Tag Archive for: RaganugaBhakti

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Gopi Bhava Gives Gopi Body

Mahanidhi Swami

 

To Vyenkatta Bhatta, Sri Chaitanya Mahaprabhu once taught the essence of raganuga bhakti sadhana.

In summary, Mahaprabhu said: 1) worship Vrndavana Sri Krishna with vraja-bhava, the loving moods of the eternal Vrajavasis; 2) perform the bhajana of cultivating gopi-bhava, following the example of the Vraja-gopis;

3) Then you will attain birth in Bhauma Vrndavana with the bhava (that you cultivated), and there receive the siddha-deha of a gopi to eternally serve Sri Krishna in madhurya-rasa.

Let’s examine the verses Sri Caitanya Mahaprabhu spoke to explain these points:

First, Sri Caitanya Deva said one must do bhajana in vraja-bhava, the loving mood of Sri Krishna’s eternal associates in Sri Dhama Vrndavana:
vraja-lokera bhäve yei karaye bhajana
sei jana päya vraje vrajendra-nandana
“Sri Caitanya Deva told Vyenkatta Bhatta, “Anyone who performs bhajana in vraja-bhava (the ecstasy of the Vrajavasis), will attain Vrajendranandana Sri Krishna in Vraja Dhama.” (Cc. 2.9.131)

Sri Caitanya Deva then cited an example from the Puranas to prove His point. Mahaprabhu said that the Personified Vedas adopted the mood of vraja-bhava in their bhajana, following the example of the damsels of Vraja:

çruti-gaëa gopé-gaëera anugata haïä
laïä vrajeçvaré-suta bhaje gopé-bhäva laïä
“The Pesonified Vedas (çruti-gaëas) worshiped Yasodanandana with the feelings of the gopis (gopi-bhava bhajana), and followed in their footsteps (gopi-anugatya).” (Cc. 2.9.133)

After many many years of cultivating gopi-bhava, the loving moods and sentiments of the gopis, the çruti-gaëa attained perfection in their raganuga-sadhana and took birth as gopis in Bhauma Vrndavana during Radha-Krishna’s pastimes.

Mahaprabhu explains this point saying how the Srutis Personified, upon entering Bhauma Vrndavana, attained both the bhava, which they had been cultivating, and a suitable spiritual body (gopi-deha) as a gopi to dance with Gopinatha in the rasa dance.

It is significant that even without knowing or having their siddha-dehas, the personified Vedas performed gopi-bhava vraja-bhajana.

And they received their spiritual bodies (i.e. siddha-deha or gopi-deha) only after leaving their material bodies and taking birth in Bhauma Vrndavana.

bähyäntare gopé-deha vraje yabe päila
sei dehe Krishna-saìge räsa-kréòä kaila
Sri Caitanya Deva said, “The Personified Vedas acquired bodies like those of the gopés (antare: internal bhava; bahya: external form), and took birth in Vrajabhümi. In their gopi bodies they got the association of Sri Krishna in the rasa dance.” (Cc. 2.9.134)
Gopi bhava gives gopi siddha deha ki jai! Jaya Jaya Sri Radhe!

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The Truth of Manjari Sadhana part six

Mahanidhi Swami

 

Vrnda-devi’s asta-kaliya-lila narration to Lord Shiva continued.

Note: The following entries are unedited, presented as it is, downloaded from Net.

Pradosh Lila 8:36-10:48 p.m.

Vrinda said, “O Muniji! There with his father, paternal uncles, their sons, and Baladeva, Krishna eats various kinds of foods like those that are chewed, those that are sucked etc. Even before Krishna entertains a desire, Radhika, through her friends, would send dressed foods to his house.

Hari, praising them, and eating them with his father etc. would, with the bards, go to the assembly hall. The friends (of Radha), that had come there having brought with them many foods, take (from his house) many kinds (of food) given by Yasoda there and also whatever is left over by Krishna.

Having brought all that, they inform Radhika of it. Radha too, along with her group of friends, having eaten it in order and being decorated by her friends, would be (ready) to meet by appointment (her lover i.e. Krishna).

‘From here on there some friend is sent away by me’. Met by her, Radhika, surrounded by her friends, and having put on a dress proper for white (i.e. bright) or black (i.e. dark) night goes to the chamber having divine jewels, near Yamuna.

Krishna also, seeing their curious things, then having heard delightful music from Katyayani, and having properly pleased them with (gifts of) wealth and grains, and propitiated by people, goes with his mother to His sleeping quarters.

Nisha Lila 10:48 p.m. to 3:36 a.m.

When Krishna’s mother departs, Krishna, having eaten, comes here—to the rendezvous—unnoticed and with his beloved. Both Radha-Madhava meet here and play in the groves of trees, with many sports, with Krishna’s dance with the cowherdess, accom-panied with singing and instrumental music and laughter.

Thus having spent two watches and a half of the night in sporting, the two desiring to sleep, enter, unnoticed by female birds, the bower. There, in the solitary place, the two sleep on a charming bed made of flowers and for sport, and are served by their female friends. Thus I have told you the full daily life of Hari. O Narada, even sinners who hear this narration are immediately liberated .” (Padma Purana, patalakhanda cp. 83.91-105) Radha Govinda Yugala’s blissful lilas ki jai! Vrnda-Narada manjari sadhana shiksha ki jai! Jaya Jaya Sri Radhe!

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The Truth of Manjari Sadhana part five

Mahanidhi Swami

 

Vrnda-devi’s asta-kaliya-lila narration to Lord Shiva continued.

Note: The following entries are unedited, presented as it is, downloaded from Net.

Aparahna Lila 3:36-6 p.m.

Vrinda-devi said, “O Naradaji! Then having heard the mutual wordy fight among the särikäs and the parrots, Radha-Madhava, desiring to go home, move out from that place. Having allowed his beloved (to go), Krishna would go to the cows.

