Tag Archive for: ISKCONRaganugaBhakti

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ISKCON & Raganuga Bhakti part 4

Mahanidhi Madan Gopal Das

Due to unclear verse translations and purports in Srila Prabhupada’s books like “Nectar of Devotion” and “Sri Chaitanya-caritamrita”, many ISKCON members misunderstand and misrepresent the authorized practice of raganuga-bhakti sadhana.

This post will cite these confusing translations and purports, and give clear explanations of the subject of raganuga-bhakti.

RAGANUGA BHAKTI DOES NOT FOLLOW VAIDHI

It is not a fact that raganuga bhakti comes after the stage of vaidhi sadhana-bhakti.

First of all, what is sadhana bhakti? Sri Rupa Goswamipada says (Bhakti-rasamrita-sindhu 1.2.2, 5): “The goal of bhava bhakti can be attained through practice with the senses (krti). This is called sadhana.” “There are two kinds of sadhana; vaidhi and raganuga.”

Nowhere it is said that raganuga bhakti is a post graduate state of vaidhi bhakti.

Sri Chaitanya-caritamrita (2.22.108) confirms this: “There are two kinds of devotion in practice. One is called vaidhi bhakti and the other raganuga bhakti.”

As one desires to approach Bhagavan Sri Krishna, so Krishna will approach the aspirant: ye -yatha -mam -prapadyante -tams -tathaiva -bhajamyahan (Bhagavad-Gita 4.11). Reflecting on these famous words of the Bhagavad Gita, one can easily understand that varieties of goals are attained in accordance with one’s desires. It is not that all paths lead to the same goal.

Bhakti-rasamrita-sindhu (1.3.7), says, “The paths of vaidhi and raganuga are known to be separate from each other. Engagement in these two forms of practice certainly awakens two distinct varieties of bhava.”

This automatically shows that raganuga bhakti is not per se a post graduate phase of vaidhi bhakti. In the realm of Vraja, the sweet and intimate human-like pastimes of Krishna prevail. Only in such an atmosphere love can attain its pinnacle. Love which is filled with awareness of Krishna’s almighty is of an inferior quality.

As stated by Sri Krishna Himself (Sri Chaitanya-caritamrita 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. But I do not delight in love diluted with prowess.”

It is thus evident that there is a need to deeply reflect on the nature and practice of raganuga-bhakti for anyone who desires to perfect one’s loving faculty in relationship with Krishna. There is no other means for tasting the ambrosial sweetness of the Vraja-pastimes of Krishna!

There is no guarantee that someone who practices vaidhi bhakti is automatically promoted to raganuga bhakti, rather Sri Rupa Goswamipada says in Bhakti-rasamrita-sindhu (1.2.309): “Only by the grace of Krishna and His devotees this path of raganuga bhakti is attained.”

Sri Rupa Goswamipada says in Padyavali:

“Ten million lifetimes of following regulative principles [vaidhi-bhakti] not give you taste for Krishna-bhakti. The only price is greed! Purchase it wherever it is available!”   

It is on sale where the rasika bhaktas speak about Radha-Krishna.

Visvanatha Cakravartipada teaches in Raga Vartma Candrika (1.5): “A candidate never considers whether one is qualified for this path of raganuga bhakti or not.”

DOING BHAJANA IS NOT SELFISH OR ACTING ONLY FOR ONE’S OWN LIBERATION

Srila Prabhupada says, “The word jiva-himsa (envy of other living entities) actually means stopping the preaching of Krishna consciousness. If one stops preaching and simply sits down in a solitary place, he is engaging in material activity.” (Sri Chaitanya-caritamrita (2.12.135 purport)

Srila Prabhupada said: “Bhajananandi is interested for his own welfare…therefore he does not go for preaching work. Sva-vimukti-kama: ‘Let me look after my own affairs.’” (Lecture n S.B.7.9.44, New Delhi, March 26, 1976.)

Comment: To understand what is selfish, one first must understand what is the self. Srimad Bhagavatam (10.14.55) says: “Krishna is the Self of the selves.” In other words, bhajana is done to please Krishna, who is our highest Self, and not to reach personal salvation.

To think that doing bhajana is selfish is superimposing social morality and a material conception of what is the self on absolute surrender to the Objective Absolute. Sri Krishna says, bhajatam -priti -purvakam, “Devotees do My bhajan with love.” (Bhagavad Gita 10.10)

In Sri Chaitanya-caritamrita (2.16.64), Mahaprabhu said, “Do not come to Jagannatha Puri every year, but stay in Bengal and fulfill My desire.”

