaprabhu:
The word, anghri-padma-sudha, means, "associating intimately with Krsna." One can attain such
perfection only by spontaneous love of God (räga-marga). One cannot obtain Krsna in Goloka
Vrndavana simply by serving Him according to regulative principles (vidhi-marga). CC, 2.8.226
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Therefore one should accept the mood of the gopis and meditate on the pastimes of Sri Rädhä and
Krsna both night and day. CC, 2.8.228
One should meditate on one’s mentally conceived spiritual body (siddha-deha) and use it to serve
Rädhä and Krsna. By doing so, one will attain the direct association of Their lotus feet. CC,
2.8.229
If one does not follow in the footsteps of the gopis and remains absorbed in the consciousness of the
Lord’s majesty, he cannot attain the service of the lotus feet of the son of Nanda Maharaj, even
though he may be engaged in devotional service. CC, 2.8.230
In his Bhakti-sandarbha, Jiva Gosvami compares vaidhé and rägänugä after explaining that
rägänugä does not depend on scriptural injunctions. Here are some highlights:
…Therefore, vaidhé-bhakti is weak because it depends on scriptural injunctions, whereas
rägänugä is very powerful being propelled independently. Therefore, when rägänugä appears, it is
marked by an absence of taste for anything unrelated to bhakti.
…Because rägänugä is independent of any injunctions, the dasya and sakhya of rägänugä are
different from the dasya and sakhya of vaidhé.
…Therefore, in rägänugä, the system prescribed for vaidhé-bhakti is not strictly followed, but only
the methodology that relates to the rägätmikä associates of the Lord. BS, Anuccheda 310
…So because it is specifically the adoption of rägänugä worship that quickly leads to this
absorption in Him, Krsna has not spoken about vaidhi worship in regard to Himself in the eleventh
canto of Srimad-Bhagavatam, rather, the discussion of vaidhi there relates only to His four-armed
feature. BS, Anuccheda 325
Not only are the destinations of both paths different, but as Visvanatha Cakravarti and Jiva
Gosvami both mentioned above, the dasya, sakhya and madhurya rasas attained through
rägänugä are different from that of vaidhé, meaning they each foster different moods of bhäva
and prema for Krsna. Although the primary angas (hearing, chanting, etc) and the stages of
development are the same for both rägänugä and vaidhé, the results are different. This is also
confirmed in Bhakti-rasamrita-sindhu:
Bhava, arising from absorption in sädhana, will be discussed first: Bhava arising from sädhana
has two types: arising from vaidhé-sädhana, and arising from rägänugä-sädhana. Absorption in
sädhana (niñöhä) produces ruci, then äsakti, and then rati or bhäva for the Lord. BRS, 1.3.7-8
Visvanatha Cakravarti's commentary:
Bhava may arise by vaidhé-sädhana or rägänugä-sädhana. This gives rise to two varieties of
bhäva. "sädhana gives rise to niñöhä. Without developing ruci, and then äsakti, how will bhäva
arise?" This verse answers by saying that one must go through those stages.
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All of the descriptions in Bhakti-rasamrita-sindhu of the four primary Vraja rasas, ie: dasya,
sakhya, vatsalya, and madhurya, along with the different types of bhävas that arise within
Vraja rati and prema, apply exclusively to that which is attained by rägänugä-bhakti, not
vaidhé-bhakti. No such detailed descriptions are given for vaidhi-bhaktas, although there is an
occasional mention of Krsna's rasas with his queens and associates in Dvaraka and Mathura.
The commonly held notion that everyone must first engage in vaidhé-bhakti and then
graduate to rägänugä-bhakti is not always true. Although it may often be the case, it is
definitely not a mandatory sequential process, and the transition from vaidhé to rägänugä does
not always take place either.
It all depends on one's heart and mindset, which is either a fear-based strict attachment to
rules and regulations or a natural attraction and attachment to Krsna and His pastimes in
Vraja. Vaidhé-bhakti is suitable for those who don't yet have a spontaneous attraction to join
Krsna in His Vraja lila, along with a natural taste for bhakti.
Jiva Gosvami explains this in Bhakti-sandarbha:
O King, having taken to the path [of devotion], a person is never deviated. Even if he were to run
along the path with eyes closed, he would neither slip nor fall. SB, 11.2.35
By this principle it is understood that the path consisting of rules and regulations has been created
in order to facilitate proper entry upon the path of perfection by initiating some form of practice,
as well as to lead the mind gradually to the point of absorption in devotion.