Radha, accompanied by the circle of gopis goes to the Sun’s abode (temple). Having gone a little away from there, Hari, again, returning, after having put on the dress of a Brähmaëa, goes to the Sun’s abode. Requested by her friends, Sri Krishna would worship the Sun there, with Vedas (hymns), containing jokes and composed then only. Then the clever ones, having recognised their lover who makes himself known, merge in the ocean of joy, and do not know themselves or other (persons).

Sayana Lila 6-8:36 p.m.

Having thus passed two watches and a half in various sports, Radhe-Shyama go home, and Krishna would go (to the place) of the cows. O sage, Krishna, joining his friends, and taking the cows from all sides, comes playing upon the flute joyfully to Vraja.

Then, all like Nanda and others, so also women and children, hearing the sound of Hari’s flute, and also seeing the sky full of dust (raised) by the cows, give up all their jobs, and being eager to see Krishna go towards him.

Krishna also, joining all the residents of Vraja, on the royal path, at Vraja-gate—wherever they are—(honours all) as before in due order— by means of seeing them, touching them, speaking to them, looking them with a smile, saluting with words and physically the old cowherds, and saluting his parents and Rohini also (in such a way that) the eight parts (of the body touch the ground).

O Narada, so also Krishna’s beloved Radhaji with a modest side glance. Thus very much and properly respected by the residents of Vraja, having sent the cows to the cowstall, Govinda goes, after being request-ed by his parents to his abode with his brother.

Having bathed there, having drunk (milk), having eaten a little, and being allowed by his mother, Krishna, with a desire to milk the cows, again goes to the cowstall. Having milked them, and got them milked, having made some of them drink (water), be, being followed by hundreds of venerable men, Krishna goes home with his father. (Padma Purana, patalakhanda cp. 83.76-90) More part six. Sri Krishna asta-kaliya-lila ki jai! Radha Govinda Yugala ki jai! Jaya Jaya Sri Radhe!

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The Truth of Manjari Sadhana part four

Mahanidhi Swami

 

Vrnda-devi’s asta-kaliya-lila narration to Lord Shiva continued. Note: The following entries are unedited, presented as it is, downloaded from Net.

Madhyahna Lila 10:48 a.m. to 3:36 p.m.

Vrinda-devi said, “O Narada, please hear attentively. Having entered the forest and having played there with his friends for a while, Sri Krishna then gladly sports there, in the forest by means of various pastimes. Then, having deceived all, and surrounded by two or three friends, Sri Krishna, being eager to see his beloved, would gladly go to the rendezvous.

Radha too, who had come home, on seeing Krishna , goes, after deceiving her elders, under the pretext of Sun-worship etc. or for collecting flowers, to the forest with a desire to meet her lover. Thus Radha-Govinda, having, after many efforts, met in the forest, gladly sport there for the (whole) day with various pastimes.

Sometimes Radha-Govinda get upon a swing and are rocked to and fro by their friends. Sometimes, Hari, deceived by the bevies of his beloveds, is seen, searching his flute dropped from his hand, and hidden by his beloved. Sri Krishna, made to laugh by them by means of merriment, remains there.

At times Radha Govinda Yugala the forest endowed with vernal breezes, and sprinkle each other with water (mixed with) sandal, or with water (mixed with) saffron etc., released from syringes, or smear each other with mud. In the same way, the friends also sprinkle them (with water etc.) and Radha-Govinda also sprinkle them.

Then Radha-Govinda, O Narada, being tired due to many pastimes proper for the time in the groves endowed with vernal breezes on all sides, resort, with their attendants, to the root of a tree, and sitting on a divine seat, drink liquor.

O best sage. Then Radha-Govinda, intoxicated due to the liquor, with their eyes closed due to sleep, holding each other’s hands, being under the influence of Cupid’s arrows, and desiring to sport, enter, with their words and mind stumbling on the path. There Radha-Madhava sport like a female elephant and (the male elephant,) the lord of the herd.

All the friends also, intoxicated by wine, and with their eyes troubled by sleep (i.e. drowsy) sleep all around in the charming bowers. Again and again incited by his beloved, Krishna , the lord, would go near all, with a separate body (for each) and simultaneously.

Having satisfied all of them as a lord of elephants satisfies the female elephants, Sri Krishna would, along with his beloved Radharani and with them, go to the lake to sport.

Then Radha-Govinda, with their attendants, sport bet-ween themselves by sprinkling water (on each other). They are adorned with garments, garlands, sandal (-pastes), and also with divine ornaments. O sage, I have there, in a chamber full of divine gems, on the bank of the lake, already arranged fruits and roots.

Hari, having eaten first, and being clasped by his beloved, and being served by two or three (maids) would go to a bed made of flowers. There, being served (by them) with tämbulas, fans and shampooing of his feet, Sri Krishna laughing with them, and remembering his beloved rejoices.

Radhika too, when Hari is asleep, extremely delighted along with her attendants,. having put her heart into him, eats what is left over (by him). Having but eaten a little there, Radha would go to the bed-chamber to see her lover’s face as the female cakora bird sees the moon. The maids there have told (her) about his having chewed the tämbula. Kishori also chews tämbulas and distributes them among her dear friends.

Krishna too, desiring to hear their free mutual talk, though sleepless, covers himself with a piece of cloth,. appearing as if he is asleep. Those too, looking at one another in jest, and getting the hint from somewhere, biting their ton-gues with their teeth, look at one another’s face.

Merged as it were into the ocean of bashfulness, the sakhis do not say anything for a moment. Just after a moment, having removed the piece of cloth from his body, and saying ‘You were really asleep’ they laugh and make Krishna laugh too.

Thus sporting with the sakhis by means (of jokes etc. causing) laughter, and having, for a moment, experienced the pleasure of sleep, Shyama sits upon the seat gladly spread by the manjaris, and Radha-Govinda having mutually staked necklaces, kisses, embraces and garments, play with dice preceded by jocular talk.

Though defeated by his beloved Krishna, saying, ‘I have won’, pro-ceeds to seize Radha’s necklace etc. and is beaten by her. Thus beaten by Radha on his lotus-like face with her hand Krishna, being dejected in his mind, thinks of going. “If, O honourable lady, I am defeated, then accept what is staked (viz.) kisses etc. offered by me.”