Srila Prabhupada purport: “In other words, it is a greater fortune to carry out Sri Chaitanya Mahaprabhu’s order than to satisfy one’s senses by seeing Lord Jagannatha. Preaching Caitanya Mahaprabhu’s cult throughout the world is more important than staying in Vrindavan or Jagannaha Puri for one’s own personal satisfaction.

Clarification:  Mahaprabhu did not say in this verse or any other verse that it is sense gratification to see Lord Jagannatha or one stays in the dhama for personal satisfaction. He just said, ‘Don’t come every year to Nilacala. Stay in Bengal and make My desire there a success.’

PREACHING IS NOT A GREATER SERVICE TO KRISHNA THAN CONTEMPLATION (BHAJAN).

This verse from Bhagavad Gita (18.68) is often quoted to prove that one preaching is the dearest to Krishna: “For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me.”

Clarification: This verse contains the words mad bhaktesu, proving that this verse describes having Krishna-katha amongst the devotees, not disturbing of the minds of the ignorant, which is rejected earlier in the Bhagavad Gita (3.29): “Those bewildered by the senses made of prakrti are attached to the actions of the body and senses. But one who knows the atma should not disturb the foolish persons who do not know atma.”

Most people who do bhajan also do some preaching as well anyway, it is rarely purely this way or the other. The fact that bhajan is higher than preaching makes it also less accessible. In other words, preaching is an easier practice than bhajan and therefore it is a more advisable service for the restless and passionate souls of the age of Kali. However, everything is spoiled if the “preacher” claims to be superior to other Vaishnavas by doing this.

Preaching is certainly a great service, but still Sri Ramananda Raya said to Mahaprabhu in Sri Chaitanya-caritamrita (2.8.280): “Your own confidential activity is to relish prema; filling the universe with prema is a concomitant act for You.”

Tamal Krishna told Prabhupāda that one of the symptoms he has noticed about these people [who are reading and discussing Radha-Krishna lila in Vrindavan] is that they don’t go out on sankirtana.

As soon as he said that Srila Prabhupada cut in: “Then everything will be finished. Preaching will be finished.” (Los Angeles, June, 1976)

Comment: From this it is clear that the policy of blocking raganuga bhajan in ISKCON is just meant to serve the preaching organization. Precious manpower will be lost if devotees start doing bhajan. They will not be productive anymore.

RAGANUGA BHAKTI DOES NOT HAMPER A PREACHING MISSION

(Commenting on the last quote above (Los Angeles, June, 1976)

A raganuga sadhaka’s value is a matter of attitude, of quality, not of quantity. Vaidhi bhaktas worship Krishna in awe and reverence and raganuga bhaktas worship Krishna in intimate love.

Raganuga sadhakas are also preaching worldwide, printing and distributing books and lecturing on Krishna consciousness.

The outreach practices of preaching, traveling and training disciples can easily go on side by side with raganuga-bhakti sadhana.

Bhakti-rasamrita-sindhu (1.2.5) says that raganuga is a sadhana, simple!

DOES ONE HAVE TO CROSS DIFFERENT PLANES LIKE GOPA KUMAR IN BRHAD BHAGAVATMRITA and in CHAITANYA CARITAMRITA?

“As one waters the devotional creeper, the seed sprouts, and it gradually grows until it penetrates the walls of this material universe and goes beyond the Viraja River, which divides the spiritual world and the material world. It attains brahma-loka, and then reaches the paravyoma, the spiritual sky, and then reaches the foremost spiritual planet Goloka Vrndavana. Rooted in the heart and watered by sravana-kirtana, the bhakti creeper grows until it attains the shelter of the desire tree of the lotus feet of Krishna in the topmost region of the spiritual sky.” (Sri Chaitanya-caritamrita 2.19.153-4)

Clarification: This going through all the planes is an objective observation, not a personal course, “Higher than this plane is that plane etc.” The Bhakti-rasamrita-sindhu says nothing about each sadhaka having to go through all these phases. This is a description of the ascension of bhakti, not the journey of the individual soul. It is just a general map to show how high Vraja-bhakti goes and IS. 

Is there devotee who first wants to go to heaven, then wants to do yoga, then become a cowherd boy, and then a gopi?