…The rules and regulations are not created for one who is naturally drawn to devotion, because
by taste alone, such a person will be absorbed in the specific manner of rägätmikä devotion, which
captivates the Lord. BS, Anuccheda 312
If one initially has the mindset for vaidhé-bhakti and by the mercy of Krsna or a rasika
Vaiñëava obtains lobha for associating with Krsna in His Vraja lélä, following after one of His
associates, then one becomes qualified for rägänugä-bhakti. Otherwise, if one remains on the
path of vaidhi-bhakti, one must follow the rules and regulations until attaining bhava.
Rupa Gosvami and his commentators explain:
Those qualified for vaidhé-bhakti are dependent on the rules of scripture and favorable use of logic
until the appearance of bhäva-bhakti. BRS, 1.2.293
From Jiva Gosvami's commentary:
Because of following after the rägätmikäs, those practicing rägänugä-bhakti practice bhakti with
no limitations. That means that there is no specific rule concerning the time at which they will give
up dependence on the rules of scripture. Is there a limit to how long those practicing vaidhé-bhakti
should depend on the rules? This verse answers. Bhäva here means rati or the stage of bhävabhakti
after sädhana-bhakti.
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From Visvanatha Cakravarti's commentary:
In performing sädhana-bhakti, the vaidhé-bhakti practitioner will depend on scriptural injunctions
and favorable use of logic until the appearance of rati (bhäva). After the appearance of rati, he no
longer depends on these things.
However, as soon as the greed manifests in a person (for attaining a bhäva similar to that of the
vraja-väsés), and he develops an inclination for räga-bhakti, the practitioner of rägänugä-bhakti
does not depend any longer on scriptural rules and logic. Thus, it is greatly superior.
However, wherever that greed has appeared, it is understood that the person must have studied the
scriptures in order to attain that greed. It is also necessary to study the scriptures in order to
understand the proper sädhana for rägänugä-bhakti.
Although a rägänugä-sadhaka is externally engaged in activities of sädhana that are similar to
a vaidhé-sadhaka, they are not thinking or acting the same way internally – their bhajana is
very different. Rägänugä-sadhakas only accept those angas of vaidhé that are compatible with
their desired rasa and bhävas, and all others are ignored. They are not obligated by any
mandate to follow every single anga of vaidhé-bhakti.
Bhaktivinoda Öhäkura explains this in Caitanya-çikñämrta:
Just as in vaidhé-bhakti the rules of naitika dharma mature and change shape, so also in
rägänugä-bhakti the rules of vaidhé-bhakti change slightly in emotional content and display some
independent qualities. In some circumstances the rules change slightly, and in other cases, they
transform entirely. This will be apparent from observing the conduct of the devotee. These changes
do not arise from scripture, but according to the taste of the individual, and thus examples are
hard to give. Examples can only be given for vaidhé-bhakti. CS, Chapter 4, Page [?]
Visvanatha Cakravarti elaborates on this in Raga-vartma-candrika:
All other limbs of devotional practice are attained through the practice of hearing and chanting.
Without hearing and chanting one’s following in the footsteps of the people of Vraja will remain
fruitless. This was said by the learned sages after elaborate consideration. One should only
practice those limbs that are favorable to one’s own devotional mood and not those that are
opposed to it. RVC, 1.11
There are also specific internal processes (bhajana) that the rägänugä-sadhaka engages in, and
those will be discussed in detail in Chapter 5. Rupa Gosvami mentions no similar or
alternative internal processes for vaidhé-sädhana. Neither do the other äcäryas.
The motivations for vaidhé-bhakti are primarily based on strictly and diligently following the
scriptural injunctions, and thus one feels that they are being a "staunch devotee." This often
includes being very attached to the external performance of sadhana and an innate fear of not
following them. There often tends to be more focus on the rules and regulations than on the
goal, usually due to an understanding that if one follows the rules diligently, one will be
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rewarded by Krsna's mercy. Sometimes there is a mentality of more is better, ie: quantity of
sadhana versus quality.