On his saying so Kishori would act like that to see the crookedness of his eyebrows and to hear his words of reproach. (Padma Purana, patalakhanda cp. 83.44-75) More part five. Radha-kunda nitya-lila ki jai! Radha Govinda Yugala seva ki jai! Jaya Jaya Sri Radhe!

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The Truth of Manjari Sadhana part three

Mahanidhi Madan Gopal Das

 

This is part of our Padma Purana raganuga sadhana article series. The ancient Vedic pramana titled Padma Purana tells how Narada once came to Vrindavana, and asked Vrinda-devi to tell him about Lord Hari’s daily eight-fold pastimes in Vrindavana, the asta-kaliya-lila.

Since this is a long discussion, we will present it in parts. By reading this, one learns that the Padma Purana is the source book for famous asta-kaliya-lila granthas written by various Gaudiya Vaisnava acharyas in the 15th and 16th century. The famous Krishnaika Kaumudi, Govinda Lilamrta, and Krishna Bhavanamrta base their material on this Puranic authority.

Note: The following entries are unedited, presented as it is downloaded from Net.

Srimati Vrinda-devi said, “O Naradaji, now I will describe Radha-Krishna’s asta-kaliya-lila beginning with nishanta-lila.

Nishanta Lila 3:36-6 am.

O Narada, I shall also tell you the secret since you are a devotee of Krishna. In Vrindavana which is charming and adorned with fifty bowers, in a chamber with divine gems, in an arbour of the desire-yielding tree, Radha Govinda Yugala embracing each other remain (in a) sleeping (position), though later Radha-Govinda are awakened by birds obeying my orders.

Radha-Govinda have obtained great joy due to a close embrace and are afraid of its being disturbed. Radha-Govinda do not at all desire to get up from the bed. Then Radha-Govinda have to get up from their bed when awakened with various notes made on all sides and repeatedly by groups of sarikas and parrots etc.

Seeing Radha-Madhava seated gladly on the bed, the friends enter (the bower) and offer Lila Yugala services appropriate for that time. Then Radha-Madhava, having got up from the bed by the notes of sarikas, overcome with eagerness go to their respective houses.

Pratah Lila 6-8:36 a.m.

In the morning, Krishna, awakened by his mother, quickly gets up, and having with Baladeva brushed his teeth and being allowed by his mother, goes, being surrounded by his friends, to the cowstall.

O brahmana, Radha too, awakened by her friends, gets up from her bed, and having brushed her teeth would then smear her body with unctuous substances. Then Radharani goes to the quandrangular for bath. There Kishori is bathed by her friends.

(Then) Radha goes to the chamber for decoration, and there her friends decorate her with ornaments and various divine fragrant flowers and unguents. Then when, with effort, her friends request her mother-in-law and then Radhika is invited along with her friends by Yasoda to cook good food.

Narada said, “O Vrnda, how is it, O goddess, that Radha is invited by Yasoda to cook food, when there are foremost cooks like Rohini mata?”

Vrnda replied, “I have formerly heard from the mouth of Katyayani that in olden days she was granted a boon by Durvasa. And O great sage the boon was: ‘O respectable lady (Sri Radha), the food which is cooked by you, would be, as a result of my favour, sweet and vying with nectar, and would in the same way promote long life of the eater (of it).’

“Thus Narada, Yasoda, loving her son, every-day calls Radha to her home to cook Krishna’s breakfast. Yashoda is thinking, ‘my son, due to longing for sweet (food), would, (after eating it) live a long life.’

Allowed by her mother-in-law Jatila, Radha, being delighted, would go to the house of Nanda. Going there with the multitude of her friends she cooks there also. Krishna also, having milked the cows and having some others got milked by (other) men, comes home surrounded by his friends at the words (i.e. order) of his father.

Having smear-ed his body with unctuous substances and having had shampoo-ing and after being gladly bathed by servants, Shyama puts on washed garments, a garland, and has his body smeared with sandal.

With his neck and forehead shining due to the hair on his head separated and tied at two places, with the hair redden-ed by the dot on the forehead resembling the moon, and shining, with his hands delightfully glittering with jewelled bracelets, armlets, and bracelets worn on the upper arm, with his chest shining due to a pearl necklace, having put on ear-rings resembl-ing crocodiles.

Sri Krishna, holding the hand of his friend, and being followed by Baladeva, would enter the dining hall, after being again and again called by his mother. Then, surrounded by his friends and brother, making them laugh by means of (anecdotes etc. causing) laughter, and himself laughing with them, Gopala eats various kinds of food.

Having thus eaten (food), having sipped (water), having rested on a cot for a while, and distributing and chewing the tämbüla given by the servants.

Purvahna Lila 8:36-10:48 a.m.

Krishna, having put on the dress of a cowherd, with the flock of cows going ahead of him, followed on the path by all the residents of Vraja with love, having saluted his father and mother, and having sent back properly the host (following him) with a glance, would go to the forest. (Padma Purana, patalakhanda cp. 83.18-44) more in part four. Radha-Krishna asta-kaliya-lila ki jai! Sri Vrnda-devi ki jai! Narada Muni ki jai! Jaya Jaya Sri Radhe!

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The Truth of Manjari Sadhana part two

Mahanidhi Swami

 

Lord Shivaji said, “O Narada, to perform raganuga bhakti sadhana one must meditate as follows:

“The sadhaka should meditate upon his eternal spiritual body as being a charming, beautiful young woman. This sakhi (manjari) knows many crafts and arts. Although the manjari is fit for Shyama’s enjoyment, she will refuse if solicited by Krishna.

 

“The manjari is a follower of Radhika, and she is completely devoted to serving Sri Radha. The manjari loves Radhika even more than Krishna. Throughout the day, the manjari serves to unite the Divine Couple, Radha Govinda. The manjari tastes the topmost bliss in serving Radha and Krishna.

