raga-vartma-candrika (2001)

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part 1

PRATHAMAê PRAKÄçAêfirst illumination

text 1

ßr^ r¨pa våk sudhå-svådi cakorebhyo namo namaè

ye£åì kùpå lavair vak£ye råga vartmani candrikåm

ith great humility and veneration, I offerpraòåma again and again to those devotees who,

like cakora birds, are always relishing the nectar of thewords of çr^ R¨pa Gosvåm^. On the strength of just aslight merciful glance from them, I am beginning thisbook, which is like a moonbeam illuminating the path ofspontaneous devotion.

çr^ Candrikå-Cakora-Vùtti

namaè oì vi£òu-pådåya kù£òa-pre£éhåya bh¨taleßr^-ßr^mad-bhakti prajñåna keßava iti nåmine

atimartya-caritråya sva-ßritånåñ ca-pålinej^va-duèkhe sadårttåya ßr^-nåma-prema-dåyine

gauråßraya-vigrahåya kù£òa-kåmaika-cåriòer¨pånuga-pravaråya vinodeti-svar¨piòe

W

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“I offer praòåmas unto my most worshipable holy masterjagad-guru oì vi£òupåda a£éottara-ßata çr^ çr^mad BhaktiPrajñåna Keßava Gosvåm^ Mahåråja, who is very dear toçr^ Kù£òa, who like a parental guardian nurtures with ex-treme divine affection those who take shelter of him,whose heart is always melting with compassion to see thesuffering of the j^vas who have turned away from çr^Kù£òa, who is bestowing upon them ßr^ nåma along withprema, who is the manifestation of the receptacle ofMahåprabhu’s prema, who is the topmost preacher ofprema-bhakti in the line of çr^la R¨pa Gosvåm^, and whosename is Vinoda because he is very skillful in giving pleas-ure (vinoda) to Vinodin^ Rådhikå and to Mahåprabhu.”

ßr^ caitanya mano ’bh^£éaì sthåpitaì yena bh¨talesvayaì r¨paè kadå mahyaì dadåti sva-padåntikam

“When will çr^ R¨pa Gosvåm^, the dear associate of çr^Caitanya Mahåprabhu, bestow upon me the shelter of hislotus feet? He has established in this world the method forobtaining love of Kù£òa, according to the innermost heart’sdesire of çr^ Caitanya Mahåprabhu.”

vairågya-yug bhakti-rasaì prayatnairapåyayan måm anabh^psum andham

kùpåmbudhir yaè para-duèkha-duèkh^sanåtanaì taì prabhum åßrayåmi

“Blinded by ignorance, I was unwilling to drink the nec-tar of bhakti-rasa laced with renunciation, but çr^la Sanå-tana Gosvåm^, being an ocean of mercy who cannot bearseeing the sufferings of others, induced me to drink it.Therefore, I take shelter of çr^la Sanåtana Gosvåm^ as myßik£å-guru.”

3f i r s t i l l u m i nat i o n

våñchå-kalpa-tarubhyas ca kùpå-sindhubhya eva capatitånåì påvanebhyo vai£òavebhyo namo namaè

“I offer praòåmas again and again unto the Vai£òavas, whoare just like desire trees, who are an ocean of mercy, andwho deliver the fallen, conditioned souls.”

namo mahå-vadånyåya kù£òa-prema-pradåya tekù£òåya kù£òa-caitanya-nåmne gaura-tvi£e namaè

“I offer praòåma unto çr^ Kù£òa Caitanya, who is çr^ Kù£òaHimself. Having assumed the golden hue of çr^mat^Rådhikå, He is munificently bestowing that rare gift ofkù£òa-prema.”

First of all, this insignificant and destitute person offerspraòåmas over and over again at the lotus feet of his su-premely worshipable Gurudeva, nitya-l^lå pravi£éa oìvi£òupåda a£éottara-ßata çr^ çr^mad Bhakti Prajñåna KeßavaGosvåm^ Mahåråja; to the crown-jewel of rasikas in theillustrious r¨pånuga line, çr^la Vißvanåtha Cakravart^ëhåkura; to those who have fulfilled the cherished inner-most desire of çr^man Mahåprabhu by establishing in thisworld the path to awaken kù£òa-prema; to çr^ Kù£òaCaitanya Mahåprabhu, resplendent with the mood andluster of çr^mat^ Rådhikå and accompanied by all His as-sociates; and to Gåndharvå-Giridhår^ çr^ çr^ Rådhå-VinodaBihår^. I offer praòåmas to all of Them again and again toobtain Their causeless mercy and blessings before com-mencing this çr^ Candrikå-Cakora Vùtti 1 on Råga Vartma

1. The cakora bird sustains its life solely by receiving nourishment from candrikå, the rays of the moon. Therefore, this commentary is entitled çr^ Candrikå-Cakora Vùtti, “The commentary for those practicing devotees whose only source of sustenance, like the cakora, is this Råga Vartma Candrikå.”

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Candrikå, composed by the topmost r¨pånuga and highlyeminent preceptor, çr^la Vißvanåtha Cakravart^ ëhåkura.

The world-renowned çr^ çr^mad Vißvanåtha Cakravart^ëhåkura is an eternal associate of çr^ Kù£òa CaitanyaMahåprabhu, who is directly Svayaì Bhagavån, the Su-preme Lord. çr^la R¨pa Gosvåm^ established, preached,and distributed vraja-rasa according to the innermost de-sire of çr^man Mahåprabhu.

çr^la Vißvanåtha Cakravart^ ëhåkura is one of the promi-nent r¨pånuga åcåryas of the subsequent era. He has writtenwonderful commentaries, saturated with siddhånta (philos-ophical conclusions) and rasa (transcendental mellows), onçr^la R¨pa Gosvåm^’s çr^ Bhakti-Rasåmùta-Sindhu and çr^Ujjvala-N^lamaòi, çr^ Bhågavatåmùta, and other literatures.For the distinct benefit of the rågånuga-bhaktas andparticularly for sådhakas who have received little ß^k£å, he hascomposed the three very brief yet invaluable encapsulations,çr^ Bhakti-Rasåmùta-Sindhu-Bindu, çr^ Ujjvala-N^lamaòi-Kiraòa, and çr^ Bhågavatåmùta-Kaòå. To further corrobo-rate the thought of çr^la R¨pa Gosvåm^, he has referred tovißuddha parak^yå-bhåva, the divine, spotlessly pure para-mour love, throughout all his commentaries, books andprayers. Examination of his transcendental writings con-firms that he is one of the prominent r¨pånuga Vai£òavas.His life’s noble purpose was to follow, preach and diffuse theinternal mood of çr^la R¨pa Gosvåm^. Therefore, in thebeginning of this text, he expresses his distinctive internalconviction in çr^la R¨pa Gosvåm^, whose rasa-filled, nectar-ean words are tasted by the cakora-like devotees to whomVißvanåtha Cakravart^ offers praòåmas time and again.

This book has been named Råga Vartma Candrikå. Why?The deep purport of the title is that generally faithful


people worship Bhagavån by following vaidh^-bhakti,whereas the anuråga-may^ worship (filled with ever-freshsentiments of intense attachment) of Vrajendra-nandanaçyåmasundara is extremely uncommon, even for greatdemigods and high-class sådhakas. Prem^-bhaktas like thegrandsire of the universe, çr^ Brahmå, as well as çr^ Uddhavaand çr^ Nårada yearn for this. However, this path basedon anuråga is practically impossible to discover. Only a fewfortunate people even realize that such a course exists, letalone follow it. For those glorious persons in whom greedhas awakened to proceed in this way, this book is acandrikå, a ray of moonlight. By means of this soothingray, they can easily detect and advance along this rarely ob-tained path.

text 2

ßr^mad bhakti sudhåmbhoder bindur yaè p¨rva darßitaètatra rågånugå bhaktiè saík£iptåtra vitanyate

In the previously published çr^ Bhakti-Rasåmùta-Sindhu-Bindu, rågånugå-bhakti was described in brief. An elaborateexplanation of it is given in this text.


Here it is necessary to know the meanings of råga, rågånugaand rågåtmika. Regarding this subject, çr^la Bhaktivinodaëhåkura says that the excessive attachment for many formsof sense enjoyment, which the materialist feels through nat-ural contact with the sense objects, is called råga. Just as theeyes become agitated on seeing something beautiful, in the

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same way all the senses are always eager to taste pleasure,and thus the heart develops attachment (råga) for the senseobjects. When Kù£òa is the exclusive object of this råga, itis called råga-bhakti. çr^la R¨pa Gosvåm^ has defined thisråga as i£ée svårasik^ råga paramåvi£éatå (BRS 1.2.272). “Thestrong, natural and complete absorption in the cherishedobject of one’s devotion arising from an unquenchable love-filled thirst is called råga.” When one is engrossed in kù£òa-bhakti at this level, it is called rågåtmikå-bhakti. This bhak-ti is especially found in the Vrajavås^s, the eternal residentsof Vraja. In brief, it can be said that rågåtmikå-bhakti is thethirst to love Kù£òa. And that bhakti which follows themoods of the rågåtmikås is called rågånugå. In other words,when, by the mercy of çr^ Kù£òa and His devotees, one cul-tivates bhakti impelled by the greed to obtain the samemood as Kù£òa’s beloved associates, it is called rågånugå-bhakti. This rågånugå-bhakti is of two types: sambandha-anugå and kåmånugå.

text 3

vaidh^ bhaktir bhavet ßåstraì bhaktau cet syåt pravarttakamrågånugå syåc ced bhaktau lobha eva pravarttakaè

Devotion impelled by injunctions of ßåstra is called vaidh^-bhakti, and when incited by spiritual greed, it is calledrågånugå-bhakti.

text 4

bhaktau pravùttir atra syåt tac cik^r£å sunißcayåßåstrål lobhåt tac cik^r£¨ syåtåì tad adhikåriòau


To advance in bhakti means to nurture the single-mindeddesire to engage exclusively in the limbs of bhakti. One canprogress in bhakti in two different ways – through fear ofinjunctions of ßåstra and through intense spiritual greed(lobha). Hence, according to adhikåra, or qualification,there are two types of practitioners of bhakti-sådhana.

text 5

tatra lobho lak£itaè svayaì ßr^ r¨pa gosvåmi caraòair evatat tad bhåvådi mådhuryye ßrute dh^r yad apek£ate

nåtra ßåstraì na yuktiñ ca tal lobhotpatti lak£aòam

(BRS 1.2.292)

vraja-l^lå-parikara-stha ßùígårådi-bhåva-mådhuryye ßrutedh^r idaì mama bh¨yåt iti lobhotpatti-kåle ßåstra-yukty-apek£å na syåt, satyåñ ca tasyåì lobhatvasyaivåsiddheè.nahi kenicit ßåstra-dù£éyå lobhaè kriyate nåpi lobhan^ya-vastu pråptau svasya yogyåyogyatva-vicåraè ko ‘py ud-bhavati. kintu lobhan^ya-vastuni ßrute dù£ée vå svata evalobha utpadyate.

çr^la R¨pa Gosvåm^, in çr^ Bhakti-Rasåmùta-Sindhu, hasdescribed the symptoms of greed as follows: “If, by hearingabout the sweetness of the intimate loving moods ex-changed between çr^ Kù£òa and His cherished compan-ions, one experiences in the heart the natural expectationof attaining a bhåva similar to Kù£òa’s dear ones, with-out being motivated by ßåstra or logical arguments, it isto be considered the symptom of the appearance ofgreed.”

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After hearing about the delight of ßùígåra-bhåva (theamorous love between Kù£òa and the gop^s) and the othermoods of Kù£òa’s associates in vraja-l^lå, one may yearn,“Such a mood should arise in my heart.” At that time oneneed no longer rely on ßåstra or logical arguments. If suchan impetus remains, then one’s sentiments cannot be iden-tified as greed. No one ever develops greed on the basis ofßåstra, nor is there any consideration of qualification orlack thereof for obtaining the coveted goal. Rather, greedarises spontaneously simply on hearing about or seeing theobject of one’s greed.

çr^ Candrikå-Cakora Vùtti

In Jaiva Dharma, çr^la Bhaktivinoda ëhåkura confirmsthat, after one has heard about the supremely sweet moodsof the Vrajavås^s, the consequent disposition of hankeringto enter into these moods signifies the symptom of the ap-pearance of greed. A person with the propensity for vaidh^-bhakti will, upon hearing kù£òa-kathå, scrutinize it with hisintelligence, ßåstra, and reasoning. When these three areconsistent with the kù£òa-kathå, only then does he go for-ward. But råga-mårga does not work like this. On this paththere is no place for the intelligence, for ßåstra, and for rea-soning. Only one single desire exists – greed for the bhåvasof the Vrajavås^s. What sweet feelings do the Vrajavås^shave for Kù£òa? Can I ever have such sentiments? How canthey be attained? Constantly floundering like a fish out ofwater, one becomes desperate for these moods. Such anx-iety and intense thirst is the prime symptom of this greed.In the absence of these symptoms, one should understandthat passion for rågånugå-bhakti has not yet arisen.


text 6

sa ca bhagavat kùpå hetuko’nuråg^ bhakta kùpå hetukaß ceti dvi vid-haè. tatra bhakta kùpå hetuko dvi vidhaè, pråktana ådhunikaß ca.pråktanaè paurva bhavika tådùßa bhakta kùpotthaè, ådhunikaè etajjanmåvadhi tådùßa bhakta kùpottaè. ådye sati lobhånantaraì tådùßaguru caraòåßrayaòam. dvit^ye guru caraòåßrayånantaraì lobhapravùttir bhavati. yad uktam:

kù£òa tad bhakta kåruòya måtra lobhaika hetukåpu£éi mårgatayå kaißcid iyaì rågånugocyate

There are two sources of this greed (lobha): the mercyof Bhagavån (bhagavad-prasådaja) and the mercy be-stowed by anuråg^ devotees (bhakta-prasådaja). Thereare again two types of greed arising from the mercy ofthe bhakta – pråktana (also called pråc^na), old, andådhunika, recent. The lobha arising from the mercy re-ceived in previous lives from Kù£òa’s ånuråg^-bhaktaswho are endowed with bhåva-mådhurya (the sweet sen-timents of çr^ çyåmasundara’s Vraja parikaras) is calledpråktana. And the lobha arising from the mercy of suchånuråg^-bhaktas in the present life is called ådhunika.Those whose hunger has already been awakened in aprevious life will immediately take shelter at the lotusfeet of a rågånuga-rasika-guru upon the manifestation ofsuch greed in this life. However, sådhakas whose lobhais ådhunika (recent) develop that intense thirst onlyupon taking shelter of the lotus feet of guru. Bhakti-Rasåmùta-Sindhu confirms that engagement in bhaktidue to greed, which arises only out of the mercy of çr^Kù£òa and His devotees, is rågånugå-bhakti. Some alsocall it pu£éi-mårga.

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In the çr^ Vallabha Sampradåya, rågånugå-bhakti is knownas pu£éi-mårga and vaidh^-bhakti as maryåda-mårga. At thetime of çr^ Caitanya Mahåprabhu, çr^ Vallabhåcåryaestablished pu£éi-mårga. He met Mahåprabhu twice. Thefirst time was when Mahåprabhu, returning from Vùndå-vana Dhåma, stayed in Prayåga for a few days to instructçr^ R¨pa Gosvåm^. At that time, the aged Vallabhåcåryatook Mahåprabhu to his residence in the village of Adhailon the other side of the Yamunå. The second meetingwas in Pur^ Dhåma when Mahåprabhu was sitting anddiscussing yugala-rasa (the mellows of the love of theDivine Couple) with His associates, çr^ NityånandaPrabhu, çr^ Advaita Äcårya, çr^ Gadådhara Paòàita, çr^Svar¨pa Dåmodara, and çr^ Råya Råmånanda. At thattime, çr^ Vallabhåcårya was recognized as a dig-vijay^ (un-defeated) Vai£òava åcårya, who had authored a well-known commentary on çr^mad-Bhågavatam called Su-bodhin^. This sampradåya is noted for the service to BålaGopåla in våtsalya-bhåva, and now His NåthadvåråDhåma has become very famous.

text 7

tataß ca tådùßa lobhavato bhaktasya lobhan^ya tad bhåva pråpty-upåya-jijñåsåyåì satyåì ßåstra yukty-apek£å syåt. ßåstra-vidhi-naiva ßåstra-pratipådita yuktyaiva ca tat pradarßanåt, nånyathå.yathå dugdhådi£u lobhe sati kathaì me dugdhådikaì bhaved ititad upåya jijñåsåyåì tad abhijñåpta jana kùtopadeßa våkyåpek£åsyåt. tataß ca gåè kr^òåtu bhavån ity ådi tad upadeßa våkyåd evagavån ayana tad ghåsa pradåna tad dohana prakaraòådikaì tata


eva ßik£en na tu svataè. yad uktam a£éama skandhe “yathågnimedhasya tañ ca go£u bhuvy annam amb¨dyamane ca vùttim. yogairmanu£yå adhiyanti hi tvåì guòe£u buddhyå kavayo vidanti.”

When both of the previously mentioned types of devotees,who have either pråktana or ådhunika-lobha, become fer-vently curious about the means for achieving the bhåva ofçr^ Kù£òa’s eternal associates, then they depend on ßåstraand the favorable systems prescribed therein. It is onlythrough the reasoning established by the ßåstras that thisbhåva can be achieved. There is no other way. For exam-ple, if a person desires to drink milk, how can he get it? Atthat point he needs to learn through the guidance of aknowledgeable person how and where he can easily obtainmilk. Since this person is hankering for milk, he will ac-cept instructions on how to purchase a cow and maintainit. After the cow gives birth to a calf, only then will he beable to milk the cow and drink this milk. In this way, theperson greedy for milk has to accept different directivesfrom a trusted source on buying, milking, feeding the cowand so on.

In the same manner, a sådhaka filled with greed also hasto profit from relevant instructions. One cannot gainknowledge on one’s own; one must accept proper direc-tion. In çr^mad-Bhågavatam (8.6.12), Brahmåj^ explains,“Just as a human being traditionally derives fire from wood,milk from a cow, grains and water from the earth, andmoney from enterprise and thereby maintains his life, inthe same way, O Vi£òu, the experts in bhakti say that wecan attain You by applying our intelligence to take prop-er association. By this, we will overcome the three modesof nature, and thus progress gradually in bhakti.”

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text 8

sa ca lobho råga vartma varttinåì bhaktånåì guru-pådåßraya-lak£aòam årabhya svåbh^£éa vastu såk£åt pråpti samayamabhivyåpya “yathå yathåtmå parimùjyate’sau, mat puòya gåthåßravaòåbhidhånaiè. tathå tathå paßyati vastu s¨k£maì, cak£uryathaivåñjana saìprayuktam.” iti bhagavad ukter bhakti hetu-kåntaè karaòa ßuddhi tåratamyåt pratidinam adhikådhikobhavati.

Upon the rise of this greed, the sådhaka who is follow-ing råga-mårga must perform ßravaòa and k^rtana oftranscendental topics beginning from the initial stage ofhis sådhana – taking shelter at the lotus feet of guru –until he achieves his cherished desire of receiving directdarßana of his i£éadeva. In this manner, the innermostrecesses of his heart gradually become purified, and oneachieves the desired goal according to one’s degree ofpurification. çr^ Bhagavån said to Uddhavaj^, “When amedicinal ointment (añjana) is applied to a diseasedeye, its weakness is overcome, and its power to discernvery subtle objects is restored. In the same way, to theextent that the heart is purified by repeatedly hearingabout and glorifying My supremely sacred pastimes,one can receive a glimpse of My subtle, divine form”(SB 11.14.26).


In a heart significantly purified by bhakti, Bhagavån’ssvar¨pa manifests of its own accord. For example, çr^Nåradaj^ took birth as the son of a maidservant. By good


fortune, at the age of five he received the association ofgreat saints and had the auspicious opportunity to exten-sively hear their hari-kathå during cåturmåsya, the fourmonths of the rainy season. He was also privileged to hon-or their remnants, as well as to drink the pure water thathad washed their sacred lotus feet. By the end of cåtur-måsya, the young Nårada had developed the burningdesire to attain Bhagavån. On observing this intensehankering in the young boy, the bhakta-ù£is bestowedupon him the bhagavan-mantra and instructions for prac-ticing bhajana.

After the ù£is departed from that place, by the will ofProvidence, Nårada’s mother left her body. In a fearsomeand deserted forest, the five-year-old boy absorbed him-self in the worship of Bhagavån through the mantras giv-en to him by the ù£is. Gradually, as his heart was purified,he received a glimpse of Bhagavån, who is an ocean ofmercy. çr^ Bhagavån instructed him to continue hissådhana-bhajana and to glorify His pastimes throughoutthe universe. Nårada followed these instructions, andupon attaining perfection, unseen by others, he gave up hismaterial body made of the five elements and received theform of an eternal associate of Bhagavån.

text 9

udbh¨te tådùße lobhe ßåstra darßite£u tat tad bhåva pråpty upåye£u,“åcåryya caitya vapu£å svagatiì vyanakti” ity uddhavokteè,ke£ucid guru-mukhåt ke£ucid abhijña mahodayånurågi bhaktamukhåt abhijñåte£u ke£ucid bhakti mù£ta citta-vùtti£u svata evasphurite£u, sollåsam evåtißayena pravùttiè syåt. yathå kåmårthinåìkåmopåye£u.

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When the sådhaka attains greed, “çr^ Bhagavån inspireshim by manifesting Himself in two svar¨pas: externallyHe gives instructions in the form of çr^ Gurudeva, andinternally, as Antaryåm^, He inspires a person fromwithin the heart about the means to achieve the desiredobject” (SB 11.29.6). According to this statement of çr^Uddhavaj^, in order to follow the method illuminated inßåstra to obtain one’s bhåva, some sådhakas with inborngreed gain complete knowledge by hearing the instruc-tions from the mouth of çr^ Gurudeva, and others byhearing from the lotus mouths of rågånuga-anuråg^-bhaktas who are highly enlightened in such bhåva. In afew others, this knowledge self-manifests in their imma-culate hearts through the nectar of bhakti. Profuse enthu-siastic endeavors to attain those moods are witnessed inall of these sådhakas, just as a person who desires mate-rial happiness strives with great intensity for his ownsense enjoyment.

text 10

tac ca ßåstraì sarvvopani£at sårabh¨taì ye£åm ahaì priya åtmåsutaß ca sakhå guruè suhùdo daivam i£éam’ ity ådi våkyanicayåkara ßr^ bhågavata mahå puråòam eva. tathå tat-pratipådita bhakti vivaraòa cañcu ßr^ bhakti rasåmùtåròa-vådikam api. tatratyaì våkya-trayaì yathå – “kù£òaì smaranjanañ cåsya pre£éhaì nija sam^hitam / tat-tat-kathå rataß cåsaukuryåd våsaì vraje sadå.” iti “sevå sådhaka r¨peòa siddhar¨peòa cåtra hi / tad bhåva lipsunå kåryå vraja-lokånusårataè.”iti “ßravaòotk^rtanåd^ni vaidh^-bhakty uditåni tu / yåny aígå-ni ca tåny atra vijñeyåni man^£ibhiè.” iti trikam atra kåmånugåpak£e eva vyåkhyåyate.


In çr^mad-Bhågavatam, which is the essence of the ßåstrasand all the Upani£ads, çr^ Bhagavån (Lord Kapila-deva)has said (3.25.38), “For My devotees I am their beloved,their very soul, their son, friend, divine master, well-wisher, benefactor, and worshipable Lord.” çr^mad-Bhågavatam is a treasury of statements clarifying these re-lationships. Hence, here it is to be understood that theword ßåstra indicates çr^mad-Bhågavatam. In addition, theword ßåstra should also be accepted for çr^ Bhakti-Rasåmùta-Sindhu and other literatures which explain in detail thesame bhakti propounded in çr^mad-Bhågavatam.

The sacred text çr^ Bhakti-Rasåmùta-Sindhu explainshow rågånugå-bhakti can be achieved. For this, three ßlokashave been cited:

(1) kù£òaì smaran janañ cåsya pre£éhaì nija sam^hitamtat-tat-kathå rataß cåsau kuryåd våsaì vraje sadå

(2) sevå sådhaka-r¨peòa siddha-r¨peòa cåtra hitad-bhåva lipsunå kåryå vraja-lokånusårataè

(3) ßravaòotk^rtanåd^ni vaidh^-bhakty uditåni tuyåny aígåni ca tånyatra vijñeyåni man^£ibhiè

The purport of the first ßloka is that, while rememberingçr^ Kù£òa and His beloved associates, whom we desire tofollow, and being fully absorbed in narrations of their pas-times, one should always reside in Vraja. If this is not phys-ically possible, then one should reside there by mind. Themeaning of the second ßloka is that on this path ofrågånugå-bhakti, the sådhaka, being enchanted by thebhåva, or specific rati (intense loving sentiments for çr^Kù£òa), of any of çr^ Kù£òa’s beloved associates of Vraja,

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should serve çr^ Kù£òa in two ways: in the sådhaka-r¨pa(the present physical body), he should follow the sådhanaexecuted by the rågånuga-bhaktas (our Gosvåm^s andåcåryas); and in the siddha-r¨pa (the internally-conceivedspiritual body suitable for directly carrying out the longed-for prema-sevå to çr^ Kù£òa), he should emulate the moodsof Kù£òa’s dearmost rågåtmika associates (like Lalitå,Vißåkhå, R¨pa Mañjar^, Rati Mañjar^, and so on). Themeaning of the third ßloka is that scholars who are well-versed in the principles of bhakti advise that the limbs ofbhakti, such as ßravana, k^rtana, and so on, which are prac-ticed in vaidh^-bhakti according to one’s qualification,should also be observed in rågånugå-bhakti in keeping withone’s ability. These three ßlokas from Bhakti-Rasåmùta-Sindhu are written with the aim of delineating the requi-sites for practicing rågånugå-bhakti. Herein they will beexplained in terms of kåmånugå-bhakti.


The bhakti naturally present in the associates of Vraja isknown as rågåtmikå-bhakti, and this is of two types: sam-bandha-r¨på and kåma-r¨på. çr^dåma, Subala, Arjuna,Madhumaígala and other sakhås, as well as Nanda, Yaßodåand other elders of the community have sambandha-r¨på-bhakti, since Kù£òa is related to them as a friend, son andso on. The beautiful damsels of Vraja also have a relation-ship with Kù£òa, but they are endowed with a specialmood, kåma-r¨på, which is not found in the associates indåsya, sakhya, or våtsalya-rasa.

Here the word kåma indicates the thirst for amorousunion, which, when transformed into rågåtmikå-bhakti,


gives rise to causeless, natural affection that is filled withthe desire to give enjoyment to Kù£òa. In other words, allefforts are directed for the pleasure and satisfaction ofKù£òa, never for oneself. Even if any gop^ apparently strivesfor her own gratification, ultimately that endeavor is ac-cepted for the enhancement of Kù£òa’s delight. This un-paralleled love is present only in Kù£òa’s beloved gop^s. Theprema of the milk-maids of Vraja, on reaching an exceed-ingly astonishing sweetness, generates playful loving pas-times. Therefore, paòàitas call this unique principle oflove ‘kåma’.

In reality, the kåma of the vraja-sundar^s is transcenden-tal and completely untainted, whereas the kåma, or lust,of the conditioned soul is corrupt and worthless. Thekåma, or love, of the vraja-gop^s is so pure and so highlyattractive to all that even Bhagavån’s very dear devotees,such as Uddhava, yearn for this type of love. There is noth-ing that compares to the matchless love of the vraja-gop^s.This kåma-r¨på-rågåtmikå-bhakti is not found anywhereexcept in Vraja. The kåma of the Mathuråvås^s for Kù£òais, in reality, not kåma but only rati. The kåma describedhere has nothing to do with the kåma of Kubjå.

Kåma-r¨på-bhakti is of two types – sambhoga-icchåmay^and tat-tad-bhåva-icchåmay^. Sambhoga-icchåmay^ consistsof kel^, meaning kr^àå or vilåsa, playful amorous pastimes.The apråkùta kr^àå which çr^ Kù£òa performs with thevraja-dev^s is called sambhoga. And that bhakti which is filledwith the sole desire to promote the amorous union of Kù£òawith one’s yutheßvar^, such as Rådhå or Candråval^ or anyother, and in which one feels great satisfaction in assistingand fulfilling the exchange of a special bhåva between thenåyaka and nåyikå, is called tat-tad-bhåva-icchåmay^.

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The thirst to follow kåma-r¨på-bhakti is called kåma-an¨gå-bhakti. This kåmån¨gå-bhakti is of two types – theone following sambhoga-icchåmay^ kåma-r¨på is calledsambhoga-icchåmay^ kåmån¨gå-bhakti (also known asmukhya kåmån¨gå), and the second following tat-tad-bhåva-icchåmay^ kåma-r¨på (commonly known asmañjar^-bhåva) is called tat-tad-bhåva-icchåmay^ kåma-an¨gå-bhakti. The sthåy^-bhåva of the mañjar^s, calledullåsa-rati, is present in çr^ R¨pa Mañjar^, Rati Mañjar^,Lavaíga Mañjar^, and other mañjar^s. They are averse toçr^ Kù£òa’s proposals to taste rati with Him, but rather findtheir fulfillment in relishing the rasa of Kù£òa’s meetingwith their svåmin^. çr^ Caitanya Mahåprabhu descendedto bestow upon sådhaka-j^vas the beauty (sva-bhakti-ßr^yam) of anarpita-car^m ciråt unnatojjvala-rasa, that is,mañjar^-bhåva, and to taste the unlimitedly deep mood ofmahåbhåva-svar¨piò^ çr^ Rådhå.

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prathamataè kù£òaì smaran iti smaraòasyåtra rågånugåyåìmukhyatvaì rågasya mano-dharmmatvåt. pre£éhaì nija bhåvocital^lå vilåsinaì kù£òaì vùndåvanådh^ßvaram. asya kù£òasya janañca k^dùßaì nija sam^hitaì svåbhila£an^yaì ßr^ vùndåvaneßvar^lalitå vißåkhå ßr^ r¨pa mañjaryy ådikam. kù£òasyåpi nijasam^hitatve‘pi taj janasya ujjvala bhåvaika ni£éhatvåt nija-sam^hitatvådhikyam. vraje våsam iti asåmarthye manasåpi. sådhakaßar^reòa våsas tu uttara ßlokårthataè pråpta eva. sådhaka-r¨peòayathåvasthita dehena. siddha r¨peòåntaß cintitåbh^£éa tat såk£åt-sevopayogi dehena. tad bhåva lipsunå – tad bhåvaè sva pre£éhakù£òa vi£ayakaè sva sam^hita kù£òa janåßrayakaß ca yo bhåvaujjvalåkhyås taì labdhum icchatå. sevå manasaivopasthåpitaiè


såk£åd apy upasthåpitaiß ca samucita dravyådibhiè paricaryyåkåryyå. tatra prakåram åha, vraja-lokånusårataè sådhakar¨peòånugamyamånå ye vrajalokåè ßr^ r¨pa gosvåmy ådayaè ye casiddha r¨peòånugamyamånåè vraja-lokåè ßr^ r¨pa mañjaryy-ådayas tad anusårataè. tathaiva sådhaka r¨peòånugamyamånåvrajalokåè pråpta kù£òa-sambandhino janåß candrakåntyådyaèdaòàakåraòya-våsi munayaß ca bùhad-våmana prasiddhåèßrutayaß ca yathå-sambhavaì jñeyåè. tad anusåratas tat tad åcåradù£éyety arthaè. tad evaì våkya-dvayena smaraòaì vraja-våsañca uktvå ßravaòåd^n apy åha-ßravaòotk^rtanåd^n^ti. guru-pådåßrayaòåd^ni tvåk£epa labdhåni. tåni vinå vraja-lokånu-gatyådikaì kim api na sidhyed ity ato man^£ibhir iti man^£ayåvimùßyaiva sv^ya-bhåva samucitåny eva tåni kåryyåòi na tu tadviruddhåni.

The first phrase of this verse, kù£òaì smaran, remember-ing çr^ Kù£òa, indicates that the aíga of smaraòam is promi-nent in rågånuga-mårga, as råga is månasika-dharma, afunction of the mind. Pre£éhaì, meaning “most beloved,”indicates that beloved çr^ Kù£òa, the Lord of Vùndåvana,who enjoys pastimes in a form corresponding to one’s de-sire (that is, appearing as Rådhå-Ramaòa, Govinda,Gop^nåtha, etc.). The words janañ cåsya refer to çr^Kù£òa’s nearest and dearest. Who are they? To answer thisquestion, the adjective nija-sam^hitam is used, indicatingthose associates who possess the mood for which one is as-piring, like Vùndåvaneßvar^ çr^mat^ Rådhikå, çr^ Lalitå, çr^Vißåkhå, çr^ R¨pa Mañjar^ and so on. The practicing dev-otees who are eagerly hankering for ujjvala-bhåva (the bril-liantly lustrous, pure mood of sweet paramour love) pos-sess an extraordinarily profound ni£éhå (determination) forthe ujjvala-bhåva of çr^ Kù£òa’s associates, namely, çr^

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Rådhå and the other vraja-sundar^s, which is greater thantheir ni£éhå for the desired object, çr^ Kù£òa Himself.Hence, such devotees deeply hanker for this mood of Hisassociates. Kuryåd våsaì vraje sadå means that one shouldalways reside in Vraja. The implication is that if this isphysically impossible, one should dwell there by mind.However, the next ßloka clearly explains that the sådhakashould take up residence in Vraja physically.

Sådhaka-r¨peòa indicates the present gross body of thepracticing devotee, and siddha-r¨peòa refers to the inter-nally-conceived cherished body suitable for the directservice of çr^ Kù£òa. Tad bhåva lipsunå means that, beingeager to attain the ujjvala-bhåva which is enjoyed by thebeloved çr^ Kù£òa and which is ever present in one’s fa-vorite Vrajavås^s, namely, çr^ Kù£òa’s darling çr^mat^Rådhikå and other gop^s, one should earnestly serve themwith love.

How is this sevå to be performed? By collecting all theparaphernalia by mind or by body, one should engage inTheir loving service. Again, in what mood is this sevå tobe executed? The answer to this is vraja-lokånusårataè: byemulating the service attitude of the Vrajavås^s. That is, thepracticing devotee in his physical body should follow theexample of çr^ R¨pa Gosvåm^ and other like-mindedVrajavås^s, and in his siddha-deha should perform sevåadopting the method of çr^ R¨pa Mañjar^ and the othermaidservants of Vraja.

Here another definition of vraja-lokånusårataè is given.One should understand this phrase to mean those whohave established their relationship with Vrajendra-nan-dana çr^ Kù£òa by doing sådhana in their previous lives,like Candrakånti and other sakh^s, the famous munis of


Daòàakåraòya as described in Padma Puråòa, and theßrutis as mentioned in Bùhad Våmana Puråòa. One shouldfollow these Vrajavås^s; that is, by observing their practices,one should render service as they did.

In this way, the first two ßlokas describe the subjectmatters of smaraòa, remembrance, and vraja-våsa, resi-dence in Vraja. And the third ßloka discusses ßravaòa, hear-ing, and other limbs of sådhana. çravaòotk^rtanåd^ni: oneshould follow ßravaòa, k^rtana and the other limbs of bhakti,meaning all the sixty-four limbs, beginning with accept-ing shelter at the lotus feet of çr^ Gurudeva. Apart fromthis practice of ßravaòa, k^rtana, and so on, which is aimedat emulating the mood of the Vrajavås^s, no other sådhanais capable of bestowing the desired fruit. To emphasize thispoint, the word man^£ibhiè is used here. It means that in-telligent persons will use their power of discriminationto follow the limbs of bhakti which are favorable to theirmood. It is essential to avoid following anything unfavo-rable which can hinder the appearance of bhåva.