The motivation for rägänugä-bhakti is quite simply a strong attraction and desire to join
Krsna's lélä as an eternal associate, in one of the four primary relationships (rasas). In the
beginning, the attraction and desire are not so strong, mature, or refined, due to lack of
knowledge and depth of realization regarding Krsna and all related confidential details. As
one's knowledge, understanding and realizations expand over time, one's desires and
attraction will also intensify accordingly, providing the necessary impetus for making steady
progress.
When one is blessed with spiritual greed (lobha) by Krsna or an advanced rasika Vaiñëava,
one's progress will accelerate exponentially, as this intense desire or longing is the primary
propelling force that immerses one deeper into hearing, chanting and especially
remembering. Lobha will be discussed in detail in the sixth section in this chapter.
There is however, an interim stage as well. If a sadhaka does not have the mindset of a vaidhébhakta,
and has a basic natural attraction to Krsna, but has not yet been blessed with spiritual
greed, they can still engage in the external sadhana of vaidhé-bhakti, and continue to cultivate
their budding attraction to Krsna, while praying to be blessed with the benediction of
spiritual greed.
Jiva Gosvami explains this in Bhakti-sandarbha:
The path of rägänugä-bhakti is honored simply by feeling special regard for the rägätmikä
associates of Lord Krsna. Yet, a person in whom such ruci as defined above has not yet sprouted
(ajata-ruci) should still execute rägänugä-bhakti combined with the practices of vaidhé-bhakti.
Those who have acquired this ruci (jata-ruci) and are respected within a larger social framework
should also execute rägänugä mixed with vaidhé in order to set an ideal for others. In this mixture,
vaidhé should be performed as far as possible so that it becomes one in nature with rägänugä. BS,
Anuccheda 312
Now that we have established the essential differences between vaidhé-bhakti and rägänugabhakti,
we'll examine räga and lobha in more detail in the sections that follow. Rägänugabhajana
will be examined in great detail in Chapter 5, but we will cover some of its concepts
in this chapter.
We'll end this section with a passage from Bhaktivinoda Öhäkura's Jaiva-Dharma,
summarizing the glories of rägänugä-bhakti, followed by an eye-opening perspective from Jiva
Gosvami about the power of absorption in Krsna:
Vrajanätha: Please explain the glories of rägänugä-bhakti.
Bäbäjé: Rägänugä-bhakti very quickly bestows that fruit which one cannot obtain even by
observing the aìgas of vaidhé-bhakti with firm faith (niñöhä) for a long time. Devotion on the
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vaidhé-märga is weak, because it depends on rules and regulations; whereas rägänugä-bhakti is
naturally strong, because it is completely independent.
When one adopts the spiritual conception of following in the footsteps of a loving resident of Vraja,
räga is awakened, which always involves following the process of çravaëam, kértanam, smaraëam,
päda-sevanam, arcanam, vandanam and ätmanivedanam. Ruci for following in the footsteps of the
vraja-väsés is only awakened in those whose hearts are nirguëa (beyond material attributes). This
is why the greed for rägänugä-bhakti is supremely rare and the root of supreme auspiciousness.
JD, Chapter 21, Pages 505-506
From Jiva Gosvami's Bhakti-sandarbha:
Absorption even through enmity surpasses vaidhi
Thus, the result of all these [being absorbed in different unfavorable moods mentioned previously]
is absorption in the Lord. This being the case, even vaidhi-bhakti is not as effective as enmity –
which is otherwise reprehensible – when applied on the path of spontaneous affection, to quickly
bring about the state of absorption in the Lord. This is stated by Sri Narada:
The absorption in the Lord that a mortal being can reach through unobstructed enmity cannot be
attained by bhakti-yoga. This is my definite opinion. SB, 7.1.26
The compound vairanubandhena, “through enmity," also implies, “through fear." The absorption
in the Lord that one can achieve through feelings such as enmity and fear cannot be attained as
quickly merely by carrying out the injunctions of devotion out of a sense of duty (vaidhi-bhakti).
BS, Anuccheda 318
The different types of raganuga-bhakti [8.31.12]
[coming soon]
Rägänugä-sadhana and bhajana [8.31.12]
In this section we'll review the fundamental guiding principles of sadhana and bhajana in
raganuga-bhakti. The specific details of the internal processes of raganuga-bhajana as it relates
to the gradual realization of one's eternal identity will be discussed and analyzed thoroughly
in Chapter 5.