“Thus meditating upon one’s eternal identity in this way, the raganuga sadhaka should meditate and serve Radha-Krishna from the earliest part of the day til late night. “ (Padma Purana, patalakhanda cp. 83.1-11) Manjari svarupa dhyana ki jai! Tasting bliss in serving Radha ki jai! Jaya Jaya Sri Radhe!

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The Truth of Manjari Sadhana part one

Mahanidhi Swami

 

It is a most ancient and scripturally authorized sadhana practice. Manjari svarupa meditation and asta-kaliya-lila smarana are not “concoctions” “newly invented practices” or the kalpana of some Radha-kunda babajis.

 

Unfortunately, although it is the rare gift from the preaching treasurehouse of Sri Krishna Chaitanya Mahaprabhu, some think that manjari bhava upasana, or the meditation upon one’s siddha deha and seva in Radha Govinda Yugala’s daily Vraja pastimes i.e. asta-kaliya lila, is just imagination without basis.

 

The truth is that for qualified bhaktas, the daily meditation upon one’s desired spiritual body i.e. siddha-deha or siddha svarupa is a most powerful and beneficial daily practice of sadhana originating in the ancient Puranas, and stressed in the Gaudiya Vaisnava granthas of the Goswamis like Bhakti Rasamrita Sindhu, Chaitanya Caritamrita, Raga Varma Candrika and Stavavali by  Sripad Dasa Goswamipada.

 

The Padma Purana, one of India’s oldest and most authentic scriptures, contains Lord Shiva’s answer to Narada Muni’s inquiry about how to practice raganuga sadhana bhakti.

 

“Shivaji said, ‘O Naradaji, once I met Sri Krishna in Vrindavana and Bhagavan taught me about Radha and how to attain Her eternal seva. At that time, Sri Krishna said, “’O Rudra, one who takes shelter of us (Radha-Krishna) or only My beloved Radhika and serves Radharani with unswerving devotion, he/she WILL COME TO ME!”’

 

Then Krishnaji said, “O Shiva, you should clearly know that My beloved Radhika is a great ista-devata, surrounded by hundreds and thousands of Her dearest girlfriends, the sakhis. My cows, gopas, gopis and this Vrindavana exist eternally. My Vrindavana is the place of unlimited bliss, so it is called “Ananda-kanda”. If one merely enters Vrajabhumi, they will never take rebirth again. Like Me, Shivaji, you should always live in My Vraja!”

 

Narada replied, “O glorious Mahadeva, I am glad to hear this. Now please tell me how to practice raganuga sadhana.” (Padma Purana, patalakhanda cp. 82.73-88) More in part two.  Ananda kanda Bhagavan Sri Krishna ki jai! Ananda Vrindavana ki jai! Jaya Jaya Sri Radhe!

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Gopi Bhava & Srila Prabhupada

Mahanidhi Swami

Quoting the verse below, which he did 67 times, Srila Prabhupada perfectly explains the mission of Sri Chaitanya Mahaprabhu.

The golden avatar of love divine appeared in this world to preach gopi bhava, and the worship of Radha-Krishna following the example of the Vraja-gopis. Mahaprabhu also taught the worship of Vrindavana, Srimad Bhagavatam and the Vaisnavas.

Srila Prabhupada and all Gaudiya Vaisnavas accept that this one verse contains the entire philosophy (sambandha, adhidheya, prayojana) of Sri Chaitanya Mahaprabhu. It is Krishna consciousness in a nutshell. And every Gaudiya Vaisnava should study, memorize, realize and preach this most important verse written by Srinatha Cakravarti, Sri Advaita Prabhu’s shishya and Mahaprabhu’s direct associate.

Please study the passages below wherein Srila Prabhupada summarizes the mission of Chaitanya Mahaprabhu. People often ask, “What is Krishna Consciousness?” This verse gives the true and complete meaning of “Krishna consciousness” because it contains the sweet essence of our Gaudiya Vaisnava philosophy.

This is what Sri Chaitanya Mahaprabhu came to give, to teach, to taste and to experience. To know the meaning of this verse and to follow it means you are a Gaudiya Vaisnava!

aradhyo bhagavan vrajesa-tanayas, tad-dhama vrindavana,

ramya kacid upasana, vraja-vadhu-vargena ya kalpita,

srimad-bhagavatam pramanam amalam, prema pum-artho mahan

sri-caitanya-mahaprabhor matam idam, tatradarah na parah

Sri Srinatha Cakravarti said, “Nandanandana Sri Krishna is the topmost object of worship, and His abode of Vrindavana is equally worshipable. The young married brides of Vrindavana, the Vraja-gopis, showed the best way to worship Sri Krishna. The most authoritative source of divine revelation is the Srimad Bhagavatam. Krishna prema, pure love of God, is the fifth and ultimate goal (panchama-artha) of human life. This is the essence of the philosophy of Sri Chaitanya Mahaprabhu, so we consider this doctrine to be supreme.”

Srila Prabhupada comments on this most important verse: “Chaitanya Mahaprabhu says, ramya kacid upasana, vraja-vadhu-vargena ya kalpita,’ If you want to learn the process of worshiping and loving Krishna, just try to follow in the footsteps of the Vraja gopis, because their love for Krishna is the highest perfectional love of God; pure love for God.

“Here’s how they loved Krishna. Krishna was a cowherd boy, and Krishna and His friends and cows used to go to the pasturing ground for the whole day. Although gopis were at home and Krishna was miles away in the pasturing ground, the gopis were thinking, ‘Oh, Krishna’s feet are so soft! Now Krishna is walking on the rough ground, and the sharp pebbles are pricking Krishna’s foot soles. So Krishna must be feeling some pain.’

“Thinking in this way, the gopis used to cry. Just see, this is love! When Krishna returned, the gopis did not ask Him, ‘My dear Krishna, what have You brought us from Your pasturing ground? What is in Your pocket? Let us see.’ No! The gopis were simply thinking of how Krishna could be satisfied. The gopis used to dress themselves very nicely and go before Krishna. While dressing they would think, ‘Oh, Krishna will be happy to see me.’