Shastras says there is one direct attainment for each path:

“Through vaidhi-bhakti, one will attain the form of an associate in Vaikuṇṭha. Through raga-bhakti, one will attain Krishna Himself in Vraja.” (Sri Chaitanya-caritamrita 2.24.87) [content courtesy Sri Advaita Dasji]

Raganuga-bhakti ki jai! Jai Jai Sri Radhe!

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ISKCON & Raganuga Bhakti part 3

Mahanidhi Madan Gopal Das

Due to unclear verse translations and purports in Srila Prabhupada’s books like “Nectar of Devotion” and “Sri Chaitanya-caritamrita”, many ISKCON members misunderstand and misrepresent the authorized practice of raganuga-bhakti sadhana.

This post will cite these confusing translations and purports, and give clear explanations of the subject of raganuga-bhakti.

WHAT ABOUT SIDDHA PRANALI?

Srila Prabhupada says, “In this connection, we should be careful about the so-called siddha-pranali. The siddha-pranali process is followed by a class of men who are not very authorized and who have manufactured their own way of devotional service.”

Comment: Does this include Sri Bhaktivinoda Thakura, whom Srila Prabhupada himself has made world-famous as an acarya? Bhaktivinoda personally took siddha-pranali from his guru, Sri Bipin Bihari Goswami, and described it in his books Hari-nama cintamani and Jaiva-dharma.

Srila Prabhupada says, “They imagine that they have become associates of the Lord simply by thinking of themselves like that.”

Clarification:  Yet, this is exactly what the acaryas say. Sri Jiva Goswamipada says in Bhakti Sandarbha 286, “Bhuta-shuddhi means that one meditates on one’s own desired siddha deha which is fit for serving Bhagavan Sri Krishna.”

Sri Krishnadas Kaviraja Goswami says in Sri Chaitanya-caritamrita (2.22.155-6): “Think of your own desired siddha deha as a sadhana.”

In that very same Nectar of Devotion, Sri Rupa Goswamipada says the same thing (Bhakti-rasamrita-sindhu 1.2.295), plus its tikas by Sri Jiva Goswamipada and Visvanatha Cakravartipada.

Narottama Dasa Thakur says, “Whatever siddha deha one thinks of during one’s sadhana is what one attains in siddha stage.” (Prema Bhakti Candrika)

In Saranga-rangada tika of Krishna Karnamrita (3), Sri Krishnadas Kaviraja Goswami says:

raganuga -marge -anutpanna -rati sadhaka -bhaktair -api -svepsita -siddha -deham -manasi -parikalpya

“On the raganuga-path even sadhaka bhaktas who have no bhava [rati] yet can think of one’s own desired siddha deha.” 

Srila Prabhupada says, “The so-called siddha-pranali process is followed by the prakrta-sahajiya, a pseudo sect of so-called Vaishnavas. In the opinion of Rupa Gosvami, such activities are simply disturbances to the standard way of devotional service.”

Comment: Where does Rupa Gosvami say this in Bhakti Rasamrita Sindhu?

Srila Prabhupada: “Sri Rupa Gosvami says that learned acaryas recommend that we follow the regulative principles even after the development of spontaneous love for Krishna.”

CLARIFICATION: Here Srila Prabhupada contradicts himself (see above): “These raganuga devotees do not follow the regulative principles of devotional service very strictly.”

In their tikas to Bhakti-rasamrita-sindhu (1.2.292), both Sri Jiva Goswamipada and Visvanatha Cakravartipada say: “When one has got even a slight feeling [kinchit anubhuti] for the sweet moods of Krishna and His devotees through hearing their descriptions in texts i.e Srimad Bhagavatam describing the ultimate spiritual goal, the raganuga sadhaka no longer waits for the injunctions of scripture or for logical reasons to do so, but simply takes up the raganuga devotional path. This is the characteristic of sacred greed, lobha.”

The words yat kinchit [slight, little] in their tikas prove that the initial lobha, sacred greed, to start raganuga-bhakti is not an all-consuming fire.

NO RULES IN RAGANUGA-BHAKTI?

In Nectar of Devotion, chapter 16 – “Eligibility for Spontaneous Devotional Service”, Srila Prabhupada says: “Persons desiring to follow in the footsteps of such eternal devotees of the Lord as the Vrsnis and Vrindavan denizens are called raganuga devotees, which means that they are trying to attain to the perfection of those devotees. These raganuga devotees do not follow the regulative principles of devotional service very strictly…”

Clarification: This has turned out to be a disastrous statement when preaching to a modern audience. People now think that raganuga bhakti means one need not follow the principles of chastity and restraint. Believe it or not, today there are some who preach that a life of illicit amorous relations, drugs and rock music is raganuga bhakti.