We'll begin this section with a succinct summary of the process of raganuga-bhakti by
Bhaktivinoda Thakura from Jaiva-Dharma:
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Vrajanätha: What is the process of rägänugä-bhakti?
Bäbäjé: The sädhaka who has developed greed towards the beautiful service mood (sevä) of a
particular vraja-väsé always remembers and meditates on his sevä to that personality. He is
absorbed in the mutual pastimes of his beloved Çré Kåñëa with that vraja-väsé, and he constantly
resides in Vraja, either physically or within the mind, having a greed to obtain his or her bhäva.
He follows that vraja-väsé’s example, and always renders sevä in two ways: Externally, he serves
as a practicing sädhaka; and internally he renders sevä with the bhävas of his siddha-deha. This is
the process of rägänugä-bhakti. JD, Chapter 21, Page 505
Our analysis of raganuga-sadhana and bhajana is done in the context of the above
understanding. In other words, all raganuga-sadhana and bhajana is designed to facilitate
one's remembrance and focus on the above stated reality, which ultimately becomes one's
eternal life as we will see.
A thorough review of the acaryas' books used for our study, reveals that out of all the angas
of sadhana-bhakti, raganuga-sadhakas tend to focus primarily on sravanam, kirtanam,
smaranam and arcanam. In this section we'll explore those particular angas as applied to
raganuga-sadhana and bhajana in our stated context.
In the section above, Vaidhi-bhakti and rägänugä-bhakti, we heard from Visvanatha
Cakravarti in his commentary on Bhakti-rasamrta-sindhu, 1.2.293:
However, as soon as the greed manifests in a person (for attaining a bhäva similar to that of the
vraja-väsés), and he develops an inclination for räga-bhakti, the practitioner of rägänugä-bhakti
does not depend any longer on scriptural rules and logic. Thus, it is greatly superior [than vaidhibhakti].
However, wherever that greed has appeared, it is understood that the person must have studied the
scriptures in order to attain that greed. It is also necessary to study the scriptures in order to
understand the proper sädhana for rägänugä-bhakti.
If rägänugä-sädhakas are not bound by strict rules and regulations, but still have to study the
sastras, what methodology do they use to determine which angas of sädhana to follow, and
how exactly do they incorporate them? Visvanatha Cakravarti provides us with the full
details in Räga-vartma-candrika:
The scriptures show five kinds of devotional practices to make it clear which limbs of bhakti are to
be practiced in rägänugä-bhakti, what they are like, what is their actual nature, what is to be done
and what is not to be done.
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They are those which are:
(1) filled with one's desired mood (bhäva)
(2) related to one's desired mood
(3) favorable to one's desired mood
(4) not opposed to one's desired mood
(5) opposed to one's desired mood
Of them, some are both the practice (sädhana) and the goal (sadhya) (the only difference being
that the former are in an unripe state, and the latter are ripe), some are the direct cause of
attaining the goal (prema), some are the indirect cause, some are helpful, some are harmful, and
some are neutral. All these divisions have been shown. RVC, 1.13
All other limbs of devotional practice are attained through the practice of hearing and chanting.
Without hearing and chanting one’s following in the footsteps of the people of Vraja will remain
fruitless. This was said by the learned sages after elaborate consideration. One should only
practice those limbs that are favorable to one’s own devotional mood and not those that are
opposed to it. RVC, 1.11
The guiding principles given above are the primary filters which rägänugä-sadhakas apply to
personalize and customize their sädhana and bhajan to achieve their desired goals. The
application of these five principles is dynamic and unique to each sadhaka according to their
individual natures and specific stage of advancement. You should arrange your sädhana and
bhajan to suit your own personal tastes and desires in relation to loving and serving Krsna in
Vraja lélä.
Bhaktivinoda Öhäkura's Bhajana-rahasya is an excellent example of personalized rägänugasädhana
and bhajana, and in Raga-vartma-candrika, Visvanatha Cakravarti also gives more
examples of those five kinds of practices for further clarification. It has been written that each
of the Six Gosvamis had their own unique sadhana and bhajana, and they were all very close
associates. They even had their own Deities and temples.