“These are the loving affairs of Krishna and the gopis. Their relationship was so intimate and so unalloyed that Krishna Himself admitted, ‘My dear gopis, it is not in My power to repay you for your love.’ Krishna is the Supreme Personality of Godhead, yet He became bankrupt—Krishna could not repay His debt to the gopis. So the gopis possessed the highest perfection of love for Krishna.

“I am describing the mission of Lord Caitanya. Mahaprabhu is instructing us that the only lovable object is Krishna, the only lovable land is Vrindavana, and the process of loving Krishna is shown by the vivid example of the gopis. There are different stages of devotees, and the gopis are on the highest platform. And among the gopis, the supreme is Radharani. Therefore, nobody can surpass Radharani’s love for Krishna.”(SP: Folio TQE 7c)

Srila Prabhupada: “Lord Caitanya recommends, ‘As Krishna was worshiped by the damsels of Vrajadhama—that is the highest, topmost grade of worship because that was pure love.’ The damsels of Vraja loved Krishna so much, without any return. That’s a sublime thing. So Mahaprabhu recommended, ‘That is the highest form of worship.’”(SP: Folio 660729BG.NY)

Srila Prabhupada ki jai! Jai Jai Sri Radhe!

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Chaitanya Mahaprabhu and Raganuga Bhakti part two

Mahanidhi Swami

In 40 verses of Bhakti-rasamrita-sindhu (1.2.270-309), Srila Rupa Goswamipada defines and describes the sadhana practice of raganuga-bhakti. In this article, we will quote these verses along with supporting verses from other Gaudiya Vaisnava mahajanas to explain the subject.

  1. What is Raganuga-bhakti?

First of all, what does the word raga mean? Literally, raga means passionate attraction and attachment. An ordinary person has a natural attraction and affection for sense objects, and it manifests as an intense desire to contact those objects. The eyes, for example, are spontaneously attracted to beautiful objects and people. When a devotee experiences similar feelings of attraction and affection for Sri Krishna, it is also called raga.

Sri Krishna’s nitya-siddha associates in Vrindavana like Sri Radha, Lalita and Sri Rupa-manjari have a unique type of devotion called ragatmika-bhakti, which is defined as “an intense, love-filled thirst for Sri Krishna which makes them fully absorbed in giving pleasure and satisfaction to Sri Krishna. Raganuga-bhakti is bhakti that follows (anuga) the devotional mood and feelings of these ragatmika devotees.” (Brs. 1.2.270-72)

  1. Two Types of Ragatmika Bhakti

There are two types of ragatmika-bhakti among Sri Krishna’s eternal associates in Vrindavana:

1) Sambandha-rupa, which is inspired by fully identifying oneself as the parent, friend, or servant of Govinda in vatsatya, sakhya or dasya ratis;

2) Kamarupa, which is impelled by conjugal feelings. (Brs. 1.2.273, 288)

III. Kamarupa Ragatmika Bhakti

Kamarupa ragatmika bhakti is, “a particular type of intense madhurya prema bhakti with full and natural absorption in the beloved, which produces an intrinsic thirst for a conjugal relationship with Krishna only for the purpose of giving happiness to Krishna, krishna sukha artha kevalam.” (Brs. 1.2.283, 284)

Sri Jiva Goswamipada tika: “Although Srila Rupa Goswamipada says the Vraja-gopis bhakti is kamarupa bhakti, it is actually kamatmika bhakti.

What is the difference? Kamarupa-bhakti means bhakti, or pure love, prema for Krishna, with conjugal actions only. Whereas, kamatmika-bhakti is conjugal actions along with pure conjugal feelings and emotions; a complete and divine absorption of one’s transcendental body, mind and heart (atmika).”

The Vraja-gopis are the best examples of kamarupa ragatmika devotees. Srila Rupa Goswamipada explains, “Krishna’s priya sakhis in Vrindavana like Sri Radha, Lalita and Vishakha, who are the embodiments of madhurya-prema, serve Sri Krishna due to intense passionate attachment, and thus they forever drink the sweet prema nectar of Krishna’s lotus feet, räga-bandhena kenäpi, taà bhajanto vrajantyamé, aìghri-padma-sudhäù prema, rüpäs tasya priyä janäù.” (Brs. 1.2.281)

In this world of mundane men and women, the word kama commonly means personal desire or lust, which includes actions performed to gratify one’s selfish desires at the expense of another. In relation to Sri Krishna’s divine Vraja-gopis of the transcendental world, however, the word kama actually means intense selfless and self-forgetful love. The gopis’ kama is actually Krishna prema, divine pure love. The cowherd damsels of Vrajabhumi are totally selfless transcendental ladies, possessing immaculately pure minds and hearts. Thus even though the Vraja-gopis express intensely passionate conjugal feelings and actions toward Sri Krishna, they are completely devoid of even a scent of lust or selfish desire. The Vraja-gopis live only to please Shyamasundara.

The Agama sastras rightly say that, “the ‘kama’ of the Vraja-gopis has become famous simply as pristine Krishna prema, premaiva gopa-rämäëäà käma pratham.” (Brs. 1.2.285) And the proof that the gopis’ prema is absolutely pure, perfect and exalted is that the most respected and dearest devotees of Bhagavan Sri Krishna, bhagavata priya, beginning with Uddhava Mahasaya desire to attain it. (Brs. 1.2.286)

  1. Two Types of Raganuga Bhakti Sadhana

Since there are two types of ragatmika-bhakti found in Sri Krishna’s eternal Vrajavasi devotees, there are two paths of bhajana in allegiance to them.

1) Sambandhanuga-bhakti—a type of devotion where a sadhaka constantly identifies with and meditates on his relationship (sambandha) with Sri Krishna as either a parent, friend or servant. (Brs. 1.2.290, 305)

2) Kamanuga-bhakti—a type of devotion where a sadhaka is filled with longing, thirst and eagerness to serve and follow (not imitate) the kamatmika Vraja-gopis like Srimati Radharani, Lalita, Vishakha, Sri Rupa and Rati manjari. (Brs. 1.2.297-298)

Srila Visvanatha Cakravartipada comments, “Kamanuga sadhana bhakti is that bhakti filled with activities that follow in the footsteps of the Vraja-gopis’ actions, which are inspired by their inherent conjugal prema (kama), and that is inspired by the same divine love thirst. Actions are of two kinds, namely mental services (manasi-seva) and physical services performed with the external senses.”