But Sri Rupa Goswamipada never said that raganuga bhakti means one need not follow the rules. Rather, Visvanatha Cakravartipada has written a book, ‘Raga Vartma Candrika’ specially to warn against such a conception.

He ends that book with: “Those who say that raganuga bhakti totally surpasses all scriptural injunctions in all respects have always caused disturbance, are causing disturbance and will cause disturbance.”

WHY ALWAYS GOPI-BHAVA?
“Why it has to be always gopi-bhava, why can’t one become a cowherd boy?”

Sri Chaitanya-caritamrita is the gist of the Gaudiya Vaishnava dharma, the ultimate statement, and it opens with this verse of Sri Rupa Goswamipada, stating the purpose of Sri Chaitanya’s advent:

“May Chaitanya Mahaprabhu who is known as the son of Srimati Saci-devi be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, Mahaprabhu has appeared in the Age of Kali by His causeless mercy to bestow what no avatara has ever offered before: the elevated divine erotic flavor relished by Radha-Krishna [unnatojjvala-rasam]. (Sri Chaitanya-caritamrita 1.1.4)

Sri Chaitanya-caritamrita (1.4.44-45) says: “But if we compare the sentiments in an impartial mood, we find that the conjugal sentiment is superior to all others in sweetness.

“Increasing love is experienced in various tastes, one above another. But that love which has the highest taste in the gradual succession of desire manifests itself in the form of conjugal love.”

The standard songs in the entire Gaudiya Vaishnava Sampradaya, including ISKCON, all point at gopi-bhava and madhura rasa upasana. The “Tulasi-arati” for instance:

ei -nivedana -dharo, sakhira -anugata -koro
seva -adhikara -diye -koro -nija -dasi

“O Tulsi-devi, I submit to you to please make me a follower of the sakhis, and make me your maidservant by giving me to right to serve you.”

And the Gurvastakam (6):

nikunja-yuno -rati-keli-siddhyai
ya -yalibhir -yuktir -apeksaniya
tatrati-daksyad -ati-vallabhasya
vande -guroh -sri-caranaravindam

“The spiritual master is very dear, because he is expert in assisting the gopis, who at different times make different tasteful arrangements for the perfection of Radha-Krishna’s amorous affairs within the groves of Vrindavan. I offer my most humble obeisances unto the lotus feet of such a spiritual master. “

It should be noted that most of the acaryas in ISKCON’s parampara are all manjari maidservants of Radharani in the spiritual realm.

Furthermore, at diksha the Kama-Gayatri is given to all Gaudiya Vaishnava, indicating that Krishna needs to be worshipped as the transcendental Cupid of Vrindavan. How does this fit in with being a cowherd boy, parent or male servant of Krishna? There is also not a single Vaishnava community in the world which practices cowherdboy, parent, or servant rasa. [content courtesy Sri Advaita Dasji]

Raganuga-bhakti ki jai! Jai Jai Sri Radhe!

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ISKCON & Raganuga Bhakti part 2

Mahanidhi Madan Gopal Das

Due to unclear verse translations and purports in Srila Prabhupada’s books like “Nectar of Devotion” and “Sri Chaitanya-caritamrita”, many ISKCON members misunderstand and misrepresent the authorized practice of raganuga-bhakti sadhana.

This post will cite these confusing translations and purports, and give clear explanations of the subject of raganuga-bhakti.

FREEDOM FROM IMPURITY?

Srila Prabhupada’s Nectar of Devotion: “We must always remember, however, that such eagerness to follow in the footsteps of the denizens of Vraja is not possible unless one is freed from material contamination.  In following the regulative principles of devotional service, there is a stage called anartha-nivrtti, which means the disappearance of all material contamination. 

“Sometimes someone is found imitating such devotional love, but factually he is not freed from anarthas or unwanted habits…When one is actually spontaneously attracted to the loving principles of the gopis, there will be found no trace of any mundane contamination in him.”

Clarification: In Raga-vartma-candrika (1.8) however, Visvanatha Cakravartipada explains that lobha, sacred greed, is not a black-and-white matter, that it is either absolute and complete, or there is none. Lobha is not necessarily a burning, all-consuming passion.