The author has quoted the above three ßlokas from çr^Bhakti-Rasåmùta-Sindhu in regard to rågånugå-sådhana-bhakti. These three ßlokas are often cited in general termsfor the sådhakas who have greed in dåsya, sakhya, våtsalyaand madhura-rasa. However, one should understand thatin this book çr^la Vißvanåtha Cakravart^ ëhåkura has ex-plained the meaning of these ßlokas for kåmånuga-sådhakas,especially for those following tat-tad-bhåva-icchåmay^.Even though çr^ Kù£òa is the object of our desires, the un-derlying idea is that we recognize Him as çr^mat^ Rådhikå’s

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pråòa-bandhu, Her sweetheart çr^ Rådhå-Kånta, not that weshould independently consider Him our nåyaka, our ownlover. The reason is that the mañjar^-sakh^s are surrenderedtotally to çr^mat^ Rådhikå and regard Kù£òa as the pråòa-nåtha, the very life air, of their ̂ ßvar^, çr^mat^j^. çr^lå Raghu-nåtha dåsa Gosvåm^, one of the topmost r¨pånugas, declaresin his Manaè çik£å (ßloka 9): mad-^ßå-nåthatve vraja-vipina-candraì. “Always remember Vùndåvana-candra çr^ Kù£òaas the life and soul of my svåmin^ çr^ Rådhikå.”

Although the words janañ cåsya in the above-mentionedßloka indicate Vùndåvaneßvar^ çr^mat^ Rådhikå and others,we should understand that they specifically refer to çr^R¨pa Mañjar^, Rati Mañjar^, and other mañjar^-sakh^s.

çr^lå Raghunåtha dåsa Gosvåm^ has written in VilåpaKusumåñjali (ßloka 16):

pådåbjayos tava vinå vara-dåsyam evanånyat kadåpi samaye kila devi yåce

sakhyåya te mama namo’stu namo’stu nityaìdåsyåya te mama raso’stu raso’stu satyam

“O Dev^! Except for rendering the most sublime service toYour lotus feet as Your dås^, I have no other desire, noteven to be Your sakh^. I offer praòåma again and again toYour friendship, or the position of being Your sakh^, butlet my strong attachment to Your servitorship always pre-vail. This is my avowed declaration.”

Furthermore, in Vraja-Vilåsa-Stava (ßloka 38), he says:

tamb¨lårpaòa-påda-mardana-payo-dånåbhisårådibhirvùndåraòya-maheßvar^ priyatayå yås to£ayanti priyåè

pråòa-pre£éha-sakh^-kulåd api kilåsaíkoc^tå bh¨mikåèkeli-bh¨mi£u r¨pa-mañjar^-mukhås tå dåsikåè saìßraye


“By offering Her betel nuts, massaging Her feet, bringingHer water, arranging for Her secret meetings with çr^Kù£òa, and performing varieties of other loving services,many gop^ attendants constantly please çr^mat^ Rådhikå,the queen of Vùndå’s forest. In their prema-sevå to the Di-vine Couple, they are free from any of the hesitation or shy-ness which is found in the pråòa-pre£éha-sakh^s (for whomçr^ Rådhå is more dear than life). I take shelter of thesepersonal maidservants of çr^mat^ Rådhikåj^, headed by çr^R¨pa Mañjar^.” The sum and substance is that it is far moredesirable to have the mood of the tat-tad-bhåva-icchåmay^-sakh^s than to have the mood of sambhoga-icchå may^.

The meaning of “one should reside in Vraja” is thatrågånuga-sådhakas should engage in devotional practicesin the places which stimulate their cherished moods.Such places, where the secret pastimes of çr^ çr^ Rådhå-Kù£òa Yugala were performed, include çr^ Rådhå Kuòàa,Suryå Kuòàa, çr^ Govardhana, Vùndåvana (including SevåKuñja, Nidhuvan, and Vaìß^ Vaéa), and Nandagåon (es-pecially Påvana Sarovara, Ter Kadamba, çr^ UddhavaKyåri, Saíketa, and Yåvaéa). çr^la J^va Gosvåm^ in hispurport to this ßloka has written: atha rågånugåyåèparipåé^måha-kù£òamityådinå såmarthye sati vraje ßr^mannanda-vrajåvåsasthåne ßr^ vùndåvanådau ßar^reòa våsaìkuryyåt, tad bhåve manasap^tyarthaè. “If possible, a råga-anuga-sådhaka should reside physically in Vraja, that is, inplaces near the home of Nanda Mahåråja in Vùndåvanaand in other pastime places. If this is not possible, then oneshould dwell there by mind.”

These l^lå-sthal^s, pastime places, are transcendentalsiddha-p^éhas, holy places that quickly deliver perfectionin one’s devotional practices. By their causeless mercy,

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the flow of pastimes pertaining to each place easily be-gins to reflect in the heart of a sincere, honest sådhakawithout any effort on his part. In Brahmåòda Puråòa,it is said, parånandamay^ siddhir mathurå-sparßa-måtrataè. “Just by the mere touch of Mathurå (Vraja-bh¨mi), one attains the perfection of supreme bliss.”One cannot expect to understand the inconceivable,supernatural potency of these places with one’s materialintelligence.

çr^la Sanåtana Gosvåm^ in çr^ Bùhad-Bhågavatåmùtamhas explained that the topmost devotee çr^ Nårada prayedto rasika-ßiromaò^ çr^ Kù£òa, the crown-jewel of enjoyers,in the same manner. The dhåma definitely showers itsmercy when one takes exclusive shelter there because it isKù£òa’s svar¨pa:

tad vai tasya priya kr^àå-vana-bh¨mau sadå rahaènivasaìs tanuyåd evaì sampadyet åciråd dhruvam

(Bù. Bhåg. 2.5.220)

“O Gopa Kumåra! If you aspire for the servitorship of thevraja-gopas and gop^s, you should always live in Kù£òa’skr^àå-bh¨mi, His beloved playground, and performsådhana-bhakti there to achieve prema. In this manner,without a doubt you will very quickly obtain the perfec-tion of that extraordinarily rare prema.”

In the eighth ßloka of çr^ Upadeßåmùta, çr^la R¨pa Go-svåm^ summarizes the essence of all teachings regardingliving in Vraja with ni£éhå, staunch determination:

tan-nåma-r¨pa-caritådi-suk^rtanånu-smùtyoè krameòa rasanå-manas^ niyojya


ti£éhan vraje tad-anuråg^-janånugåm^kålaì nayed akhilam ity upadeßa-såram

“By withdrawing the tongue and mind from all sense ob-jects that have no connection with Kù£òa, one should,while living in çr^ Vraja-maòàala, utilize one’s full time bysequentially engaging them in meticulously chanting andremembering çr^ Kù£òa’s names, form, qualities and pas-times following the moods of çr^ Kù£òa’s eternal compan-ions who possess inherent, spontaneous love for Him. Thisis the essence of all instructions.”

çr^la Raghunåtha dåsa Gosvåm^ exhibits the utmost un-wavering determination and heartfelt attachment for liv-ing in Vraja:

ßr^ r¨pa-rati mañjaryyor aíghri-sevaika-gùhnunåasaòkhyenåpi janu£å vraje våso ’stu me ’nißåm

(çr^ Prårthanåmùtam 1)

“With the sole aspiration alive in my heart to attain thesevå of the lotus feet of çr^ R¨pa and çr^ Rati Mañjar^s, inhowever many births I may take, may my vow to live inVraja forever be fulfilled.”

vasato girivara-kuñje lapataè ßr^ rådhike ‘nu kù£òetidhayato vraja-dadhitakraì nåtha sadå me dinåni gacchantu

(çr^ Prårthanåßraya 14)

“He Nåtha! O my Lord! Let me spend the rest of my daysas a permanent resident in the kuñjas of Govardhana, call-ing out, ‘Hå Rådhe! Hå Kù£òa!’ and drinking the yogurtand buttermilk of Vraja.”

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In the following ßloka, çr^påda Raghunåtha dåsa Go-svåm^, displaying his deep faith and affection for Vùndå-vana Dhåma, makes a steadfast vow to live in Vraja:

na cånyatra-k£etre haritanu-sanåthe ‘pi sujanådrasåsvådaì premòå dadhad api vasåmi k£aòam api

samaì tv etad gråmyå valibhir abhitanvann api kathåìvidhåsye saìvåsa-vraja-bhuvana eva pratibhavam

(Svaniyama Daßakam 2)

“Even if the Deity of çr^ Kù£òa is present in any otherdhåma and there is the fortunate opportunity to relish therasa of kù£òa-kathå flowing sweetly from the mouth of aloving mahå-puru£a, still I would not want to stay there,not even for a fraction of a moment. I would rather livein Vraja birth after birth in the association of the villagersspeaking gråmya-kathå, topics having nothing to do withBhagavån.”

For whatever reason, if it is not possible for a sådhakato actually take up residence in Vraja, then he should dwellthere by mind. In the original (m¨la) ßloka, çr^la R¨paGosvåm^ himself has given the order to make one’s abodein Vraja and perform sådhana – kuryåd våsaì vraje sadå.

Here sådhaka-r¨peòa means one should perform så-dhana in the present physical body just as çr^ R¨pa, çr^Sanåtana, çr^ Raghunåtha dåsa Gosvåm^ and others car-ried out their bhajana. In çr^ Caitanya-Caritåmùta (Madhya19.127-131), the Gosvåm^s’ process of bhajana has beendescribed in this way:

aniketa duíhe vane yata vùk£a-gaòaeka eka vùk£era tale eka eka råtri ßayana


vipra-gùhe sth¨la-bh^k£å, kåíhå mådhukar^ßu£ka r¨t^ cånå civåya bhoga parihari

karoíyå-måtra håte, kåíthå, chiíàå-bahirvåsakù£òa-kathå, kù£òa-nåma, nartana-ullåsa

a£éå-prahara kù£òa-bhajana, cåri daòàa ßayanenåma-saík^rtana-preme, seha nahe kona dine

kabhu bhakti-rasa-ßåstra karaye likhanacaitanya-kathå ßune, kore caitanya-cintana

“Mahåprabhu’s associates would inquire about the wel-fare of çr^ R¨pa and Sanåtana Gosvåm^s from any de-votee returning from darßana of çr^ Vùndåvana, whowould reply, ‘They have not even bothered to make abhajana-kuéira and pass each night under a different treeof Vraja. They are always engaged in bhajana, perform-ing severe renunciation and deeply immersed in bhåva.Somehow or other they sustain their lives by going to thebråhmaòas’ houses for sth¨la-bhik£å (accepting a full mealfrom one house) and sometimes doing mådhukar^ (beg-ging small amounts door-to-door), sometimes chewingdry roé^ (bread) or chickpeas, and sometimes fasting.They carry clay pots for drinking water and wear tatteredcloth and torn quilts. They engage almost twenty-fourhours daily in hearing kù£òa-kathå and chanting, per-forming harinåma-saík^rtana, and dancing in great ju-bilation, being fully immersed in bhåva. They sleep foronly four daòàas 2 at night, and sometimes, being en-grossed in bhajana, they do not sleep at all. Sometimesthey compose sacred texts illuminating bhakti, andsometimes they hear about the pastimes of çr^ Caitanya

2. 1 daòàa equals 24 minutes.

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Mahåprabhu and drown in thinking about Him.’ Hear-ing this, all the devotees began to cry.”

çr^nivåsa Äcårya Prabhu in his öaà Gosvåm^ A£éakam(ßloka 6) has described their firm resolve (ni£éhå) in execut-ing sådhana-bhajana:

saíkhyå-p¨rvaka-nåma-gåna-natibhiè kålåvasån^-kùtaunidråhåra-vihårakådi-vijitau cåtyanta-d^nau ca yau

rådhå-kù£òa-guòa-smùter madhurimånandena sammohitauvande r¨pa-sanåtanau raghu-yugau ßr^-j^va-gopålakau

“I offer my prayers to the Six Gosvåm^s, who passed alltheir time in chanting the holy names, performing nåma-saík^rtana, and offering daòàavat-praòåmas, thereby hum-bly fulfilling their vow to complete a fixed number daily.In this way, they utilized their valuable lives and conqueredover eating, sleeping and other such pleasures. Always see-ing themselves as completely worthless, they became en-chanted in divine rapture by remembering çr^ Rådhå-Kù£òa’s sweet qualities.”

Siddha-r¨peòa means that one should perform månas^-sevå (love-laden service performed by mind) in one’s cher-ished, internally-conceived spiritual form which is suita-ble for directly serving Rådhå-Kù£òa Yugala. This is acrucial matter. Without the mercy of çri Gurudeva or purerasika devotees, a sådhaka cannot conceive of his nitya-siddha-deha. By the merciful guidance of çr^la Gurudeva,the conception of one’s nitya-siddha-deha arises automat-ically. By remembering and internally serving the a£éa-kål^ya-l^lå in one’s siddha-deha, one gradually attainssvar¨pa-siddhi (realization of one’s svar¨pa while still asådhaka) and finally vastu-siddhi (one’s actual spiritualbody suitable for experiencing prema in prakaéa-l^lå).


However, one must know that not everyone has thequalification to engage in remembering apråkùta yugala-sevå, the transcendental daily service to the Divine Cou-ple. It is imperative to keep this path carefully veiled. Oneshould not speak about these pastimes to unqualified per-sons. It is proper to keep the subject matter concealed solong as conditioned souls have not experienced the awak-ening of genuine greed in their hearts to enter into råga-mårga. Bhagavån’s nåma, r¨pa, guòa and l^lå pertain totranscendence (apråkùta-tattva), all are supremely pure andsentient (cinmaya) in nature. Unless and until this bhåvaarises in the heart, one is not qualified to hear about çr^Yugala’s confidential, nectar-filled (rasamay^) pastimes.Reading or hearing about these pastimes, unqualified per-sons will meditate on the illusory, mundane association be-tween men and women. Thus, they are bound to fall downand become deeply submerged in the vileness of immor-al behavior. Therefore, like Devar£i Nårada, intelligentreaders should enter into these pastimes carefully after firstacquiring saìskåras (impressions in the heart) for transcen-dental ßùígåra-rasa.

The prime concern is that a sådhaka should practicerågånugå-bhakti only upon obtaining the appropriate qual-ification. Without the rise of genuine greed and while thesådhaka is still plagued by anarthas, practicing this systemof sådhana will give unfavorable results. As one’s factualgreed for vraja-bhajana develops, one must first of all takeshelter of an intimate associate of çr^ Gaurasundara, whois Himself non-different from çr^ Vrajendra-nandana.That gaura-priya-jana will give us personal instructions onrågånuga-sådhana according to our ability. Otherwise, bytaking bad association and following their misleading

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advice, one will end up imitating the bhajana of high-classdevotees and only reap ill results. Some people wrongly in-terpret the phrase “One should do bhajana in the wake ofthe residents of Vraja (vraja-lokånusårataè).” Presumingthemselves to be Lalitå and Vißåkhå, they dress their malebodies in female garb and do bhajana as a sakh^. In thisway, they cause not only their own destruction but oth-ers’ as well. “I am Lalitå, I am Vißakhå” – this becomes theahaígrahopåsanå (considering oneself as non-differentfrom the object of worship) of the Måyåvåd^s. By commit-ting offenses at the lotus feet of Lalitå and Vißakhå, theyattain a terrifying hell.

No one is qualified to enter the intimate service ofYugala Kißora without following the mood of the vraja-gop^s. It is çr^man Mahåprabhu’s inner desire for thesådhaka to do bhajana by following the mañjar^-sakh^s,who are themselves under the direction of the vraja-gop^s.This is also approved by çr^mad-Bhågavatam and the lit-eratures written by our Gosvåm^s. To achieve the moodof the mañjar^s, it is essential to accept the anugatya (guid-ance) of R¨pa-Sanåtana in ßr^ gaura-parivåra, the familyof çr^ Gauråíga Mahåprabhu. In the following stanzafrom his song, çr^la Narottama dåsa ëhåkura expresses hisheartfelt burning desire for mañjar^ bhåva:

ßr^ r¨pa-mañjar^-pada, sei mora sampada,sei mora bhajana-p¨jana

sei mora pråòa-dhana, sei mora åbharaòa,sei mora j^vanera j^vana

“The lotus feet of çr^ R¨pa Manjar^ are my dearmost treas-ure. Remembering and serving them are my topmost wor-ship and inner devotional practice. Her lotus feet are my


most cherished wealth, more dear than my own life. Theyare the beautiful ornament of my life, and, indeed, they arethe very essence of my existence.”

ßuniyåchi sådhu-mukhe bole sarva-janaßr^ r¨pa-kùpåya mile yugala-caraòa

hå! hå! prabhu sanåtana gaura-paribårasabe mili’ våñchå-p¨ròa koroho åmåra

ßr^ r¨pera kùpå jena åmå prati hayase pada åßraya jåra, sei mahåßaya

prabhu lokanåtha kabe saíge laiñå jåbeßr^ r¨pera påda-padme more samarpibe

Narottama dåsa also says that he has heard from themouths of Vai£òava sådhus that one can attain the lotusfeet of çr^ Yugala Kißora only by the mercy of çr^la R¨paGosvåm^. He cries out, “O Sanåtana Prabhu! O mostmerciful Vai£òavas in Gaura’s family! All of you together,please fulfill my earnest desire. I pray again and again thatçr^la R¨pa Gosvåm^ may always shower his mercy uponme. Aho! Those who have received the shelter of çr^ R¨pa’slotus feet are very fortunate. When will my Gurudeva, çr^Lokanåtha Gosvåm^, take me with him to çr^ R¨pa Gos-våm^ and offer me at his lotus feet?”

To attain his siddha-deha, çr^ Bhaktivinoda ëhåkuraprays at the lotus feet of çr^ Rådhå-Kù£òa:

siddha deha diyå, vùndåvana måjhesevåmùta-koro dåna

piyåiyå prema, matta kori moresuna nija guòa-gåna

yugala sevåya, ßr^ råsa-maòàaleniyukta koro’ åmåya

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lalitå sakh^ra, ayogyå kiñkar^vinoda dhariche påya

“Please bestow upon me my siddha-deha. Place me in themidst of Vùndåvana, and shower upon me the nectar ofYour devotional service. Allow me to drink the nectar ofYour prema and let me be fully absorbed in it, so much sothat I become totally maddened. Then You will be able tohear me sing about Your astonishing attributes. Bhakti-vinoda, the unworthy servant of Lalitå Sakh^, holdingYour lotus feet close to his heart, begs to be engaged inYour confidential sevå in the ßr^ råsa-maòàala. Please hearmy supplication and appoint me as Your maidservant.”

çr^la R¨pa Gosvåm^ in his Kårpaòya Pañjikå Stotra,Utkalikå Vallar^, çr^ Gåndharvå Samprårthanå£éakam, andother works has to some extent shed light on the serviceto Yugala Kißora in the siddha-deha, as has çr^ Raghunåthadåsa Gosvåm^ in his Vilåpa Kusumåñjali, PremaP¨råbhigha Stotram, Utkaòéhå Daßakam, Sva SaíkalpaPrakåßa Stotram, çr^ Prårthanåmùta Stotram, Abh^£éaPrårthanå£éakam, and other stavas and stutis. Our author,çr^la Cakravart^ ëhåkura, has also described similar moodsin his Saíkalpa Kalpadruma. For the sådhakas of rågånugå-bhakti, all these confidential moods are the topmost treas-ure, like a cintåmaòi gem that fulfills all desires.

çr^ Raghunåtha dåsa Gosvåm^ has expressed his inner-most moods in Vilåpa-Kusumåñjali (ßloka 72):

ßr^ r¨pa mañjar^ karårcita pådapadmago£éhendra-nandana bhujårpita mastakåyåè

hå modataè kanaka-gauri padåravindasamvåhanåni ßanakais tava kiì kari£ye


“After enjoying some amorous pastime, the happily ex-hausted çr^mat^ Rådhikå puts Her head in the lap of çr^Kù£òa, who runs His soft, fragrant lotus fingers slowly andgently through Her hair, thus untangling Her disheveledcurls. At that time çr^ R¨pa Mañjar^ takes her ^ßvar^’s ex-tremely soft lotus feet in her lap and lovingly massagesthem. When will the day come when R¨pa Mañjar^ willbeckon me with a gesture and grant me this service?” Thenhe mourns, “Alas! When will I get the opportunity to per-form this service to Her supremely precious and so rarelyattained lotus feet?”

Someone may argue that the phrase vraja-loka refersonly to çr^ Rådhå, Lalitå and so on. This would mean thata sådhaka should perform service with his physical bodyaccording to the mood of these Vraja maidens. If that isthe case, since ßåstra has not mentioned anywhere thatçr^ Rådhå, Lalitå and the others have ever taken shelter ofGurudeva, observed fasting for Ekådaß^, performedçålagråma or Tulas^ sevå, and so on, it would follow thatit would not be important for practitioners following theseeternal associates to execute these limbs of bhakti. How-ever, the true meaning of the phrase vraja-loka refutes allsuch apasiddhånta (misconceptions) put forward by thepresent-day skeptical, opposing theorists. çr^la J^vaGosvåm^påda, in his commentary on this ßloka from Bhakti-Rasåmùta-Sindhu, explains that the phrase vraja-loka refersto çr^ Kù£òa’s dearmost associates and their intimate fol-lowers, like çr^ R¨pa Gosvåm^ and so on. Thus, oneshould perform månas^-sevå in the siddha-deha by follow-ing çr^ R¨pa Mañjar^ and other Vrajavås^s, and physicalsevå in the sådhaka-deha by emulating çr^ R¨pa and ourother Gosvåm^s.

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Municar^ Gop^s

According to the Padma Puråòa, some munis residing inDaòàakåraòya worshiped Gopåla-deva, but in spite of pray-ing to Him for a long time, they were unable to attain theircherished desires. Fortunately, çr^ Råmacandra arrived inthe forest. After the munis saw His charming beauty, rati(deep amorous attraction) for Kù£òa arose in their hearts.Feeling restless because of their intense hankering, withintheir minds they prayed at the lotus feet of çr^ Råmacandrafor fulfillment of their wishes. He understood their heartsand granted them a boon to satisfy their desire. Afterwards,by çr^ Råmacandra’s mercy, they intently engaged in the ap-propriate bhajana, and upon attaining bhåva, they enteredthe wombs of gop^s and took birth as cowherd damsels bythe arrangement of Yogamåyå. Some of them received theassociation of nitya-siddha-gop^s and easily participated inthe råsa dance. The others, who did not receive that asso-ciation, were enjoyed by their husbands and bore children.At the time of the råsa-l^lå, their husbands held them backand prevented them from participating in the råsa. As a re-sult, these gop^s, being deeply agitated in kù£òa-viraha (sepa-ration from Kù£òa), burned up all aßubha (impiety) in the fireof that separation. By meditating on çr^ Kù£òa and embrac-ing Him in their hearts, they received the bliss of union,which washed away their ßubha (mundane pious merits), al-lowing them to directly meet with çr^ Kù£òa in the råsa-sthal^.

Upani£adcar^ and çruticar^ Gop^s

Some of the prominent çrutis (Upani£ads), who were thor-oughly versed in subtle and profound philosophical


considerations, were completely astonished to see the un-paralleled fortune of the gop^s. To attain the same fortuneas the Vraja maidens, they began to worship with intensedesire. After a long time, çr^ Kù£òa was pleased with theirworship and appeared before their eyes. Seeing Him, theyoffered their internal desire at His lotus feet. “O Kù£òa!After gazing at Your full beauty which defeats millions ofKåmadevas, we are submerged in amorous emotions and,like the gop^s, we are bewitched by kåma. Just as thevraja-dev^s of Gokula, enamoured by Your sweetness,served You with the intent of engaging in romantic plea-sure, we fervently yearn to be related with You in the samemanner. Please fulfill our hearts’ desire.”

çr^ Kù£òa was pleased with their prayers and replied, “Oçrutis, your desire is so high. It is extremely rare and mostdifficult to attain the mood of the gop^s. Nevertheless, byMy mercy your desires will be fulfilled in your next lifewhen you will take birth as young cowherd maidens fromthe wombs of gop^s in Vraja.”

In this way, it has been recommended to engage insådhana-bhajana by following the procedure adopted bythose sådhakas who achieved a gop^ form in prakaéa Vrajaafter executing severe austerities for many, many births.However, just as final instructions are more authoritative,one will reap greater benefit and quicker results by follow-ing çr^man Mahåprabu’s special associates, çr^ R¨pa-Raghunåtha and the other Gosvåm^s.

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tåni cårccana bhaktåv ahaígrahopåsanå mudrå nyåsa dvårakå-dhyåna rukmiòy ådi-p¨jåd^ny ågama ßåstra vihitåny api naiva

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kåryyåòi. bhakti-mårge ‘smin kiñcit kiñcit aíga vaikalye ‘pido£åbhåva ßravaòåt. yad uktam – “yån åsthåya naro råjan napramådyeta karhicit. dhåvan nim^lya vå netre na skhalen na patediha.” iti “na hy aígopakrame dhvaìso mad bhakter uddhavåòvapi.” iti ca “aígi vaikalye tv asty eva do£aè. yån ßravaòot-k^rtanåd^n bhagavad dharmånåßritya ity ukteè.” ”ßr¨ti smùtipuråòådi pañcaråtra vidhiì vinå aikåntik^ harer bhaktirutpåtåyaiva kalpate.” ity ukteß ca. lobhasya pravarttakatve ’pi nijabhåva prati k¨låny uktåni sarvvåòi ßåstra-vihitånåì tyågånau-cityam iti buddhyå yadi karoti tadå dvårakå-pure mahi£^ janaparijanatvaì pråpnoti. yad uktam – “riraìsåì su£éhu kurvvanyo vidhi-mårgeòa sevate. kevalenaiva sa tadå mahi£^tvam iyåtpure.” kevalenaiva kùtsnenaiva na tu nija bhåva-pratik¨lånmahi£^ p¨jådin kåìßcit kåìßid aìßån parityajyetyarthaè. “nirò^tekevalam iti triliígan tv eka kùtsnayoè” ity amaraè. kevalena vidhi-mårgeòa pure mahi£^tvaì mißreòa mathuråyåm iti vyåkhyånopapadyate. pure yathå mahi£^tvaì tathå mathuråyåì kiìr¨patvam? kubjå parikaratvam iti cet kevala vaidh^ bhakti phalådapi mißra vaidh^ bhakti phalasya apakar£aè khalu anyåya eva.“råmåniruddha pradyumna rukmiòyå sahito vibhuè.” iti gopålatåpan^ ßruti dù£éyå rukmiò^ pariòayo mathuråyåm ity ato rukmiò^parikaratvam iti vyåkhyå tu na sårva laukik^. rådhå-kù£òopåsakaèkathaì kubjåì vå rukmiò^ì vå pråpnoti iti dvit^yaß cånyåyaè.vastutas tu lobha pravarttitaì vidhi-mårgeòa sevanam eva råga-mårga ucyate vidhi-pravarttitaì vidhi-mårgeòa sevanañ ca vidhi-mårga iti. vidhi-vinåbh¨taì sevanan tu ßruti smùtyådi våkyådutpåta pråpakam eva.

Rågånuga-sådhakas are advised not to practice ahaígra-hopåsanå (considering oneself as non-different from theobject of worship), nyåsa (various elaborate practices forchanting mantras and doing arcana), meditation on the


moods of Dvårakå, and worship of Rukmiò^ and otherqueens, even though these are included in the limb ofarcana and are mentioned in Tantra çåstra. It is understoodfrom ßåstra that on the path of rågånugå-sådhana-bhakti,there is no fault if some of the limbs of sådhana are not fol-lowed completely. In the conversation between Nimi and theNava Yogendras in çr^mad-Bhågavatam (11.2.35), it is said:

yån åsthåya naro råjanna pramådyeta karhicitdhåvan nim^lya vå netrena skhalen na pated iha

“O King, the followers of this bhakti path, having acceptedthe shelter of bhagavad-dharma, are never afflicted by mis-fortune. Even if one runs along with eyes closed, one willnever slip or fall from the path.”

na hy aígopakrame dhvaìsomad-bhakter¨ddhavåòv api

(Bhåg. 11.29.20)

Bhagavån çr^ Kù£òa also told Uddhava, “O Uddhava,shortcomings in one’s performance of certain limbs ofbhakti do not prove detrimental in this devotional path forone who has just begun practicing.” The word yån refersto taking shelter of the principal limbs of bhakti (ßravaòa,k^rtana and so on), whereupon it is not considered a faultto overlook any other limb.

In addition, Dhùta-Brahma-Yåmala declares:

ßr¨ti-smùti-puråòådi-pañcaråtra vidhiì vinåaikåntik^ harer bhaktir utpåtåyaiva kalpate

(quoted in Bhakti-Rasåmùta-Sindhu 1.2.101)

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“Even though one may be engaged in exclusive devotiontoward çr^ Hari, if one transgresses the regulations of theßastras like the ßruti, smùti, puråòas or the pañcaråtra, hisbhakti will simply be the cause of disturbance.”

When a sådhaka is overcome by devotional greed, he isno longer controlled by the regulations of ßåstra. How-ever, if in his bhajana he continues to follow those instruc-tions of ßåstra which are unfavorable to his own moods,such as meditation on Dvårakå and so on, consideringthem to be compulsory, he will become an associate of themahi£^s (queens) of Dvårakå upon attaining perfection.The ßåstras provide proof for this.

riraìsåì su£éhu kurvvan yo vidhi-mårgena sevatekevalenaiva sa tadå mahi£itvam iyåt pure

(BRS 1.2.303)

“Even if one has a strong desire to enter into the closestamour with the Divine Beloved but performs service invidhi-mårga only, one will become an associate of themahi£^s of Dvårakåpur^.” In this ßloka, the word kevala,meaning kùtsnenaiva, indicates that if one is exclusivelydedicated to following vidhi-mårga without foregoingworship of the mahi£^s or any other limb which is unfavo-rable to one’s moods, one will attain the position of aparikara of the Dvårakå mahi£^s. The Amara-ko£a Sanskritdictionary confirms the definition of the word kevala as‘only’.

Some propose that by engaging in sådhana in vidhi-mårga only, one attains the servitorship of the mahi£^s ofDvårakå Dhåma. And if one performs sådhana in whichvidhi-mårga is mixed with råga-mårga, one becomes a


maidservant of the mahi£^s of Mathurå Dhåma. How-ever, such an explanation gives rise to many questions asit has no logical reasoning behind it. The first questionis this: if becoming a mahi£^ of Dvårakåpur^ means to be-come an associate of Rukmiò^, Satyabhåmå and otherqueens, then what does it mean to become an associateof the Mathurå mahi£^s? It is inconsistent to reply that itmeans to become a parikara of Kubjå-dev^. From theviewpoint of rasa as described in the rasa-ßåstras, the po-sition of Kubjå is inferior to that of Rukmiò^ and theother queens. Thus, the conclusion would be that mixedråga-vaidh^-mårga gives a result inferior to vaidh^-mårgaalone. There is not a shadow of a doubt that this wouldbe highly unjustified.

One may present the statement from Gopåla-Tåpan^Upani£ad, “The omnipotent çr^ Kù£òa resides eternally inMathurå Dhåma with çr^ Baladevacandra, çr^ Anir¨ddha,çr^ Pradyumna and çr^ Rukmiò^-dev^.” This would meanthat Rukmiò^ was married in Mathurå, and that çr^ Kù£òaalso resides there with Her and His other associates. Hence,attaining the position of the Mathurå mahi£^s, which is thefruit of råga-mißrita (mixed) vaidh^-bhakti, means becomingan associate of Rukmiò^ in Mathurå. This explanation is alsoillogical, because not everyone accepts that Rukmiò^ wasmarried in Mathurå. Why should a sådhaka become theparikara of Kubjå or Rukmiò^-dev^ by worshiping Rådhåand Kù£òa? This is a second inconsistency. In råga-mårga, oneis inspired by genuine greed and serves according to vidhi,the regulated path, whereas in vidhi-mårga one serves beingprompted by ßåstra. According to the evidence ßruti-smùti-puråòådi presented in the Nårada-Pañcaråtra, serving çr^Kù£òa without following regulations causes disturbance only.

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The rules and regulations meant for ahaígrahopåsanå,mudra, nyåsa, meditation on the moods of Dvårakå, andworship of Rukmiò^ and the other queens, although men-tioned in Tantra çåstra, need not be followed by rågånuga-sådhakas. Here ahaígrahopåsanå means the worship bywhich one thinks, “I am brahma.” The rågånuga-sådhakashould execute sådhana-bhajana by remembering and fol-lowing the moods of his cherished Vrajavås^s for whom hehas greed, such as Subala, çr^dåma and other sakhås, orNanda Båbå and Yaßodå Maiyå, or Lalitå, Vißåkhå, R¨paMañjar^ and other vraja-ramaò^s. He should not imaginehimself to be çr^dåma, Subala Sakhå, Yaßodå or Lalitå.This type of worship, called ahaígrahopåsanå, is prohib-ited here. Some neophyte, so-called sådhakas, consideringthemselves to be Lalitå, Vißåkhå or Nanda-Yaßodå, deco-rate their male bodies with ornaments meant for a wom-an and call themselves “Lalitå Sakh^.” But this improperbehavior is forbidden by established rules of conduct.Such people bring disgrace to the name of the Gauà^yaVai£òavas.

In ßåstra we find descriptions of different types of nyåsa:£aà-aòga-nyåsa, p^éha-nyåsa, aíga-nyåsa, kara-nyåsa, andmany others. These are various elaborate procedures pre-scribed for chanting mantras and doing arcana. As they areunfavorable to the mood of rågånugå-bhakti, they too havebeen forbidden.

Meditation on Dvårakåpur^ and worship of the mahi£^sare predominated by aißvarya-bhåva. çr^ Kù£òa, decoratedlike the emperor of emperors, sometimes resides there inHis four-handed form, holding the conch, disk, club and


lotus flower. He and His associates identify themselves ask£atriyas, and the royal queens, being k£atriyåò^s, are alsoendowed with a high degree of aißvarya. They are the wivesof Kù£òa, married according to Vedic injunctions. Theirlove, or pr^ti, is classified as samañjaså, or inhibited. How-ever, Kù£òa in Vraja is nava-kißora naéavara gopa-veßaveòukara3, and His internal associates are the gopas and gop^sof Vraja. The gopa-ramaò^s have samarthå-rati (love capa-ble of controlling Kù£òa), which is superior to samañjaså-rati. Therefore, a rågånuga-sådhaka need not follow therules and regulations of ßåstra related to meditation onDvårakå and worship of the mahi£^s.

In rågånugå-bhakti, if a person takes shelter of thoseessential practices, such as ßravaòa, k^rtana and so on,which are considered to be the aíg^ (the very body) ofbhagavad-dharma, there is no fault if he fails to observea few of the other limbs. One important point to be not-ed here is that the nine kinds of bhakti (ßravaòa, k^rtanaand so on), or the five limbs (sådhu-saíga, nåma-k^rtana,bhågavat-ßravaòa, vraja-våsa, ßr^ vigraha-sevå), or threelimbs (ßravaòa, k^rtana, smaraòa) are not only the mainaígas or limbs of bhakti, but are actually aíg^, the originof all aígas. That is, besides being the primary sådhana,they are also the sådhya, or goal. However, the above-mentioned processes of nyåsa, mudrå, meditation onDvårakå, and so on do not constitute that sådhana whichhas the nature of aíg^; they are merely limbs of the primeaíga of arcana. Therefore, as they are unfavorable to thecultivation of the moods of rågånugå-bhakti, exclusion

3. eternally youthful, expert in dancing, dressed as a cowherd boy, and carrying a flute

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of these limbs is not harmful. However, any neglect ofthe prime limbs, which are in fact aíg^, would proveharmful. Especially when one is absorbed in the princi-pal aígas of ßravaòa, k^rtana, smaraòa and so on, anylaxity in observing other limbs is not considered to bea fault.