In Brhad-bhagavatamrta, Sanatana Gosvami, discusses refining your sadhana according to
your natural tendencies and personal tastes:
Whatever the devotional method by which a man with true spiritual taste feels satisfaction and
complete joy, that is the method saintly authorities deem most excellent and effective for him. It is
not only the best of methods but the very aim of his endeavor. BB, 2.3.152
Sanatana Gosvami's commentary:
How should we regard the meditation (dhyana) in which a Vaiñëava does not experience the
sensory functions of saìkértana, touching the Lord, and so on, but merely contemplates the Lord’s
form? That style of devotional service should also be accepted as perfect for the devotee who
derives pleasure from it.
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When a devotee feels eager attraction to any of the nine kinds of service, that devotional method
becomes the means for him to quickly fulfill all his desires. Moreover, his practice will gradually
evolve into prema, the final goal of devotional life.
As we read above, once you have developed a spontaneous attraction and intense desire for
your chosen rasa in Vraja lila, you will be naturally inclined to refine your sadhana and
bhajan to be fully compatible with that desired rasa and all of its associated moods and
pastimes.
In his monthly publication, Sri Gaudiya Patrika, Bhaktivinoda Thakura gives Sanatana
Gosvami's conclusion to Hari-bhakti-vilasa about the focused sadhana and bhajana of
raganuga-sadhakas:
Therefore, Srila Sanatana Gosvami has concluded his book Sri Hari-bhakti-vilasa by presenting
the following statements for one-pointed devotees:
Ekantika bhaktas (one-pointed devotees) of Sri Krsna consider sri krsna-smarana and sri krsnakirtana
alone to be the most fulfilling and valued activities. Generally, they do not engage in any
other angas of bhakti besides these two, which they cultivate with great love and affection. Their
eagerness for these angas is so strong that no other activity can captivate their taste.
They develop an intense desire to serve the lotus feet of Sri Krsna in a specific mood. Therefore,
they render service to the lotus feet of Sri Krsna with moods which are favorable to their own rasa,
along with some independence (to give up the injunctions which are unfavorable to their
cultivation).
This alone is their vidhi. The ekantika bhaktas are not bound to follow all the rules and
regulations which have been prescribed by the rsis. The moods of the ekantika bhakta’s inborn,
natural disposition generally remain prominent. This is their glory. SGP, Year 2, Issue 4
We'll now look at the differences between sadhana and bhajana. Bhajana is what goes on
internally while one is engaged in the external activities of sadhana. Sometimes bhajana is
completely internal, as with certain types of smaranam. Bhajana is based on your collective
spiritual desires related to serving Krsna in His eternal lila. As such, although the external
activities of hearing and chanting are the same for vaidhi-bhaktas and rägänugä-bhaktas, they
are very different internally per their individual bhajana.
During his final years of bhajana, Bhaktivinoda Öhäkura wrote Bhajana-rahasya, wherein he
revealed the details of his personal bhajana, something not normally advised by the acaryas.
Narottama dasa Thakur mentions this in Prema-bhakti-candrika:
In the matter of discussing topics pertaining to one's personal bhajana, it is best to not speak such
words here and there. In this regard be careful! The reason is that someone may become angry,
while others may only find fault. So simply offer your pranamas to the feet of all Vaisnavas. PBC,
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Bhaktivinoda Öhäkura's unexpected generosity has provided sadhakas with a template for
bhajana that can be used as a guide to develop their own individual bhajana. It is interesting
to note that, although in Jaiva-Dharma Bhaktivinoda Öhäkura presented many details from
Dhyanacandra Gosvami's bhajan manual, Gaura Govindarcana-smarana-paddhati, in keeping
with the principle that one's raganuga-bhajana is unique and personalized, Bhaktivinoda
developed his own bhajana program rather than simply following someone else's.
In the Introduction to Bhajana-rahasya, Bhaktisiddhanta Sarasvati gives a very insightful and
revealing explanation of the meaning of bhajana:
Çré Bhajana-rahasya is compiled by Çrémad Bhaktivinoda Öhäkura Mahäçaya. He has collected
into the form of a book, several confidential hints from his own method of bhajana to guide sincere
sädhakas who are performing bhajana under his direction. Some years ago, this destitute person
observed him performing bhajana. He was constantly reciting and relishing verses such as the ones
in this book, thus becoming overwhelmed with bhagavat-prema.
For sädhakas whose faith is on the neophyte platform, the system of arcana is provided. Many
people are unable to understand the distinction between arcana and bhajana and therefore use the
word bhajana to refer to arcana. One can practice bhajana by performing the nine kinds of
devotion, navadhä-bhakti (sravanam, kirtanam…).