  1. Two Types of Kamanuga Sadhana Bhakti

There are two paths of kamanuga sadhana bhakti for sadhakas following the Vraja-gopis.

1) Sambhoga iccha mayi bhakti

In this devotion, there are two kinds of activities (mental, physical) inspired by the desire for a direct experience of giving conjugal enjoyment to Sri Krishna like the gopi group leaders in Vrindavana, Sri Radha, Lalita or Vishakha.

2) Tat tad bhava iccha atmika bhakti

For raganuga sadhakas this is the main type of bhakti. Here the sadhaka’s very life (atma) is filled with the desire (iccha) to taste the sweet mood of love (bhava) of a particular gopi’s prema like Sri Radha or Sri Rupa or Rati manjari. (Brs. 1.2.299)

VII. Qualification to Start Kamanuga Bhakti

The sadhaka who is deeply desirous and greedy for the bhava or divine loving feelings of Sri Krishna’s kamatmika Vraja-gopis (vraja vasa jana bhava lubdho) is qualified to practice raganuga-bhakti sadhana. (Brs. 1.2.291)

In other words, it means that you are very attracted to the Vraja-gopis and manjaris, and really want to experience their moods and mellow sweet feelings of divine love for Sri Sri Radha and Krishna while serving them with the greatest feelings of submission and dedication. Bhava lubdho means greed to attain gopi-bhava, manjari-bhava. This is the main qualification to practice raganuga-bhakti.

Although Rupa Goswami says raganuga-bhakti starts with divine greed, lobha, Sri Jiva Goswami says it begins with taste, ruchi. “By reading scriptures or hearing from one’s teacher about the ragatmika-bhakti of Sri Krishna eternal associates in Vrindavana one develops a taste [taste is born] for the feelings and sevas of those eternal associates, sastradi srutasu ragatmikaya bhakteh ruchir jayate.”

“Then when one gets taste for the raga of the ragatmika janas of Vraja, even though raga itself has not yet manifested in the sadhaka, one’s heart becomes like a crystal reflecting the moonshine of their raga. Then according to one’s taste, ruchi, for that raga one practices raganuga-bhakti, tadiyam ragam rucyanugacchanti raganuga pravartate.”

“Raganuga-bhakti is impelled only by taste and not by any scriptural injunction, ruchi matra pravrtya vidhi prayukta na.” (Bhakti Sandarbha 310)

What is the proof that I have taste for raganuga-bhakti? Sri Jiva Goswamipada says, “When this taste, ruchi, appears, one then loses his taste and attraction for anything else but raganuga-bhakti, bhakti vyatirekhena ruchitvam.” (Bhakti Sandarbha anu. 310)

The main driving force of raganuga-bhakti is taste, which means you have a liking, fondness for and eager interest in it. Sri Jiva Goswamipada comments, “The path of raganuga-bhakti is inspired by taste, which plays the main, predominant role. And mental worship [manasi-seva of Radha-Krishna] is the main practice, ruchi pradhanasya margasya manah pradhanatvat.” (Bhakti Sandarbh anu. 311)

In summary, to begin raganuga-bhakti one needs both divine greed and taste. One who is intensely greedy to taste the sweet feelings of Sri Krishna’s madhurya-mayi Vraja-gopis is qualified to begin raganuga-bhakti.

VIII. Sacred Greed: How to Get It?

If you appreciate, taste or realize even to some degree the sweetness of the gopis’ prema after hearing/reading (bhava madhurya shrute) scriptures such as Tenth Canto Srimad Bhagavatam, Stavavali, Ujjvala Nilamani, Radha-rasa Sudhanidhi etc., that means that divine greed has appeared.

Srila Rupa Goswamipada says, “When a devotee realizes to some degree and yearns for the sweetness of the mutual feelings of Krishna and His nitya-siddha Vrajavasis by hearing the scriptures, without depending on scriptural injunctions or logical arguments, then one has attained sacred greed.”

tat-tad-bhävädi-mädhurye, çrute dhér yad apekñate,

nätra çästraà na yuktià ca, tal-lobhotpatti-lakñaëaà (Brs. 1.2.292)

VCT: “If after hearing about the Vraja-gopis’ transcendental erotic feelings towards Kåñëa, one thinks: ‘Let me also attain such sweet and selfless loving feelings that means that he has become greedy for this feeling. He does not bother about scriptural injunctions or logical arguments. Such a sadhaka never thinks whether he is qualified or not for this path of raganuga-bhakti.” (Raga Varma Candrika I.5)

In other words, after hearing/reading about the manjaris’ many sevas performed for the pleasure of Radha Govinda and their sweet loving exchanges with Srimati Radhika, one may deeply hanker to taste and experience this wonderful Vraja madhurya-prema. If you do, that means you are greedy for love divine and also a very fortunate devotee.

Mahaprabhu confirms this in his teachings on raganuga-bhakti to Srila Sanatana Goswamipada: “A person is very fortunate if he becomes greedy to attain raga-mayi bhakti after hearing about Sri Krishna’s ragatmika Vraja-gopis, rägamayé-bhaktira haya rägätmikä näma, tähä çuni’ lubdha haya kona bhägyavän.” (Cc. 2.22.152)

We want to comment on Srila Rupa Goswamipada’s phrase quoted above (Brs. 1.2.292), “the raganuga-sadhaka does not depend on scriptural injunctions.” Some devotees mistakenly think this means that raganuga-bhakti is “spontaneous”, so I now I don’t need to read scriptures anymore. This is dead wrong! From the beginning of bhakti to the perfection of prema bhakti, all sadhakas always need to hear, read, study and follow the scriptures in order to establish, nourish, strengthen, enthuse, deepen and perfect their individual bhajana practices.