Some people have the mistaken belief that it is not nec-essary to follow the rules and regulations delineated in theVedic ßåstras or to accept çr^mad-Bhågavatam, the crown-jewel of all evidence. They think that one can become arasika-bhakta by practicing intense, single-pointed bhaktiaccording to one’s own whim. Due to their firm convic-tion in this misconception, they fail to follow the indispen-sible practices of observing Ekådaß^ and Kårtika vratas(vows), taking shelter of guru, and understanding the sen-timents described in çr^mad-Bhågavatam. They impu-dently advertise themselves as being rasika and take pridein being råga-mårga devotees. To emphasize this point,the verse ßr¨ti-smùti-puråòåd^ from Bhakti-Rasåmùta-Sindhu has been cited here.

text 13

atha rågånugåyå aígåny anyåni bhajanåni kåni k^dùßåni kiìsvar¨påòi kathaì karttavyåni akarttavyåni vety apek£åyåmucyate. svåbh^£éa-bhåvamayåni, svåbh^£éa bhåva-sambandh^ni,svåbh^£éa bhåvånuk¨låni, svåbh^£éa bhåvåviruddhåni, svåbh^£éabhåva-viruddhåni, iti pañca vidhåni bhajanåni ßåstre dùßyante.tatra kånicit sådhya sådhana r¨påòi, kånicit sådhyaì premåòaìprati upådåna- kåraòåni, kånicit nimitta kåraòåni, kånicit bhaja-na cihnåni, kånicid upakårakåòi, kånicit apakårakåòi, kånicittaéasthåni, iti. etåni vibhåjya darßyante.


Which limbs are to be practiced in rågånugå-bhakti? Howmany types are there? What are their characteristics?Which are essential, and which are to be disregarded? Toanswer these questions, ßåstra sets down five types of de-votional practices:svåbh^£éa-bhåva-maya – saturated with one’s

cherished moodsvåbh^£éa-bhåva-sambandh^ – related to one’s

cherished moodsvåbh^£éa-bhåva-anuk¨la – favorable to one’s

cherished moodsvåbh^£éa-bhåva-aviruddha – neutral, or not opposed,. to one’s cherished moodsvåbh^£éa-bhåva-viruddha – detrimental to one’s

cherished mood.Here, svåbh^£éa means the mood that a sådhaka aspires toattain. Some of these five categories are both the sådhanaand sådhya. (That is, the nature of the practices neverchanges; the only difference is that in the stage of sådhanathey are in an unripe state, while in the stage of sådhya theyare ripe.) To achieve the goal of prema, some are direct, oringredient, causes (upådåna-kåraòa) and others are indi-rect, or instrumental, causes (nimitta-kåraòa); some aresigns of bhajana (such as tilaka, Tulas^ målå, dress meantfor the different åßramas, and so on); some are helpful;some are neutral; and some are harmful. All of these clas-sifications will be explained.

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tatra dåsya-sakhyåd^ni svåbh^£éa bhåva mayåni, sådhya sådhanar¨påòi. guru-pådaßrayato mantra japa dhyånåd^ni sådhya

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pratyupådåna-kåraòatvåd bhåva sambandh^ni “japen nityamananya-dh^è” ity ådy-ukte nitya kùtyåni, “japyaè svåbh^£éasaìsarg^ kù£òa-nåma mahå manuè” iti gaòoddeßa d^pikokteè,siddha r¨peòånugamyamånånåm api mantra-japa darßanåtupådåna kåraòatvena bhåva sambandh^ni “gåè sarvvendriyåòivindan eva san mama gopa-str^-jana-vallabho bhavaty abh^£éasaìsargi kù£òa nåma eva mahå manuè sarvva mantra ßre£éha itya£éådaßåk£aro daßåk£araß ca mantra eva arthåd ukto bhavat^tigaòoddeßa d^pikå våkyårtho jñeyaè. sviya bhåvocita nåma r¨paguòa l^lådi smaraòa ßravaòåd^ni upådåna kåraòatvåt bhåvasambandh^ni. tathå hi – “gitan^ nåmåni tad arthakåni gåyanvilajjo vicared asaíga” iti. “ßùívanti gåyanti gùòantyabh^k£òaßaè, smaranti nandanti tavehitaì janå” ity ådy ukterabh^k£na kùtyåni. atra rågånugåyåì yan mukhyasya tasyåpismaraòasya k^rttanådh^natvam avaßayaì vaktavyam evak^rttanasyaiva etad yugådhikåratvåt sarva bhakti-mårge£usarva ßåstrais tasyaiva sarvotkar£a prati pådanåc ca. “tapåìsißraddhayå kùtvå premåàhyå jajñire vraje” ity ujjvala n^lamaòyukter anugamyamånånåì ßrut^nåì premåòaì prati tapasåìkåraòatvåvagamåt kalåv asmin tapo‘ntarasya vig^tatvåt “madarthaì yad vrataì tapaè” iti bhagavad ukter ekådaß^ –janmå£éamy-ådi vratåni tapo r¨påòi iti nimitta kåraòåninaimittika kùtyåni akaraòe pratyavåya ßravaòån nityåni. tatrai-vaikådaß^ vratasyånvaye “govinda smaraòaì nùòåì yadekådaßy-upo£aòam” iti smùter ̈ pådåna kåraòa smaraòasya låbhådaìßena bhåva sambandhitvam api, vyatireke tu “måtù-hå pitù-hå caiva bhråtù-hå guru-hå tathå” ity ådi skåndådi vacanebhyoguru-hantùtvådi ßravaòån nåmåparådha låbhaè “brahma-ghnasya suråpasya steyino guru-talpinaè” iti vi£òu-dharmmot-tarokter anapåyi påpa viße£a låbhaß ca, iti nindåßravaòådatyåvaßyaka kùtyatvam. kiì bahunå, “paramåpadam åpannehar£e vå samupasthite. naikådaß^ì tyajed yas tu tasya d^k£åsti


vai£òava. vi£òavårpitåkhilåcåraè sa hi vai£òava ucyate.” itiskånda våkyåbhyåm ekådaß^ vratasya vai£òava lak£aòatvam evanirddi£éam. kiñ ca vai£òavånåì bhagavad anivedita bhojanani£edhåè, “vai£òavo yadi bhuñj^ta ekådaßyåì pramådataè” ityatra bhagavan niveditånnasyaiva bhojana ni£edho ‘vagamyate.

kårttika vratasya ca tapo ‘ìßena nimitta tvaì ßravaòak^rttanådy aìßena upådånatvam api. ßr^ r¨pa gosvåmicaraòånåm asakùd uktau kårttika devateti kårttika dev^ty ̈ rjja-dev^ti ¨rjjeßvar^ti ßravaòåd viße£ataè ßr^ vùndåvaneßvar^ pråpa-katvam avagamyate. “ambar^£a ßuka-proktaì nityaì bhåga-vataì ßròu” iti smùteè krameòa ßr^ bhågavata ßravaòåder nitya-kùtyatvam uktam. “kathå imås te kathitå mah^yasåm” ityanantaraì “yas t¨ttama-ßloka-guòånuvådaè prast¨yate nityamamaígala ghnaè tam eva nityaì ßùòuyåd abh^k£òaì kù£òe‘malåì bhaktim abh^psamånaè.” iti dvådaßokter daßamaskandha sambandhi sva pre£éha ßr^ kù£òa carita ßravaòåderyathåyogyaì nitya-kùtyatvam abh^k£òa kùtyatvaì bhåvasambandhitvañ ca. nirmmålya tulas^ gandha candana målåvasanådi dhåraòåni bhåva sambandh^ni. tulas^ kå£éha-målågop^candanådi tilaka nåma mudrå caraòa cihnådi dhåraòånivai£òava cihòåny anuk¨låni. tulas^ sevana parikramaòapraòåmåd^ny apyanu k¨låni. gavåßvattha dhåtr^ bråhmaòådisammånåni tad bhåvåviruddhåni upakårakåòi. vai£òava-sevåt¨kta samasta lak£aòavat^ jñeyå. uktåny etåni sarvåòikarttavyåni. yathaiva po£yåt kù£òåd api sakåßåt tat po£ake£våvarttita dugdha-dadhi navan^tådi£u vrajeßvaryyå adhi-kaivåpek£å, ßr^ kù£òaì sva stanya payaè pibantaì bubhuk£umapyapahåya tad^ya dugdhottåraòårthaì gatatvåt. tathaiva rågavartmånugamana rasåbhijña bhaktånåì po£yebhyaè ßravaòak^rtanådibhyo’pi tat po£ake£v ete£u sarve£u paramaivåpek£aòaìnaivånucitam. ahaígrahopåsana nyåsa mudrå dvårakå-dhyånamahi£y-arcanåd^ny apakårakåòi na karttavyåni. puråòåntara

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kathå ßravaòåd^ni taéa-sthåni. atra bhakteè saccidånandar¨patvån nirvikåratve’pi yad upådånatvådikaì tat khaludurvitarkyatvåd eva bhakti ßåstre£u “tatra prema vilåsåè syurbhåvåè snehådayas tu £aé” ity ådi£u vilåsa ßabdena vyañjitaì,yathå rasa-ßåstre vibhåvådi ßabdena, atra khalu sukha bodhårthameva upådånådi ßabda eva prayukta iti k£antavyaì sadbhiè.

Dåsya, sakhya, våtsalya and mådhurya are called svåbh^£éabhåva maya (saturated with one’s cherished mood). Hear-ing about, glorifying and performing other limbs of bha-jana in these moods nourish the sådhaka’s creeper of prema.Thus, these activities are called bhåva-maya-sådhana.Upon the manifestation of prema, such ßravaòa, k^rtanaand so on is called bhåva-maya-sådhya. Hence, these prac-tices of bhajana are both the means and the goal.

The practices of bhajana, beginning with taking shel-ter of çr^ Guru and including mantra-japa, meditation andso on, are upådåna-kåraòa, the ingredient, or material,cause for attaining the goal of prema, and are called bhåva-sambandh^ (related to one’s desired feeling or mood).çåstra enjoins a perpetual duty in the phrase japen nityamananya-dh^è: “One must do japa every day with one-pointed attention.” Gaòoddeßa D^pikå states that it is one’sduty to chant the kù£òa-nåma mahå-mantra which is as-sociated with one’s desired relationship with Kù£òa (japy-aè svåbh^£éa saìsarg^ kù£òa-nåma-mahåmanuè). The japaor k^rtana of ßr^ kù£òa-nåma that specifically alludes tothose whom one follows in siddha-r¨pa should be under-stood to be bhåva-sambandh^, because it is upådåna-kåraòa, the ingredient cause of bhåva.

Which is the kù£òa-nåma-mahå-mantra associated withone’s desired relationship? In reply to this question,


Gaòoddeßa D^pikå presents the following explanation: Inthe word Govinda, the syllable go means ‘having pervad-ed all my senses’. Thus, Govinda means ‘the beloved ofthe gop^s, Gop^-janavallabha, having pervaded all my sens-es, splendidly resides there.’ Therefore, the term mahå-mantra refers only to that kù£òa-nåma which is associatedwith one’s own desired relationship with Him. Because ofthis explanation, the eighteen-syllable gopåla-mantra hasbeen called sarva-mantra-ßre£éha, the best of all mantras. Inconclusion, the sådhana comprised of ßravaòa-k^rtana ofçr^ Kù£òa’s name, form, qualities and pastimes as appro-priately related to one’s own mood is known as bhåva-sambandh^ (due to its being the upådåna-kåraòa, or ingre-dient cause of bhåva).

In these two ßlokas, çr^mad-Bhågavatam advises:

gitan^ nåmåni tad arthakånigåyan vilajjo vicared asaígaè

“Completely giving up material attachments, one shouldwander freely unembarrassed while singing about thesweetness of çr^ Kù£òa’s name and beauty” (11.2.39).

ßùòvanti gåyanti gùòanty abh^k£òaßaèsmaranti nandanti tavehitaì janåè

“The devotees achieve supreme bliss by incessantly hearingabout, glorifying and remembering Your pastimes”(1.8.36). These proofs from ßåstra confirm that continuousengagement in bhåva-sambandh^-sådhana is obligatory.

It has been mentioned earlier that smaraòa is the prima-ry limb of rågånugå-bhakti. But one should understandthat smaraòa is dependent on k^rtana. In the present ageof Kali, it is the practice of k^rtana that grants the eligibility

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to enter into bhajana, because as all the ßåstras proclaim,k^rtana has monarchy over all the other limbs of bhakti andbestows the highest result.

In çr^ Ujjvala-N^lamaòi, it is said that the çrutis, follow-ing the mood of the gop^s, performed austerities withßraddhå and, upon attaining full prema, took birth inVraja. This proves that performance of penances is onecause for attaining gop^-prema. Here tapasyå means fasts forEkådaß^, Janmå£éam^ and so on, because in the present KaliYuga other types of austerities are condemned. Bhagavånhas personally said, “Vows performed for My sake arecalled tapasyå.” Thus, fasts for Ekådaß^ and Janmå£éam^and other such austerities are nimitta-kåraòa, instrumen-tal causes for enhancing one’s bhåva. Failure to performthese occasional duties is harmful, and thus they are to beaccepted as perpetual obligations. In this vein, the smùti-ßåstras further explain that to fast on Ekådaß^ is acceptedas govinda-smaraòa, remembrance of Govinda. On thebasis of this evidence, we can see that observing Ekådaß^,Janmå£éam^ and other vratas leads to attaining smaraòa,which is upådåna-kåraòa. Therefore, such vratas are con-sidered partially bhåva-sambandh^.

From the perspective of prohibitions, Skanda Puråòadeclares that people who fail to observe Ekådaß^ take onsin equal to killing one’s mother, father, brother, andguru. Disregarding Ekådaß^ and other fasts is regarded asan offense to the holy name. It is also written in Vi£òuDharmottara that, while ßåstra offers various means ofatonement for crimes such as killing a bråhmaòa, drink-ing liquor, kidnapping, and harboring lusty desires forthe wife of one’s guru, there are no penances that caneradicate the sin incurred by taking grains on Ekådaß^.


Therefore, regular observance of Ekådaß^ vrata is accept-ed as obligatory and should be followed without ques-tion. In Skanda Puråòa, it is said, “People who do notabandon their Ekådaß^ fast, even in the presence ofdreadful calamities or untold happiness, have attainedVai£òava d^k£å in the true sense,” and “Those who ded-icate all their activities at the lotus feet of Vi£òu are gen-uine Vai£òavas.” These two statements from SkandaPuråòa confirm that it is incumbent upon Vai£òavas toobserve Ekådaß^. Vai£òavas are always forbidden to ac-cept anything not offered to Bhagavån, but on Ekådaß^,Vai£òavas are prohibited from accepting grains, even ifit is mahå-prasåda and taken out of inattentiveness.

Kårttika vrata as an aspect of austerity is nimitta-kåraòa,and as hearing and glorifying is upådåna-kåraòa. In manyplaces, çr^ R¨pa Gosvåm^ has mentioned that çr^ Rådhikå,as the presiding deity of Kårttika, is called Kårttika-dev^,Urjå-dev^, Urjeßvar^ and so on. Observing Kårttika vratapresents a special opportunity for the sådhaka to attainVùndåvaneßvar^ çr^mat^ Rådhikå. Hence, Kårttika vrata iscompulsory.

”He Ambar^ßa! Bhågavat, spoken by çuka, should beheard every day.” This statement from the smùti declaresthat hearing çr^mad-Bhågavatam is a perpetual duty.

“I have glorified the lives of great personalities to you.Those who are aspiring for vißuddha-bhakti at the lotus feetof çr^ Kù£òa should regularly hear the attributes of Uttama-ßloka Bhagavån, the destroyer of all inauspiciousness.”This statement from the Twelfth Canto (SB 12.3.15) es-tablishes that hearing about the character of one’s belov-ed çr^ Kù£òa as related in the Tenth Canto is a continualduty in the category of bhåva-sambandh^.

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Accepting tulas^, sandalpaste, perfume, garlands andgarments which have been offered to Bhagavån is bhåva-sambandh^. Wearing a tulas^-wood målå and adorning thebody with Vai£òava signs such as tilaka, stamps of the holyname and of the Lord’s footprints marked in gop^-candana,and so on are bhåva-anuk¨la, or favorable to the develop-ment of one’s desired mood. Serving Tulas^, doing pari-kramå and offering praòåma are also bhåva-anuk¨la. Sinceit is helpful to honor the cow, the aßvattha (banyan orp^pala) tree, the myrobalan tree, the bråhmaòas and so on,such aígas are called bhåva-avir¨ddha, neutral to the de-velopment of the desired sentiments. Vai£òava sevå in-cludes all the special qualities of the four practices of bhajanaalready described and must be performed along with them.All of the practices mentioned above are to be accepted asregular duties.

For example, it is seen that Yaßodå Maiyå gives moreimportance to diligently looking after the boiled milk,curd, and butter with which she will nourish çr^ Kù£òathan to Kù£òa Himself. In the middle of feeding her sonbreast-milk, she put Him down in order to rescue the boil-ing milk, although He was not yet satisfied. Similarly, itis also not improper for rågånuga-bhaktas conversant withrasa to pay more attention to the aforementioned aígas,which directly nourish ßravaòa, k^rtana and so on.

Since ahaígrahopåsanå, nyåsa, mudrås, meditation onDvårakå and worship of the mahi£^s are a hindrance toråga-mårga-sådhana, they are prohibited. Hearing dis-courses on Puråòas other than çr^mad-Bhågavatam isneutral, that is, neither favorable nor unfavorable.Although bhakti is sac-cid-ånanda-svar¨på and is notsubject to transformation, still we have used the terms


upådåna-r¨på, and so on, just to help us understand thisdifficult subject matter more easily. In rasa-ßåstra, thewords vibhåva, anubhåva, and so on have been used todescribe rasa; similarly, upådåna and other words havebeen used here to make this subject easy to comprehend.May the saintly devotees forgive me for this.


In Bhakti Sandarbha (Anuccheda 273), çr^la J^va Gosvåm^says:

ataeva yady anyåpi bhaktièkalau karttavyå tadå tat saìyoge naivety uktam

“In Kali Yuga, if one is practicing other limbs of bhakti,it is obligatory to perform them along with harinåma-saík^rtana.” çr^la Sanåtana Gosvåm^j^ has also said thatharinåma-saík^rtana is the topmost out of all the aígas ofbhakti, including smaraòa and other limbs:

manyåmahe k^rttanam eva sattamaìlolåtmakaika sva-hùdi sphuratsmùteèvåci sva-yukte manasi ßrutau tathå

d^vyat parån apy upakurvad åtmavat

(Bù. Bhåg. 2.3.148)

“We consider that k^rtana is superior to smaraòa becausesmaraòa appears in the heart only, and the heart is flick-ering and unsteady by nature. K^rtana, however, directlymanifests on the organ of speech and automatically paintsthe mind with its own hue. The sound of k^rtana, ulti-mately, not only satisfies one’s own ears, but just as it attracts

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our own åtmå, it satisfies the other sevakas who are alsolistening to the k^rtana.”

Smaraòa does not have this power. Therefore, onlyk^rtana is capable of subduing the mind, which is morerestless than the wind. Moreover, without k^rtana themind is incapable of performing smaraòa. The mind can-not be made steady by any means other than k^rtana. Thisis the deep meaning of the above ßloka by çr^la SanåtanaGosvåm^.

kù£òasya nånå-vidha-k^rttane£utan-nåma-saík^rttanam eva mukhyamtat-prema sampaj-janane svayaì dråkßaktaì tataè ßre£éhatamaì mataì tat

(Br. Bhåg. 2.3.158)

“Among the many types of ßr^-kù£òa-k^rtana, the k^rtanaof His name is topmost and supremely worshipable.Through ßr^ nåma-saík^rtana, the supreme wealth ofkù£òa-prema manifests in the sådhaka’s heart very quickly.This ßr^ nåma-saík^rtana is independently capable ofbestowing pure love for Kù£òa, and therefore, comparedto smaraòa and other limbs of bhakti, it is consideredthe foremost.” Furthermore, ßr^ nåma-saík^rtana is bothsådhana and sådhya. This is the conclusion of çr^la Sanå-tana Gosvåm^ and other prem^ Vai£òava åcåryas.

thus ends the first illumination

After quitting the sådhaka-deha,the prem^-bhaktas, who for a long

time have enthusiastically aspired forthe direct service of Bhagavån, merci-fully receive darßana of çr^ Kù£òa alongwith His associates.

Kù£òa grants them their desired ser-vice one time, and bestows upon themtheir transcendentally blissful gop^form. That very gop^ form, by thesway of Yogamåyå, emerges from thewomb of a gop^ in prakaéa Vùndåvana,where Kù£òa descends with His eternalassociates.

Therefore, O greatly eager anuråg^devotees, do not fear. Rest assured. Allis auspicious for you.

55

DVITîYAê PRAKÄçAêsecond illumination

text 1

anu “na håniì na glåniì na nija-gùha-kùtyaìvyasanitåì na ghoraì nodagh¨ròåì na kila

kadanaì vetti kimapi. varåíg^bhiè svåíg^kùta-suhùd anaígåbhirabhito, harir vùndåraòye parama-nißam uccair viharati.” ityådibhya eva ßr^ vùndåvaneßvaryådi-prema-vilåsa-mugdhasya ßr^vrajendra-s¨nor na kvåpi anyatråvadhåna-sambhava ity avas^yate.tathå sati nånå dig deßa vartibhir ananta rågånug^ya bhaktaiè kri-yamåòaì paricaryådika kena sv^kartavyaì? vijñaptis tavapåéhådikañ ca kena ßrotavyam? tad aìßena paramåtmana-ivåìßåìßinor aikyåd iti cet samådhir ayaì samyag ådhir evatådùßa-kù£òånurågi-bhaktånåm. tarhi kå gatiè? såk£åt ßr^mad-ud-dhavoktir eva. så ca yathå – “mantre£u måì vå upahÿa yat tvamakuòéhitåkhaòàa sad åtma bodhaè. pùccheè prabho mugdhaivåpramattas tan me mano mohayat^va deva.” asyårthaè –“mantre£u jaråsandha-vadha råjasÿådy artha gamana vicårådi£uprastute£u måì vai nißcitam upahÿa yat pùccheè uddhava tvamatra kiì karttavyaì tad br¨hi iti pùccheè apùcchaè akuòéhitaèkålådinå akhaòàaè parip¨ròaè sadå sårvadika eva åtmano bod-haè samvic chaktir yasya sa mugdha iva yathå anyo mugdho janaèpùcchati tathety arthaè tat tava yugapad eva maugdhyaì sårvajñyañ

N

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ca mohayat^va mohayaty eva. atra mugdha iva tvaì na tu mugdhaèiti. mohayat^va na tu mohayati iti vyåkhyåyåì saígaty abhåvåt.asaígate£u karmåòy an^hasya bhavo’bhavasyety ådi-våkye£umadhye etad våkyasyopanyåso vyarthaè syåd ity atas tathå navyåkhyeyam. tataß ca dvårakå-l^låyåì saty api sårvajñye yathåmaugdhyaì tathaiva vùndåvana-l^låyåm api saty api maugdhyesårvajñyaì tasyåcintya-ßakti-siddham eva mantavyam. ataevavaròitaì ßr^-l^låßuka-caraòaiè “sarvajñatve ca maugdhe casårvabhaumam idaì maha iti.”

çr^ Kù£òa is the embodiment of rasa and is always im-mersed in amorous pastimes (rasa-vilåsa).

na håniì na glåniì na nija-gùha-kùtyaì vyasanitåìna ghoraì nodagh¨ròåì na kila kadanaì vetti kimapi

varåíg^bhiè svåíg^kùta-suhùd anaígåbhirabhitoharir vùndåraòye parama-nißam uccair viharati

“Surrounded by the beautiful Vraja maidens, çr^ çyåma-sundara, having accepted apråkùta-kåma (kandarpa, tran-scendental lust) as His heart’s nearest and dearest friend,is always so absorbed in romantic intrigues in çr^ Vùndå-vana that He remains completely unaware of anything else –any kind of loss, lamentation, household duties, calamity,fear, anxiety, or defeat at the hands of His enemies oranyone else.”

This evidence from ßåstra reveals that Vrajendra-nandanaçyåmasundara is so captivated in His loving affairs withçr^mat^ Rådhikå and the other young wives of Vraja thatHe has no chance even to think about anything else. Thisbeing the case, who then accepts the service rendered bycountless rågånuga devotees situated in so many countriesin all the directions? Who listens to the various kinds of

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prayers and praises (stava-stuti) that they offer to Him?One may resolve this uncertainty by saying that çr^Vrajendra-nandana’s aìßa or portion, Paramåtmå, residesin every living entity. Since there is no difference betweenthe portion and the origin, it is Paramåtmå who acceptsthe service and hears the prayers and hymns of the råga-anuga devotees – this itself is çr^ Vrajendra-nandana’s ac-cepting and listening. However, for a rågånuga-bhakta ofKù£òa, such a proposition is as painful as a crippling dis-ease. What then is the solution? çr^ Uddhavaj^ provides theanswer with these words:

mantre£u måì vå upah¨ya yat tvamakuòéhitåkhaòàa-sadåtma-bodhaè

pùccheè prabho mugdha ivåpramattastan no mano mohayat^va deva

(Bhåg. 3.4.17)

“He Prabhu! O my Lord! While pondering, ‘Is it properor not for Me to go there to kill Jaråsandha, attend theråjas¨ya-yajñå and perform other duties?’ You called meover and, just like an ordinary, simple-minded person,asked me, ‘O Uddhava, what is My duty in this situa-tion?’ Although You are full of unlimited, eternal knowl-edge which is undivided and unimpeded by time andspace, still You questioned me, just as an innocent per-son approaches someone wise for advice about someweighty matter. By simultaneously displaying childlikeunawareness (mugdhatå) and omniscience (sarva-jñatå),You are bewildering me.”

Uddhava is saying, “Some people explain that in reali-ty You are not perplexed but are only acting so, and that

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You appear to be bewildering me but I am not really be-wildered.” However, their explanation is inconsistent.One may try to justify such an interpretation by inappro-priately citing seemingly comparable scriptural state-ments such as karmåòy an^hasya (“You perform karmawithout any endeavor”) and bhavo ‘bhavasya (“You areunborn, yet You take birth”). However, since this situa-tion is different, such an explanation is wrong. Just as wemust accept mugdhatå in Dvårakå l^lå despite the pres-ence of sarva-jñatå, similarly, in Vùndåvana l^lå we areobliged to acknowledge çr^ Kù£òa’s omniscience broughtabout by His inconceivable potency, despite the presenceof mugdhatå. L^låßuka Bilvamaígala ëhåkura has givenan identical explanation in Kù£òa-Karnåmùta (verse 83):“We see that sarva-jñatå and mugdhatå co-exist in eachand every one of Bhagavån’s pastimes. Therefore, wemust accept this as being accomplished by His inconceiv-able potency.”

text 2

atra sarva-jñatvaì mahaißvaryyam eva na tu mådhuryaì,mådhuryyaì khalu tad eva yad aißvaryya vinåbh¨ta kevala nara-l^låtvena maugdhyam iti sth¨la dhiyo bruvate.

Someone may propose: “One should understand that sarva-jñatå (omniscience) here indicates an abundance of mahå-aißvarya (great opulence) devoid of mådhurya (sweetness),while mådhurya is simply the mugdhatå (bewilderment)that results from completely setting aside aißvarya andimitating nara-l^lå, human-like behavior,” but only dull-headed people will speak like this.


text 3

mådhuryyådikaì nir¨pyate. mahaißvaryasya dyotane vådyotane canara-l^latvånatikramo mådhuryam. yathå p¨tanå pråòahåritve’pistana c¨£aòa lak£aòa nara-båla-l^låtvam eva. mahå kaéhora ßakaéasphoéane’py ati sukumåra caraòa traimåsikyottåna-ßåyi båla-l^latvam. mahå d^rgha dåmåßakya bandhatve’pi måtù bh^tivaiklavyam. brahma baladevådi mohane’pi sarvajñatve’pi vatsa-cåraòa l^latvam. tathå aißvaryya sattva eva tasyådyotane dadhipayaß cauryaì gopa-str^ låmpaéyådikam. aißvarya rahita kevalanaral^latvena maugdhyam eva mådhuryyam ity ukteè kr^àå capalapråkùta nara-bålake£v api maugdhyaì, mådhuryyam iti tathå nanirvåcyam.

Therefore, the conclusion regarding mådhurya and relat-ed topics is that whether mahå-aißvarya is exhibited or not,if the mood of human-like pastimes is not transgressedeven slightly, then it is called mådhurya. For example,when çr^ Kù£òa killed the demoness P¨tanå, He enactedthe pastime of sucking her breast, behaving just like anordinary human child. While breaking the terrifying andhard-hearted cart demon (çakaéasura) with His extreme-ly tender lotus feet, çr^ Kù£òa maintained His human-likebehavior as a small baby of only three months, lying flaton His back. Even when Mother Yaßodå could not bindHim with the longest rope, Kù£òa appeared completelyperturbed out of fear of her. In Brahma-vimohana-l^lå,having baffled Brahmå, Baladeva and everyone else, Kù£òawas seen tending the cows and calves just like an ordinaryhuman boy, even while personally remaining omniscient.Moreover, even though aißvarya is present when Kù£òa isseen performing the pastimes of stealing milk and yogurt

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and acting lustily towards the gopa-ramaò^s (the enchantingyoung cowherd maidens), that aißvarya is not apparent.

If mugdhatå were to be called mådhurya simply becausewithout displaying any aißvarya, it corresponds to humanactivities, then the mugdhatå shown by a restless and play-ful mundane child would also have to be called mådhurya.Therefore, it is completely wrong to explain mådhurya inthis way.

text 4

aißvaryaì tu nara-l^latvasyånapek£itatve sati ^ßvaratvåvi£kåraè.yathå måtù-pitarau prati aißvaryaì darßayitvå – etad våì darßitaìr¨paì pråg janma smaraòåya me. nånyathå mad bhavaì jñånaìmarttya liígena jåyate. ityuktam. yathå arjjunaì prati “paßyame r¨pam aißvaram” ity uktvå aißvaryyaì darßitam. vraje’pibrahmåòaì prati mañju mahima darßane paraè sahasra caturbhujatvådikam ap^ti.

To exclusively manifest ̂ ßvara-bhåva, the sentiment of be-ing the supreme controller of existence, while disregard-ing the human-like mood of nara-l^lå, is called aißvarya.When revealing His magnificence, Kù£òa said to His par-ents çr^ Vasudeva and Devak^, “O Father! O Mother! Ihave shown you My four-handed form just to remind youof your previous birth; otherwise, you would not have un-derstood Me properly through My human-like character-istics” (Bhåg. 10.3.44). In the same way, He told Arjuna(G^tå 9.5), “Behold My magnificent form!” and revealedHis aißvarya. In çr^ Vùndåvana, too, even while displayingthe glories of His sweetness, He showed Brahmå thou-sands and thousands of His four-handed forms.


text 5

atha bhakta ni£éham aißvaryya-jñånam (1). ataeva “yuvåì na naèsutau såk£åt pradhåna pur¨£eßvarau” ity ådi vasudevokteè “sakhetimatvå prasabhaì yad uktam” ity arjunokteß ca ^ßvaro’yam ityanusandhåne’pi hùt-kampa-janaka sambhrama gandhasyaanudgamåt sv^ya bhåvasyåti sthairyam eva yad utpådayati tanmådhuryya-jñånam. yathå – “vandinas tam upadeva gaòå ye, g^ta-vådya-valibhiè paribabruè.” iti “vandyamåna caraòaè pathivùddhaiè.” iti ca yugala g^tokteè go£éhaì prati gavånayana samayebrahmendra nåradådibhiè kùtasya kù£òa stuti g^ta vådyaìp¨jopahåra pradåna p¨rvaka caraòa-vandanasya dù£éatve’pißr^dåma subalåd^nåì sakhya-bhåvasyåßaithilyam. tasya tasyaßrutatve’pi vrajåbalånåì madhura-bhåvasyåßaithilyam. tathaivavraja-råja kùta tad å£våsana våkyair vrajeßvaryå api nåsti våtsalya-ßaithilya gandho’pi praty uta dhanyaivåhaì yasyåyaì mamaputraè parameßvara iti manasy abhinandane putra-bhåvasyadåràhyam eva. yathå pråkùtyå api måtuè putrasya pùthv^ßvaratvesati tat putra prabhåvaè sph^ta evåvabhåti. evaì dhanyå evavayaì ye£åì sakhå ca parameßvara iti yåsåì preyån parameßvaraiti sakhånåì preyas^nåì ca sva sva-bhåva dåràhyam eva jñeyam.

kiì ca saìyoge sati aißvaryya-jñånaì na samyag avabhåsate,saìyogasya ßaityåt candråtapa-tulyatvåt virahe tvaißvaryya-jñånaì saìyag avabhåsate virahasyau£òayå s¨ryåtapa-tulyatvåt.tad api hùt-kampa sambhramådaråy-abhåvån naißvaryya-jñånam.yad uktam–“mùgayur iva kap^ndraì vivyadhe lubdha dharmåstriyam akùta vir¨påì str^-jitaè kåmayånåm. balim api bali-matvåve£éayad dhvåík£avad yas tad alam asita sakhyair dustyajastat kathårtha” iti. atra vrajaukasåì govardhana-dhåraòåtp¨rvaì kù£òa ̂ ßvara iti jñånaì nås^t. govardhana-dhåraòa varuòa-loka gamanånantaraì tu kù£òo’yam ^ßvara eveti jñåne’py uktaprakåreòa ßuddhaì mådhuryya-jñånam eva p¨ròam. varuòa

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vakyenoddhava våkyena ca såk£åd ̂ ßvara-jñåne’pi “yuvåì na naèsutåv iti” vasudeva våkyavat vrajeßvarasya “na me putraè kù£òa”iti manasy api manåg api noktiè ßruyate iti tasmåd vrajasthånåìsarvathaiva ßuddham eva mådhuryya-jñånaì p¨ròaì pura-sthånåì tu aißvaryya-jñåna mißraì mådhuryya-jñånaì p¨ròam.

Now the description of devotees who are steadfast in theconception of aißvarya will be presented. çr^ Vasudeva toldçr^ Kù£òa and çr^ Baladeva, “You are not my sons. You aredirectly the Supreme Personalities of Godhead.” Arjunaalso, after seeing Kù£òa’s universal form, said, “O Kù£òa!Please forgive me for whatever I may have said earlier outof carelessness or affection, not realizing Your glories”(G^tå 11.41). The statements of these devotees reveal thattheir våtsalya and sakhya-bhåva diminished upon seeingçr^ Kù£òa’s opulence. This is called aißvarya-jñåna. But inmådhurya-jñåna, even knowing full well that Kù£òa isîßvara, one will not register even the slightest scent of thatawe which causes the heart to shudder because feelings ofnatural intimacy are already firmly established there.

According to Yugala-G^ta (Bhåg. 10.35), “Gandharvasand other demigods devoted to the ßrutis surrounded çr^Kù£òa on all four sides and worshiped Him with hymns,flowers, and other paraphernalia,” and “Grandsire Brahmåand others offered obeisances at His lotus feet as He herdedthe cows along the path.” These statements from Yugala-G^ta explain that çr^dåma, Subala and other cowherd boyssaw Brahmå, Indra, Nårada and other demigods offer stutiswith songs and musical instruments, worship with all par-aphernalia, and obeisances at Kù£òa’s lotus feet as He re-turned from the forest. Nevertheless, their mood of nat-ural friendship with Kù£òa was not even slightly inhibited.


After hearing all these prayers, the vraja-sundar^s werealso seen to exhibit an unshakable staunchness in theirmadhura-bhåva. And in the same way, there was not theslightest breach in the maternal mood of Vrajeßvar^ çr^mat^Yaßodå, when she heard the words Vrajaråja Nanda Båbåspoke to pacify the Vrajavås^s. Rather, her love for çr^Kù£òa was nourished and increased, and she said, “I amblessed that my son is directly Parameßvara, the SupremeController.”