Because arcana is included within navadhä-bhakti, it is also considered a part of bhajana. There is
a difference between complete bhajana and partial bhajana. Arcana means to worship the deity
with awe and reverence; that is, with knowledge of the Lord’s opulence and by observing etiquette.
It is also arcana to serve Bhagavän with various paraphernalia according to rules and regulations
and with the mundane conception of identifying oneself with the material body.
In viçrambha-sevä, service rendered with intimacy and a sense of possessiveness, the hot rays of
awe and reverence are still apparent to a small degree, but no one can refuse the excellent
sweetness of its cool, pleasant moonbeams. A brief arcana-paddhati has been added as an appendix
to this book.
Within the framework of this book, the secret meaning of bhajana is given in a way that captivates
the heart. In the process of arcana, one remains more or less entangled in one’s relationship with
the gross and subtle body. In the realm of bhajana, however, the sädhaka passes beyond both the
gross and subtle bodies to directly serve Bhagavän.
In Chapter 5, we will fully explore the implications of that last sentence. Although the goal of
all raganuga-sadhakas is an eternal rasa in Vraja lélä, not all raganuga-sadhakas attain the
same exact result. Each individual's desires expressed through their sadhana and bhajana are
unique, and lead to varied results, as explained by Sanatana Gosvami in Brhad-bhagavatamrta:
The disciplines by which devotees in practice can reach Çré Goloka – those very same disciplines
let them see the Lord performing pastimes like those of Gokula, completely satisfied, in Vrajabhumi
in the mortal world. BB, 2.5.172
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Sanatana Gosvami's commentary:
To search out the Lord in Gokula, Gopa-kumära need not go down to the earth, but he does need
to learn the sädhana, the special practices, for attaining Kåñëa’s personal abode. For intimate
associates like Nanda Mahäräja no spiritual practice is needed, because they are eternal Vrajaväsés.
But for everyone else, careful endeavor is required.
On this path, not everyone attains the same level of success. A devotee may develop bhakti to the
point of being able to see Kåñëa but may not be able to see Him busily enjoying the special
pastimes of Våndävana with His intimate devotees.
When more advanced, a Vaiñëava may occasionally see Kåñëa engaging in His Våndävana
pastimes but not displaying the full scope of His blissful enjoyment. And even such a Vaiñëava may
not be fortunate enough to enter Kåñëa’s eternal pastimes and play with Kåñëa in absolute freedom.
The highest perfection of bhakti is rarely achieved.
Now we'll look at another key aspect of the nature of raganuga-sadhana and bhajana. Jiva
Gosvami explains the predominantly internal nature of raganuga-bhakti in Bhakti-sandarbha:
The manner of conducting oneself in raganuga-bhakti is as described by Pingala:
Having full faith in the Lord and being content to live with whatever comes naturally, I shall enjoy
with Him, my husband and my very Self. SB, 11.8.40
The pronoun amunä, "with Him," is used for a person or object that is far away. This indicates an
intention to enjoy with the lover who is present in consciousness, not personally present. Atmanä,
"through the mind," used adverbially, qualifies the verb viharämi, and thus specifies that the
manner of enjoyment is internal.
The verse is to be understood in this way because on the path raganuga, which is inspired by
taste, internal worship through the function of mind plays a prominent role. Furthermore,
Pingala had not yet attained a spiritual form as a sweetheart of the Lord, in which case it is
generally appropriate to perform such service only through the mind. BS, Anuccheda 311
In Raga-vartma-candrika, Visvanatha Cakravarti explains this as well in discussing the
meaning of the following verse from Bhakti-rasamrta-sindhu:
Remembering the Vrndavana form of Krsna and His dear associates who have inclinations for
service similar to one's own, absorbing oneself in hearing topics related to them, one should always
live in Vraja. BRS, 1.2.294
First of all, through the words, “remembering Krsna,” it is indicated that remembrance
(smaranam) is the main item of raganuga-bhakti. Raga is a special feature of the mind. RVC, 1.11
Sri Caitanya Mahaprabhu descended to promote saìkértana as the premiere spiritual process
for this age of Kali, ie: congregational chanting of the Holy Names of Krsna. Therefore, many
devotees say that chanting (kirtanam) is most important and more so than smaranam. In the
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beginning stages of one's devotional life this is certainly the case. However, Sanatana Gosvami
explains in Brhad-bhagavatamrta that there is actually a very special interconnected
relationship between kirtanam and smaranam:
By saìkértana the joy of meditation grows, and by meditation the sweet joy of saìkértana grows.