Visvanatha Cakravartipada: “It is described that the devotees on the raga-path gradually progress from the initial surrender to the feet of Sri Guru up to the stage of directly attaining the object of their desires.     

‘When the eye is smeared with medicinal ointment, its ability of perception becomes more and more refined, and accordingly it is able to perceive more and more subtle objects. Similarly, according to the degree of the mind’s having become purified by hearing and chanting of My purifying pastimes, all the subtle truths of reality become manifest in the heart of the sadhaka.’ (Srimad Bhagavatam 11.14.26)

“From these words of Sri Krishna, it is known that through sadhana-bhakti the consciousness of the sadhaka becomes more purified every day, and one gradually becomes more and more greedy.”

Srila Prabhupada: “In the stage of devotional service where regulative principles are followed, there is no necessity of discussing this love, for it must develop of itself at a more advanced stage.”

Clarification:  This is not stated by Sri Rupa Goswamipada.

Srila Prabhupada: “Therefore, in the beginning, everyone should strictly follow the regulative principles of devotional service, according to the injunctions of the scriptures and the spiritual master. Only after the stage of liberation from material contamination can one actually aspire to follow in the footsteps of the devotees in Vrindavan.”

Clarification: In Bhakti-rasamrita-sindhu (1.2.5), Sri Rupa Goswamipada says there are two kinds of sadhana, practice with the senses by souls that are still conditioned: vaidhi and raganuga. And nowhere it is said that raganuga bhakti is a post graduate state of vaidhi bhakti, or that it cannot be practiced until after liberation.

Visvanatha Cakravartipada states in his Raga Vartma Candrika (2.7): “Then it will be described how one, who has progressed on the path of raganuga-bhakti through the cessation of the evils (anartha-nivrtti), firmness (nistha), taste (ruci), and attachment (asakti) all the way to the attainment of ecstatic love (prema), will directly come to attain his desired object.”

RAGANUGA-BHAKTI BEGINS AT NISHTHA: TRUE OR FALSE?

Different acharyas following Sri Bhaktisiddhanta Sarasvati claim that raganuga-bhakti sadhana commences at the stage of nistha, ruci or even bhava, but there is not a word of evidence for that in the authorized scriptures on the topic, like Bhakti-rasamrita-sindhu or its commentaries, Bhakti Sandarbha, Madhurya Kadambini or Raga Vartma Candrika.

In his book “Sri Guru Parampara- Bhaktisiddhanta Saraswati Thakur, Heir to the Esoteric Life of Kedaranatha Bhaktivinoda”, Tripurari Swami says that “In Bhakti-sara-pradarshini (his commentary on Bhakti-rasamrita-sindhu), Visvanatha Cakravartipada tells us that in order to practice raganuga bhakti one must have attained the stage of nistha.”

CLARIFICATION: This is the verse referred to above quoted from Visvanatha Cakravartipada:

ragatmikaika -nistha -ye -vrajavasi  -janadayah
tesham -bhavaptaye -lubdho bhaved -atradhikaravan (Bhakti-rasamrita-sindhu 1.2.291):

“This is the definition of the ragatmika bhakti of the nitya siddha Vrajavasis.”

The words eka nistha (exclusively fixed, loyal) has been mistranslated by Tripurari Swami to refer to the adhikaravan, the jiva-candidate, and have been confused for the high stage of bhakti called nistha.

But this verse refers instead to the nitya siddha role models, the Vrajvasis, and means ‘exclusive fixation’ and not the stage of nistha that sadhakas must go through.

THE SIDDHA DEHA

In his translations of Sri Chaitanya-caritamrita (2.8.229; 2.22.155-158) Srila Prabhupada says to meditate on the siddha deha one needs to be ‘self-realized’, while such a word cannot be found in the original verses.

Narottama Dasa Thakur explains that meditation on the siddha deha is a regular sadhana: “Whatever you think of during your sadhana, you will attain in your siddhi-body. These are the ways of raga marga.” (Prema Bhakti Candrika 57)

“The treasure I covet during my sadhana I will receive in my siddha body. The only difference between the two is being ripe and unripe.” (Prema Bhakti Candrika 56)

This means that the difference between the struggling practitioner and the siddha is only in quantity and not in quality.

Mahanidhi Madan Gopal Das: Quality means way of bhajan for new rag bhakta and siddha is same both do Asta Kaliya Lila  smaran and seva in their manjari swarups. But amount of prem and absorption which means quantity is vastly different for siddha and beginner in raga bhakti.