This declaration indicates that the surge of maternalpride in the heart of Yaßodå strengthens her våtsalya-bhåva. In the same way, an ordinary mother whose son be-comes the ruler of the world at once demonstrates evenmore motherly love for him. The sakhås say, “We too areblessed that our friend is Parameßvara,” and the vraja-gop^sconfirm, “We are blessed that the Supreme Lord is ourbeloved.” From these assertions we can understand thatthe moods of the Vrajavås^s are strengthened by the aware-ness that çr^ Kù£òa is îßvara.

At the time of saìyoga (meeting), aißvarya-jñåna is notapparent. Meeting is like the cool rays of the moon, butseparation burns like the scorching rays of the sun. There-fore, in separation, aißvarya-jñåna manifests openly. Still,when reverential sentiments momentarily appear, if theheart does not palpitate, and if feelings of awe are notaroused, this cannot really be accepted as aißvarya-jñåna.For example, in Bhramara-G^ta, the gop^s say, “In HisRåma Ävatåra, from a hidden place like a hunter, Hepierced Vånara Råja (the monkey king) Båli with arrows.Generally, a hunter kills animals out of excessive greedfor flesh, but çr^ Råma killed Båli without reason. Thus,He is even more cruel than a hunter. Furthermore, being

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subjugated by a woman (His wife S^tå), He cut off thelusty ç¨rpaòakhå’s nose and ears. In His VåmanaÄvatåra, like a crow He accepted the worship of Mahå-råja Bali and bound him with the noose of Varuòa-deva.Therefore, we do not want any kind of friendship withthat black-complexioned person. Still, we continue totalk about Him as it is extremely difficult for us to givethis up.”

This ßloka from Bhramara-G^ta (Bhåg. 10.47.17)reflects the distinct moods of the vraja-sundar^s, who didnot nurture any special reverence for çr^ Kù£òa even afterknowing about His majestic aspect. Before çr^ Kù£òa lift-ed Govardhana Hill, the Vrajavås^s had no aißvarya-bhåva for Him. After Kù£òa lifted Govardhana and alsowhen He returned from Varuòa-loka, even though theyhad become aware that Kù£òa is the Supreme Lord, theVrajavås^s’ hearts were filled with feelings of mådhurya-jñåna just as before. çr^ Vasudevaj^, referring to Kù£òa andBaladeva, said, “Neither of You are my sons.” Similarly,after hearing from Varuòa-deva and Uddhava that Kù£òa isBhagavån, çr^ Nanda Mahåråja experienced some aißvarya-jñåna for Kù£òa arise in his heart, but he never felt that“Kù£òa is not our son.” Nor is it mentioned anywhere thathe ever spoke in this way to anyone. Thus, the Vrajavås^swere always full of spotlessly pure mådhurya-jñåna. Themådhurya-jñåna of the associates of Dvårakå-pur^, how-ever, was mixed with aißvarya.

text 6

nanu pure vasudeva-nandanaè kù£òo’yam aham ^ßvara eva itinara-l^latve’pi jånåty eva yathå tathaiva nanda-nandanaè kù£òaì


svam ^ßvaratvena vraje jånåti na vå? yadi jånåti tadå dåma-bandhanådi l^låyåì måtù bh^ti hetukåßru-påtådikaì na ghaéate.tadådikam anukaraòam eveti vyåkhyå tu manda-mat^nåm eva natv abhijña bhaktånåm. tathåvyåkhyån asyåbhijña sammatatve“gopy ådade tvayi kùtågasi dåma yåvad yå te daßåßru kalilåñjanasambhramåk£am. vaktraì nil^ya bhaya bhåvanayå sthitasya samåì vimohayati bh^r api yad vibheti.” ity uktavatyåì kuntyåìmoho naiva varòyeta. tathå hi bh^r api yad vibheti ity uktyaivakuntyå atraißvarya jñånaì vyakt^-bh¨taì bhaya bhåvanayåsthitasya ity antarbhayasya ca tayå satyatvam evåbhimatam.anukaraòa måtratve jñåte tasyå moho na sambhaved iti jñeyam.yadi ca svam^ßvaratvena na jånåti tadå tasya nitya jñånånandaghanasya nitya jñånåvaraòaì kena kùtam iti? – atrocyate. yathåsaìsåra-bandhe nipåtya duèkham evånubhåvayituì måyåvùttiravidyå j^vånåì jñånam åvùòoti, yathå ca mahå madhura ßr^ kù£òal^lå sukham anubhåvayituì guòåt^tånåì ßr^ kù£òa parivåråòåìvrajeßvaryyåd^nåì jñånaì cic chakti-vùttir yoga-måyaivåvùòoti,tathaiva ßr^ kù£òam ånanda svar¨pam apy ånandåtißayam anub-håvayituì cic chakti såra vùttiè premaiva tasya jñånam åvùòoti.premòas tu tat svar¨pa-ßaktitvåt tena tasya vyåpter na do£aè.

yathå hy avidyå sva vùttyå mamatayå j^vaì duèkhayitum evabadhnåti, yathå daòàan^ya janasya gåtra-bandhanaì rajjunigaàådinå månan^ya janasyåpi gåtra-bandhanam anarghasugandha s¨k£ma kañcuko£ò^£ådinå, iti avidyådh^no j^vo duèkh^,premådh^naè kù£òo’ti sukh^. kù£òasya premåvaraòa svar¨paè su-kha viße£a bhoga eva mantavyaè, yathå bhùígasya kamala-ko£åvaraòa r¨paè. ataevoktaì ‘nåpai£i nåtha hùdayåmburuhåtsvapuìsåm iti praòaya rasanayå dhùtåíghri-padme iti ca. kiñ cayathaivåvidyayå svatåratamye jñånåvaraòa tåratamyåt j^vasyapañca-vidha kleßa tåratamyaì vidh^yate, tathaiva premòåpisva-tåratamyena jñånaißvaryyådy-åvaraòa tåratamyåt svavi£ayåßrayayor ananta prakåraì sukha tåratamyaì vidh^yate iti.

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tatra kevala premå ßr^ yaßodådi niåéhaè sva vi£ayåßrayau mamatårasanayå nibadhya paraspara vaß^bh¨tau vidhåya jñånaißvaryy-ådikam åvùtya yathådhikaì sukhayati na tathå devakyådi ni£éhojñånaißvaryya mißra iti. tasmåt tåsåì vrajeßvaryyåd^nåì sannidhautad våtsalyådi prema mugdhaè ßr^ kù£òaè svam ^ßvaratvena naivajånåti. yat tu nånå dånava dåvånalådy-utpåtågama kåle tasya sårva-jñåì dù£taì tat khalu tat tat prem^ parijana pålana prayojanikayål^lå-ßaktyaiva sph¨ritaì jñeyam. kiñ ca maugdhya samaye’pi tasyasådhaka bhakta paricaryyådi grahaòe sårvajñyam acintya ßaktisiddham iti pråk pratipåditam. tad evaì vidhi-mårga råga-mårgayor viveka aißvaryya mådhuryyayor viveka aißvaryya-jñånamådhuryya-jñånayor vivekaß ca darßitaè. svak^yå parak^yåtvayorvivekas tu ujjvala-n^lamaòi vyåkhyåyåì vistårita eva.

tatra vidhi-mårgeòa rådhå-kù£òayor bhajane mahå vaikuòéha-stha goloke khalv avivikta svak^yå parak^yå-bhåvam aißvaryya-jñånaì pråpnoti. madhura bhåva lobhitve sati vidhi-mårgeòabhajane dvårakåyåì ßr^ rådhå satyabhåmayor aikyåt satyabhåmåparikaratvena svak^yå-bhåvam aißvaryya jñåna mißra mådhuryya-jñånaì pråpnoti. råga-mårgeòa bhajane vraja-bh¨mau ßr^ rådhåparikaratvena parak^yå-bhåvaì ßuddha mådhuryya-jñånaìpråpnoti. yadyapi ßr^ rådhikå ßr^ kù£òasya svar¨pa-bh¨tå hlådin^ßaktiè, tasyå api ßr^ kù£òaè eva tad api tayor l^lå sahitayorevopåsyatvaì na tu l^lå rahitayoè, l^låyåì tu tayor vraja-bh¨maukvåpy år£a-ßåstre dåmpatyaì na pratipåditam iti ßr^ rådhå hiprakaéåprakaéa prakåßayoè parak^yaiva iti sarvårtha ni£kar£asaík£epaè.

Here a question may be raised: Just as Vasudeva-nandanaçr^ Kù£òa performed human-like pastimes in Dvårakåwith the awareness that “I am the Supreme Lord,” didNanda-nandana çr^ Kù£òa have this same perception inVùndåvana l^lå or not? If one says, “Yes, He knew it,”


then at the time of being bound by Mother Yaßodå indåma-bandhana-l^lå, tears would not have flowed fromHis eyes out of fear of Her. It is not fitting for learneddevotees to suggest that His fear and tears of fright weresimply a show. Only less intelligent people will say this.If the learned devotees would accede to this explanation,then Kunt^-dev^ would not have said, “O Kù£òa! YaßodåMaiyå decided to punish You when You broke the yo-gurt pot so that You would not create such mischief againin the future. When, out of anger, she started to bindYou with a rope, both of Your eyes became agitated outof fear; tears mixed with kajjala flowed down Yourcheeks and drenched Your chest. At that time, frightenedof Your mother, although fear personified is himselfafraid of You, You lowered Your head and hid Your facebehind her. The remembrance of You in such a condi-tion leaves me feeling bewildered” (Bhåg. 1.8.31).

There is no indication from this statement that Kunt^-dev^ is actually confused. However, her speech reveals thatbewilderment and aißvarya-jñåna are both present in her.The phrase “fear personified is himself afraid of You” in-dicates Kunt^-dev^’s aißvarya-jñåna. Her words “frightenedof Your mother” signify that the fear in the heart of Kù£òawas not artificial; it was genuinely felt by Him. This is theconclusive opinion of Kunt^-dev^. If she had thought thatKù£òa was pretending to be afraid, she would not havebeen puzzled. But if we say that He did not know He isBhagavån, then the question arises as to what covers theeternal knowledge of Kù£òa, who is the personification ofunending bliss and knowledge.

We see that ignorance (avidyå), as the function ofmåyå, throws all the living entities into the bondage of

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the material world and veils the knowledge of their con-stitutional position to make them experience only suffer-ing. In the same way, the embodiment of the functionof cit-sakti, that is, l^lå-ßakti Yogamåyå, covers the knowl-edge of çr^ Kù£òa’s associates, Vrajeßvar^ Yaßodå Må andothers, who are beyond the three modes of nature. Thisenables them to taste the mellows of the happiness of çr^Kù£òa’s supremely sweet pastimes. Similarly, the essenceof cit-ßakti, namely prema, also covers çr^ Kù£òa’s knowl-edge of His own nature – that He is the very personifi-cation of divine pleasure itself (ånanda-svar¨pa) – toenable Him to relish a greater abundance of ecstasy.Prema is also Kù£òa’s svar¨pa-ßakti, His internal, intrin-sic potency. Therefore, there is no fault in its coveringHis svar¨pa, or identity.

Ignorance binds the living entities by its tendency tocreate attachment, and thereby inflicts agony upon them,just as criminals are bound by ropes and chains, causingthem to experience suffering. Conversely, respectable peo-ple find great satisfaction in adorning themselves withpleasing, costly, fragrant, fine, and soft clothes, like kurtåsand turbans, although this also constitutes bondage. Sim-ilarly, the conditioned souls, bound by ignorance, experi-ence only misery in the state of bondage, whereas Kù£òabecomes happy under the control of prema. Kù£òa savorsgreat joy in being bound by prema, just as the bumblebeefeels happy in being enclosed in the whorl of a lotus flower.Therefore it is said, “He Nåtha! O Lord! You do not leavethe lotus-like hearts of Your devotees,” and “Devotees havebound Your lotus feet with ropes of love.”

The extent to which one’s knowledge is covered de-pends on the degree of his ignorance, and accordingly, he


will experience five kinds of kleßa 1 (misery). Similarly, var-ious degrees of prema suppress the knowledge and opu-lence of both the vi£aya (object) and åßraya (receptacle) ofprema, enabling them to taste the happiness of unlimitedvarieties of rasa according to the level of their love. Thus,the prema of Yaßodå Maiyå and other Vrajavås^s (åßraya ofprema) binds their vi£aya Kù£òa with the ropes of mamatå(possessiveness), and vice versa. By their prema, both vi£ayaand åßraya bring one another under control, thus shower-ing an excess of joy upon both. On the other hand, theprema mixed with aißvarya-jñåna found in Vasudeva,Devak^, and other Mathuråvås^s and Dvårakåvås^s is notcapable of bestowing such happiness upon çr^ Kù£òa andHis devotees.

çr^ Kù£òa is so captivated by the våtsalya-prema ofVrajeßvar^ Yaßodå and the other older gop^s that He is noteven aware that He is îßvara. When disturbances from de-mons and forest fires occur, whatever sarva-jñatå is seenin çr^ Kù£òa is only to protect His dearmost devotees. Oneshould understand that His l^lå-ßakti causes Him to mo-mentarily display His omniscience. Furthermore, what-ever sarva-jñatå is present at the time of mugdhatå issimply to allow Kù£òa to accept the service rendered bysådhakas. This sarva-jñatå also is instilled in Him by Hisinconceivable potency, as previously established.

In this way I have expounded a philosophical deli-beration on vidhi-mårga and råga-mårga, aißvarya andmådhurya, and aißvarya-jñåna and mådhurya-jñåna. I havealso presented an elaborate analysis of the distinctions

1. avidyå – ignorance, asmitå – false ego, råga – attachment, dveßa – hatred, and abhiniveßa – perseverance in bodily enjoyments

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between svak^yå and parak^yå in Änanda-Candrikå, mycommentary on Ujjvala-N^lamaòi (a summary of whichis given at the end of this section of the book).

By performing bhajana of Rådhå and Kù£òa in vaidh^-mårga, one attains aißvarya-jñåna, which does not differ-entiate between svak^yå and parak^yå-bhåva in Goloka,within the realm of Mahå-Vaikuòéha. By having greed formadhura-bhåva and performing bhajana in vaidh^-mårgawith the knowledge that çr^ Rådhå and Satyabhåmå areone, the sådhaka becomes an associate of Satyabhåmå inDvårakå in svak^yå-bhåva, attaining mådhurya-jñånamixed with aißvarya-jñåna. By having greed for madhura-bhåva and performing bhajana in råga-mårga, one be-comes an associate of çr^mat^ Rådhikå in Vrajabh¨mi inparak^yå-bhåva and attains ßuddha-mådhurya-jñåna.

Although çr^mat^ Rådhikå is çr^ Kù£òa’s own pleasure po-tency, and çr^ Kù£òa is çr^mat^ Rådhikå’s svak^yå consort,it is nonetheless one’s perpetual duty to serve the DivineCouple, Rådhå-Kù£òa Yugala, along with Their pastimes,and not Kù£òa alone without His pastimes. None of theßåstras written by the sages has determined that Rådhå andKù£òa of Vraja are married. Therefore, çr^mat^ Rådhikå, inboth prakaéa and aprakaéa manifestations, is attributed withparak^yå-bhåva, not svak^yå. In this way, the essence of alltopics has been briefly presented.

text 7

atha rågånugå bhakti majjanasyånartha nivùtti ni£éhå-rucy åsakty-antaraì prema-bh¨mikår¨àhasya såk£åt svåbh^£éa-pråpti-prakåraè pradarßyate. yathojjvala n^la-maòau “tad bhåva baddharågå ye janås te sådhane ratåè. tad yogyam anurågaughaì pråpyot-


kaòéhånusårataè. ta ekaßo’thavå dvi-tråè kåle kåle vraje’bhavan”iti. anurågaughaì rågånugå bhajanautkaòéhyaì na tv anurågasthåyinaì sådhaka-dehe’nurågotpatty asambhavåt. vraje’bhavanniti avatåra samaye nitya priyådyå yathå åvirbhavanti tathaivagopikå-garbhe sådhana-siddhå api åvirbhavanti. tataß ca nitya-siddhådi gop^nåì mahå-bhåva-vat^nåì saíga mahimnådarßana ßravaòa k^rtanådibhiè sneha måna praòaya rågånurågamahåbhåvå api tatra gopikå-dehe utpadyante. p¨rva janmanisådhaka-dehe te£åm utpattya-sambhavåt. ataeva vraje kù£òapreyas^nåm asådhåraòåni lak£aòåni. yad uktam – “gop^nåìparamånanda ås^d govinda darßane. k£aòaì yuga-ßatam ivayåsåì yena vinå bhaved” iti. “truéir yugåyate tvåm apaßyatåm”ityådi ca. k£anasya yuga ßatåyamånatvaì mahåbhåva lak£aòam.

nanu prema-bh¨mikår¨àhasya sådhakasya deha-bhaíge satyevåprakaéa prakåße gop^-garbhåj janmanå vinå eva gopikå-dehapråptau satyåì tatraiva nitya-siddha gopikå saígodbh¨tånåìsnehåd^nåì bhåvånåì pråptiè syåd ity evaì kiì na br¨£e?maivam. gop^garbhåj janmanå vinå iyaì sakh^ kasyåè putr^ kasyavadh¨è kasya str^ ity ådi nara-l^latå vyavahåro na sidhyet. tarhyaprakaéa prakåßa eva janmåst^ti cen naivaì, prapañcågocarasyavùndåvan^ya prakåßasya sådhakånåì pråpañcika lokånåñ capraveßådarßanena siddhånåm eva praveßa darßanena jñåpitåt kevalasiddha bh¨mitvåt snehådayo bhåvås tatra sva sva sådhanair apit¨ròaì na phalanti, ato yogamåyayå jåta premåòo bhaktås teprapañca gocare vùndåvana prakåße eva ßr^ kù£òåvatåra samayen^yante tatrotpatty-anantaraì ßr^ kù£òåíga-saígåt p¨rvam eva tattat bhåva siddy-artham. tatra sådhaka bhaktånåì karm^prabhùtinåì siddha bhaktånåñ ca praveßa darßanenaivånu-bh¨yate sådhaka bh¨mitvaì siddha bh¨mitvaì ca. nanutarhy etåv antaì kålaì taiè paramotkaòéhair bhaktaiè kvasthåtavyam? tatrocyate. sådhaka-deha-bhaíga-samaye eva tasmaipremavate bhaktåya cira samaya vidhùta såk£åt sevåbhilå£a

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mahotkaòéhåya bhagavatå kùpayaiva sa-parikarasya svasyadarßanaì tad abhila£aò^ya sevådikaì cålabdha snehådi prema-bhedåyåpi sakùd d^yate eva yathå nåradåyaiva. cid-ånandamay^gopikå tanuß ca d^yate. saiva tanur yogamåyayå vùndåvan^yaprakaéa prakåße kù£òa parivåra prådurbhåva-samaye gop^-garbhådudbhåvyate. nåtra kåla-vilamba gandho’pi. prakaéa l^låyå apivicchedåbhåvåt. yasminn eva brahmåòàe tadån^ì vùndåvan^yal^lånåì pråkaéya tatraivåsyåm eva vraja-bh¨mau, ataè sådhakapremi-bhakta-deha-bhaíga-sama-kale’pi sa-parikara ßr^ kù£òaprådurbhåvaè sadaivåsti, iti bho bho mahånurågi sotkaòéhabhaktå må bhai£éa susthiras ti£éhata svasty evåsti bhavadbhya iti.

How a rågånuga devotee directly attains the desired goal bygradually advancing through the stages of anartha-nivùitti,ni£éhå, ruci, åsakti and finally ascending to the realm ofprema will now be described. Ujjvala-N^lamaòi states:

tad bhåva baddha-rågå ye janås te sådhane ratåètad-yogyam anurågaughaì pråpyotkaòéhånusårataè

tå ekaßo ‘thavå dvi-tråè kåle kåle vraje ‘bhavan

“Those who were especially attracted to the moods of theVrajavås^s performed sådhana-bhajana in råga-mårga.Eventually, they attained a wealth of suitable fervor re-quired for rågånuga-bhajana and in due time, accordingto their eagerness, took birth in Vraja-bh¨mi, either aloneor in groups of two or three.” Here the word anurågaughain the original ßloka indicates appropriate eagerness forperforming rågånuga-bhajana. It does not refer to the anu-råga of sthåy^-bhåva, because there is no likelihood of thissthåy^-bhåva-anuråga manifesting in the sådhaka-deha.

The phrase “took birth in Vraja” means that the per-fected sådhakas took birth from the wombs of gop^s, just


as the nitya-siddha-gop^s appeared at the time of Kù£òa’sdescent. After that, the sådhana-siddha-gop^s gradually de-veloped sneha, måna, praòaya, råga, anuråga, bhåva andmahåbhåva by the influence of associating with – seeing,hearing about and glorifying – the nitya-siddha-gop^s whoare endowed with mahåbhåva. These moods could notpossibly have arisen in the sådhaka’s previous materialbody. Therefore, çr^mad-Bhågavatam (10.31.15) describesthe extraordinary characteristics of çr^ Kù£òa’s beloveddamsels of Vraja in this way: The gop^s attained supremepleasure by seeing çr^ Govinda and experienced just amoment’s separation from Him to be like the passing ofhundreds of yugas. The vraja-sundar^s have stated, “Weconsider even the blink of an eye to pass like one yuga.”The gop^s’ experience of a moment lasting for aeons is asymptom of mahåbhåva.

Here one may ask, “Why is it not said that, upon leav-ing his present body, a sådhaka who has attained premadirectly receives the form of a gop^ in aprakaéa Vraja with-out taking birth from the womb of a gop^, and then,through the association of the nitya-siddha-gop^s, shewould attain the different moods of sneha and so on?” Theanswer is, “No, we cannot say this because it cannot be re-conciled with the human-like relationships that exist there.Without taking birth from the womb of a gop^, one can-not answer questions like, ‘Whose daughter is this sakh^?’‘Whose daughter-in-law and whose wife is she?’ ”

A further question arises, “What is the harm if one saysthat they directly take birth in aprakaéa-prakåßa?” Theanswer is, “No, it cannot happen like this.” The sådhakasor conditioned souls cannot enter into the special tran-scendental manifestation of Vùndåvana, which is wholly

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beyond the material realm. Only siddhas, perfected souls,can enter there. Since it is siddha-bh¨mi, the fruit of attain-ing the bhåvas of sneha and so on through sådhana will notcome easily. Therefore, before directly associating withKù£òa, Yogamåyå takes the devotee who has attainedprema to this Vùndåvana, which is perceived in the mate-rial universe. One takes birth there at the time of çr^Kù£òa’s appearance so that these bhåvas (sneha and so on)can be perfected. It is seen that sådhaka-bhaktas, karm^s,and siddha -bhaktas all enter into the materially-perceivedmanifestation of Vùndåvana. Therefore, this VùndåvanaDhåma is experienced both as sådhana-bh¨mi and siddha-bh¨mi.

Having attained prema, where do these most ferventdevotees stay after leaving their sådhaka body and beforeattaining gop^-deha? The answer is that after quitting thesådhaka-deha, the prem^-bhaktas, who for a long time haveenthusiastically aspired for the direct service of Bhagavån,mercifully receive darßana of çr^ Kù£òa along with His as-sociates. This occurs even before they attain sneha and allthe other moods savored in prema-vilåsa. Kù£òa grantsthem their desired service one time (just as He directlyappeared before Nårada in his previous birth), and bestowsupon them their transcendentally blissful gop^ form. Thatvery gop^ form, by the sway of Yogamåyå, emerges fromthe womb of a gop^ in prakaéa Vùndåvana, where Kù£òa de-scends with His eternal associates. There will not be theslightest delay in this because prakaéa-l^lå, the manifestedpastimes, continue to take place without any inter-ruption in any of the innumerable brahmåòàas. Thus, theprem^-bhaktas take birth from the womb of a gop^ in thatbrahmåòàa in which Vùndåvana l^lå is being enacted.


Kù£òa always appears with His associates when the sådhakadevotee who has attained prema leaves his body. Therefore,O greatly eager anuråg^ devotees, do not fear. Rest assured.All is auspicious for you.


After receiving prema in svar¨pa-siddhi, one cannot attainthe perfection of one’s identity without taking birth fromthe womb of a gop^ in prakaéa Vraja. The Puråòas relatethat once Mahådeva, lord of the demigods, nurtured anintense yearning to have darßana of the råsa-l^lå. Hereached çr^dhåma Vùndåvana, but the gop^s stopped himon the border of Vraja, telling him that no one can enterwithout the order of Yogamåyå Pauròamås^. After hearingthis from the gop^s, Mahådeva began to perform severeausterities (worship) to please çr^ Pauròamås^.

Being satisfied with his worship, Yogamåyå appearedand asked him what boon he wanted. He expressed hiswish to witness the råsa-l^lå. Holding his hand, Yogamåyådipped him in Brahma Kuòàa. çaíkaraj^ immediately re-ceived the form of an extremely beautiful cowherd girl.Pauròamås^j^ instructed the new kißor^-gop^ to watch theråsa-l^lå from one of the kuñjas situated in the northeastcorner of the råsa-sthal^. When råsa-l^lå began that night,this new gop^ watched the festivity from the appointedplace. However, çr^ Kù£òa and the gop^s did not experiencetheir special joy in that night’s l^lå and wondered why theywere not feeling elated. They then suspected that an un-qualified person must have somehow entered the arena.After searching in all directions, they came to suspect thenew gop^ whom they found hiding inside the kuñja.

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The other gop^s asked her, “Today we are seeing youfor the first time. Whose daughter are you? What isyour husband’s name? From which village do youcome?” But the new gop^, unable to answer these ques-tions, simply stared at them. The Vraja maidens werecertain that she was an unqualified outsider, althoughafterwards, upon the request of Pauròamås^, çr^ Kù£òaand the gop^s allowed her to take darßana of råsa-l^låfrom a distance.

As Mahådevaj^ did not take birth from the womb ofa gop^, he was unable to perfect his mood as a vraja-kißor^.Therefore, it is imperative to take birth as cowherd maid-en from the womb of one of the gop^s of Vraja and marrya cowherd boy to perfect one’s identity. This activitytakes place through the assistance of Yogamåyå. Afterthis, by the association of nitya-siddhas, on attainingcomplete perfection, one receives the service of çr^ Kù£òain aprakaéa-vraja.

text 8

“l^lå-vilåsine bhakti mañjar^ lolupåline. maugdhya sarvajñyanidhaye gokulånanda te namaè. dadåmi buddhi-yogaì taì yenamåm upayånti te. ity ovocaè prabho tasmåd evåham arthaye. gop^-kucålaíkùtasya tava gopendra-nandana. dåsyaì yathå bhaved evaìbuddhi yogaì prayaccha me. ye tu rågånugå bhaktiè sarvåtha-iva sarvadaiva ßåstra-vidhim atikråntå eva iti bruvate “ye ßåstravidhim utsùjya yajante ßraddhayånvitaè” iti “vidhih^ namasù£tånnam” ity ådi g^tokter garhåm arhanto muhur utpåtamanubh¨tavanto’nubhavanto’nubhavi£yanti cety alam ativistårena.hanta rågånugå vartma durddarßaì vibudhair api. paricinvas tusudhiyo bhaktåß candrikayånayå.


iti mahå mahopadhyåya ßr^madvißvanåtha cakravarti mahåßaya viracitå

råga-vartma candrikå samåptå.

O Gokulånanda! O L^lå-vilås^, O Enjoyer of amorouspastimes! You are like a honeybee attracted by and alwaysrelishing the beautiful, fragrant mañjar^s of bhakti, thebudding flowers of devotion, wherever they are found (inany devotee, and especially in çr^mat^ Rådhikå). You arethe deep mine of mugdhatå and sarva-jñatå personified. Ioffer my praòåma to You.

He Prabhu! You have personally confirmed, “I give Mydevotees the intelligence by which they can attain Me.”Thus, I pray to You, O Vrajendra-nandana, please bestowupon me that intelligence by which I can attain sevå to Youwhen You are decorated by the breasts of the gop^s.

Three groups of persons are reprehensible: those whosay that rågånugå-bhakti is always beyond all the differentrules and regulations of ßåstra; “those who perform arcanawith ßraddhå but abandon all rules”(G^tå 17.1: ye ßåstra-vidhim utsùjya); and “those who execute yajña disregard-ing the injunctions of ßåstra” (G^tå 17.13: vidhi-h^namasù£éånnam). Because they disregard ßåstra, such personshave repeatedly experienced, are experiencing, and in thefuture will experience many disturbances. It is pointless todiscuss this any further.

Aho! This rågånuga-mårga is very difficult to detect, evenfor the demigods. May deeply intelligent devotees come toknow of it through this moonbeam, this Candrikå.

thus ends the second illumination

Husbandhood and paramourship,beyond all piety and impiety

(dharmådharma), brilliantly shine forthin çr^ Govinda, the hero of Goloka, intheir pristine splendor.

çr^la Bhaktivinoda ëhåkura

79

in connection with

SVAKîYÄ-PARAKîYÄThe Thoughts of çr^ J^va Gosvåm^

and çr^ Vißvanåtha Cakravart^ ëhåkura

e are presenting herein the essence of çr^laJ^va Gosvåm^’s and çr^la Vißvanåtha Cakra-

vart^ ëhåkura’s views on svak^yå (marital love) andparak^yå (extramarital love) imparted in both theircommentaries on ßloka 2.21 of çr^ Ujjvala-N^lamaòi.Both mahåjanas have very skillfully given their respectivevisions of the same ultimate Absolute Truth from thepoint of view of tattva and l^lå, based on logic and prooffrom ßåstra.

The Opinion of çr^la J^va Gosvåm^

(1) According to the standards of mundane society, thecharacteristics which are attributed to an ordinary para-mour (upapati) are in no way applicable to çr^ Kù£òa.There is no parak^yå-bhåva in nitya-l^lå. However,through måyå, for the nourishment of some special rasa,there is only a belief in paramour love (aupapatya) inprakaéa-l^lå. A similar illusion is also demonstrated in theBrahma-mohana-l^lå, the pastime in which Brahmå wasbewildered.

W

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(2) In ßùígåra-rasa (amorous mellow), aupapatya, thelove of a paramour, gives rise to rasåbhåsa. çùígåra-rasa hasbeen described as very pure:

ßùígo hi manmathod bhedas tad-ågamana-hetukaèuttama-prakùti-pråyo råsaè ßùígåra ^ßyate

(Såhitya-Darpaòa 3.188)

In his explanation of the phrase uttama-prakùti-pråyaè,çr^la J^va Gosvåm^ has quoted the words ßùígåraè ßucirujjavalaè from the prominent Sanskrit dictionary,Amara-ko£a, which states that the three words ßùígåra,ßuci, and ujjvala are all synonyms. Therefore, the use ofthe word ßuci (pure) signifies that there is never any pos-sibility of the adharma of paramour love in the sacredand pure ujjvala-rasa. In another Sanskrit dictionary,Trikåòàaße£a, the word jåra is defined as an illicit loverwhose activities are considered abominable in the mun-dane realm.

(3) The Nåéya-Alaíkåra ßåstra also describes a paramouras despicable. The Såhitya-Darpaòa states:

upanåyaka-saìsthåyåì muni-guru patn^ gatåyåñ cabahu-nåyaka-vi£ayåyåì ratau ca tathå ‘nubhava-ni£éhåyåì

“That rati (amorous desire) which a woman has for herparamour or for many lovers (nåyakas), a man has for thewife of a sage or guru, or which exists between a man andwoman (nåyaka-nåyikå) who are not faithful to each oth-er is considered improper in ßùígåra-rasa.”

(4) çr^ Kù£òa personally pointed out the fault of extra-marital love:

81s vak î yÄ parak î y Ä

asvargyam ayaßasyañ ca phalgu kùcchraì bhayåvahamjugupsitañ ca sarvatra hy aupapatyaì kula-striyåè

(Bhåg. 10.29.26)

“For a woman from a respectable family, adulterous ser-vice to a paramour is always condemned. Such behaviorspoils her passage to the other world, bars her from enter-ing Svarga, and brings her disgrace in this world as well.Such sinful conduct is not only extremely low-class andfleeting in nature but, even in the present, is also only asource of suffering, leading directly to a hellish existence.”

(5) Par^k£itj^ also said: åpta-kåmo yadu-patiè kùtavån vaijugupsitam (Bhåg. 10.33.28). “With what motive did theself-satisfied yadu-pati çr^ Kù£òa, whose every desire isfulfilled, perform this reprehensible activity?”

(6) These statements which describe the fault of anadulterer must be understood for nåyakas other thanKù£òa. It is not possible for Kù£òa to possess these flaws asHe has descended for the purpose of tasting madhura-rasa.

(7) Kù£òa has a special, eternal marital relationship withthe gop^s. In ßloka 37 of Brahma-Saìhitå, ånanda-cinmaya-rasa-pratibhåvitåbhis tåbhir ya eva nija-r¨patayå kalåbhiè,the word nija-r¨patayå means: sva-dåratvenaiva na tuprakaéa-l^låvat para-dåratva-vyavahåreòety arthaè. “In ni-tya-l^lå, the gop^s, who are permeated by transcendentalblissful rasa, do not nourish the pastimes in the parak^yåmood in the same way that they do in prakaéa-l^lå.” In ni-tya-l^lå the gop^s, as the foremost of Lak£m^s, have no bhåvaother than that of being Kù£òa’s eternally wedded wives.Therefore, in prakaéa-l^lå in the material world, the para-dåratva of the gop^s, the mood of being the wives of menother than Kù£òa, is only manifested by måyå.

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(8) çåstra states that Kù£òa is the husband of the gop^s.Gautam^ya-Tantra (2.23) describes that Nanda-nandanaçr^ Kù£òa is the husband of the gop^s who achieved perfec-tion after many births:

aneka janma siddhånåì gop^nåì patir eva vånanda-nandana ity uktas trailokyå nanda-varddhanaè

çr^mad-Bhågavatam (10.33.35) also affirms that çr^ Kù£òais the husband of the gop^s, of the gop^s’ husbands, and ofall embodied beings:

gop^nåì tat-pat^nåñ ca sarve£åñ caiva dehinåmyo ‘ntaß carati so ‘dhyak£a eva kr^àana deha-bhåk

(9) Gopåla Tåpan^ Upani£ad (verse 23) confirms that çr^Kù£òa is svåm^, the husband of the gop^s – sa vo hi svåm^bhavati.

(10) Parak^yå bhåva is not possible for the Lak£m^s. çr^Kù£òa’s vallabhås, His intimate beloveds, are Lak£m^s.They are regarded as Lak£m^s in Brahma-Saìhitå (verse29) – lak£m^-sahasra-ßata-saìbhrama-sevyamånaì: “InGoloka Vùndåvana, Govinda is served by millions ofLak£m^s in the form of gop^s.” çr^ Kù£òa has also addressedçr^mat^ Rådhikå as akhila-loka-lak£m^, the Lak£m^ of allthe worlds. Kù£òa is described as upapati only because Heappears to be like a paramour in prakaéa-l^lå.

(11) Rasa-ßåstra considers the following aspects of ratito be superexcellent: i) bahu-våraòatå – repeatedly forbid-ding the advances of your lover (thereby intensifying hisdesire); ii) pracchanna-kåmukatå – keeping your amorousdesires hidden; and iii) durlabhatå – facing impedimentsin meeting with your beloved. This is applicable only inrelation to mundane rasa-ßåstra.


(12) Although the above-mentioned three aspects arenot present in samarthå-rati (the love of the gop^s, whichis capable of controlling Kù£òa), still ßùígåra-rasa is suf-ficiently nourished, so much so that even mådanåkhya-mahåbhåva is observed in its highest degree. Therefore,there is no necessity whatsoever of upapati-bhåva. Eventhough it seems that upapati-bhåva exists in prakaéa-l^lå,it is simply an invention of måyå.