In our own experience, the two methods fortify one another and are therefore actually one. BB,
2.3.153
Sanatana Gosvami's commentary:
The Vaikuëöha messengers’ own opinion is that both meditation and saìkértana are advantageous.
The two methods support one another, and because one or the other may be more suitable in
different times, places, and circumstances, their mutual dependence should not be a cause of
confusion. Either may be done separately, but neither, in the end, is complete without the other.
Regardless of which serves as the cause and which the effect, the two are essentially non
different.
Here is more insightful information regarding smaranam from Brhad-bhagavatamrta:
If by the force of one’s meditation all the functions of the senses – including saìkértana of the Lord,
physical contact with Him, seeing Him, and so on – become absorbed into the function of the mind,
that meditation may be accepted as better than chanting out loud. BB, 2.3.151
Sanatana Gosvami's commentary:
If a devotee becomes so proficient in dhyäna (meditation on the Lord) that the devotional practices
he earlier performed with his speech, touch, eyes, and other senses become spontaneous activities
of his mind, then of course for that devotee meditation has become the most suitable practice. He
can inwardly continue his çravaëa, kértana, and so on, with or without the participation of his
external senses.
The smaranam being discussed in this section refers to meditating on Krsna's names, forms,
qualities and pastimes that are directly related to one's specific desires for participation in His
eternal lila. The impetus for remembering these things related to Krsna is nourished by
continuously hearing about His lilas, as we discussed in detail in Chapter 2, in the section,
The lila books.
We will explore the five progressive stages of smaranam in more detail in Chapter 5 when we
discuss asta-kaliya-lila-smaranam – meditating on Krsna's pastimes throughout the eight
periods of the day and night. In this conjunction, it's worth repeating this verse and
commentary from Prema-bhakti-candrika:
Remembrance of the Lord's pastimes is the life and soul of the devotee. Remembering the sweet
loving pastimes of Radha and Krsna is the essence of all the processes. This is the goal of life, as
well as the best means of achieving the goal. PBC, 61
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Visvanatha Cakravarti's commentary:
This is the essence of all instructions regarding rules and regulations. The remembrance of the
pastimes of the Lord is the only process for achieving the goal of one's life, relishing the
transcendental [rasas] of the pastimes of Radha and Krsna. There is no higher goal or process
than this. The remembrance of Sri Sri Radha-Krsna's pastimes is the essence of all instructions
given in the scriptures.
The final point for discussion in this section is arcanam – worshipping and serving the Deity.
In the first section of this chapter, The primary elements of sadhana-bhakti and the eight
steps to prema, we summarized the primary components of sadhana-bhakti. Of the last five
most important items, the first one was: having faith and great affection for serving the Deity.
As mentioned above by Bhaktisiddhanta Sarasvati in his Introduction to Bhajana-rahasya,
there are different levels of arcanam according to one's stage of advancement. For raganugasadhakas,
arcanam becomes a very intimate and confidential part of bhajana. Although not
always the case, more often than not, raganuga-sadhakas install Deities in their homes
specifically for such personalized direct worship and service.
This is especially recommended for householder Vaisnavas, who normally have fixed
residences, although these days it seems like most sannyasis also have fixed residences, so
many of them also engage in arcanam with their personal Deities.
In the case of the Six Gosvamis, they established grand public temples for their Deities to
help stimulate the revival of Vrndavana, which was part of the mission given to them by Sri
Caitanya Mahaprabhu. In spite of the scope and grandeur of the worship in their temples, the
Gosvamis worshiped their Deities in a very personal and intimate way. It is said that there are
over 5,000 temples in Vrndavana, and the fact is that most of them are small temples in the
homes of individual Vaisnavas.
This short review of the basic principles and concepts of raganuga-sadhana and bhajana
should clear up any misconceptions that may have confused one's understanding. Raganugabhajana
is a very deep and esoteric subject, and as we have stated, we will explore those
confidential aspects fully in Chapter 5.