How does one get “divine greed” to follow the gopis of Vrindavana?

Srila Rupa Goswamipada describes four ways to obtain divine greed for gopi-bhava and the cherished seva of Sri Radha and Her sakhi manjaris.

1) Scriptures:

Reading scriptures or hearing from great devotees describing the sweet feelings and service expertise of Srimati Radharani’s manjaris, bhava madhurya shrute. (Brs. 1.2.292)

What happens is that after hearing/reading about the sweet and playful conjugal feelings displayed by the Vraja-gopis, one begins to think, “I also want to taste and experience this irresistible gopi-bhava of Sri Radha and Her sakhi manjaris.” Thus divine greed has appeared!

2) Lila-katha:

Hear/read about the sweetness of Radha-Krishna’s conjugal pastimes along with Their dear sakhis and manjaris, madhurya lila nishamya. (Brs. 1.2.300)

3) Deity Darshana:

A longing to attain gopi-bhava may also arise from seeing sweet murtis of Radha-Krishna and the gopis, sri murti madhuri prekshya bhava akankshi. (Brs. 1.2.300)

Sri Jiva Goswamipada explains the effect of Thakuraji’s darshana thus, “Even though Sri Rupa Goswami says (Brs. 1.2.239), ‘Don’t look at the Govindaji murti in Vrindavana if you still desire to enjoy society, friendship and love,’ he really means to say, ‘Yes, you must see Govindaji! Then you will experience the delightful sweetness of Krishna’s form and forget everything else.’” Just see the power of the famous bewitching Thakurajis of Vrindavana! Nevertheless, attaining greed for gopi-bhava just by murti darshana is very rare.

Mukunda Goswami (sishya of Srila Krishnadasa Kaviraja) explains, “Srila Rupa Goswamipada says that bhava [gopi-bhava] may awaken in an offense less person (sad dhiyam bhava janmane) just by seeing Sri Krishna’s murti or painting. (Brs. 1.2.238) Even then the deep hankering (lobha/greed) to practice raganuga-bhakti is very rare. It can only be attained by the grace of Krishna or Krishna’s devotee.”

  1. Mercy:

After mentioning the different ways of attaining sacred greed, Srila Rupa Goswamipada concludes his entire discussion on raganuga-bhakti, saying, “It’s only mercy!”

“The only (matra) cause of getting the greed to follow raganuga-bhakti sadhana is the mercy of Krishna and His devotee, kåñëa-tad-bhakta-käruëya-mätra-läbhaika-hetukä.” (Brs. 1.2.309)

Although Srila Rupa Goswamipada says only bhakta karunya, Srila Visvanatha Cakravartipada distinguishes that “tad bhakta”, saying ‘anuragi bhakta krpa’, which means the mercy received from a Vaisnava who is passionately attached to the sweet feelings of Sri Krishna’s nitya-siddha Vrajavasis and following the path of raganuga-bhakti. Since it’s rare to receive mercy directly from Krishna, sacred greed can only be attained by Vaisnava krpa.

Srila Visvanatha Cakravartipada describes two kinds of Vaisnava krpa.

1) Praktana—means mercy received in a past life from a raganuga bhakta manifesting in this life as a natural attraction or “divine greed” to surrender to a raganuga guru and continue one’s practice of raganuga-bhakti.

2) Adhunika—means “new mercy” acquired in the present life after surrendering to a raganuga guru and hearing about Radha-Krishna’s sweet loving pastimes with the Vraja-gopis. Then by the guru’s mercy, greed will awaken within one. (Raga-vartma candrika I.6) Read more in part three.

Raganuga-bhakti ki jai! Jai Jai Sri Radhe!

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Chaitanya Mahaprabhu and Raganuga Bhakti part one

Mahanidhi Swami

There is no doubt that spreading Harinama sankirtana was/is an important part of Mahaprabhu’s mission. “To preach Nama [Sri Krishna’s Holy Names], which is the yuga dharma for Kali-yuga, Sri Krishna has taken a golden complexion and descended as Sri Chaitanya, kali-yuge yuga-dharma namera pracära, tathi lägi péta-varëa caitanyävatära.” (Cc. 1.3.40)

However, Srila Krishnadasa Kaviraja and other Gaudiya acharyas say that the main or primary purpose of Mahaprabhu’s descent was to relish the madhurya-prema of the Vraja-gopis and to propagate raganuga-bhakti. “The primary cause (mula karana) for the descent of Sri Chaitanya was to taste prema rasa and preach raganuga-bhakti to the world, avatara mula karana, prema-rasa-asvadana, raga-marga bhakti loke pracäraëa. (Cc. 1.4.14-15)

Although Mahaprabhu especially came to preach raganuga-bhakti, He personally spoke very little on the subject. Through His empowered followers, however, such as the six Goswamis, and especially Srila Rupa Goswamipada and Srila Raghunatha dasa Goswamipada, Sri Chaitanya did elaborate upon and write about the principles and practices of raganuga sadhana bhakti. Mahaprabhu’s method of teaching raganuga-bhakti resembles that of a charitable and compassionate king desiring to give abundant charity to his subjects. He won’t do it personally, however, but he will engage his trusted ministers to distribute his wealth.

Thus from reading the works of the six Goswamis, especially Srila Rupa Goswamipada and Srila Raghunatha dasa Goswamipada, it is clear that Sri Chaitanya Mahaprabhu appeared in this particular Kali-yuga to teach the kamanuga type of raganuga-bhakti following in the footsteps of the sakhis and manjaris serving Srimati Radharani.

In Bhakti-rasamrita sindhu, Srila Rupa Goswamipada describes two kinds of raganuga-bhakti: 1) Sambandhanuga, which follows the moods and sevas of Sri Krishna’s eternal Vrindavana associates in either servitude, friendship or parental love—dasya, sakhya or vatsalya ratis; and 2) Kamanuga, which follows the moods and sevas of Sri Krishna’s sakhis in madhura-rati like Sri Radha, Lalita, Sri Rupa-Rati manjaris.