In conclusion, çr^la J^va Gosvåm^ has written:

svecchayå likhitaì kiñcit kiñcid atra parecchayåyat p¨rvåpara-sambandhaì tat-p¨rvam aparaì paraì

“On this subject I have composed some parts according tomy own desire and some parts according to the desire ofothers. Those parts [referring to parak^yå] which are relat-ed to the previous and following sections have been writ-ten out of my wish, and whatever is not consistent withthese portions has been written out of the desire of oth-ers. It should be understood in this way.”

The Line of Thought ofçr^la Vißvanåtha Cakravart^ ëhåkura

çr^la Cakravart^påda maintains that çr^la J^va Gosvåm^-påda is one of the prominent r¨pånuga Vai£òavas. It is notpossible for him to give an explanation in favor of svak^yå,or marital love. Whatever he has explained supportingsvak^yå, he has done simply to satisfy others. Therefore,concluding his explanation, he himself has agreed likhitaìkiñcid atra parecchayå (“I have written this to satisfy thedesires of others”). To allow unqualified persons of differ-ent inclinations to understand that this inconceivable l^lå

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is completely immaculate, he has presented his commen-tary in support of svak^yå so that they too can come for-ward to meditate on this l^lå with unwavering faith. Forthe surrendered, intimate devotees of çr^man Mahå-prabhu, however, this explanation can never be accept-able, because it is not fully consistent with some of thetopics found elsewhere throughout çr^la J^va Gosvåm^’scommentary.

(1) Aupapatya, that is, upapati-bhåva, is opposed to dhar-ma and leads to hellish life. This statement refers only toworldly nåyakas. But how can there be even the slightestdoubt regarding çr^ Kù£òa, the crown-jewel ruler of dhar-ma and adharma? The meeting of mundane partners entailsa touch of immorality, but l^lå-puru£ottama çr^ Kù£òa, whocreates and destroys all the innumerable universes simply bya movement of His eyebrow, and the gop^s, who as the em-bodiments of hlådin^-ßakti are the most prominent amongall His immeasurable potencies, can never be touched bythis fault. Thus, çr^la R¨pa Gosvåm^ has written in Nåéaka-Candrikå: “It should be understood that whatever scholarshave described as inferior about paroàhå-aupapatya (extra-marital affairs between a married woman and her paramour)applies only to mundane lovers, and not to çr^ Kù£òa andthe gop^s.” This is also the opinion of çr^ Kavi Karòap¨ra inhis Alaíkåra-Kaustubha. This upapati-bhåva for the tran-scendentally perfect çr^ Kù£òa and parak^yå-bhåva for thegop^s are not defects (d¨£aòa); rather, they are their orna-ments (bh¨£aòa).

(2) çr^ Kù£òa’s prakaéa-l^lå is not illusory. In reality,there is no distinction between prakaéa and aprakaéa-l^lå.çr^la J^va Gosvåm^’s thought in regard to ßloka 43 of BrahmaSaìhitå is worth considering and following. When çr^


Kù£òa, to show mercy to the j^vas, manifests His l^lå-mådhurya in the material world, it is called prakaéa-l^lå.When this l^lå disappears from the eyes of the living enti-ties in the material realm, it is called aprakaéa-l^lå. In Laghu-Bhågavatåmùta (1.244), çr^la R¨pa Gosvåm^ states: anådimeva janmådi l^låm eva tathådbhutåm / hetunå kenacit kù£òaèprådu£kuryåt kadåcana. “Even though Kù£òa is unborn, Hisbirth and other pastimes are supremely wonderful. For vari-ous reasons, He manifests such greatly astonishing, trans-cendental l^lås in the material world.”

(3) It is illogical to think that there is an eternal hus-band-wife relationship in aprakaéa-l^lå and an illusoryparoàhå-upapati-bhåva in prakaéå-l^lå, because paroàhå-upapati-bhåva is splendidly manifest throughout råsa-l^lå,the crown-jewel of all Kù£òa’s pastimes, from beginning toend. It is totally inappropriate to consider this pastime asmåyika, or illusory. In each and every chapter of Råsa-Pañcådhyåy^ 1, there are many proofs supporting extramar-ital love and paramourship. çr^ çukadeva Gosvåm^ hasclearly established paroàhå and upapati-bhåvas by quotingthe following verses spoken directly by çr^ Kù£òa and bythe gop^s: tå våryamåòåè patibhiè (10.29.8), bhråtaraèpatayaß ca vaè (10.29.20), evaì yat-patyapatya suhùdåmanuvùttir aòga (10.29.32), tad-guòån eva gåyantyo nåt-mågåråòi sasmaruè (10.30.44), pati-sutånvaya-bhåtù-bånd-havån (10.31.13), evaì mad-arthojjhita-loka-veda-svånåì(10.32.21), kùtvå tåvantam åtmånaì yåvat^r gopa-yo£itaè(10.33.19), månyamånåè sva-pårßva-sthån svån dårån vra-jaukasaè (10.33.37), and so on.

1. The five chapters in the 10th Canto (29-33) of çr^mad-Bhågavatam describing råsa-l^lå

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(4) If råsa-l^lå were illusory, a product of måyå,then how would we be able to prove the superiority of thegop^s over the Lak£m^s? On the basis of råsa-l^lå, çr^mad-Bhågavatam (10.47.60) affirms that the gop^s are greaterthan the Lak£m^s: nåyaì ßriyo ‘òga u nitånta-rateèprasådaè. “The gop^s received that supremely rare mercy ofçr^ Kù£òa which even Lak£m^ could never attain.” If råsa-l^lå were illusory, then the greatness of the gop^s would beunfounded and false.

(5) Råsa-l^lå has not been described by anyone any-where as an affair between married couples.

(6) If we reject those sections of the Tenth Canto whichvalidate upapati-bhåva, considering them erroneous, thenwe cannot derive any benefit from råsa-l^lå. In this con-text, çr^ Kù£òa has personally said: na påraye ‘haì niravad-hya-saìyujåì (SB 10.32.22). “Your meeting with Me ismost pure and faultless in all respects. I am unable to re-pay you for your saintly behavior.” If råsa-l^lå is måyika,then the proof provided by this portion of the verse whichsubstantiates the superexcellence of prema is rendered base-less and insubstantial.

(7) In this same ßloka, the phrase ya måbhajan durjara-geha-ßùíkhalåè also offers evidence supporting paroàhå andupapati-bhåva. Cutting the indestructible shackles of house-hold life, the Vraja damsels served çr^ Kù£òa with single-pointed attention. Expressing His inability to repay themfor their loving service and sacrifice, çr^ Kù£òa was renderedeternally indebted to them. He was thus controlled by thegop^s’ love. This is the eternal and highest truth. If this råsa-l^lå is illusory, then this actual fact would also be false.

(8) It is illogical to say that Kù£òa is deceitful and that,as a shrewd trick, He expressed His indebtedness to the


gop^s only to flatter them. Why, then, did Uddhava, theexalted scholar and crown-jewel of aikåntika-bhaktas,point out the gop^s’ selfless dedication to çr^ Kù£òa as thepinnacle of devotion if it is only illusory and transient?Why did he yearn to take birth as a creeper or grass inVùndåvana in order to be bathed in the footdust of thegop^s? Äsåm aho caraòa-reòu-ju£åm ahaì syåì, vùndåvanekim api gulma-latau£adh^nåm (SB 10.47.61).

Is it not proved by this ßloka that the gop^s’ prema is su-perior to that of the queens of Dvårakå? This prema isunequalled and superexcellent because the gop^s demon-strate intense, undivided anuråga for Kù£òa, having for-saken their family relations and even their virtuous con-duct. If one thinks this sacrifice of the gop^s to be anillusory act of måyå, then the cause of the excellence oftheir prema would also have to be unreal. Thus, in turn,the statement of the aikåntika-bhakta çr^ Uddhava wouldbe proved false as well. Would the proponent of such anopinion not be guilty of the fault of refusing to accept thewords of trustworthy authorities?

(9) The meaning of daßåk£ara and a£éadaßåk£ara (theten- and eighteen-syllable) mantras is also full of paroàhå-upapati-bhåva. This secret is not hidden from those whoknow the extraordinary power of ßabda (transcendentalsound).

(10) A glimpse of paroàhå-upapati-bhåva is seen in thedifferent meditations and mantras for çr^ Kù£òa.

(11) Sådhakas in the fully ripened stage of meditationdirectly perceive the moods of prakaéa-l^lå. Therefore, thisl^lå is not transitory or illusory. The G^tå mentions that thebirth and activities of Bhagavån are transcendental: janmakarma ca me divyam evaì yo vetti tattvataè. The respected

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çr^ Råmånujåcårya, in his commentary on this ßloka, es-tablishes the eternality of the birth and activities ofBhagavån and His associates. çr^ Madhus¨dana Sarasvat^also explains that divya means apråkùta, beyond the ma-terial realm. The Puru£abodhan^ çruti (the Upani£adwhich is explained in the paramparå of Pippalåda û£i)also states that Bhagavån’s pastimes are eternal: eko devonitya-l^lånurakto bhakta-vyåp^ bhakta hùdayådy-åntaråt-må. In his sacred text entitled Vidvan-Maòàalana, çr^Viééhalanåtha affirms the timelessness of Bhagavån’sbirth and activities. Bùhad-Våmana Puråòa also testifiesto the perpetual nature of prakaéa-l^lå. çr^ Bhagavån says,“By accepting Me as your paramour, all of you will de-velop boundlessly deep feelings of love and affection forMe. Thus, every aspect of your lives will be filled withsuccess.”

(12) The names of çr^ Bhagavån are eternal. For eachof His l^lås, a specific name is designated. If His l^låsare transitory, then His names, like Råsa-Bihår^ and soon, would also have to be impermanent. If this were so,the essence of bhajana would also become false. To con-sider Bhagavån’s name to be temporary is actuallynåmåparådha.

(13) In çr^ Bhågavat-Sandarbha, çr^la J^va Gosvåm^-caraòa has personally established that Bhagavån’s name,birth, activities, and so on are eternal. He also provesthat the l^lås pertaining to Bhagavån’s form, incarnation,birth, activities, and associates are unlimited, timelessmanifestations of His svar¨pa-ßakti. If all of these areeternal according to çr^la J^va Gosvåm^’s views, thenhow can paroàhå-upapati-bhåva-may^-l^lå be consideredillusory?


(14) It is not mentioned anywhere in ßåstra that thevraja-sundar^s were married to Kù£òa with the bråhmaòasand the sacrificial fire present as witnesses. Would çr^ çuka-deva Gosvåm^ agree with anyone saying this? WhenPar^k£it Mahåråja raised a question, being doubtful aboutthe upapati-bhåva of aptakåma çr^ Kù£òa, the establisherof dharma, çr^ çukadeva Gosvåm^ could have clearly statedthat these gop^s were the married wives of Kù£òa, not of any-one else. Why, then, did he try to make Par^k£it Mahåråjaunderstand the subject through arduous siddhånta? Thereis another point to be considered here. If çr^ Kù£òa hadmarried in Vraja, the wedding would have taken placebefore His sacred thread ceremony was performedin Mathurå. Would this not be against årya-ßåstra, thescripture governing the behavior of civilized society?

(15) We see that the word pati, husband, is mentionedin a few places. This does not refer to a married man. Rath-er, it should be understood as gati, meaning, “You are myeverything, you are my ultimate shelter.” It is not alwayscorrect to say that pati refers only to a married man, the hus-band of a nåyikå. For example, in the chapter in Ujjvala-N^lamaòi describing various types of nåyikås, the termsvådh^na-bhartùkå (a woman who controls her husband)is used in relation to parak^yå. Furthermore, it may be saidthat Kù£òa has been described as the pati of some of thenåyikås, but He has no marital relationship with othernåyikås. If çr^ Kù£òa is the married husband of them all,then the topic ‘para-dåråbhimar£aòa’ (to enjoy withanother’s wife – SB 10.33.27) would not arise. çr^mad-Bhågavatam also mentions the vraja-dev^s’ husbands.Moreover, it is also stated that the gop^s never had unionwith their husbands at any time:

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na jåtu vraja-dev^nåì patibhiè saha saígamaè

(Ujjvala-N^lamaòi 3.32)

(16) In the statement sa vo hi svåm^ bhavati from Gopåla-Tåpan^, the word svåm^ indicates aißvarya, not marriage.This is authenticated in Påòini’s grammar (5.2.126),which says svåminn-aißvarya. However, some texts cite thefollowing application: loke hi yasya hi yaè svåm^ bhavati,sa tasya bhoktå bhavat^bhi. “In this world, svåm^ is he whomaintains and supports others (like a king or any magnan-imous benefactor) and who is the enjoyer of all.” There-fore, the word svåm^ does not always refer to a husband.

(17) All relationships in Vraja are transcendental.Wherever the word måyå is used, it should be understoodas Yogamåyå. Therefore, çr^mat^ Rådhikå’s acceptance ofAbhimanyu as Her husband should be seen as a transcen-dental arrangement. As one inseparable link in the chainof çr^ Bhagavån’s pastimes, this relationship is also not il-lusory. Yogamåyå is behind it.

(18) çr^mat^ Rådhikå is the hladin^-ßakti of çr^ Kù£òa,His pleasure potency. Of this there is no doubt. The ob-ject of our adoration is Rådhå-Kù£òa Yugala along withTheir special l^lås. To worship Rådhå-Kù£òa devoid ofTheir pastimes is outside our line of thought and conceptof bhajana.

(19) One may question why the Vraja maidens are seento endure bad reputation, mental agony, and torment in-flicted by their mothers-in-law and sisters-in-law who pro-hibit them from meeting with Kù£òa, whereas this is notso for Satyabhåmå, Rukmiò^ and the other queens. Onemight thus conclude that, compared to Rukmiò^, the gop^s’position is inferior. However, just as apparently mundane


distress is witnessed in the gop^s, who are filled with mahå-bhåva, they are also seen to experience happiness to amuch higher degree than others.

(20) The gop^s’ relationship with Kù£òa is the result oftheir inconceivable anuråga. To establish this bond withHim, the cowherd maidens had to give up their familymembers, thus cutting themselves off from the path ofrespectability. However, they experienced all resultantanguish and unhappiness as the highest pleasure. Can wefind any other example of such an elevated expression ofanuråga? Even p¨jyapåda çr^la J^va Gosvåm^’s cherisheddesire would be the unique and supra-mundane anurågaof the mahåbhåvavat^ gop^s; there is no doubt about this.Therefore, the supremely merciful çr^la J^va Gosvåm^ haswritten the verse svecchayå likhitaì kiñcit [see p. 83], in-dicating that the paramour relationship is also his cov-eted goal. If the marriages of the young girls of Vraja hadoccurred and been witnessed by guru, agni, and the bråh-maòas, then all the discussions in Ujjvala-N^lamaòi frombeginning to end would be overturned. Therefore, J^vaGosvåm^’s statement denoting a husband-wife relation-ship has been written to satisfy the desires of others –parecchå.

The ûg Veda (1.12.66, 1.17.117, 1.20.134, 6.55.4-5,9.38.4, 10.162.5) and other ßruti-mantras mention the wordjåra, a paramour, the lover of an unmarried girl (kanyå). TheChåndogya Upani£ad (1.66.4, 1.17.117, 118) and Änanda-giri’s commentary on çaíkara-Bhåßya (2.13.2) also ap-prove of parak^yå-bhåva as Våmadevya’s method of wor-ship by såmopåsanå (as presented in the Såma Veda). In thecommentary of Påòini (3.3.20 s¨tra, 743 Vårttika), we seethe origin of the word jåra in the phrase jarayant^ti jåråè.

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Opinions of Other Vai£òavas

Parak^yå-bhåva is the prime specialty in the sådhya andsådhana of the çr^ Gauà^ya Vai£òavas. Prior to them noVai£òava åcårya had presented this principle. A hint ofparak^yå-bhåva is seen in çr^ Kù£òa-Karòåmùta (ßlokas 9,51, 53, 76, 77, 87, 90), in çr^mad-Bhågavatam Råsa-Pañcådhyåy^ (10.29.22, 25, 26, 10.33.27, 35), in thecommentary on Muktåphala 5.14, and in the collectionsof poems of çr^ Caòà^dåsa and Vidyåpati. In çr^ JayadevaGosvåm^’s work, we definitely find an indication ofparak^yå-bhåva, although it is not explicitly mentioned.G^ta Govinda (12.14) mentions the word husband (patyurmanaè k^litaì). However, from other references in G^taGovinda, it does not appear that çr^mat^ Rådhikå is themarried wife of çr^ Kù£òa: dehi pada pallavam udåram(10.9); part one, in the discussion of våsant^-råsa, çr^mat^Rådhikå is seen from a distance; and Her måna is difficultto pacify; and sukham utkaòéhitam gopa-vadhu-kathitaìvitanotu sal^lam (2.14).

No other Vai£òava åcårya gave instructions for perform-ing bhajana in parak^yå-bhåva prior to the Gauà^yaVai£òavas. Many persons are under the impression that çr^J^va Gosvåm^ favored svak^yå, but this suspicion is unfound-ed. çr^ R¨pa, çr^ Sanåtana, çr^ Raghunåtha dåsa, çr^ KaviKaròap¨ra and other Gosvåm^s have described çr^ Rådhå-Kù£òa’s l^lås in terms of parak^yå-bhåva. However, çr^la J^vaGosvåm^ saw that those qualified to appreciate parak^yå-rasaor to perform bhajana in parak^yå-bhåva are very rare. Hehas, therefore, discussed worship by mantra (mantra-may^-upåsanå, or the meditation on a single pastime described ina ßloka) in çr^ Kù£òa-Sandarbha (verse 153). çr^ R¨pa-


Raghunåtha and other Gosvåm^s have mentioned in theirbooks svårasik^-upåsanå, or sevå within a continuous flow ofl^lås that appears spontaneously in one’s bhajana.

This svårasik^-upåsanå is, indeed, çr^man Mahåprabhu’sinnermost cherished desire (mano’bh^£éa). Nowhere in theirwritings have the Gosvåm^s emphasized mantra-may^-upåsanå. Svårasik^ bhajana and parak^yå-bhåva-bhajana arediscussed in the original text of çr^ Bùhad-Bhågavatåmùta(1.7.82, 154-155; 2.5.84-85) and its commentaries. Theexample of bhajana given in the Uttara Khaòàa of Bùhad-Bhågavatåmùta is simply presenting the process of svårasik^-bhajana step by step. Moreover, the method of bhajana insakhå or priya-narma-sakhå-bhåva is svårasik^, not mantra-may^-paddhati. Even the mantras themselves have been ex-plained as svårasik^. The following description is written inBùhad-Bhågavatåmùta (2.1.77):

gopårbha-vargaiè sakhibhir vane sa gå, vaìß^-mukho rak£ati vanya-bh¨£aòaè

gopåòganå-varga vilåsa-lampaéo,dharmaì satåì laíghayat^taro yathå

“Decorated with forest flowers, my worshipable Lordholds a flute to His mouth and, along with His sakhås,takes the cows out to graze. Because He is a great de-bauchee, He always enjoys pastimes with the gop^s whichviolate the religious principles of the pious.”

In mantra-may^-upåsanå, the meeting of çr^ Rådhå-Kù£òa in one place is described. Thus, there is no possibil-ity of practicing parak^yå-bhåva.

çr^la J^va Gosvåm^ and çr^la Vißvanåtha Cakravart^ëhåkura, in their commentaries on çr^ Ujjvala-N^lamaòi,have presented detailed deliberations on svak^yå and

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parak^yå. Both conclusions are appropriate in their respec-tive places. The only difference is their angle of vision. çr^laJ^va Gosvåm^ has favored svak^yå from the perspective oftattva, whereas çr^la Vißvanåtha Cakravart^ ëhåkura hassupported parak^yå-bhåva from the viewpoint of l^lå. Justas in the material world there are innumerable universes,and in paravyoma there are countless Vaikuòéhas, simi-larly in çr^ Kù£òa-loka (Goloka Vraja) there are infiniteprako£éhas (chambers). Even though this is not overtly de-scribed anywhere, there are certainly hints in the writingsof the Gosvåm^s. Kù£òa’s mood differs depending on Hisdiverse manifestations (i.e., Vrajendra-nandana,Mathurådh^ßa or Dvårakådh^ßa). While there is meetingin one manifestation (prakåßa), there is separation inanother. In meeting, there is the bliss of union, and in sep-aration pangs of viraha – such experiences cannot bedenied. In Gopåla-Camp¨, p¨rva 1.22, çr^la J^vaGosvåm^påda describes the l^lås of the prakaéa-prakåßa andthe aprakaéa-prakåßa from among Goloka’s many differenttypes of manifestations. Just as there can be innumerabletypes of l^lås in the amorous pastimes of mådanåkhya-mahåbhåva, similarly, there is no objection to eternalsvak^yå, eternal parak^yå, and also svak^yå and parak^yåoccurring simultaneously in the different prako£éhas. How-ever, after considering them all from a neutral standpoint,one must surely accept the superiority of parak^yå.

çr^la Bhaktivinoda ëhåkuraon Svak^yå and Parak^yå

çr^la Bhaktivinoda ëhåkura has given a beautiful, detailedelucidation of this subject matter in his commentary on


the ßloka, ånanda-cinmaya-rasa-pratibhåvitåbhiè (Brahma-Saìhitå, verse 37). We are presenting it here for thebenefit of the sådhakas:

In his commentaries on this ßloka and on Ujjvala-N^lamaòi, in Kù£òa-Sandarbha and his other works, ourworshipable åcårya, çr^la J^va Gosvåm^, says that Kù£òa’sprakaéa-l^lås are arranged by Yogamåyå. Because of theirconnection with the illusory realm, they appear to have as-similated some mundane features that cannot exist insvar¨pa-tattva, the intrinsic fundamental reality. Examplesof such pastimes include killing the demons, attracting thewives of others, taking birth, and so on. It is an establishedtruth that the gop^s are Kù£òa’s svar¨pa-ßakti, extensions ofHis personal power; hence, they are Kù£òa’s svak^yå, un-questionably His own. There is no possibility of their be-ing anyone else’s wives. Still, we see that in prakaéa-l^lå, thegop^s do appear to be the wives of others, but this is onlyan implicit conviction created by Yogamåyå.

There is a secret meaning in the statement of çr^ J^vaGosvåm^, which, if brought to light, will automaticallydispel all types of doubts. The revered çr^ J^va Gosvåm^,the foremost follower of çr^la R¨pa and SanåtanaGosvåm^s, is the tattvåcårya of the Gauà^ya Vai£òavas.Furthermore, in kù£òa-l^lå he is a mañjar^. Therefore, thereis no secret truth that is unknown to him. Those who donot understand his esoteric intentions raise argumentsaccepting and rejecting his ideas by presenting their ownconcocted interpretations.

According to çr^ R¨pa-Sanåtana’s vision, there is no dif-ference between prakaéa and aprakaéa-l^lå – they are iden-tical. The only distinction is that one manifestation isbeyond the material domain and the other is within it.

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Everything, the seer and the seen, in the region beyond themundane sphere is vißuddha, of divine purity. Fortunatepersons, on receiving the mercy of çr^ Kù£òa, relinquish allmaterial connections and enter the spiritual domain. If,during the performance of sådhana, they attain perfectionin savoring the extraordinary varieties of rasa, then theycan see and take delight in all the supremely pure pastimesof Goloka. Such qualified sådhakas are very rare.

On the other hand, those who by Kù£òa’s mercy attainperfection in bhakti, and experience the nectar of spiritualrasa, witness Goloka l^lå in the manifest Bhauma Gokulal^lå itself while remaining in the material universe. Thereare some gradations in qualification of both these catego-ries of sådhakas. As long as one has not attained vastu-siddhi, there remains some restriction in one’s vision of theGoloka l^lås due to the influence of måyå. On the otherhand, realization of one’s svar¨pa varies according to thelevel of one’s svar¨pa-siddhi. It is to be accepted that a dev-otee’s darßana of Goloka will vary according to the degreethat he has realized his svar¨pa. J^vas tightly bound bymåyå have no spiritual vision. Some of them are trappedby the variegated charm of måyå, and some, having takenshelter of nirviße£a-jñåna, which is opposed to the realityof Bhagavån’s personality, proceed toward the path of totaldestruction. Even after seeing Bhagavån’s prakaéa-l^lå,both types of bound j^vas view such pastimes as mundaneactivities, having no connection with aprakaéa-l^lå. Thus,there is gradation in one’s darßana of Goloka dependingupon one’s qualification.

A fine point to note here is that, just as Goloka is thecompletely pure, divine truth beyond the illusory realm,in the same way, even though Bhauma Gokula is pure and


always uncontaminated, it appears in the material world byBhagavån’s cit-ßakti, Yogamåyå. In regard to prakaéa andaprakaéa, there is not even the slightest touch of materialdefect, degradation, or imperfection. Different visions areperceived depending on the qualification of the person view-ing the l^lå. Defect (contamination), foulness, designation,illusion, ignorance, impurity, falsity, loathsomeness andgrossness are all perceived through the conditioned j^vas’eyes, intelligence, and false ego dulled by the material na-ture, but these shortcomings have no footing in the spiri-tual realm. The more one is free from defects, the more oneis granted vision of the transcendental truth. The truth is re-vealed in ßåstra, but the purity of realization for those whodeliberate on these tattvas will depend upon one’s qualifi-cation. According to the views of çr^ R¨pa and çr^ Sanåtana,whichever l^lås manifest in Bhauma-Gokula are present inGoloka in their pure form without a tinge of måyå. That iswhy parak^yå-bhåva, in some form or another, is also cer-tainly present in Goloka in its inconceivably pure state. Allthe manifestations created by Yogamåyå are immaculate.Para-dårå (parak^yå) bhåva, the creation of Yogamåyå, istherefore established on the pure absolute reality. But whatis this ßuddha-tattva? This should be discussed.

çr^la R¨pa Gosvåm^ writes:

p¨rvokta-dh^rodattådi catur-bhedasya tasya tupatiß copapatiß ceti prabhedåv iha vißrutau.

tatra patiè sa kanyåyåè yaè påòi-gråhako bhavet.rågeòollaíghayan dharmaì parak^yå-valårthinå /tad^ya-prema-sarvasyaì b¨dhair upapatiè smùtaè.laghutvam atra yat proktaì tat tu pråkùta-nåyake /

na kù£òe rasa-niryåsa – svådårtham avatåriòi.

98 pa r t o n e

tatra nåyikå-bheda-vicåraè, “nåsau nåéye rase mukhye yat paroàhånigadyate. tat tu syåt pråkùta-k£udra-nåyikådy-anusårataè.”

After deep deliberation on these ßlokas, çr^la J^va Gosvåm^establishes that parak^yå-bhåva, like janma-l^lå, is a divinedelusion (vibhrama-vilåsa) created by Yogamåyå. Tathåpipatiè pura-vanitånåì dvit^yo vraja-vanitånåì: “It is un-derstood that pati-bhåva exists in Dvårakå while thevraja-sundar^s have parak^yå-bhåva.” According to the con-clusions of çr^la R¨pa and Sanåtana Gosvåm^s, the delight-fully deceptive vibhrama-vilåsa pastimes are accepted asthe contrivance of Yogamåyå. J^va Gosvåm^ has provedthat there is no difference between the l^lås of Goloka andGokula, so it must be admitted that all pastimes have theirorigin in Gokula.

One who takes the hand of a virgin girl according to thesacred rites of marriage is called a husband (pati). And hewho, being overcome by passion, violates conventionalmorality in order to win another’s wife (parak^yå-ramaò^)is called a paramour (upapati). In Goloka, the religiousobligation binding one within matrimonial regulationdoes not exist. Thus, no husbandhood ascribed with thosecharacteristics is found there. In this connection, the gop^s,who are Kù£òa’s own potency, are not married elsewhere;thus, they are also not para-dårå, other men’s wives. Fur-thermore, it is not possible for parak^yå and svak^yå-bhåva to be separate from each other. In the manifest pas-times within the illusory realm, the strictures of marriagedo exist, but çr^ Kù£òa is beyond their jurisdiction. Thus,the form of dharma found in mådhurya-maòàala (Vraja)is a creation of Yogamåyå. Kù£òa transgresses this dharmaand enjoys parak^yå-rasa. Only a person with mundane


vision in the material world will see this as a violation ofthe dharma created by Yogamåyå. In reality, there is nosuch degradation in kù£òa-l^lå.

Parak^yå-rasa is the very essence of all rasas. To deny itspresence in Goloka minimizes that realm. It is not possi-ble that the highest delight in rasa is absent in the topmostabode Goloka. Sarvåvatår^ çr^ Kù£òa, the source of allavatåras, relishes this rasa in one way in Goloka and in an-other way in Gokula. Thus, even though there appears tobe a transgression of dharma according to material vision,nevertheless, this truth also exists in Goloka.

Ätmåråmo ’py ar^ramat (SB 10.29.42) – “Kù£òa per-formed amorous pastimes although He is åtmåråma, self-satisfied.” Ätmany avaruddha-saurataè (SB 10.33.25) –“Satya-kåma çr^ Kù£òa, whose every desire comes tofruition, keeps in His heart the håva, bhåva and otheranubhåvas arising from His amorous diversions.” Remerameßo vraja-sundar^bhir yathårbhakaè sva-pratibimba-vibhramaè (SB 10.33.16) – “Just as an innocent child playswith his reflection without undergoing any transforma-tion, in the same manner ramå-ramaòa Bhagavån çr^Kù£òa enjoyed with the beautiful Vraja maidens.”

It is understood from these statements from ßåstra thatçr^ Kù£òa’s intrinsic nature is to be self-satisfied. çr^ Kù£òamanifests His own ßakti (as Lak£m^) in those spiritual plan-ets dominated by aißvarya and consorts with her in svak^yå-bhåva. There, with the sense of svak^yå prevailing, rasa goesonly up to the stage of dåsya. But in Goloka, Kù£òa man-ifests millions and millions of gop^s and, forgetting anysentiments of svak^yå, continuously enjoys with them. Inthe svak^yå conception, as there are no obstacles in meet-ing, the enjoyment of rasa is not so exceptional. Therefore,

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from time eternal, the gop^s, who are naturally imbuedwith an innate paroàhå sentiment, see themselves as oth-er men’s wives. And çr^ Kù£òa, reciprocating with theirmood, intrinsically assumes the identity of their paramourand, taking the help of His intimate companion vaìß^,who is His priya-sakh^, accomplishes råsa and other l^lås.

Goloka, which is eternally perfect and free from illu-sion, is the rasa-p^éha, the abode of divine rapture. Thus,the flow of rasa in the conception of paramourship findsits perfection there. Even våtsalya-rasa is not found inVaikuòéha because of aißvarya. However, in parama-mådhurya-maya Goloka, the fountainhead of ultimatesweetness (situated in Vraja), there exists nothing otherthan the original conception of rasa (ßùígåra-rasa). There,Nanda and Yaßodå are actually present, but there is no oc-currence of birth. In the absence of birth, parenthood doesnot actually exist. Nanda and Yaßodå only have the mood(abhimåna) of being parents. This is substantiated in theverse, jayati jana-nivåso devak^-janmavådaè. This abhi-måna is eternal for the sake of perfect rasa.

Similarly, in ßùígåra-rasa also, since paroàhå andupapati-bhåvas are simply eternal self-conceptions, there isno fault or transgression of ßåstra. When Goloka tattvamanifests in prakaéa Vraja, both of these conceptions areseen in tangible form by worldly vision. This is the only dif-ference. In våtsalya-rasa, the mood of Nanda and Yaßodå be-ing parents becomes apparent in a concrete way throughbirth and other l^lås; and in ßùígåra-rasa, the idea of the Vrajamaidens being the wives of others takes on a perceptibleshape in the form of their marriages with Abhimanyu,Govardhana Malla and others. In reality, the gop^s have noseparately existing husbands, either in Gokula or in Goloka.


Therefore, ßåstra proclaims: na jåtu vraja-dev^nåì pati-bhiè saha saígamaè (see p. 90). “The vraja-dev^s never hadunion with their husbands.” Thus, rasa-tattvåcårya çr^laR¨pa Gosvåm^, the master of the truths of rasa, has writ-ten: patiß copapatiß ceti prabhedåv iha vißrutau. “In ujjvala-rasa, the mellow of amorous love, there are two types ofnåyakas (heroes) – pati and upapati.” çr^la J^va Gosvåm^,in his commentary on this ßloka, has written: patiè pura-vanitånåì dvit^yo vraja-vanitånåì. “The nåyaka ofDvårakå-pur^’s vanitås (young women) is called pati, awedded husband, and in Vraja, nåyaka çr^ Kù£òa is theupapati of the Vraja vanitås.”

This passage shows that çr^la J^va Gosvåm^ has accept-ed Kù£òa as the pati in Vaikuòéha and Dvårakå and as theeternal upapati in Goloka-Gokula. In the Lord of Goloka-Gokula, the characteristics of a paramour are exhibited totheir full extent. Ätmåråma çr^ Kù£òa transgresses thedharma of His natural self-satisfaction. Rågeòollaíghayandharmaì: His råga, intense passion, to meet with theparoàhå Vraja damsels is the cause for transgressing thisdharma. Even though the gop^s do not factually have realhusbands, their parak^yå-ramaò^-bhåva is fulfilled just byhaving the sentiment (abhimåna) of being the wives ofothers. Therefore, rågeòollaíghayan dharmaì and all othersuch symptoms are eternally present in mådhurya-p^éha,the meeting place of superexcellent amour. In BhaumaVraja, this bhåva assumes a tangible form, visible to somedegree by people with mundane vision.

Therefore, in Goloka both svak^yå and parak^yå-rasaexist. Their divergence and oneness are inconceivable bymaterial intelligence (acintya-bhedåbheda). It can be saidthat there is no difference between them, and it can also

102 pa r t o n e

be said that there is difference. Why? The essence ofparak^yå is svak^ya-nivùtti, or loving enjoyment outside ofthe sanction of wedlock, and the essence of svak^yå isparak^ya-nivùtti, or the abstention from unlawful connec-tions, that is, from loving enjoyment with svar¨pa-ßakti,çr^ Kù£òa’s personal potency. Parak^yå and svak^yå are onerasa, and they also exist eternally as two varieties. Further-more, although the form of rasa in Gokula is the same,mundane observers view it otherwise.

Husbandhood and paramourship, beyond all piety andimpiety (dharmådharma), brilliantly shine forth in çr^Govinda, the hero of Goloka, in their pristine splendor.These same characteristics also exist in the hero of Gokula,but with some diversity created by the agency of Yoga-måyå. If it is said that whatever Yogamåyå manifests is theAbsolute Truth, then the sentiment of paramour lovewould similarly have to be accepted as absolutely true. Todispel this doubt, it is said that, in the relishing of rasa,conviction in the paramour conception can exist and thereis no fault in that because it is without foundation. How-ever, in mundane consciousness whatever base convictionsexist are faulty. They are not present in the pure, transcen-dental world.

In fact, çr^la J^va Gosvåm^ has indeed given the correctsiddhånta, while the opposing conclusions are also incon-ceivably true. Simply arguing in vain about parak^yå-vådaand svak^ya-våda is a fruitless exhibition of word jugglery.There is no possibility of any type of skepticism rising inthe hearts of those who without partiality thoroughlystudy the commentaries of çr^la J^va Gosvåm^ and of theopposing views. Whatever is spoken by pure Vai£òavas istrue and utterly free from any bias or party spirit. However,


there is some mystery surrounding their verbal dis-agreements. Devoid of pure Vai£òava sentiments, peoplepossessed of materialistic intelligence cannot fathom thedeep secrets of the loving controversies between ßuddhaVai£òavas, and thus they wrongly conceive of them as philo-sophical adversaries. The opinion given by çr^ SanåtanaGosvåm^ in his Vai£òava-To£an^ commentary on the ßlokafrom Råsa-Pañcådhyåy^, gop^nåì tat-pat^nåñ ca, “the gop^sand their husbands” (SB 10.33.35 – see also p. 82), hasbeen wholeheartedly supported by bhakta çr^la Cakravart^-påda with head bowed.