Bhagavad Gita (8.6): “Whatever one contemplates throughout life is what one attains when one leaves the body.”

Srimad Bhagavatam (7.1.27): “The caterpillar imprisoned by a wasp in (its nest on) a wall, and constantly thinking of the latter through intense hate and fear, attains the form of the wasp.”

Bhakti-rasamrita-sindhu (1.2.295): “A person who desires loving attraction to His beloved Sri Krishna in Vraja must serve in allegiance to the Vrajvasis, both in the current practitioner’s body as well as in the spiritual, mentally conceived body, which is fit for serving Sri Krishna, seva -sadhaka -rupena -siddha -rupena -catra -hi.”

Visvanatha Cakravartipada tika: “Mental service must be rendered in the spiritual body, siddha-deha, in allegiance to Sri Radha, Lalita,  Visakha-sakhi, Sri Rupa Manjari and service in the current physical body must be rendered in allegiance to Vraja-people like Sri Rupa and Sanatana.

Srila Prabhupada translates Sri Chaitanya-caritamrita (2.22.154-155) as follows: “There are two processes by which one may execute this raganuga bhakti: external and internal. When self-realized, the advanced devotee externally remains like a neophyte and executes all the shāstric injunctions, especially those concerning hearing and chanting. But within his mind, in his original, purified, self-realized position, he serves Krishna in Vrindavan day and night.”

Clarification: The actual Bengali verse of Sri Chaitanya-caritamrita (2..22.154-155) says: “There are two kinds of devotion in practice — external and internal. In the external practitioner’s body devotional practices of hearing and chanting Krishna’s glories are performed, and internally, in the mentally conceived spiritual body, one renders mental service to Krishna in Vraja day and night.”

The term ‘self-realized’ mentioned in Srila Prabhupada’s translation is not in the original Bengali sloka. Besides, it is a bit too extreme for a description of raganuga-bhakti sadhana because this verse appears in the sadhana bhakti chapter of Bhakti-rasamrita-sindhu. Nevertheless, one indeed needs to be fairly advanced to meditate on one’s siddha deha.

In Bhakti Sandarbha (276), Sri Jiva Goswamipada says, “Smaranam requires a pure heart, smaranam -tu shuddha -antah -karanatam -apeksate.”

All the elaborations of Visvanatha Cakravartipada in Madhurya Kadambini on how far up anarthas persist (up to the stage of prema) are nicely summarized by Sri Rupa Goswamipada in a single verse of Bhakti-rasamrita-sindhu (2.1.276):

“Sadhakas who have developed rati [bhava] for Krishna but have not completely extinguished the anarthas are qualified to see Krishna directly.”

Clarification: This verse obviously refers to subtle anarthas. It also dismisses claims that one is unqualified to meditate, what to speak of realize the spiritual body, while anarthas are still there. [content courtesy Sri Advaita Dasji]

Raganuga-bhakti ki jai! Jai Jai Sri Radhe!

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ISKCON & Raganuga Bhakti part 1

Mahanidhi Madan Gopal Das

Due to unclear verse translations and purports in Srila Prabhupada’s books like “Nectar of Devotion” and “Sri Chaitanya-caritamrita”, many ISKCON members misunderstand and misrepresent the authorized practice of raganuga-bhakti sadhana.

This post will cite these confusing translations and purports, and give clear explanations of the subject of raganuga-bhakti.

WHAT IS RAGATMIKA AND WHAT IS RAGANUGA?

In order to have a clear understanding about raganuga it is important to understand raga and ragatmika. For various reasons these terms have been somewhat conflated and confused in ISKCON.

Bhakti-rasamrita-sindhu (1.2.272) says:

“Raga is complete absorption in one’s beloved ishta-devata. Bhakti that is impelled exclusively by such a thirst is called ragatmika-bhakti.”

“The absorption described above as ragatmika bhakti is only found in Krishna’s eternal associates in Vraja. Raganuga-bhakti is defined as that bhakti which follows after the ragatmika-bhakti which manifests distinctively in the inhabitants of Vraja. (Bhakti-rasamrita-sindhu 1.2.270)

Here are of some of the unclear translations in Nectar of Devotion Ch. 15, entitled “Spontaneous Devotional Service” that have led to much confusion:

“The examples of spontaneous devotional service can be easily seen in Krishna’s direct associates in Vrindavan. The spontaneous dealings of the residents of Vrindavan in relationship with Krishna are called raganuga.”