Sruti-smrti-puränädi… [8.31.12]
There is a well known verse quoted in Bhakti-rasamrita-sindhu that was often cited by Srila
Prabhupada in conjunction with concocting one's own methods of engaging in bhakti,
without reference and adherence to the various authoritative sastras.
sruti-smrti-puränädi
päncarätriki vidhim vinä
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aikäntiki harer bhaktir
utpätäyaiva kalpate
Even one-pointed devotion to Lord Hari becomes a source of disturbance, if performed without
adhering to the injunctions of the sruti, smrti, Puranas or the Pancaratra. BRS, 1.2.101
As we have heard earlier in this chapter, those who are on the path of raganuga-bhakti do not
strictly follow all of the rules and regulations of sastra as the basis for their sadhana and
bhajana. Many contemporary Vaisnavas are therefore concerned that unqualified devotees
will take up the path of raganuga-bhakti simply because they won't have to "follow any rules
or regulations," and thus they will degrade themselves and raganuga-bhakti into something
easy and cheap.
Here are some highlights from Jiva Gosvami's discussion in Bhakti-sandarbha after quoting
this specific verse. It's a long discussion, so for brevity, we have extracted some key points
without altering the overall intent and substance of his presentation:
…Taking [the above verse and another similar verse] into consideration, how can one attain
perfection through raganuga-bhakti, which is independent of any injunction? This is answered as
follows. Because the Lord's names, virtues and other characteristics are naturally endowed with
their own potencies, bhakti – unlike dharma – is not dependent on injunctions.
…The impelling ordinances of scripture are specifically intended for those who are not inclined
naturally, and the order in which such procedures are meant to be carried out is also prescribed
for them. Such people experience a great deal of confusion and mental agitation, and because of the
absence of taste, they do not understand the nature of ragatmika-bhakti.
…The rules and regulations are not created for one who is naturally drawn to devotion, because
by taste alone such a person will be absorbed in the specific manner of ragatmika devotion, which
captivates the Lord.
…Because natural taste in devotion is extremely rare, if one considers themselves fixed in
exclusive devotion yet is without even reverence for scriptural injunctions, their so-called fixity in
devotion is merely a pretense. Hence, the criticism of exclusive devotion that does not adhere to the
injunctions of scripture, as in the sruti-smrti purana verse cited earlier, is directed towards those
who have not developed a taste for devotion. Such criticism is inappropriate for a devotee who has
acquired taste, as referred to in the verse quoted above (SB, 10.6.36)
…Consequently, it is the disrespect of scripture that is criticized here, not the ignorance of
scripture, because ignorance of scripture has not been considered detrimental, as implied in SB,
11.2.35, quoted above.
Therefore, when it is said that raganuga-sadhakas do not follow the rules and regulations of
scripture, it means that they don't depend on scriptural rules as their motivation and guide to
engage in sadhana-bhakti. It doesn't mean that they reject or disrespect the sastras. Raganugasadhakas
must still examine the sastras to learn the details of raganuga-sadhana and bhajana,
as Visvanatha Cakravarti explains:
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Now, when both the above-mentioned kinds of devotees become inquisitive about how to attain the
mood of Krsna's eternal associates in Vraja, then we see that they are again dependent on
information from the revealed scriptures and logical arguments. The way can only be shown
through the rules set forth by the scriptures and their resultant logical arguments. There is no
other way.
Just like when one is greedy for cow’s milk, one must ask someone who knows about it how to get
that milk, and one is dependent on that person’s instructions. That person will say: “You should
buy a cow”, and will also instruct one how to bring the cow, how to feed it grass and how to milk
it. One does not attain the required knowledge just like that, without being instructed. RVC, 1.7
Because raganuga-bhakti is motivated by a natural taste and spontaneous attraction for a
specific rasa with Krsna, it evolves in a unique way for each practitioner. As we have read,
each sadhaka customizes their sadhana and bhajana according to their personal preferences
and desires, by choosing angas of bhakti that are compatible and inspirational to their desired
goals, all of which should be within the guidelines described by the acaryas.
This personal and customized approach is not at all based on concocting one's own methods,
but rather, following various aspects of the examples set by the acaryas, as well as those
delineated in their writings. Thus there is absolutely no deviation from sastra or the acaryas.
The final conclusion of Jiva Gosvami is that the sruti-smrti-puränädi verse does not apply to
genuinely qualified raganuga-sadhakas.
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