Srila Krishnadasa Kaviraja explains, “Mahaprabhu Himself exclusively accepted gopi-bhava in the mood of the lovers of Vrajendrananda Sri Krishna, gopi-bhava prabhu dhariyache ekanta, vrajendra-nandane mane kanta.” (Cc. 1.17.277) If one examines, he will also see that the six Goswamis, Lokanatha and Krishna dasa Kaviraja, Narottama dasa Thakura, Visvanatha Cakravartipada, and all the Gaudiya Vaisnava acharyas, along with their lineages, have also accepted gopi-bhava to serve as manjaris of Sri Radha in Vraja Gokula.

Not only did Sri Chaitanya Mahaprabhu personally accept Vraja gopi-bhava, but His closest associates taught that qualified Gaudiya Vaisnavas should also accept gopi-bhava, meditate upon their siddha dehas and mentally serve Radha-Krishna all day and night. And by doing this type of kamanuga raganuga-bhakti, Mahaprabhu promises that the Gaudiya sadhakas will get the lotus feet of Radha-Krishna. This point is confirmed below:

Through the mouth of Raya Ramananda, Sri Chaitanya taught, “Gaudiya sadhakas should accept gopi-bhava, and day and night think about Radha-Krishna’s pastimes, ataeva gopi-bhava kari angkara, ratri-dina cinte radha-krsnera vihara.” (Cc. 2.8. 228)

Gauranga continued, “Then while meditating upon your siddha deha, you should do seva in those pastimes. By practicing this sadhana [kamanuga raganuga-bhakti], you will get Radha-Krishna’s lotus feet, siddha-dehe cinti’ kare tahanni sevana, sakhi-bhave paya radha krsnera carana!” (Cc. 2.8.229)

One should carefully note here that these verses describe the final stage of raganuga-sadhana, wherein one is fully immersed all day and night in lila-smarana and manasi seva. Nevertheless, even in the beginning stage, a raganuga-sadhaka will also think of Radha-Krishna pastimes, meditate upon his siddha deha and serve the Playful Pair. The purity of the sadhaka’s mind and the sincerity of one’s heart will determine the depth of one’s absorption.

Overview of Vaidhi and Raganuga Bhakti

Before discussing the main topic of kamanuga raganuga bhakti from Srila Rupa Goswamipada’s Bhakti-rasamrita-sindhu, we will give an overview of vaidhi and raganuga-bhakti.

First of all, what is sadhana? Srila Rupa Goswamipada says, “Sadhana means practicing to serve Sri Krishna with the senses to attain the goal of bhava bhakti, kriti sadhya bhavet sadhya, bhava sa sadhanabhidha. (Brs. 1.2.2) There are two types of sadhana, devotion in practice, namely vaidhi and raganuga (Brs. 1.2.5. & (Cc. 2.22.108).

Unfortunately, there are many misconceptions about these two types of sadhana bhakti. Some acharyas say that raganuga-bhakti begins at the stage of nishtha, ruchi or even bhava. However, there is no evidence for this in the Bhakti-rasamrita-sindhu, Bhakti Sandarbha, Madhurya Kadambini or Raga Varma Candrika. Although it is also not true, some acharyas say that raganuga-bhakti comes after the stage of vaidhi sadhana bhakti. This is absolutely wrong! There is no guarantee that a vaidhi sadhaka will automatically be promoted to raganuga-bhakti.

Srila Rupa Goswamipada does not agree with this either. Rather he says, “The only cause of obtaining the greed to begin raganuga-bhakti sadhana is mercy—the compassion of Krishna or His devotee, krishna tad bhakta karunya matra labhaika.” (Brs. 1.2.309) And when and from where will this greed come from?

Srila Rupa Goswamipada answers, “Even ten million lifetimes of following regulative principles [vaidhi-bhakti] will not give you a taste for Krishna bhakti. The only price to attain it is greed! Wherever you can find it, you should buy it immediately, krishna bhakti rasa bhavita matih, kriyatam yadi kuto pi labhyate, tatra laulyam api mulyam ekalam, janma koti sukrtair na labhyate.” (Padyavali 13,14/Cc. 2.8.70)

Where can you find it? You can find it wherever advanced devotees are speaking Radha-Krishna katha. Go there and listen—hear with an eager and submissive mind and heart. Then you will obtain the divine greed to taste pure Krishna bhakti.

At what stage of sadhana bhakti (sadhu sanga, bhajana kriya, anartha nivrtti, etc.) can one begin raganuga-bhakti?

Srila Visvanatha Cakravartipada answers, “Greed to follow the path of raga bhakti begins (arabhya) [ed. or at least can begin] when one surrenders to the Guru, lobho raga vartma vartinam bhaktanam guru-padashraya lakshanam arabhya.” (Raga-vartma-candrika I.8) This means the stage of sadhu-sanga and taking initiation. Later on, Srila Visvanatha Cakravartipada says raganuga-bhakti starts at the stage of anartha-nivrtti which forms the beginning platform of sadhana bhakti along with sadhu sanga and bhajana kriya.

VCT: “Now I will describe how the raganuga-bhakta gradually advances through the stages of anartha-nivrtti to nistha, ruci, and prema, raganuga bhakti majjanasya anartha nivrtti nishtha-ruci.”(Raga-varma candrika II.7)

Thus “old devotees” (praktana krpa patras) will start and continue their practice of raganuga-bhakti sadhana from day one of surrendering to Sri Guru, and new devotees (adhunika krpa patras) will start shortly after surrendering to a raganuga Guru and becoming properly qualified. The terms praktana and adhunika krpa will be discussed shortly.

In other words, one can begin the practice of either vaidhi-sadhana or raganuga-bhakti sadhana at the stage of anartha-nivrtti. The difference between a vaidhi sadhaka and raganuga-sadhaka lies not in personal purity, but in their mood, motivation to serve Krishna, and their greed to taste Krishna bhakti. Read more in part two.

Chaitanya Mahaprabhu ki jai! Raganuga-bhakti ki jai!

Jai Jai Sri Radhe!