When contemplating any opinion connected with thedivine pastimes of Goloka and other transcendentalrealms, we should keep in mind the invaluable advicegiven by çr^man Mahåprabhu and His followers, the çr^Gosvåm^s: Bhagavat-tattva, the Supreme Absolute Truth,is never nirviße£a, without form and attributes. It is com-pletely beyond the material plane and is full of variegatedqualities and pleasurable engagements.

The supremely relishable and splendid form of bhaga-vad-rasa, tasted through four types of transcendentallyvariegated ingredients – vibhåva, anubhåva, såttvika,and vyabhicår^ – is eternally present in Goloka andVaikuòéha. By the authority of Yogamåyå, this very rasaof Goloka manifests in the material realm for the benefitof the devotees in the form of vraja-rasa. One shouldknow that all the rasas seen in this Gokula must surelybe found also in Goloka in their radiantly pure state.That is why the wonderful varieties of någara and någar^(Kù£òa and the gop^s), the diversity of rasa in them,and all the surroundings and paraphernalia of Gokula,including the land (Vraja), rivers (Yamunå, Månas^

104 pa r t o n e

Gaígå), mountain (Giriråja), residences (Yåvaéa, Nanda-gåon, etc.), gateways, kuñjas, cows and so on, collectivelyexist in the same form in Goloka.

Only the worldly beliefs of persons imbued with mun-dane intelligence are missing in Goloka. In the variegatedVraja pastimes, different visions of Goloka are realizedaccording to one’s level of qualification. It is difficult toestablish a fixed standard to determine among these va-rieties of visions which part is illusory and which is pure.As the eyes of devotion become cleansed, being anointedwith the salve of prema, a clear vision gradually arises inthe heart.

Therefore, there is no need to argue and counter-argueover this matter, because it will not elevate one’s adhikåra(qualification). The truth of Goloka is filled with incon-ceivable bhåva. An attempt to investigate this acintya-tattva by the mind would prove as unproductive asthreshing empty husks. Hence, disregarding the methodof empirical knowledge, a person should strive for realiza-tion through the practice of unalloyed bhakti.

In bhakti-mårga, it is crucial to renounce any subjectmatter which, on acceptance, would ultimately give riseto a nirviße£a conception. çuddha-parak^yå-rasa freefrom all mundane conception, as described in Golokal^lå, is very rarely attained. Rågånuga devotees shouldadopt this concept and perform sådhana. By doing so,they will achieve this highly auspicious fundamentaltruth upon perfection. When persons of gross worldlyintellect endeavor for parak^yå-bhakti, it generallyculminates in immoral activity in the material sphere.Our master of truth, tattvåcårya çr^la J^va Gosvåm^,took this into consideration and presented his line


of thought out of great concern. The spirit of pureVai£òavism is to accept the essence of his statements. Itis an offense to disregard the åcårya by attempting toestablish another theory.

thus ends theCandrikå-Cakora-Vùtti

on theRåga Vartma Candrikå

of the honorable,highly exalted preceptor of preceptors,

mahåmahopådhyåyaçRîMAD VIçVANÄTHA CAKRAVARTî.

part 2

four classes on

Råga Vartma Candrikå

By çr^ çr^madBhaktivedånta Nåråyaòa Mahåråja

spoken in englishmathura, c. 1991

f I want a rasagulla but I won-der what to do, because I see that

I have no paisa in my pocket to pur-chase it, then that means that I have noreal greed. When a person resolves thathe must have it somehow, by hook orby crook, by begging, borrowing, steal-ing, or anything, he does not considerwhether he is qualified to have it or not.He only thinks, “I must have it.” Thisis actual greed.

I

109

first illumination

Introduction

efore beginning Råga Vartma Candrikå, weshould pray first to our Gurudeva, oì vi£òu-

påda a£éottara-£ata çr^ çr^mad Bhakti Prajñåna KeßavaGosvåm^ Mahåråja and oì vi£òupåda a£éottara-ßata çr^çr^mad Bhaktivedånta Svåm^ Mahåråja, then to çr^la R¨paGosvåm^, Raghunåtha dåsa Gosvåm^, and to the author,çr^la Vißvanåtha Cakravart^ ëhåkura. We earnestly begthat his mercy especially should come to us. In this RågaVartma Candrikå, çr^la Vißvanåtha Cakravart^ ëhåkuratells us what he has realized about çr^ çr^ Rådhå-Kù£òa’sanuråga by the grace of çr^ Caitanya Mahåprabhu andçr^la R¨pa Gosvåm^. Anuråga refers to that stage of premathat comes just before mahåbhåva – sneha, måna, praòåya,råga, and anuråga. The author states, “I am writing some-thing for those persons who have greed for this råga butcannot find the way to enter and achieve it. This book willserve as their guide, like a candrikå, or moonbeam, to shedlight on råga vartma, the path of spontaneous loving de-votion. In this world this path is very rare. Just as the moondiffuses some rays of light that illuminate a very narrowtrail hidden in the shadows on a dark, moonless amavasya

B

110 pa r t t wo

night, similarly this book is the candrikå which casts lighton the path of råga.” Therefore it is called Råga VartmaCandrikå.

Qualifications for Entering

We should know that this pathway is a very, very narrowone, meant only for a few rare, highly qualified persons.It is not for everyone. çr^la Vißvanåtha Cakravart^ ëhåkuraadvises that others should never read this book. However,no worldly qualification is required to enter this path, onlylobha, or greed. Api cet suduråcåro: even if a person is en-gaged in most abominable actions, he can enter if he hasgreed. A man may be full of anarthas, but if he takes asso-ciation of a rågånuga-bhakta and under his guidance, readsthe Tenth Canto of çr^mad-Bhågavatam – especially Gop^-G^ta, Yugala-G^ta, Bhråmara-G^ta, and Veòu-G^ta – hemay become attracted and acquire a very deep greed tohave the samjåt^ya (same) bhåva as the Vrajavås^s, eitherin sakhya, våtsalya or mådhurya-rasa. Just by faithfullyhearing çr^mad-Bhågavatam’s descriptions of the moods ofthe gop^s, the våtsalya-bhåva of Kù£òa’s father and moth-er, or the mood of Kù£òa’s friends, one may begin to yearnto have in his heart moods like theirs. In Råga VartmaCandrikå, however, çr^la Vißvanåtha Cakravart^ ëhåkurais not describing sakhya and våtsalya-bhåva; he is present-ing gop^-bhåva only. One who has saìskåra from havingtaken proper association in his previous birth will be ableto cultivate greed and achieve gop^-bhåva simply fromreading; he will not have to rely on ßåstra or logic. For sucha person, this treatise will be the candrikå for discoveringthe rågånuga path.

111f o u r c l a s s e s

Two Kinds of çraddhå

First the author tells that there are two different kinds ofßraddhå – vaidh^ and rågånugå – which result in two kindsof bhakti – vaidh^-bhakti and rågånugå-bhakti. Both typesof ßraddhå are achieved through the association of qualifiedVai£òavas. Where entrance in bhakti is impelled by theorder of ßåstra, which instructs everyone to perform bhaktito Kù£òa or else they will go to hell – this is called vaidh^-bhakti. For example, ßåstra has ordered:

sa vai puìsåì paro dharmo yato bhaktir adhok£ajeahaituky apratihatå yayåtmå supras^dati

(Bhag. 1.2.6)

[The highest pursuit for all humanity is ßuddha-bhakti –to please Kù£òa, the transcendent Lord Adhok£aja, by allone’s efforts of body, mind and soul. Such uttama-bhaktimust be continuously performed without any personaldesire (anyåbhilå£itå-ß¨nyaì) and without any break (nojñåna or karma) in order to fully satisfy the åtmå.]

These are orders. By hearing such instructions, manypeople will enter bhakti out of fear. This is vaidh^-bhakti.And that bhakti which is based only on greed is calledrågånugå-bhakti. Such greed is generated by hearing thepastimes of Kù£òa and the gop^s described in çr^mad-Bhågavatam, by reading the books of the Gosvåm^s, andespecially by being in the association of a rågånuga-bhakta,without whose association the pastimes of Kù£òa and thegop^s will not be properly understood.

How can we tell if our greed is genuine or not? Whena sådhaka hears the mådhurya-l^lå of Kù£òa, especially with

112 pa r t t wo

the gop^s, whether it be from çr^mad-Bhågavatam, Kù£òa-Karnåmùta, Ujjvala-N^lamaòi, Rådhå-Rasa-Sudhå-Nidhi,or any other books by rågånuga-rasika Vai£òavas, and hebecomes very eager to be like Kù£òa’s parikaras and havetheir bhåvas, his heart will become filled with Kù£òa’snåma, guòa, r¨pa, and l^lå. This condition of the heart,called citta-vùtti, is its real or natural state, as opposed tothe imposed worldly citta-vùtti. At this time the devoteewill not be interested to examine injunctions of ßåstra; hewill only want to achieve that mood which he sees in hisåßraya-gop^, for whose mood he has developed genuinegreed. But how can this be achieved?

In the face of such greed, shastric orders and bindingsare left aside. Scriptural rules and regulations are simplynot needed. We become determined to have somethingwe desire, no matter what – whether we have wealth,rupees and dollars or not. For example, I saw a rasagullaand rabaài, and at once, overwhelmed by desire for them,I thought, “These are very tasteful.” Greed came. So inwhatever stage one may be, a man will not heed any shas-tric restrictions, rules or regulations at all if he thinkssomething is very tasteful and he has greed for it. But ifwe judge that we are not qualified and that what we wantis a very high thing, then we do not possess greed. Doyou understand? If I want a rasagulla but I wonder whatto do, because I see that I have no paisa in my pocket topurchase it, then that means that I have no real greed.When a person resolves that he must have it somehow,by hook or by crook, by begging, borrowing, stealing, oranything, he does not consider whether he is qualified tohave it or not. He only thinks, “I must have it.” This isactual greed. Our heart must be completely overpowered


by Kù£òa’s nåma, r¨pa, guòa, and l^lå. Then we knowthat greed has come.

A sådhaka may ponder, “I heard from a rasika Vai£òavahow Lalitå, Vißåkhå, Citrå, R¨pa Mañjar^ and others serveKù£òa, and I want to serve like them.” I may have no qual-ification or anything, nor do I know how to achieve thissamjåt^ya-bhåva, but greed for it comes. If I will not waitfor any logical argument at all to convince me, then it iscalled greed. It should come without relying on any rea-soning, and if logic is required, it is not lobha. “How canI receive this?” In the association of that rågånuga-rasikaVai£òava, you should read Bhakti-Rasåmùta-Sindhu,Ujjvala-N^lamaòi, especially Råga Vartma Candrikå, VrajaRiti Cintåmaòi, Kù£òa-Karnåmùta, Rådhå-Rasa-Sudhå-Nidhi, Jayadeva Gosvåm^’s G^ta Govinda, the books of allour Gosvåm^s and of Kav^ Karíap¨ra. You will have toread all of these books and learn how to achieve it mosteasily, be it by stealing, begging, borrowing, dacoiting, orwhatever it takes. You should do whatever method issimplest. So without ßåstra we cannot achieve it.

All our åcåryas, including Vißvanåtha Cakravart^ ëhå-kura and Bhaktivinoda ëhåkura, have recorded for us ina practical way how they themselves achieved it and howthe sådhana-siddha-gop^s achieved it. Their writings areauthentic. So we must search out their methods and fol-low ßåstra – because without abiding by ßåstra or by R¨paGosvåm^ and the other åcåryas’ instructions, we will be-come sahaj^ya or på£aòà^ (atheistic). Yet we should knowat the same time that a person with greed will never con-sider his qualification. This is the main point. But he willtake assistance from these books. Vißvanåtha Cakravart^ëhåkura is not personally present, but through his books

114 pa r t t wo

he is here. It is important to understand that this greed willnot come by any effort. Lobha comes only by the grace ofKù£òa Himself or a rågånuga-bhakta, not by one’s personalendeavor. Without their mercy one cannot have it.

Bhakta-Kùpa – Mercy of the Vai£òavas

Bhakta-kùpa is of two kinds: pråktana (or pråc^na), old,and ådhunika, recent. Pråktana means ancient, or mercythat comes from past births as well as the present birth. Ifa man has saìskåra from his previous birth’s devotionalactivities and receives the mercy of a Vai£òava, then in thisbirth he will very easily and quickly go up. Perhaps he willnot even have to accept d^k£å, like some of our Gosvåm^s.Or, if he does take d^k£å, he will be seen to advance veryrapidly. Haridåsa ëhåkura, Svar¨pa Dåmodara, and RåyaRåmånanda did not reveal their guru-paramparå. Yet they re-ceived the association of çr^ Caitanya Mahåprabhu, and thusachieved all these things. This is an example of pråcina-kùpa, due to purva-saìskåra, impressions accrued in pre-vious births. Of course, eternal associates of çr^ CaitanyaMahåprabhu, not being conditioned souls, do not dependupon saìskåra, etc. Yet, when they appear in this world,they set an example for us by their behavior.

The other one, ådhunika-kùpa, refers to one who has nopast birth saìskåra, but somehow, by the causeless mercyof a guru or qualified Vai£òava, he has developed greed.Such a person should accept a rågånuga Vai£òava guru. Orif he has received his d^k£å before developing greed, then heshould accept a rågånuga Vai£òava as his ßik£å-guru. Thenhe may serve both ßik£å and d^k£å-gurus with equal devotion,or in some cases, he may prefer to serve the ßik£å-guru more


closely than the anu£éhana-d^k£å-guru (who gives mantras ac-cording to pañcaråtrika-vidhi), as çyåmånanda Prabhu,Raghunåtha dåsa Gosvåm^ and Kù£òadåsa Kaviråja did.Raghunåtha dåsa Gosvåm^’s guru was Yadunandana Äcårya.Afterwards, çr^ Caitanya Mahåprabhu placed him in thehands of Svar¨pa Dåmodara. Later, when Raghunåtha dåsawent to Vùndåvana, he had the association of Sanåtana Go-svåm^ and especially R¨pa Gosvåm^, whom he joined on theorder of çr^ Caitanya Mahåprabhu. Raghunåtha dåsa Go-svåm^ prayed to R¨pa Gosvåm^ only for all the activities ofsevå described in Vilåpa Kusumåñjali. Kù£òadåsa KaviråjaGosvåm^ also did not disclose who his d^k£å-guru was. Heonly acknowledged R¨pa and Raghunåtha, because he re-ceived all his thoughts from them.

The Goal – Mañjari-Bhåva

Why does Raghunåtha dåsa Gosvåm^ pray only to R¨paGosvåm^? Svar¨pa Dåmodara is Lalitå-dev^ and is morequalified than R¨pa Gosvåm^, who is R¨pa Mañjar^. YetRaghunåtha dåsa prays only to R¨pa Gosvåm^, because hedoes not want to be a nåyikå of Kù£òa, like Lalitå andVißåkhå. He wants to become a mañjar^ only. What is amañjar^, as in kamala mañjar^ and åmra, or mango,mañjar^? Any creeper or any good flower has mañjar^s.First the mañjar^ comes and then the flower. But themañjar^ is always located above the flower. When the beecomes to take the honey from the flower, it sits on thepetals, and then the mañjar^s, being overjoyed, tremble.When the Kù£òa bee comes to çr^mat^ Rådhikå, and Theyengage in prema-vilåsa (the action of prema between Them),the bee does not sit on the mañjar^. Yet the mañjar^

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trembles, feeling as if the bee is sitting on her. The bhåva ofTheir prema-vilåsa comes to the mañjar^. So there is no needfor the bee to go to her. She automatically feels everythingthe flower experiences. If the bee kisses the flower, then byseeing this, the mañjar^ tastes even more than the flower be-cause the flower does not tremble as the mañjar^ does.

Raghunåtha dåsa Gosvåm^ wanted to be a mañjar^, nota flower. He did not want sakh^-bhåva. Herein lies the im-portance of the mañjar^s. In our sampradåya, nobodywants to be a rådhå-sakh^. They only want to be Rådhikå’skiíkar^, or maidservant. There is no equivalent word inEnglish for kiíkar^. It is such a beautiful Sanskrit word –so soft, fragrant, and very madhura, so sweet. You will notfind these descriptions in any books. They have not beenwritten down anywhere; they come only through realiza-tion. I myself have no realization, but by God’s mercy I amable to explain this a little.

The first ßloka of Vilåpa Kusumåñjali tells that R¨paMañjar^’s husband is absent, but we see some marks on herlips. How? It is not that Kù£òa has kissed R¨pa Mañjar^. Hehas kissed çr^mat^ Rådhikå, and Rådhikå has that mark,but at once it came to R¨pa Mañjar^. Everything, whatevermarks come to çr^mat^ Rådhåråò^ will not come to thesakh^s (Lalitå, Vißåkhå), but they will come to the mañjar^s.That is why we are followers of R¨pa Gosvåm^. This is avery special benediction that his followers receive, and Ithink that you will never forget this in your whole life.

The Process – Real D^k£å

A person may have taken only anu£éhaniki-d^k£å as a for-mality, thinking, “So many others have taken d^k£å so I


should also take,” and by fire yajñå he has received sacredthread, kaòéh^-målå and so on. But he has not been giveninstructions on the internal mood of d^k£å, which consti-tutes real initiation. This will come gradually, not in amoment. Actually, d^k£å takes place over a long period oftime, but formal d^k£å can be taken by anyone. When onehas past birth saìskåra, one will easily accept d^k£å, and theprocess will be accomplished quickly. Without previoussaìskåra, d^k£å will be slow unless one gets the associationof a rågånuga-bhakta. In this case, the rågånuga-bhakta aswell as the disciple should both be very qualified. If thedisciple does not have that saìskåra and does not yet pos-sess any greed, he will not be able to receive these thingsfrom his d^k£å-guru, who may be very qualified but mayhave no time to give him all these things. Later on, whenthat greed comes, he should not change his gurudeva. Heonly needs to accept a ßik£å-guru, who will instruct him ac-cording to his qualification. He will hear all these thingsfrom him. If the d^k£å-guru is present, he will receive allthese things from his gurudeva, or his gurudeva will gladlyorder him to hear from another person, as in the case ofçyåmånanda Paòàita, Narottama dåsa ëhåkura andçr^nivåsa Äcårya. The d^k£å-guru will gladly give this order.

If one has some association with his guru or anyVai£òava in the line of R¨pa Gosvåm^, then his bhaktimay gradually come to rågånugå. And if we see that a per-son has greed without the help of any Vai£òava or with-out taking d^k£å or anything, like Bilvamaígala, then, byhis actions and thoughts, we can know that his greed isreal and that he is rågånuga. But at first we should knowthat our bhakti will be vaidh^, and after that, by hearing,greed can come.

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So, if from previous or present saìskåra one has devel-oped greed, one will have to read, hear, study and searchthe ßåstras, especially the writings of R¨pa Gosvåm^ andhis followers, the r¨pånuga Vai£òavas. Actually, what isr¨pånuga?

In his books R¨pa Gosvåm^ has written in taéasthå-bhåva, from a neutral position, about ßånta, dåsya, sakhya,våtsalya and mådhurya. Following these moods withlobha, one will be a rågånuga-bhakta, but not necessarilyr¨pånuga, even if one follows Ujjvala-N^lamaòi. One willbe r¨pånuga when one especially follows how R¨pa Go-svåm^ serves Rådhå and Kù£òa, deeply meditating on thequalities and the bhåva he possesses for serving Them.

So the sådhaka will have to search in ßåstra how to re-ceive these things and hear from a r¨pånuga Vai£òava,who will tell him to read çr^mad-Bhågavatam, Ujjvala-N^lamaòi, Kù£òa-Karnåmùta, Rådhå-Rasa-Sudhå-Nidhi, Jayadeva Gosvåm^’s G^ta-Govinda, and the booksof Caòà^dåsa, Vidyåpati and others. He will also instructhim to search only for that bhåva for which he haslobha. That r¨pånuga Vai£òava will know everything(sakhya, våtsalya, mådhurya), but he will serve only byone, which is his sthåy^-bhåva (permanent mood). Thiswill come only when prema is reached, but greed for thatsthåy^-bhåva can be achieved before that. One’s sthåy^-bhåva will not change in this or any future life – this iscalled saìskåra (which is innate in the åtmå). If I havegreed, as R¨pa Gosvåm^ has, and if it is real, that perma-nent mood will never change in any life. It will alwaysremain the same.

Bharata Mahåråja had achieved the stage of bhåva, butwe don’t know in which rasa. Perhaps it was dåsya-bhåva.


The Kumåras have sthåy^-bhåva in ßånta-rasa, but even so,they can narrate the whole çr^mad-Bhågavatam. Beingneutral, they know everything, but they do not possessgreed for vraja-bhakti. çukadeva Gosvåm^ is a special case,because he is the parrot of çr^mat^ Rådhikå. Yet he can-not serve Rådhå and Kù£òa like the gop^s. He enjoys knowl-edge of everything, but still he is a parrot. For the benefitof ßånta-rasa-bhaktas, sometimes it is said that he is inßånta-rasa. This is an important point. If çukadeva is theparrot of çr^mat^ Rådhåråò^, he will sit on the branches ofany tamåla or kadamba tree and with very great bliss,watch all the pastimes; yet he cannot serve like R¨pa Mañ-jar^. In ßåstra it has been told that he has ßånta-bhåva, be-cause he is neutral, but he is in Vraja, where there is noßånta-bhåva. We will have to ponder what rasa he actu-ally possesses. When Rådhikå and Kù£òa are sleeping in themorning, çuka speaks so many charming, clever words towake Them up. This is certainly not ßånta-bhåva. For thesake of ßånta-rasa-bhaktas, it is said that he is in ßånta-bhåva, and externally it appears that way, but actually heis not. Similarly, the cows in Vraja also appear to haveßånta-bhåva, but they really have våtsalya-bhåva.

The Need of çåstra

To illustrate how to search out the process, VißvanåthaCakravart^ ëhåkura gives the example of a man who hasgreed to drink milk – seeing some milk, he wants to tasteit. So he must go through a process to get it. He can asksomeone who drinks milk how he acquired it. After ques-tioning him, he will purchase a cow, making sure thatthere is a calf, because without a calf there can be no milk.

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He will take them to his home. There he will apply wateror ghee to the udder of the cow and bring the calf to drink.When the calf has taken milk, the udder must be washed,and then he can milk the cow. Next the milk has to be puton the fire to boil. If he wants it sweet, he can add sugar,and for extra flavor he can add gulab-jal (rose water),kevaùå, karp¨ra (camphor), and so on, making it evenmore fragrant. Similarly, for developing desire, we do notrequire ßåstra, but it is necessary to help us find out themeans to achieve our goal.

Vißrambha Bhåva in Rågånugå-Bhakti

Vißvanåtha Cakravart^ ëhåkura tells us that when a manhas actual greed, he will also follow the procedures ofvaidh^-bhakti, but the mood will not be the same. He willengage in ßravaòaì, k^rtanaì, vi£òoè smaraòaì, påda-sevånam and especially he will carefully perform guru-caraòåßraya (taking shelter of the lotus feet of guru), andfaithfully in vißrambha-bhåva, giving up all fear, he willserve guru as a bosom friend. He will not meditate, “I amvery low and he is very high.” No, he will think, “I amhis and he is mine,” just as a child, seeing his father sit-ting up high, does not care to sit on the ground and willat once jump up and sit on his father’s lap. Then he willpat his father’s shoulder, stroke his father’s face, touchhim on his arm or hold his hand, serving his father withgreat love. Similarly, a qualified person having greed willserve his gurudeva from whom he has heard all thesethings with even more love. This type of intimate ser-vice is essential. If you know your guru in his sakh^-veßaand you have greed to serve him in that form, then this


will be rågånuga. And if your greed is to serve him asguru, this is not rågånuga but rather vaidh^-sådhana. Youshould pray to your guru that he should please manifesthis internal form in your heart. He will grant His dar-ßana, giving you an inner idea. Now you should pray toHim, “Please manifest your r¨pa yourself, who you arein kù£òa-l^lå.” Tan no guruè pracodayåt. Yes, that is guru-mantra.

Bhakti-Rasåmùta-Sindhu lists the sixty-four practices ofdevotional service. The first ten deal with the relationshipwith guru. For rågånugå-bhakti you will have to followthese same procedures, but the bhåva will change fromwhat is found in vaidh^-bhakti. The vaidh^-bhakti dis-ciple will sit lower and pray to his gurudeva with foldedhands, “Gurudeva, please give me an order. What sevåshall I do?” And if he receives an order, then as servant,as a dåsa, he will perform the service. But a greedy per-son will serve in a mood as I have already described, withno fear and no sense of difference. He will see that “I amhis and he is mine.”

All the limbs of vaidh^-bhakti should also be followedin rågånugå-bhakti, but in a different mood. If one rejectsvaidh^, he will not be able to enter rågånugå and his greedwill be checked, so he must follow.

Serving Gurudeva

For a man who has greed and wants to follow the processof rågånuga, çr^mad-Bhågavatam tells us that Bhagavåncomes to him in the form of guru, as both caitya-guru andd^k£å-guru. Here we should know that guru is akhaòàa(complete, undivided) tattva, because gurudeva gives

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everything that Nityånanda Prabhu and Baladeva Prab-hu have come to give. All his instructions are from Them,so we should regard him as Nityånanda Prabhu or Bala-deva Prabhu.

In Bhagavad-G^tå (10.10) it is stated:

te£åì satata-yuktånåì bhajatåì pr^ti p¨rvakamdadåmi buddhi-yogaì taì yena måm upayånti te

[Upon those who perform bhajana to Me with love, yearn-ing for My eternal association, I bestow the transcenden-tal knowledge by which they can come to Me.]

If a soul surrenders, Kù£òa gives everything to him in theheart – dadåmi buddhi-yogaì. He says, “I give him the in-telligence how to achieve bhakti.” Kù£òa gives that, but notopenly; He dictates within the heart. So when pure greedcomes, Kù£òa, as caitya-guru, benedicts His devotee in theheart with a sph¨rti, inspiring him internally with the un-derstanding “how he can achieve Me.” Then He gives in-structions as d^k£å-guru or ßik£å-guru. If one has a pureheart and sufficient saìskåra, Kù£òa Himself will manifestall siddhåntas and the way to achieve Him. People may seesomeone with no guru and wonder, “How does he knowthese things?” Here is the answer. Kù£òa dictates every-thing or manifests Himself from within, whether anyonesees or not. Sometimes I have experienced this myself. Ifeel something within myself – I have not read it, nor haveI seen or heard it. Yet sometimes something very beauti-ful comes in my heart. Perhaps you have also had this ex-perience? Certainly you will have this, because one whoserves his gurudeva will surely receive these things. Evenif gurudeva is not present in our sight, still he will mani-fest everything.


How to Enter into Rågånuga-bhajana

Now Vißvanåtha Cakravart^ ëhåkura tells the three keyßlokas from Bhakti-Rasåmùta-Sindhu (1.294-296) whichexplain how to enter into rågånugå-bhakti:

(1) kù£òaì smaran janañ cåsya pre£éhaì nija sam^hitam tat tat kathå rataß cåsau kuryåd våsaì vraje sadå

[While remembering çr^ Kù£òa and His beloved associateswhom we desire to follow, being fully absorbed in discus-sions of their pastimes, one should always reside in Vraja.If this is not possible, then reside there by mind.]

(2) sevå sådhaka r¨peòa siddha r¨peòa cåtra hi tad bhåva lipsunå kåryå vraja-lokånusårataè

[On this rågånuga path, being charmed by the intense loveof Kù£òa’s beloved Vrajavås^s, the sådhaka should live inVraja under the guidance of those devotees who have tak-en shelter of the Vrajavås^s (like çr^ R¨pa, Sanåtana andRaghunåtha dåsa Gosvåm^s), always eager to serve themin his present physical body. And in the perfected stage inhis siddha-r¨pa, the internally conceived spiritual bodysuitable for performing prema-sevå, he should engage inthe cherished service of çr^ Kù£òa according to his chosenmood, following in the footsteps of the eternal residentsof Vraja, such as çr^ Rådhikå, Lalitå, Vißakhå, and çr^R¨pa Mañjar^.]

(3) ßravaòotk^rtanåd^ni vaidh^-bhakty uditåni tu yåny aígåni ca tånyatra vijñeyåni man^£ibhiè

[In vaidh^-bhakti one should practice the limbs of bhaktilike ßravana, k^rtana, and so on according to one’s quali-

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fication. Similarly, for rågånugå-bhakti also it has beenadvised by scholars who are well versed in the principlesof bhakti to follow the same practices.]

Now Vißvanåtha Cakravart^ ëhåkura comments onthem one by one.

Verse One –Remembering Kù£òa and His Dear Ones

Here smaraòa means remembering Kù£òa and His dearones with rati, with bhåva, with emotion and love. Theymay be in dåsya, sakhya or våtsalya-rasa, but here he is es-pecially explaining mådhurya-rasa. How should we re-member Kù£òa? How do we do smaraòa? One who hasgreed like the gop^s will remember Kißora Kù£òa in ßùígåra-rasa when He is in Sevå Kuñja or Vaìß^ Vaéa. He has alovely, smiling face and He has placed a very beautifulvaìß^ on His lips. Like a deer, His eyes are restlessly search-ing here and there. The gop^s are coming. Seeing them,Kù£òa becomes so overjoyed. At that moment, Kù£òa hasno control over His body or mind. He is God Himself, yetHe forgets everything – He does not know what He is do-ing or even what He looks like. Standing in His tribhaíga-lalita pose, He is so beautiful. Thousands and thousandsof gop^s are there, but from the corner of His eyes, He issearching out one particular gop^ – and She is delaying.Who is that? Then, from far away He sees that She is com-ing. At this time, how will Kù£òa appear?

So this is smaraòaì – remembering Kù£òa with all thesedetails, appreciating His many virtues. In Jaiva Dharma,we can read about all the qualities of Kißora Kù£òa inßùígåra-rasa. The Kù£òa of sakhya-rasa is not the Kù£òa of


the gop^s, and the Kù£òa with Nanda and Yaßodå is also an-other. He is different in every rasa. So we should remem-ber Kù£òa in the bhåva in which we desire to enter. Thus,cultivating madhura-bhåva, one should remember Kù£òawith the gop^s, playing, gambling and cheating them, andhow they in turn cheat Kù£òa and try to steal His flute.

Remember Kù£òa and His priya-jana, His dearmost as-sociates. What are the gop^s, and especially çr^mat^Rådhåråò^, like? And that very gop^ for whom we havegreed – what is she doing? Not Rådhikå, Lalitå or Vißåkhå,but R¨pa Mañjar^. We have a very keen interest only tosee what she is doing – that mood I want to have. Whençr^mat^ Rådhikå is pleased, then R¨pa Mañjar^ becomesvery happy. She performs so many services, like bringingwater in a golden pot, fanning with a cåmara, very slowlyand gently. When she sees that Yugala Kißora are so tired,she serves Them accordingly. We will watch that mañjar^and see how she won the love of Kù£òa, Rådhikå, Lalitå,Vißåkhå and all the others. We should always rememberhow she performs all her services to Yugala Kißora andfollow her.

This is rågånugå-bhakti – how to enter into all thesepastimes and services. It is based on remembrance thatshould not be broken. Then we can achieve that service.Kù£òaì smaran janañ cåsya – remembering all the gop^sand especially that one in whom I have a special interest.This is the method of rågånuga-sådhana-bhajana. Tat tatkathå rataß cåsau – we must cultivate our relationshipwith guru, ßik£å-guru and that prem^-guru, the rågånuga-guru from whom we are hearing. He will tell us howall the sakh^s are serving Kù£òa, and especially what R¨paMañjar^ and our guru in sakh^-veßa (in the form of a sakh^)

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are doing. We must talk about their activities and theirpastimes with Kù£òa. And the devotee should always re-side in Vùndåvana. If he has no chance to stay in Vùndåva-na by body, he should surely live there by mind. Withoutliving in Vùndåvana, he cannot have that kind of love;therefore, it is essential.

Three practices are prominent – kù£òa smaraòa, remem-bering that special Kù£òa with His samjåt^ya priya jana, Hisdearmost associates; tat tat kathå rataß cåsau, continuouslydiscussing their pastimes; and kuryåd våsaì vraje sadå, bybody or at least by mind always residing in Vùndåvana, inSevå Kuñja, in Saíketa, in Jåvaé and all other such places.And if you have the qualification, at midday you shouldgo to Rådhå Kuòàa with Rådhikå and with that gop^ forwhom you have special attraction.

Someone not so qualified cannot live in Vùndåvana allthe time. He will be convinced that he has some othermore pressing duties. But even if he is tied to house, fam-ily, factory and so many other facilities far away from here,still by mind he can begin to enter the mood of Vraja tosome degree. But those who are like Raghunåtha dåsaGosvåm^ will think, “My house should be burned if I amnot there. Let anyone burn down my house. And what willhappen to my parents, children and wife if I go toVùndåvana? I don’t care – let them die or let anything elsehappen to them.” On the other hand, a neophyte disciplemay say, “Oh, my Gurudeva told me to preach, so I mustdo that. This is my duty.” But when greed will come in fullbloom, we will forget everything. At that stage no otherobligation can come in our way, and then the whole worldwill see us as a guru, actually following in the mood ofR¨pa Gosvåm^ and Raghunåtha dåsa Gosvåm^. As guru we


should adhere to our line very closely and preach ouråcåryas’ words only. Then, if others will see that our wordsare correctly in line, they will be bound to accept all ourinstructions. At that time there will be no harm in preach-ing or doing any other sevå. That will be the real preach-ing, but I don’t know how many births it will take to cometo that stage. You may be attached to preaching now, butone day you will have to leave preaching and go to GolokaVùndåvana, where there is no preaching, only service. Andthen, if you want, from there, as R¨pa Gosvåm^ came withçr^ Caitanya Mahåprabhu, you can also return and preachwith your spiritual master.

This surrender and complete dedication of the heart tothe guru is called tadåtmya in Sanskrit – as fire enters intoiron. The iron then knows that “I am fire” and does thework of fire. Here, also, R¨pa Gosvåm^ and all mañjar^sare tadåtmika with Rådhå. So the action of Rådhå becomesthe action of all the mañjar^s. Whatever She realizes is alsorealized by every mañjar^. Nothing is hidden from them.Some things are withheld from Her sakh^s, but not fromHer mañjar^s.

Verse Two – How Will We Serve?

(2) sevå sådhaka r¨peòa siddha r¨peòa cåtra hi tad bhåva lipsunå kåryå vraja-lokånusårataè

[A sådhaka who has lobha for rågånugå-bhakti should serveçr^ Kù£òa both in the sådhaka-r¨pa and the siddha-r¨pa inaccordance with the bhåva of the vraja-parikaras who pos-sess the same mood for which he aspires. The sådhaka-r¨pa refers to the physical body in which one is presently

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situated, and the siddha-r¨pa refers to the internally con-ceived spiritual form which is suitable to serve Kù£òa ac-cording to one’s cherished desire. In the siddha-deha, oneshould offer mental services to çr^ Kù£òa under the guidanceof çr^ Rådhå, çr^ Lalitå, Vißåkhå, R¨pa Mañjar^, Rati Mañ-jar^, and others. In the sådhaka-r¨pa, one should renderphysical service under the guidance of çr^ R¨pa, çr^ Sanå-tana and others.]