CLARIFICATION: The proper term here should be ragatmika, rather than raganuga.

In the next paragraph Srila Prabhupada says, “Srila Rupa Goswami has defined raganuga bhakti as spontaneous attraction for something while completely absorbed in thoughts of it.” 

CLARIFICATION: The word here should be raga, not raganuga bhakti.

The terms ragatmika and raganuga have been translated identically and even used interchangeably in Srila Prabhupada’s books.

Thus, it is not surprising that most ISKCON devotees mistakenly think that raganuga-bhakti sadhana is a highly elevated stage of bhakti which is only achieved in a completely purified stage.

DISCREPANCIES BETWEEN Srila Prabhupada’s ‘NECTAR OF DEVOTION’ AND THE TEACHINGS OF THE PREVIOUS ACARYAS:

Srila Prabhupada gives his own definition of rasa in the preface of the Nectar of Devotion: “That force which drives the philanthropist, the householder and the nationalist is called rasa.”

Clarification: This definition of rasa has nothing to do with what Sri Rupa Goswamipada says in Bhakti-rasamrita-sindhu. He says rasa is produced by combining a sthayi bhava, then vibhava, anubhava, sancari bhava and sattvik-bhava.

QUALIFICATION FOR RAGANUGA-BHAKTI

Raganuga bhakti means allegiance to the eternally perfect ragatmika-devotees of Vraja. This is the teaching of Sri Rupa Goswamipada in Bhakti-rasamrita-sindhu (1.2.271-272):

“Before we speak of ragatmika bhakti and raganuga bhakti we must first know what is raga. Raga is that deep natural loving thirst which causes one to become completely absorbed in one’s beloved Thakurji.”

Sri Jiva Goswamipada has defined raga and raganuga as follows (Bhakti Sandarbha 310):  Raga 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 Sri Krishna and one has a deep thirst for Sri Krishna then this is called raga.

When a mere ray of the nectar-moon of such raga falls on the crystal-like hearts of those devotees who only have some taste for a particular raga but do not possess that raga itself yet, then the heart rejoices and as a result of hearing from the scriptures and saints taste will be born within the heart of such a devotee for the devotional expertise of a ragatmika bhakta.

This means that ruci (taste) will be born within the heart when we hear about the loving devotional expertise of a ragatmika 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 raga of a ragatmika Vraja-devotee along with ruci is called raganuga bhakti.”

Both the vaidhi-devotee and the raga-devotee may begin the path of devotion from the stage of anartha nivrtti, cessation of unwanted habits, progressing through the stages that have been described by Sri Rupa Goswamipada in Bhakti-rasamrita-sindhu (1.4.15-16) : adau –shraddha -tatha -sadhu -sango’tha –bhajana -kriya.

The difference between them lies not in personal purity, but in their mood.  Sri Rupa Goswamipada writes in Bhakti-rasamrita-sindhu  (1.2.291): “Those who are anxious (‘greedy’) to attain the mood of the eternal, exclusively fixed-up  ragatmika Vrajavasis are eligible to enter into raganuga-bhakti.”

YOU CAN’T LEARN RAGA BHAKTI FROM BOOKS

One cannot learn vaidhi bhakti from the guru, and then just learn raganuga-bhakti from books because your guru did not teach you raganuga bhakti.

Sri Raghunatha Das Goswamipada  says (Sva-sankalpaprakash-stotra 1):  “How can one enter into the Shyam ocean without having conversed with a devotee whose heart is steeped in love for Radha  [a raganuga-bhakta]?”

Visvanatha Cakravartipada writes in his Raga Vartma Candrika (1.6). “There are two causes for the appearance of sacred greed necessary to practice raganuga-bhakti: The mercy of Bhagavan Sri Krishna or the mercy of an anuragi devotee. There are again two kinds of mercy bestowed by a devotee: praktana and adhunika.

Praktana means mercy bestowed by a raganuga bhakta in a previous life, and adhunika is mercy bestowed in the present birth. The praktana-devotee takes shelter of the lotus feet of a raganuga guru after the sacred greed has arisen in him, the adhunika will get that sacred greed after surrendering to the feet of such a guru.”

[content courtesy Sri Advaita Dasji]

Raganuga-bhakti ki jai! Jai Jai Sri Radhe!