Sevå means service. Sådhaka-r¨peòa means to functionas a practitioner of rågånugå-bhakti, and siddha-r¨peòameans to serve in one’s siddha body which can be achievedwhen intense greed arises. By the grace of one’s guru andby the grace of Kù£òa, the devotee’s siddha-ßarira is revealedin his inner heart. Then, as it is written in Caitanya-Carit-åmùta (M. 22.157): mane nija siddha deha koriyå bhåvana,råtri dine kore vraje kù£òera sevåna. “With one’s siddha-ßarira, revealed by the mercy of guru, one should serve çriRådhå-Kù£òa Yugala day and night in Vraja.” Each andevery j^va has his own individual siddha-ßarira. We alsohave our own, but it has not yet manifested. Now it is inthe b^ja, or seed, stage. Just as the whole tree is containedin the b^ja, our full siddha-svar¨pa, with all its character-istics, is existing in seed form. But now, as we are bahir-mukha, turned away from Kù£òa, it is not seen. When, bythe grace of guru and Gauråíga, our greed sprouts andsubsequently fully blossoms, then the ßik£å-guru or d^k£å-guru can reveal our siddha-svar¨pa. First he will tell uswhat is our svar¨pa, just as in Jaiva Dharma we see withBrajanåtha and Vijaya Kumåra. Our siddha-svar¨pa is ina dormant condition. çr^la Bhaktivinoda ëhåkura tellsthat in one life it can be revealed, but I see that for us it ismany births away. He has simply indicated the path.


When Brajanåtha and Vijaya Kumåra took d^k£å, they sawCaitanya Mahåprabhu with all His parikaras standingthere. At the time of our d^k£å, we were unable to see them,but they are fully visible to a realized soul.

This is real d^k£å. We have entered in the class of tak-ing d^k£å, but our d^k£å is not complete. So we are in classnow. God and guru should shower their grace that we cantake full d^k£å – divya-jñåna, actually receive transcenden-tal knowledge and spiritual vision, divya-darßana, just asVijaya Kumåra and Brajanåtha had darßana. They at oncefainted. Subsequently, they took all necessary ßik£å inNavadv^pa from çr^ Raghunåtha dåsa Båbåj^, and upon hisorder for further ßik£å, or training, they went to Pur^ wherethey met Vakreßvara Paòàita’s disciple, çr^ Gopåla GuruGosvåm^. He was a rågånuga Vai£òava and is one of theeight sakh^s. So they went there and inquired from him.He was so merciful that afterwards he called them one ata time and revealed to them their siddha-ßariras, having re-alized that Vrajanåtha was in sakhya-bhåva and that VijayaKumåra was in gop^ or mañjar^-bhåva. He gave both ofthem the gopåla-mantra, a£éa-daßåk£ara (eighteen syllables)or daßåk£ara (ten syllables). Dåsya, sakhya, våtsalya, andmadhura-bhåvas are all found in the daßåk£ara-mantrawhich nourishes and supports every rasa.

Vißvanåtha Cakravart^ ëhåkura explains the construc-tion of daßåk£ara, which Caitanya Mahåprabhu receivedfrom His Gurudeva, and a£éa-daßåk£ara. Gop^-janavalla-bhåya svåhå without kl^ì is the ten-syllable mantra. Andwhen Kù£òa and Govinda, kù£òåya govindåya, are added,it becomes a£éa-daßåk£ara, an eighteen-syllable mantra.Kl^ì alone is itself a complete mantra, the b^ja added tothe ten syllables.

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This mantra will support the rasa of every kind of j^va.Kl^ì kù£òåya govindåya gop^-janavallabhåya svåhå. In thiseverything is there. But one thing should be understood:kù£òåya is the Deity for one in dåsya and sakhya-rasa. Forhim govindåya and gop^-janavallabhåya will be adjectivesdescribing Kù£òa’s qualities, i.e., the qualifications of thefirst name, kù£òåya. Who is Kù£òa? He is my master, I amHis servant, and Kù£òa is gop^-vallabha, in a general way.Kù£òa is the name which is prominent also for those insakhya-rasa. They will focus on Kù£òa or Govinda. Butthose who have gop^-bhåva, or mañjar^-bhåva, will focuson Gop^-janavallabha, and these two words, kù£òåya andgovindåya, will be adjectives of that.

Våtsalya follows the same principle, accepting the nameKù£òa as the Deity with whom they are related. Everyonewith våtsalya-bhåva knows that the gop^s love Kù£òa, butthey have no experience of how they love Him. They don’tknow that all the girls engage in intimate, loving affairswith Him. And sakhas also do not know the nature of theseexchanges. So when someone has greed like the mañjar^sor gop^s, then go will mean gop^s – He gives so muchånanda to the gop^s – this is Govinda. They will not con-template other meanings. And Kù£òa, by His appearancewith five arrows, is immensely attractive. So all the nameswill support the name gop^-janavallabhåya. They will seethe other names as adjectives of that name with whom theyare related.

Thus, everyone receives Gop^-janavallabha in oursampradåya. By the grace of çr^ Caitanya Mahåprabhu,those who come to this sampradåya are mainly of gop^-bhåva. Some may be of other rasas like çr^våsa, MuråriGupta, Anupama and so on. Therefore, Brajanåtha and


Vijaya Kumåra have the same mantra although theirsiddha-dehas are in separate rasas. Vijaya Kumåra saw hisGurudeva as Lalitå, and Brajanåtha saw him as Baladevaor Subala. It can happen like this. Guru gives training forserving under Lalitå and Vißåkhå in madhura-rasa.

R¨pa Mañjar^, who is a pråòa-sakh^, also gives trainingin everything, not as a guru but as a very intimate bosomfriend. In madhura-rasa everyone has to go to R¨paMañjar^ for training to serve as a mañjar^. We can see ourinstructing guru as R¨pa Mañjar^, and he can also be seenas Lalitå, but our vision of guru in this way should not bemåyåvåda. You understand? We should see our Gurudevaas a manifestation, or delegated representative, of R¨paMañjar^. There is no harm in this. That is why GopålaGuru was seen as Lalitå and also as Subala. We shouldknow that this means he was their manifestation, just asin Kù£òa one can see Nåråyaòa, Våmana, and all otheravatåras. Anyone can see his guru in this way according toone’s inner bhåva, as a manifestation. Otherwise, seeingour Gurudeva directly as R¨pa Mañjar^ will be måyåvåda,and we should always keep måyåvåda very far away.

Sådhaka R¨peòa

Here sevå-sådhaka-r¨peòa means that I should do serviceoutwardly as R¨pa Gosvåm^ did. What did he do?

saíkhyå-p¨rvaka-nåma-gåna-natibhiè kålåvasån^-kùtaunidråhåra-vihårakådi-vijitau cåtyanta-d^nau ca yau

rådhå-kù£òa-guòa-smùter madhurimånandena sammohitauvande r¨pa-sanåtanau raghu-yugau ßr^-j^va-gopålakau

(öad Gosvåmyå£éakam 6)

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[I worship the Six Gosvåm^s, who passed all their time inchanting the holy names, singing songs, and offeringdaòàavat-praòåma, thereby humbly fulfilling their vow tocomplete a fixed number daily. In this way they utilizedtheir valuable lives and conquered over eating, sleepingand other such pleasures. Always very meek and humble,they became enchanted in divine rapture from remember-ing çr^ Rådhå-Kù£òa’s sweet qualities.]

Sometimes he would go to Rådhå Kuòàa, sometimes toGovardhana, and sometimes to Nandagram. In Nanda-gåon sometimes he would go to Ter Kadamba, sometimeshe would spend one day at Uddhava Kyåri, NandaBaiéhak, Kokilavana, or Jåvaé. He, as well as our other öaàGosvåm^s, would visit all our most cherished places. Healways liked to go to Jåvaé because çr^mat^ Rådhikå, R¨paMañjar^ and all Her other friends used to live there. In thenight they would go from there to meet in Saíketa, SevåKuñja, and many other places, and at midday they wouldmeet at Rådhå Kuòàa. This sacred pond has some greaterimportance than all other places because pastimes theretake place in the daytime, and only çr^mat^ Rådhikå’sgaòa, Her svapak£a-sakh^s, can come there. Vipak£a, suhùtand taéastha-gop^s are not allowed, nor can Nanda andYaßodå ever come there.

Siddha R¨peòa

So sådhaka-r¨peòa means to follow öad Gosvåm^s, especial-ly R¨pa Gosvåm^. And siddha-r¨peòa refers to R¨pa Go-svåm^ in the siddha form as R¨pa Mañjar^. As a sådhaka, hecomes in a male form as R¨pa Gosvåm^, and in his siddha-svar¨pa, he is R¨pa Mañjar^. What services does she do?


tamb¨lårpaòa påda mardana payo dånåbhisåradhibhirvùndåranya-maheßvariì priyataya yas to£ayanti priyahpråòa-pre£éha-sakhi-kulåd api kilåsaíkoc^tå bh¨mikåhkeli-bh¨mi£u r¨pa-mañjar^-mukhås tå dåsikå saìßraye

(Vraja-Vilåsa-Stava, verse 38, Raghunåtha dåsa)

She brings Rådhå and Kù£òa tamb¨la (påna) and payo-dåna, very sweetly flavored water in a golden pitcher. Shebrings a golden pot when Rådhikå and Kù£òa want to spitTheir påna. Then, arodhana-visarade-abhisåra. Do youknow what abhisåra is? It is when çr^mat^ Rådhikå meetsKù£òa in Saíketa-sthal^. When She goes to meet Him onp¨ròimå, the full moon, and during Suklavara, the 15 daysof the full moon, She dresses completely in white. Eventhough çr^mat^ Rådhikå is very golden and fair, still Shehas the mañjar^s rub karp¨ra (camphor) mixed with somany ingredients on Her body to make Her appear white,so that if anyone sees Her, they will think it is the moon-rays only. This is Her disguise. The mañjar^s will bind Herankle bells so that they will not make any “kling kling”sound. No noise should be heard. And Her sår^ and cunar^(veil) should also be white.

One sakh^ tells çr^mat^ Rådhikå, “The amavasya nightis very dark, so You should practice how You will gothere.” Thus, çr^mat^ Rådhikå takes training at midnightwhen it is quite dark. She has Her sakh^s take pots full ofwater and pour them in the courtyard to make it muddyand very slippery. Then they put down thorns here andthere. They have created a setting as if it is a cloudy daywith rain falling very heavily, making the earth extremelyslippery, with many serpents here and there and thornsalso. So in this situation, how can She go to Kù£òa? She

Amita-Krishna

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Amita-Krishna

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ankle-bells

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practices in the night by moving very quietly and cautious-ly on tip toes. Lalitå is instructing çr^mat^ Rådhikå, whileR¨pa Mañjar^ watches, and our Guru in this world assakh^-mañjar^ also watches. The mañjar^s know everything –at what time and how they should go – and very cleverlymake all arrangements.

This is abhisåra. Kù£òa is waiting at Saíketa. The nightis dark and it is raining. The mañjar^s come there first tofind Kù£òa and tell Him that çr^mat^ Rådhikå will notcome today. Actually, She has already come and is hiding,watching to see Kù£òa’s reaction. And to increase Kù£òa’sdesire for çr^mat^ Rådhikå, the mañjar^s lie to Him, say-ing that she will not come. And immediately Kù£òa prac-tically faints and suggests a way how They can get together.If they see that Kù£òa is sincerely hankering to meet, theyat once go and tell çr^mat^ Rådhikå, who then comes.Otherwise, She will not come. So Her sakh^s know all theseclever tricks. Sometimes, too, when it is time for abhisåra,it may be that their fathers-in-law or mothers-in-law or allof their sisters-in-law are present. The sakh^ should be socunning that she can find a way to cheat them, tellingthem lies and cleverly devising a way for Rådhå and Kù£òato meet. This is called abhisåra. The mañjar^s perform allthese activities.

What is the meaning of the word abhisåra? It is a San-skrit word meaning to go to meet one’s lover in the night.There are eight kinds of gop^s: abhisårikå – one who ar-ranges the abhisåra; then våsaksajjå – one who comes be-fore the meeting and prepares a bed of flowers for Rådhåand Kù£òa to sleep on. They are always thinking that Kù£òais coming just now, just now, just now. As they are mak-ing the beds, they are always listening for any noise. Or if


they hear any rustling sound of the leaves, they think thatKù£òa is coming. These are called våsaksajjå.

Utkanéhitå – she is so eager for Kù£òa to come. Kù£òais just coming, just coming. When will He come? Whenwill He come? But when Kù£òa does not reach there, sheis called khanàitå. When the time for meeting Kù£òa isover, and He has not yet come, she wonders why not.There must be some reason. Perhaps He has gone to an-other gop^, or He may have fallen into danger. There areso many demons in Vùndåvana. Perhaps He had to fightwith them or anything may have happened. Kù£òa final-ly comes well after the appointed time when it is aboutto be morning. Seeing some signs on Kù£òa’s body in-dicating that He has just come from another beloved,she becomes furious. This is khanàitå. Kalahantarikå –she has prema-kalaha, a lover’s quarrel, and does notspeak to Him.

So in each situation that mañjar^ has some duty – to re-buke Kù£òa, to make Him understand, or to give conso-lation to Rådhikå. And when Kù£òa apologizes, falls at thefeet of Rådhikå, and at last He convinces Her to giveup Her anger, then çr^mat^ Rådhikå commands Kù£òa,“Give Me My nupura, My ankle bell. Take My chotis,My braids, and decorate them,” and Kù£òa follows Herorder. At this time, She is called svådh^na-bhartùkå – a ladywho has gotten her lover under her control. (The othertwo kinds of nåyikås are vipralabdhå, who is feeling greatseparation because her lover has never come, and pro£ita-bhartùkå, whose lover is far away in a distant place.)

So all qualities should be in that mañjar^. She pre-pares, gives sympathy, decorates, and makes so manyarrangements:

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nikuñja-y¨no rati -keli-siddhyai yå yålibhir yuktir apek£an^yåtatråti-dåk£yåd ati-vallabhasya vande guroè ßr^ caraòåravindam

[çr^ Gurudeva is always present with the sakh^s, planningthe arrangements for the perfection of Yugala Kißora’samorous pastimes (rati-keli) within the kuñjas of Vùndå-vana. Because he is so expert in making these tasteful ar-rangements for Their pleasure, he is very dear to çr^Rådhå and Kù£òa. I offer prayers unto the lotus feet of çr^Gurudeva.]

So many arrangements are required to prepare thekuñjas where Rådhå and Kù£òa meet and engage in Theirvilåsa, Their pleasurable amorous affairs. The sakh^s mustcheat others, meet with Kù£òa, rebuke Him and performmany other duties for arranging Yugala Kißora’s meetings.R¨pa Mañjar^ is well trained in kuñja-sevå and, beinghighly experienced, is quite fit to do all these services. Weshould always remember what she does in her siddha-ßariraas R¨pa Mañjar^ and hope to be able to adopt her mood.But until we receive our sthåy^-bhåva, which comes fromhlådin^-ßakti, we can only pray to have all these things, asRaghunåtha dåsa Gosvåm^ does in Vilåpa Kusumåñjali.We cannot do all these things in our present stage, and theguru warns disciples not to try. We can only pray, “Whenwill my saubhågya, good fortune, come and actually I willbe in the service of Yugala Kißora, just like R¨pa Mañjar^,Anaíga Mañjar^, and our Gurus?”

So, as sådhakas we should adopt in this body what R¨paGosvåm^, Raghunåtha dåsa Gosvåm^ and our Gurudevahave done. And siddha-r¨peòa, like R¨pa Mañjar^, RatiMañjar^ and Labaíga Mañjar^, we should try to do ser-vice for Rådhå-Kù£òa Yugala. Tad bhåva lipsunå kåryå


vraja-lokånusårataè. Those who have greed should do allthese things – vraja-lokånusarataè – just as the Vrajavås^shave done. Here Vrajavås^s means R¨pa Mañjar^ and othermañjar^s.

Nara L^lå – Aißvarya in Vraja

What is the meaning of vraja-lokånusarataè? There are twokinds of Kù£òa’s pastimes. One is aißvarya-l^lå and the oth-er is mådhurya-l^lå. What is aißvarya-l^lå? Kù£òa is alwaysfull of six opulences: jñåna, vairågya, ßr^ and so on. He al-ways exhibits these, whether He is Nåråyaòa or whetherHe is Kù£òa. Even in Vùndåvana, we see that Kù£òa is fullof these six virtues. He is never without them. When Hekilled P¨tanå, He was a baby of only a few days. She triedto fly away when He took her breast, but still Kù£òa wouldnot let her go. “Oh, I will take your milk and at the sametime your life also. I will keep you with Me eternally andnever leave you.” P¨tanå had the power of 10,000 ele-phants, yet she could not break away from Kù£òa. BabyKù£òa was doing nothing, only holding her breast in Hismouth, yet He took her life. This is actually aißvarya-l^lå,but still, Kù£òa never changed His shape or anything. Heremained as a boy and just kept hold of P¨tanå’s breast.This is lokånusårataè, as in nara-l^lå, or human-like pas-times, even though P¨tanå was killed by aißvarya. Thereis also aißvarya in Vraja, but along with mådhurya.

The gop^s see only mådhurya, not aißvarya. But aißvaryais there, covered by mådhurya. So, it is not that inVùndåvana there is no aißvarya-l^lå. The aißvarya in Vrajais greater than in Dvårakå or even Vaikuòéha, but it isalways covered by mådhurya. Vißvanåtha Cakravart^

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ëhåkura has written that if there were only nara-l^lå andno aißvarya in Kù£òa, then He would be simply an ordi-nary human child doing nara-l^lå. Without the quality ofaißvarya, He cannot be God, and there is no rasa in wor-shiping Him. So there must be aißvarya, because withoutaißvarya He is not God, nor is He the gop^s’ upåsyå, objectof worship. There is an interesting point to be noted here.We see that at first all the gopas and gop^s accept Kù£òa asNanda Båbå and Yaßodå’s son or as their friend only andbehave accordingly. But when everyone saw Kù£òa liftingGovardhana Hill on His finger at the age of seven, theelder Vrajavås^s told Nanda Båbå, “This child is not an or-dinary boy. He is just like Nåråyaòa, and in fact He isNåråyaòa.”

Nanda Båbå replied, “He may be Nåråyaòa, but yet Heis my son. At the time of Kù£òa’s name-giving ceremony,I understood this by hearing the words of Garga û£i, whotold that He is not less than Nåråyaòa; first He wasNåråyaòa, Våsudeva, Vasudeva’s son.” This is why all theelder gopas were saying, “So don’t treat Him as your boy.And you should not rebuke Him or tie Him up. Don’tabuse Him. Don’t call Him chotå-cora, kapati, dhurta, lit-tle thief, cheater, rascal. Don’t call Him these names.”Nanda Båbå at once laughed and said, “You are saying thatHe is God, and He held Govardhana up on His finger. Gargaû£i has also told this. But I see that you are over sixty. Yourmind is not working correctly. Kù£òa comes and begs fromHis mother, ‘Give me bread and butter.’ And He alwaysweeps. If it is late, He becomes so furious with anger, andsometimes He steals. These are not symptoms of God. Sowhether He held up Govardhana or not, He is my son.But in my opinion, He did not do it; it was actually our


deity of Nåråyaòa, our gùha-devatå, the worshipful deityof our home, who lifted Govardhana upon hearing ourprayer. Why? Because we prayed to Nåråyaòa so He an-swered our prayers. But it appears that Kù£òa has done this.He is my son. If for argument’s sake we say that Kù£òa isGod, still He is my son, and I will beat Him, I will disci-pline Him, and do whatever else needed to make Himbehave.” Here, Nanda Mahåråja is seeing actually that allof Kù£òa’s virtues make Him appear God-like, and eventhough He had performed an act of God, Nanda Båbå stillcannot give up his belief that Kù£òa is his son.

On the other hand, we see Vasudeva and Devak^. Af-ter killing Kaìsa, Kù£òa and Balaråma went to them inprison and untied their shackles. The two boys wanted tooffer praòåma to Their mother and father, who werestanding with folded hands and praying, “Oh, You areGod. We saw You in the wrestling arena. Originally, Youappeared four-handed and now You have come here be-fore us.” Kù£òa saw that the pastimes would be spoiled bytheir mood of aißvarya. So, calling Yogamåyå to come,Kù£òa climbed into Devak^’s lap and began to weep. By theeffect of Yogamåyå, Devak^ also began to weep. AndBaladeva went to the feet of Vasudeva, who began to weepas well. But they never saw Kù£òa as their son. They alwayssaw Him as God. So here we see aißvarya accompaniedwith some mådhurya, but so little that it cannot cover theaißvarya. In Vraja, however, even if there is an abundanceof aißvarya, Yaßodå and Nanda still do not forget that Heis their son. They always remember this. And their breastbecomes so high with pride observing that, “Oh, Kù£òa haslifted Govardhana Hill. My son has done this? Now allVraja can see how strong and powerful my son is.”

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And for madhura-rasa, Vißvanåtha Cakravart^ ëhåkurahas given many good examples with the gop^s. For in-stance, when Uddhava went to Vraja to give consolationto the gop^s, he heard them speaking to the bumblebee, “Obee, go at once! Get out of here. We will have no connec-tion with Kù£òa. We will make no mutual settlement, noreconciliation with Him. We cannot do that. We knowwho He is from so many previous births, not just fromthis birth.” This is aißvarya. We can give another exampleof the gop^s realizing Kù£òa’s Godhood when they say,“P¨ròimå has told us about Kù£òa, and we have faith inher words. Puròamås^ told us that in His first birth He wasRåma, having the same blackish color as Kù£òa. He lovedS^tå so much that He acted like Her servant, and when Hewent to the forest, He took Her with Him because Hecould not live alone. Kù£òa also cannot live alone. He can-not. He always has to keep some lady with Him. Råmaloved S^tå so much that He took Her with Him into thejungle, becoming Her order-supplier. S^tå said to him,‘Oh, look at that golden deer! Go and bring it to me – deador alive. If it is alive, I will take it to Ayodhyå when wereturn and give it to Kaikey^ Må or Bharata, and if it isdead, then I will make a very smooth and beautiful åsanacover out of it. So, in either case I want it.’

“Lak£maòa warned Råma, ‘I think this is the måyå ofdemons. You should not go.’ But we know that Råma can-not change this lady’s mind once she has spoken, even if Hewere Brahmå or any other great personality, because He isthe servant of that lady. So Råma went to capture the deer.

“ç¨rpaòakhå came to Råma, saying, ‘I am so beautiful andYou are so handsome. I want to marry you. Your wife isnot so beautiful; she is not as beautiful as me. I am making


myself available for you.’ Råma replied, ‘Go to Lak£maòa.He is unmarried. My wife is here so I cannot accept you.But he is single so you can go to him.’ She went and toldthis to Lak£maòa, who asked her, ‘Do you want to be amaidservant or do you want to be the queen?’ She an-swered, ‘I want to be the queen.’ Lak£maòa replied, ‘ButI am the servant of Råma. If you wed me, you will be amaidservant. Råma can have many marriages and everywife will be a queen. So return to Råma.’

“Again ç¨rpaòakhå went to Råmacandra, who direct-ed her back to Lak£maòa. Then she became furious andwas ready to eat S^tå. Råma told Lak£maòa, ‘Don’t makeany jokes. It will create a harmful reaction. Don’t ever jokewith ladies. Don’t laugh or make them laugh.’ ButLak£maòa had done this.”

The gop^s continued, “He is so cruel and lusty. Why didHe cut ç¨rpaòakhå’s nose and ears? He purposely cut herto make her ugly so that no one would marry her. Evenher husband would not keep her. So how cruel this per-son is. And in her next birth, ç¨rpaòakhå came as Kubjå,being so ugly that no one would marry her. So see whatkind of person He is!

“In Satya Yuga, He came as Våmana, and for no goodreason He cheated Bali Mahåråja, telling him, ‘I will takeonly three steps of land.’ Bali Mahåråja agreed, ‘Yes, I willgive you.’ But when He began to measure his steps, Hebecame so tall that with one leg He covered the whole uni-verse. And with the second foot He covered from Patålato Satya-loka. And for His third step, He needed some-where to place His foot, so Bali Mahåråja offered himself.But He was not satisfied. He tied Bali up and threw himdown to hell. This is what we know about this person, and

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there are even more things that we don’t know, so we willhave no reconciliation with that person. Go away fromhere at once.” This is what the gop^s were saying to thebumble bee.

Here Visvanåtha Cakravart^ tells that the gop^s knowthat Kù£òa is God, that He is Råma, Våmana, and all otherincarnations, but nonetheless they recognize that “Kù£òais our lover.” So this is aißvarya, but always covered withmådhurya. This aißvarya-bhåva in the gop^s comes only inviraha-bhåva, separation, not in meeting. Their aißvarya-bhåva is like a piece of grass in three or four manas 1 of milkbeing boiled over a very big fire. When the milk is very hotand starts to boil, after much time that grass will come tothe surface, but only briefly. At once it will go to the bot-tom. So only in the heat of separation that grass, that is,aißvarya-bhåva, will be seen in the gop^s. It is not visible allthe time. But even being in aißvarya, they will see Kù£òaas their lover.

When aißvarya is favorable to nara-l^lå and Kù£òa con-tinues to act like an ordinary child, then it is mådhurya.And sometimes Devak^ and Arjuna also have mådhurya-bhåva. For instance, when Kù£òa was sitting on the chari-ot, Arjuna told Him, “O Kù£òa, take my chariot to themiddle of the battle field.” And Kù£òa did that. But whenArjuna saw the vißvar¨pa, he became very nervous andsaid, ”I will not call You sakhå. You are God Himself.”Arjuna became covered by aißvarya and forgot that Kù£òawas his friend.

Dvårakå l^lå is full of aißvarya. Sometimes there ismådhurya, but it is always defeated by aißvarya. Vraja-

1. 1 mana=40 kilos


lokånusårataè refers to nara-l^lå – Kù£òa always retains themood of being an ordinary human. Nanda Båbå, Yaßodå,and the gop^s have a relationship with Kù£òa as humanbeings even though they are not humans – this is nara-l^lå.He is the lover of the gop^s and of çr^mat^ Rådhikå (Rådhå-kånta). So, just as the gop^s in nara-l^lå serve Rådhå andKù£òa, we should also serve Them like a mañjar^. This themeaning of vraja-lokånusårataè.

Verse Three – Mood Determinesthe Difference Between Vaidh^ and Rågånugå

The third ßloka is:

ßravaòotk^rtanåd^ni vaidhi-bhakty uditåni tuyåny aígåni ca tånyatra vijñeyåni man^£ibhiè

(BRS 1.296)

[In vaidh^-bhakti one should practice the limbs of bhaktilike ßravaòa, k^rtana, and so on according to one’s quali-fication. Similarly, it has been advised by scholars who arewell versed in the principles of bhakti to follow the samepractices on the path of rågånugå-bhakti also.]

çravaòotk^rtanåd^ni – this means that all the sixty-fouraígas, or limbs, of sådhana-bhakti should be performed,or else the five main limbs, namely, sådhu-saíga, nåma-k^rtana, bhågavata-ßravaòa, mathurå-våsa (this refers toVraja, Navadv^pa and Pur^), and ßr^-m¨rtira-ßraddhåya-sevåna. These five aígas that are executed in vaidh^-bhaktishould be adopted in mådhurya-bhakti also, but the bhåvawill be changed. If a man develops ßraddhå by seeing theorder of ßåstra and consequently is inspired to cultivate

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bhakti, it is called vaidh^-bhakti. But a devotee who hasgreed to have service like the gop^s, even though he is per-forming vaidh^-bhakti, actually has mådhurya or rågånugå-bhåva. The mood of this vaidh^-bhakti will change; it willnot be the same as vaidh^-bhakti.

So a rågånuga-bhakta should follow all the aígas ofbhakti, or nine, five, three (ßravaòam, k^rtana, smaraòam),or only one – harinåma-k^rtana. But the proper bhåvamust come. Here Vißvanåtha Cakravart^ ëhåkura is ex-plaining that a rågånuga-sådhaka should adopt only thosepractices which are favorable. He should not follow all ofthe sixty-four or nine limbs of bhakti. He will not incurany offense if he neglects any one of them for his m¨la, orroot, purpose. This is also called aìß^, meaning the essen-tial thing he is striving for – namely, gop^ or mañjar^-bhåva. To have the personal service of çr^mat^ Rådhikå likegop^s, like mañjar^s, is the essence, the m¨la-aìß^-bhåva.

To obtain this, one should do what is anuk¨la, favo-rable. And what is unfavorable one should kick out,like ahaígrahopåsanå, which means to think that “I amLalitå, I am Vißåkhå, or I am R¨pa Mañjar^.” Sahaj^yabåbåj^s meditate in this way, rather than thinking that “Iam Lalitå dås^.” This ahaígrahopåsanå, considering one-self as non-different from the object of worship (I amLalitå, I am Vißåkhå, I am Citrå, I am R¨pa Mañjar^, andso on), is very dangerous, so you should be careful to es-cape from this.

Other unfavorable practices to avoid are mudras and allthe procedures for åcamana. Go-sevå, cow protection, andall these things are not important. We don’t hold ku£a inthe hand for saíkalpa (taking a vow), nor do we adoptnyåsa. We should not do dvårakå-dhyåna or Rukmiò^ and


mahi£^-p¨jå, although they are included in the sixty-fourlimbs of bhakti. Then, worship of Råmacandra – be care-ful. This is for others, not for us. Kù£òa is Råma; yet weshould be very careful with this. We can offer praòåma,saying, “O Kù£òa! You have made such a beautiful Råmar¨pa in which You are performing many wonderful pas-times,” but we will not worship that form. We should fo-cus on Kù£òa. Do not perform Råma p¨jå. DvårakådhißaKù£òa p¨jå is better than Råma p¨jå, but that also has beenwarned against. In some cases, perhaps Nùsiìhadeva asthe protector of bhakti can be worshiped without ill effect.çåstra presents these various forms of worship, instructingthat they should be done. But these are for ordinary per-sons, for the general public, not for those sådhakas who arespecifically going to serve çr^mat^ Rådhikå. Rågånugameans to serve Rådhikå with Kù£òa, so we should beaikåntik^, single-pointed. Our åcårya-varga has establishedso many deities for the general public which are not meantfor those engaged in specialized worship. So you shouldperform your worship very carefully in such a way that noone will think that you are against Råma or Dvårakådhißa.And you should execute all your bhakti activities withgreed. So, even though it is written in the bhakti-ßåstrasthat one should perform all these practices that we havementioned and should not do avajña (neglect) to any as-pect of bhakti, we have to understand that those prac-tices which are not anuk¨la, favorable, in rågånuga are notto be done.

There may be a time when a person following this prin-ciple of rågånuga comes to a mandira of Satyabhåmå,Rukmiò^, Råmacandra, or some other such vigraha. Bychance he may have to worship them, but even if he does

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not, he incurs no offense. For a general person, it wouldbe an offense, but in our case we do not avoid this wor-ship in a mood that would be considered offensive. Takethe example of Hanumån. Garuàa told Hanumån, “Youri£éadeva is calling you. Your i£éadeva çr^ Kù£òa wants youto come.” He said, “My health is so bad. I am sick. I can-not go. I am seriously ill.” Garuàa repeated, “Kù£òa is call-ing you.” Hanumån replied, “I know, but I am so tiredthat I cannot do anything.” Then Garuàa tried to take himby force, but Hanumån flicked Garuàa with his tail,throwing him with such tremendous force that he at oncelanded in Dvårakå. Then Kù£òa told Garuàa, “Go againand tell him that Råma is calling him.”

Garuàa returned to Hanumån and told him, “Youri£éadeva Råma is calling you.” Then immediately Hanumånbecame very joyful and said, “I am just taking my bath,and as soon as I put on tilaka, I am coming. You shouldgo ahead and tell Råma that I am coming just now.”Garuàa said, “I will go very quickly, as quickly as themind. So please come with me and ride on my back.” Ha-numån said, “No, there is no need. I am coming just now.You should go ahead.” In the meantime, as Garuàa hadgone half-way to see Råma, flying so fast, he saw Ha-numån coming back, jumping back from seeing Råma. Hehad already seen Kù£òa in the shape of Råma, having spo-ken with Him and paid his respects. He was now return-ing while Garuàa was only half-way there.

If we have that root bhåva and are not following påda-sevanam, arcanaì, vandanaì, dåsyaì, sakhyam, or any ofthem, it will not be an offense for the rågånuga-sådhaka.That aìß^-bhåva will fill up all the practices which aremissing.


ßruti smùti puråòådi pañcaråtra vidhiì vinåaikåntik^ harer bhaktir utpåtåyaiva kalpate

“Devotional service to Bhagavån that ignores the author-ized Vedic literatures like the Upani£ads, Puråòas, Nårada-Pañcaråtra, etc., is simply an unnecessary disturbance insociety.”

This is a very important ßloka from Bhakti-Rasåmùta-Sindhu (1.2.101). The purport is that if one is doingaikåntik^ hari bhakti (exclusive worship of Kù£òa) but notfollowing the instructions of ßåstra, then some disturbancewill come. Disturbance means doing something that is notsanctioned by ßåstra. So here, ßruti smùti puråòådi pañca-ratriki vidhiì vinå means that for a person having greedto serve Rådhå and Kù£òa, this root bhakti should be ob-served. That alone will be sufficient. And if you do notfollow any of the other aígas which are unfavorable, eventhough ßåstra instructs that they should be observed, stillthere is no chance of committing an offense.

Five Principles of Practice for Entering Rågånuga

To develop greed, a person has to follow five principles:1. Abh^£éa-bhåva-may^-sevå. What is abh^£éa-bhåva-

may^-sevå? Always thinking of one’s siddha-bhåva. To havethe bhåva of a mañjar^ – this is bhåva-may^. It will neverbe changed. Vißvanåtha Cakravart^ will describe moreabout this.

2. Abh^£éa-bhåva-sambandh^ – these practices are relat-ed to one’s cherished mood. Abhi-i£éa – abhi means‘surely’, and i£éa means ‘what we want’. These practiceswill surely deliver the desired goal.

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3. Abh^£éa-bhåva-anuk¨la – those practices favorable tothe desired mood.

4. Abh^£éa-bhåva-avirudha – that which is not unfavo-rable we may adopt.

5. Abh^£éa-bhåva-virudha – that which is unfavorable weshould not accept. What is favorable we should take, andthat which is neither favorable nor unfavorable, we canreject or accept according to the atmosphere.

Now Vißvanåtha Cakravart^ ëhåkura is telling moreabout these five aspects. Abh^£éa-bhåva-may^ is our så-dhana – that which we are doing, and in siddhi it will be thesame. Remembering Govinda now, and in siddha-ßariraremembering Kù£òa. Both will be the same, but one is un-ripe and the other will be ripe. The practices will neverchange. K^rtana will never be changed, whether in sådhanaor in siddha. These practices are abh^£éa-bhåva-may^.

Now we are thinking we are kißor^-gop^s engaged inRådhikå’s service. In our remembering, we are seeing our-selves as cowherd maidens making very beautiful garlandsand giving them to R¨pa Mañjar^. In turn, R¨pa Mañjar^gives them to Lalitå and Vißåkhå, who place them on thenecks of Rådhå and Kù£òa. This type of remembrance iscalled a£éa-kål^ya-sevå, or a£éa-yåmi-sevå. Or, with suchthoughts in mind, we may pray like Raghunåtha dåsa inVilåpa Kusumåñjali, and in siddha-sevå we will actuallyengage in internal sevå. So there is no change. It is only aquestion of the unripe and ripe stage. This is called abh^£éa-bhåva-may^.

Now let us consider the second principle, abh^£éa-bhåva-sambandh^. There are two reasons behind everything –upådåna-kåraòa and nimitta-kåraòa, the material causeand the efficient cause. Like an earthen pot – upådåna is


the earth, and nimitta is the potter himself, who is the im-mediate cause. Another example is Kåraòodaka£ay^ Vi£òu,who is the nimitta-kåraòa, and Advaitåcårya, who is theupådåna-kåraòa. So, måyå is of two kinds – nimitta andupådåna, and of the two, upådåna is more important. Inupådåna-kåraòa, everything is Kù£òa Himself, meaningGod. And as nimitta-kåraòa, måyå is prakùt^. (This is fur-ther explained in CC. Adi 6.)

Here Vißvanåtha Cakravart^ ëhåkura is telling that theupådåna-kåraòa of bhakti is greed arising out of ßravaòaì,that which we have heard from our ßik£å or d^k£å-guruabout Kù£òa. That Kù£òa, who is so kißora and so sweet,holding a flute to His lips, is very favorable for gop^-prema.Guru will also tell us about åßraya. Who is åßraya? R¨paMañjar^ and all her companions. We should rememberand discuss all the activities of R¨pa Mañjar^. This isupådåna-kåraòa. We should go to their places, l^lå-sthånas, like Rådhå Kuòàa, çyåma Kuòàa, Giriråja Govar-dhana, Vùndåvana, Vaìß^ Vaéa and all these places. Theseare all upådåna-kåraòa, crucial or essential practices whichwill quickly bring us to our goal.

And some practices are nimitta-kåraòa. This refers toputting on tilaka, wearing a kaòéh^ målå, taking sannyåsa,wearing red cloth, and so on. Vißvanåtha Cakravart^ëhåkura will clarify this further. Some aspects are favorable.If you do them, you will gain something by it. For exam-ple, reading Bhågavat and all other books. If you do not dothis, you will be the loser. So these practices are necessary.But in all activities, we must always keep our mind focusedon the abh^£éa (desired) root bhåva for which we have greedand which we are striving to attain – dåsya, sakhya, våtsalyaor mådhurya. In sådhana it is unripe, and in siddha it is ripe.

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Gurupadåßraya, mantra-japa, dhyåna, hearing and re-membering, these key practices are bhåva-sambandh^upådåna-kåraòa. First is bhåva-may^, developing actualgreed for that particular mood we want, that is, gop^-bhåva, mañjar^-bhåva. Second is bhåva-sambandh^, that is,upådåna-kåraòa – engaging in those essential practiceswhich will give that mood. Without taking gurupadåßraya,one cannot attain this greed. Gurupadåßraya, to followguru, is crucial. To hear from him and to serve him are es-sential and are called upådåna-kåraòa bhåva-sambandh^.So, upådåna should be understood to mean ingredient oressential.

To remember the gopåla-mantra, kåma-gåyatr^, andCaitanya Mahåprabhu’s mantra are all bhåva-sambandh^.When remembering kl^ì gauråya svåhå, will we utterwords only? Something should come in our hearts. What?That Caitanya Mahåprabhu is Himself Kù£òa, and He isso kind that ahaituk^, without any cause, He is always ina mood to give kù£òa-prema through that mantra, kl^ìgauråya svåhå. To that Gauråíga we are offering ourselves,svåhå, to attain His service. We are advised to chant allthese mantras that guru has given us three times every day –this is upådåna-kåraòa. We must do this.

Nijåbh^£éa kù£òa-pre£éha pacheta’ lågiyå (CC. M. 22.159) –following one of Kù£òa’s beloved associates according toyour inner desire, the mahå-mantra should always be chant-ed. This is upådåna-kåraòa. This means not only chantingbut remembering the qualities of kù£òa-nåma. What quali-ties? Hare Råma Hare Råma Råma Råma Hare Hare. ThatHare Kù£òa: Hare – çr^mat^ Rådhikå, kù£òaì vanaì harativanamågamayat^ti harå. Harå means attractive to all, buthere çr^mat^ Rådhikå enchants Kù£òa and attracts Him in


the nikuñja. Kù£òa fascinates all, but here çr^mat^ Rådhikåattracts Kù£òa. Therefore, She is Madana-mohana Mohin^.With these thoughts in mind, we should chant harinåma.These mantras are siddha-mantras. So no anu£éhana (cere-mony) of puraßcaraòa (preliminary purificatory procedures)should be done with these mantras. These are bhåva-sambandh^, that is, upådåna-kåraòa. Hearing and tellingabout Kù£òa and His priya-jana, His dear ones, are alsobhåva-sambandh^. Nimitta-kåraòa is not bhåva-sambandh^.

Here Vißvanåtha Cakravart^ ëhåkura is telling that inrågånugå there are two primary activities – smaraòa andk^rtana. In this instance, which is superior, k^rtana orsmaraòa? Here he is telling that for ordinary personssmaraòa seems to be superior, but in this Kali-yuga it isdeclared: harinåma harinåma harinåma eva kevalam. çr^Caitanya Mahaprabhu has come only for k^rtana. Thosewho perform k^rtana-yajñå are called sumedhå, very intel-ligent. He is telling that whatever Caitanya Mahåprabhuhas stated is a decided fact. So here smaraòa is not supe-rior, but is in anugatya (the following) of k^rtana. And inBùhad-Bhågavatåmùta, Sanåtana Gosvåm^ has told why.The sahaj^ya båbåj^s do not accept Sanåtana Gosvåm^’sor Mahåprabhu’s idea. But Vißvanåtha Cakravart^ëhåkura is emphasizing here that smaraòa should bedone under the supervision of saík^rtana. Why? Becausea man remembering the pastimes of Kù£òa will be dis-turbed if any noise comes. His meditation will be dis-rupted. If a man whose mind is restless and flickeringdoes k^rtana very, very loudly, all his senses become sub-dued. All the senses, indriyas, are bound to be silent. Ifwe engage in k^rtana, our minds will feel no disturbancewhen we remember in silence in the morning.

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This k^rtana may be japa or congregational k^rtana. Theimportant thing is having this greed and being in anugatya,following a rasika Vai£òava, remembering the pastimes ofKù£òa, chanting by mouth, and being in Vùndåvana bybody or mind – this k^rtana is required. And it should bevyaktigata, individual, not sama£tigata, collective. If ourGuruj^ is doing k^rtana and we have participated in that,our k^rtana will not be the same as his because we are notequal to our Gurudeva. He is remembering the pastimesof Kù£òa and weeping, but we are not. We are only sing-ing along with him, so our chanting is not the same. His isvyaktigata, individual, performed for his personal bhajana,and ours is sama£tigata, congregational. Raghunåthadåsa Gosvåm^ is doing k^rtana individually by his ownmouth. And when he is doing k^rtana with CaitanyaMahåprabhu and His associates, it is not individual. Butwhat Caitanya Mahåprabhu discusses with RåyaRåmånanda is individual.

Vißvanåtha Cakravart^ ëhåkura relates from Ujjvala-N^lamaòi the account of the ù£is who performed tapasya,austerities. We should not think that this means surround-ing oneself by fire in the summer, taking bath in very,very cold water in the winter, not eating, taking a vow ofsilence, or any other such bodily hardships. Here it refersto årådhana, worship. By the grace of Råmacandra, 60,000mahar£is did årådhana by mind, and all of them becamegop^s. So these practices are all bhåva-sambandh^.

Nimitta-kåraòa includes observing vratas – Ekådaß^vrata, Janmå£éam^ vrata, doing tapasya or anything forKù£òa only and having that greed. Upådåna means youmust certainly do it. And if you fail to do nimitta, it isharmful but not as harmful as not doing the upådåna.


I gave the example that upådåna is the clay and nimittais the potter. Without the potter or without earth, noth-ing can be done, but the earth is especially crucial, soupådåna is superior. Hearing the pastimes of Kù£òa andserving gurudeva are upådåna-kåraòa, and these otherpractices are secondary. Nimitta means the support, thecause, and upådåna means the base, the ingredient. With-out the ingredient, nothing can be done, so upådåna is moreimportant.

But if anyone is saying that we should not observeEkådaß^, like Hithari-Vaìßa, it is not right. We shouldfollow Ekådaß^ and Janmå£éam^ also, even though theseare nimitta-kåraòa and not as important as the other prac-tices. Ekådaß^, Janmå£éam^ and other tithis, applying tilakaand so on are upåkår^, beneficial, for smaraòa-aíga,m¨la-aíga, bhåva-sambandh^. Bhåva-sambandh^ is m¨la-kåraòa, the main cause, and is superior to nimitta-kåraòa,which is the secondary cause. The superiority of bhåva-sambandh^ over nimitta-kåraòa is stressed for the benefitof those who put emphasis on observing Ekådaß^,Janmå£éam^ and Råmanåvam^ but do not give importanceto hearing pastimes. For these people this has been writ-ten. If anyone does not observe Ekådaß^, what will be theharm? When one has greed and is engaged in doing bhåva-may^ or bhåva-sambandh^, one may overlook Ekådaß^, asVaìß^dåsa Båbåj^ Mahåråja did, for example. On å£éam^and nåvam^, he was observing Ekådaß^ for three or fourdays, and when Ekådaß^ came, he was completely unawareof the day. Ragunåtha dåsa Gosvåm^ would be internallyabsorbed in remembering for many days and Ekådaß^would go by at that time. Since they were performingrågånuga, there was no harm in missing it. But if they were

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not to follow when they regained their external senses,then it would be harmful.

First I have explained bhåva-may^ – this can be unripeand ripe. That is, in sådhana we can think we are gop^s, andwhen we will actually be a gop^, then it will be siddha-bhåva. In both cases, it is called bhåva-may^. Next is bhåva-sambandh^ upådåna-kåraòa – these are activities we mustdo, like hearing and remembering. These things cannot beneglected for any reason. But if we cannot follow nimitta-kåraòa in certain circumstances, it is not harmful. There-fore, it is considered secondary.

Karttika vrata is of two kinds. When it is followed asvairagya, not to accept many things, it is nimitta-kåraòa.But Vißvanåtha Cakravart^ ëhåkura is telling in relationto bhåva-sambandh^. When ßravaòam-k^rtanaì of çr^mat^Rådhikå and Kù£òa is being performed, it is upådåna-kåraòa. So if vairagya is not observed, there is no harm.But this ßravaòam-k^rtanaì should not be neglected.Every vrata is of two kinds. When it is upådåna-kåraòa,it should not be missed. But if we fail to do the aígas ofnimitta-kåraòa, there is no harm.

Once I went to Govindaj^ Mandira in Jaipur in themonth of Kårttika. They requested me to take mahå-prasådam, and I told them, “I am so lucky that you aregiving me this mahå-prasådam of Rådhå-Govinda.” Theybrought me rice, lauk^ (bottle-gourd), and eggplant. Weare not supposed to take lauk^ or eggplant duringKårttika, but I accepted them as mahå-prasåda, placingit on my head with great ßraddhå. I thought to myself,“This is upådåna-kåraòa, to respect mahå-prasåda. çr^Govindaj^ is the vigraha of R¨pa Gosvåm^,” so I respect-ed it; but here in our mandira we tell them not to prepare


lauk^, eggplant and all these things during Kårttika, andwe do not take them.

Third is bhåva-anuk¨la. This includes gop^-candana-tilaka, Tulas^ sevå, parikramå, and offering praòåma.These are favorable and should be done. Cow sevå, givingwater, worshiping the pipal tree and respecting bråhmaòas–these are among sixty-four kinds of bhakti listed in Bhakti-Rasåmùta-Sindhu and are somewhat favorable, upåkår^, orbeneficial. If a sådhaka does not follow them, there is noharm, but we should do as Raghunåtha dåsa Gosvåm^ hasinstructed – sujane bh¨sura gaòe. Bh¨sura refers to thebråhmaòas. But if a rågånuga Vai£òava has no time forthese practices, no harm because this is nimitta-upåkår^only. These are bhåva-anuk¨la – they are favorable, sup-portive, but not essential.

Then, the fourth is bhåva-avirudha – not unfavorablebut not yet favorable. Vißvanåtha Cakravart^ ëhåkuragives one example. Kù£òa wants to have milk from thebreast of Yaßodå, and at the same time she has kept milkon the fire. As the milk was boiling over, Yaßodå forciblyput Kù£òa down. He was weeping and was so angry, but shewent to protect the milk on the stove. We should protectthe things that Kù£òa likes more than we should protectKù£òa Himself. And we should favor these things morethan Kù£òa because they will be used in His sevå.

For a rågånuga-bhakta, although ßravaòaì, k^rtanaì,and smaraòaì are superior, the management of thek^rtana is not less important. “Oh, come on and play themùdaíga. Oh, you should come and you should dok^rtana.” Making arrangements and managing of all thesethings are considered preaching. At first, ßravaòaì andk^rtanaì are superior to managing, but ultimately it will

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be transferred into them. If one has rågånugå in his heart,he can do all these other activities if they are supportive ofsaík^rtana, smaraòa and so forth. Like in your case, youare preaching, going here and there for nåma-saík^rtana,having meetings and managing so many things. There isno alternative – you must perform these duties. But inter-nally, we keep a certain mood while we engage in all theseother activites only to promote saík^rtana. In this casethere is no harm. Saík^rtana should be supported.

Another example is the washing of Kù£òa’s cloth. It isnot less than k^rtana or smaraòa, because later it will betransferred into k^rtana. In the future, that person willperform k^rtana and smaraòa.

One should have respect for the aígas – ßravaòaìk^rtanaì vi£òoè smaraòaì – and should do smaraòaì ofKù£òa. This smaraòa is superior. Äsakti is of two kinds:åsakti in sådhana-aíga and åsakti in Kù£òa and Hisparikaras. Both are good, but later on åsakti in ßravaòaìk^rtanaì and all such practices will transfer into åsakti forKù£òa and then become smaraòa. So it begins as bhåva-anuk¨la and after that it will become bhåva-may^.

The fifth is bhåva-virudha. These are things that shouldbe rejected. Here ahaígrahopåsanå (to consider oneself asnon-different from the object of worship), nyåsa, mudrås(different procedures of intertwining the fingers duringworship), Dvårakå and mahi£^-dhyåna – all should be re-jected. Other practices are helpful, but these are directlyharmful. Bhåva-virudha should be given up.

Vißvanåtha Cakravart^ has explained as I have related.When you attain siddha-ßarira, you will realize thesethings. In the preliminary stage, you cannot have an ex-act idea of what these things are. He concludes this section


by saying, “I am explaining to you, and if you have notunderstood properly, it is my fault that I could not makeyou comprehend, so God and ßuddha-bhaktas should for-give me.”

he gop^s knew that Kù£òa was God,yet they never saw Him as such. They

always said to Him, “Come on. The red lachas come off my feet. You please paint ourfeet.” They would give Him so many or-ders, and they would become angry withKù£òa, because they never accepted Him asGod. They behaved with Kù£òa as if Hewas their own. So here, even though theyhad ^ßvara-bhåva, they knew nothingbeyond Kù£òa as their lover. This is må-dhurya-bhåva.

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second illumination

Who Hears Prayers of the Rågånuga-bhakta?

ow we are beginning the second prakåßa. Hereçr^la Vißvanåtha Cakravart^påda is raising a

question. If Kù£òa is always engaged in vilåsa with the gop^sonly, doing råsa and playing with them, and He has for-gotten everything else that is going on, then who will hearthe prayers of all the rågånuga-bhaktas who are praying toHim? Kù£òa is always tasting vilåsa in the association of thegop^s, continuously trying to please them, and the gop^s arealso in a mood of how they can make Kù£òa happy. Kù£òahas forgotten His house and His duties. He is not awareif any danger or any enemy can come or not. He does notknow what fear is, and He has no anxiety.

So Vißvanåtha Cakravart^ ëhåkura is asking, “Who willfulfill the desires of the rågånuga-bhaktas when Kù£òa hasforgotten everything? Who will give them blessings or con-solation?” He tells that some propose that Paråmåtmå, thefraction of Kù£òa, will hear all these things, because Hecomes in the form as witness to every j^va. So as Paråm-åtmå, He will hear. But Vißvanåtha Cakravart^ is of theopinion that no rågånuga-bhakta will be satisfied dealingwith Paråmåtmå, because He is not rasika and is unaware

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of the rågånuga-bhakta’s mood. Thus, Paråmåtmå is notsufficient; He is only såk£^, the witness who gives the fruitsof one’s karmas, and is bound in His duty in this way. Therågånuga-bhaktas will not be satisfied even by Nåråyaòa,Råmacandra and Dvårakådhißa, what to speak of Theirfractions.

So now again Vißvanåtha Cakravart^ is explaining thatKù£òa will hear. Brajendra-nandana çyåmasundara Gop^-kånta will hear. But how? He is engaged and has forgot-ten everything. How will He hear? There are two specialqualities in Kù£òa – sarva-jñatå and mugdhatå. Mugdhatåmeans that, by the power of His prema, He does not knowanything. Prema is so powerful that it covers Kù£òa overso that He acts like an ordinary person of limited intelli-gence. This is observed when Kù£òa was in Dvårakå.Uddhava was there and Kù£òa called him, telling him thatthere were two very important engagements to be done –one, to kill Jaråsandhå, and the other, to accept thePåòàavas’ invitation to join the råjasÿa-yajñå. “Both areequally important. What should I do?” Here VißvanåthaCakravart^ ëhåkura is asking that if Kù£òa is sarva-jña, om-niscient, knowing past, present and future, then why didHe seek Uddhava’s advice?

So, it may be that Kù£òa was only acting as if ignorant,but from the subject it is seen that He was not acting.Uddhava answered Him, “Prabhu, I’m surprised and don’tknow why You have asked me. You know everything, butYou are speaking as if You know nothing.” Uddhava ad-vised Him, “First You should go to the råjasÿa-yajñå.Take Arjuna and Bh^ma with You, and from there, withthe horse from the yajñå, You should go to Jaråsandhå andkill him, thereby completing the råjasÿa-yajñå. Both tasks


will be accomplished with one stroke.” Kù£òa appreciatedUddhava’s solution, “O Uddhava, certainly you are veryintelligent. I will do as you advise.” Here VißvanåthaCakravart^ ëhåkura is telling that Kù£òa exhibits bothqualities, mugdha, as if knowing nothing, and sarva-jña,knowing everything at the same time. Kunt^ prays toKù£òa, “I remember how You were crying bitterly whenYaßodå was going to bind Your hands and waist. That cry-ing was real, it was not imitation. When I recall this, I amastonished – fear personified fears You, yet You were afraidof the stick in Yaßodå’s hand.” This is called mugdha,knowing nothing, being very innocent like a child. Thismugdhatå happens by Yogamåyå’s influence.

A man overpowered by Kù£òa’s illusory måyå feels suf-ferings and happiness, and undergoes so many births un-der the illusory energy. His happiness and sufferings areall the work of måyå, which causes him to forget Kù£òa.Therefore, are Kù£òa’s sarva-jñatå and mugdhatå fruits ofthis måyå? No, not brahma-måyå, not even Balaråma’småyå, not any måyå. Rather, they are the result of Kù£òa’sprema, His bhakta-våtsalya. He loves His åßrayas so muchthat He knows nothing, that is, He forgets everything else.That prema is Yogamåyå – Yogamåyå is nothing else.There are so many functions of prema, like Yogamåyå,åtmåmåyå, paramåyå, çr^mat^ Rådhikå hlådhin^-ßakti. Allare functions of Yogamåyå, that is, of prema. So Kù£òa be-comes sarva-jña and mugdha at the same time. Thus, ifany rågånuga-bhakta in this world is doing årådhana ofthe gop^s or Kù£òa and praying for something when He isdoing råsa, Kù£òa will fulfill the desire of that rågånuga-bhakta. He hears everything, because, although He ismugdha during råsa-l^lå, at the same time He is sarva-jña.

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The Difference Between Aißvarya and Mådhurya

çr^la Vißvanåtha Cakravart^ ëhåkura is explaining aißvaryaand mådhurya. What is aißvarya? It is opulence, majestyand reverence, knowing that Kù£òa is Bhagavån. Andwhat is mådhurya? Just saying ‘sweetness’ is not sufficientbecause we taste some sweet things, but this is notmådhurya. With family we taste something like this. Akißora boy tastes everything that we might call mådhurya,but this is not mådhurya. Behind it there must be aißvarya,opulence. Without aißvarya there can be no mådhurya.Do you know what mahå-aißvarya is? It is the mood ofgreat opulence. Mahå-aißvarya may or may not bepresent – that is not the question. When Kù£òa’s pastimesare going on as nara-l^lå, like humans, even though thereis mahå-aißvarya underneath, it is mådhurya. And whenKù£òa and His bhaktas are both aware that He is îsvara,He is God, and bhakti also knows that He is God, andif there is mahå-aißvarya, then the pastimes are not likehuman actions. For instance, we see that Arjuna has somuch aißvarya for Kù£òa. When Kù£òa revealed Hisvißvar¨pa to Arjuna on the battlefield, Arjuna told Him,“I have committed so many offences at Your lotus feet.I have called You sakhå, but You are God. You are myårådhya, and I have called You sakhå, and I have orderedYou to drive my chariot.” This is aißvarya-l^lå, becauseKù£òa was in a mood that “I am îßvara.” He showed His^ßvara-r¨pa to Arjuna, who immediately gave up hissakhyå-bhåva. This is aißvarya-l^lå.

When Vasudeva and Devak^ saw Kù£òa and Baladevaafter They had killed Kaìsa, they actually began to wor-ship Them and uttered so many stava-stutis. When Kù£òa


came to kill Kaìsa, He was in ̂ ßvara-bhåva, knowing that“I am îßvara.” Vasudeva and Devak^ also knew that He wasîßvara, so this is aißvarya-bhåva. Kù£òa went to Govar-dhana and He lifted Govardhana on one finger for sevendays. Indra came and did abhi£eka of Kù£òa, and Yaßodåheard about this. All were assembled and, calling Yaßodåand Nanda Mahåråja to come, they said, “You should notthink that Kù£òa is your son. He is God. You should notbeat Him, slap Him or call Him bad names. Don’t callHim thief, liar and all other things, because it will be anoffense.” Yaßodå was so much pleased and delighted thather son had lifted up Govardhana for seven days and thatall were praising Him. So her breasts became very swollenwith pride. If a woman hears her children praised, she be-comes greatly pleased. But Yaßodå never said that Kù£òawas God. So this is mådhurya. She knew that His actionwas not of an ordinary person, but still she thought, “Heis only my son.”

The gop^s, on the other hand, knew about Kù£òa’sbhagavatå (Godhood). When Uddhava came and metthem, the gop^s were saying that Kù£òa was îsvara, Bhaga-vån, not only in this birth but also in past births. AsRåmacandra, He had also done so many questionablethings. He was fully controlled by S^tå-dev^. So the gop^shave ̂ ßvara-bhåva. They learned this from P¨ròimå, whohad been told by Gargåcårya. Therefore, they knew thatKù£òa was God, yet they never saw Him as such. Theyalways said to Him, “Come on. The red lac has come offmy feet. You please paint our feet.” They would giveHim so many orders, and they would become angry withKù£òa, because they never accepted Him as God. Theybehaved with Kù£òa as if He was their own. So here, even

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though they had ̂ ßvara-bhåva, they knew nothing beyondKù£òa as their lover. This is mådhurya-bhåva.

Now Vißvanåtha Cakravart^ is telling that when Kù£òaknows that He is îßvara, and His bhakta knows that He isîßvara, then it is aißvarya-bhåva. And when it is mådhurya,Kù£òa forgets that He is îßvara, and the bhakta also forgets.The bhakta has an idea that Kù£òa is God, but he does nottreat Him like that. He treats Him only as a lover, son andso on. So Kù£òa is always in vraja-bhåva, overpowered byprema. Under the influence of Yogamåyå, He performs allHis actions by this prema. And it is not against siddhåntathat Kù£òa is overpowered by prema, because prema andKù£òa are the same thing. Kù£òa is saccidånanda-maya, andprema is His svabhåva. Do you know what svabhåva is? Itis the nature of Kù£òa. We may say that prema is the ßaktiand is also Kù£òa Himself. Kù£òa is raso vai saè – as rasa isprema, so prema is Kù£òa. And Kù£òa is prema also, and atthe same time prema is the ßakti of Kù£òa – both.

Therefore, çr^la Cakravart^påda explains that at the timeof råsa Kù£òa was sarva-jña, because He knew that all thegop^s wanted to love Him and dance with Him. He knew.Then He expanded into so many Kù£òas, and He did whatthe gop^s wanted. That is mugdhatå. When He knew that“everyone wants to dance with Me,” this is aißvarya, sarva-jñatå. So both come at the same time. Why? Because ofKù£òa’s acintya-ßakti. These are His qualities.

Vißvanåtha Cakravart^ ëhåkura is saying in this connec-tion that those who have actual greed and follow rågånugåexclusively will have the service of Rådhå and Kù£òa ingop^-bhåva. If someone has the ambition, some greed, toserve Rådhå and Kù£òa with råga, and he is doing onlyvaidh^-bhakti – ßravaòaì k^rtanaì vi£òoè smaraòaì –


some people say that he will achieve Dvårakå bhåva and willbecome a maidservant of Rukmiò^ and Satyabhåmå. Theyalso say that if a sådhaka has greed and is doing vaidh^-bhaktimixed with rågånugå-bhakti, he will become the maid-servant of a Mathurå mahi£^. But Vißvanåtha Cakravart^ëhåkura says that this is not correct. Why is it not correct?Who is the queen, the mahi£^, of Mathurå? Kubjå. And themahi£^s of Dvårakå are Rukmiò^, Satyabhåmå, and so on.If a man performing vaidh^-bhakti receives the service of themahi£^s of Dvårakå, and if a man having greed and doingboth vaidh^ and rågånugå becomes the maidservant ofKubjå, it is not justified. Kubjå’s prema is less than Dvårakåmahi£^-prema. The Dvårakå mahi£^s are so much superior toKubjå. Vaidh^ plus rågånugå is superior to vaidh^-bhakti. Soit is against the principles of bhakti that someone havingonly vaidh^-bhakti attains a better goal, that is, the serviceof the Dvårakå mahi£^s, whereas a sådhaka performing vaidh^mixed with rågånugå receives something less than that.

It has been written in Gopåla Tåpani çrut^ that Rukmiò^’smarriage was performed in Mathurå, so some say thatRukmiò^ must be there. Yet this is against our principle.Is it correct that by following vaidh^-bhakti one will re-ceive the same award as one who is doing vaidh^ mixedwith rågånugå? No, this is against our Gauà^ya Vai£òavaidea. Vißvanåtha Cakravart^ states that Rukmiò^’s mar-riage in Mathurå is against ßåstra and has been told onlyin Gopåla çruti. Here Mathurå actually means Dvårakå,because they are the same. So, according to Bhågavataand all other authentic bhakti-granthas, what is told inGopåla çruti is not valid. He will further explain this lat-er on, but he is mentioning it now so that this point willbe clearly understood.

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Now Vißvanåtha Cakravart^ ëhåkura is telling thatwhen a sådhaka worships Nåråyaòa, Råma, and all otherincarnations of Kù£òa by vaidh^-bhakti, he goes toVaikuòéha after attaining siddhi. And those who have nogreed but want to serve Rådhå and Kù£òa and worshipThem by doing vaidh^-bhakti, where will they go at thetime of siddhi? They will go to Goloka. They don’t knowabout parak^yå – they only know about svak^yå. Svak^yå isin Goloka, which is a vast place with many, manyprako£éha, or chambers. Someone may be worshiping Rådhåand Kù£òa and want to go to Goloka. In Goloka, there isno difference between svak^yå and parak^yå. There is onlysvak^yå-bhåva in aißvarya. But Rådhå-Kù£òa are therewith every kind of aißvarya. There They are almost likeNåråyaòa, but They are not Nåråyaòa.

First comes Vaikuòéha. In lower Vaikuòéha there isNåråyaòa, the twenty-four åvåtaras, and all others. Afterthat comes Råma-loka, followed by Kù£òa-loka, whichbegins with Goloka. In Goloka there are so many divisions– Goloka, Dvårakå, Mathurå, and then Vraja. In lowerGoloka, there is only svak^yå-bhåva with ai£varya-jñåna.There is no lobha, no greed at all for vraja-bhåva there.They like Rådhå and Kù£òa, but in a mood like that ofNåråyaòa and Råma.

If a sådhaka has lobha and is worshiping Rådhå andKù£òa but in vaidh^-mårga, not in råga-mårga, then wherewill he go? He will go to Dvårakå. Why? Because Rådhikåis Satyabhåmå and Candråval^ is Rukmiò^, Kù£òa isDvårakådißa Yådhava Kumåra, and aißvarya is there. Onewho has no greed goes to Goloka, and the sådhaka who haslobha but worships in vaidh^-bhakti goes to Dvårakå. Andthose who have greed for vraja-bhåva and are worshiping


by rågånugå-bhakti under the guidance of a rasika Vraja-vås^ will achieve vraja-bhåva. This is a very importantpoint. Without knowing these things, we cannot have theproper idea of Vraja. We may be deceived, and instead ofVraja, we will go to Dvårakå or Goloka.

If you want to achieve this vraja-bhakti, you will haveto offer your life to that Vai£òava who can give it. Cer-tainly we are lucky that we are discussing all these goodthings. I think that even by our practicing sådhana forhundreds of låkhas of births, there is no certainty that wewill be able discuss all these things. It is by the mercy ofguru and Gauråíga that this is possible.

Worship Rådhå-Kù£òawith Their Pastimes and Associates

One thing çr^la Vißvanåtha Cakravart^ ëhåkura stresses isthat we should not worship Rådhå and Kù£òa withoutTheir l^lås. If you chant Hare Kù£òa Hare Kù£òa withoutmeditating on Their pastimes, a very simple thing can beachieved. R¨pa Gosvåm^ has told, “By chanting Kù£òa’sname and by remembering the pastimes, both shouldamalgamate, and then rasa will come.” If sugar is there andwater is there but they are not mixed together, there willbe no rasa. So they need to be mixed together. Then therecan be rasa. What kind of pastimes should we meditate on?Only those with the gop^s. If a man has greed for thatvraja-bhakti, even though Kù£òa is always with Hishlådhin^-ßakti, çr^mat^ Rådhikå, who is also svar¨pa-ßakti, it is not sufficient to remember Rådhå-Kù£òa with-out Their pastimes. Without meditating on Their l^lås,hlådhin^-ßakti will not work. Just by worshiping Rådhå-

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Kù£òa in ßr^ mandira, there is no certainty that we will at-tain vraja-bhåva. We may receive darßana of Lak£m^ orSatyabhåmå and Rukmiò^ instead.

So, thinking of R¨pa Mañjar^, Rati Mañjar^, and ourGurudeva as a mañjar^ 2 in this order, we should remem-ber Rådhå and Kù£òa’s pastimes that our Gosvåm^s andçr^mad-Bhågavatam have described. When we do årati ofRådhå and Kù£òa, we should think of Their pastimes.What pastimes? In the morning, we should meditate onTheir morning pastimes; and at midday, the pastimes ofmidday. And we should see ourselves and our Gurudevaalso as one of the mañjar^s. Then our bhajana will berågånuga. Otherwise, it is simply vaidh^-bhakti. When thegop^s offer årati, they have a pradipa, or ghee lamp. Theghee is our heart’s prema, the pradipa is our heart, and thecotton wick is our bhåva. What bhåva? A special bhåva.Every bhakta has a special bhåva. And that bhåva will betransmitted through the eyes. The gop^s are worshiping bythe corners of their eyes. And Kù£òa, in turn, acceptingtheir worship with His eyes, takes it in His heart. The gop^sdo arcana in this way, not by simply waving a lamp withgreat ceremony! When Kù£òa comes, Yaßodå Ma takes apradipa, flower, everything, and greets Him with great af-fection. The gop^s, standing at the door where no one cansee them, are doing arcana to Kù£òa with their very lustyeyes. Kù£òa does not see what His mother is doing. Whereare His eyes focused? So this is best arcana and best årati.And we should see that årati in Vraja through this åratithat we are performing here.

2. We can meditate on our Gurudeva as a very near and dear sakh^ of Rupa Manjari, having qualities similar to hers.


There is one thing that Vißvanåtha Cakravart^ haswarned to be very careful about – some of our åcåryas havetold that Rådhikå is svak^yå, not parak^yå, and thatparak^yå occurs only in prakaéa-l^lå, not in aprakaéa.Vißvanåtha Cakravart^ has not mentioned the name ofwho has said this, but we can reveal that it was J^va Go-svåm^. He has written that the ßuddha-parak^yå-bhåva-bhakta should think that çr^mat^ Rådhikå is parak^yå, buthe cautioned that if a man has any doubt, he is advisedstrictly to follow svak^yå-bhåva.

Our author is telling that in the Puråòas or in anybooks written by rasika Vai£òava åcåryas like Nårada,Vyåsa, çuka, çaíkara, and Paraßara, the father of Vyåsa-deva, it has never been stated that Rådhikå is the svak^yåof Kù£òa. So we should know that, whether in prakaéa-l^lå or aprakaéa-l^lå, it is told everywhere that Rådhikå hasparak^yå-bhåva. Svak^yå means the hlådin^-ßakti ofKù£òa 3, so whether She is svak^yå or not, She always hasthe bhåva of parak^yå, in both prakaéa and aprakaéa-l^lå.Therefore, we should think of and worship Rådhikå inparak^yå-bhåva. And while meditating on nikuñja-y¨norati keli siddhyai, yå yålibhir yuktir apek£an^yå, we shouldserve Her. How? By cheating householders, cheating hus-bands, father-in-law, mother-in-law, brothers and every-one else. And we will also have to know the sixteen kindsof ßik£å 4 (see page 175 for footnote) to be able to assistçr^mat^ Rådhikå in parak^yå-bhåva. If we have greed, wewill have to be expert in all these things. If not, then wewill not be able to serve Her in that way.

3. Sva means own, k^yå means wealth or possession. Rådhikå is Kù£òa’s ‘own wealth’.

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There is one l^lå when Rådhå and Kù£òa were marriedas children, but that marriage is parak^yå, not svak^yå. Thegop^s were sitting with Kù£òa and wanted to joke withHim. Lalitå, going behind Kù£òa and çr^mat^ Rådhikå,took the ends of Her sår^ and His dhoti and tied them to-gether. Vißakhå uttered mantras while the gop^s were sing-ing marriage songs. Then they told Kù£òa, “You shouldhold Your hand out and take Rådhikå’s hand in Yours,”and all were very pleased when He did this. This is ajoke in parak^yå, similar to the way Brahmå jested inBhåòà^rvan. So it has two meanings. The inner meaningis parak^yå-pu£éi, to increase the pleasure of and to nour-ish parak^yå-rasa – just as in this world little children playgetting married. And the outer meaning is to close themouths of the unqualified, “See, there is a marriage here.It is legitimate.” Both purposes are served.

After Bhåva: Prakaéa or Aprakaéa?

Now çr^la Cakravart^pada is telling one last thing. Arågånuga-sådhaka, having crossed the stages of ßraddhå,ni£éhå, ruci, and åsakti, has completed his sådhana uponachieving bhåva, which is the first ray of prema. Afterbhåva, there is nothing further to do in this world. Thisphysical body cannot tolerate the weight of prema. So afterone leaves this body, what happens? Vißvanåtha Cakravart^ëhåkura is questioning – will the sådhaka directly go toGoloka Vùndåvana? From that time onwards, what doeshe do, where does he live? He is relating that some say thathe goes direct to Vraja, but it is not the fact. There is some-thing more. Ujjvala-N^lamaòi says that after this stage onegoes to Vùndåvana, but the fact is not clear whether it is


prakaéa or aprakaéa Vraja. If they go directly to GolokaVùndåvana, then some questions arise. After prema comes,then sneha, måna, praòåya, råga, anuråga, bhåva, and final-ly mahåbhåva must be achieved. Then anyone can meetKù£òa in Vraja. Without mahåbhåva no one can meetRådhå and Kù£òa. There must be mahåbhåva. This is thequalification of the gop^s who meet and serve Rådhå andKù£òa. If one can directly go to Goloka Vùndåvana inaprakaéa-prakåßa, then where has he received sneha tomahåbhåva? He has not received it, so he cannot go direct-ly there. In the sådhaka-deha, in this practicing body,sthåy^-bhåva cannot come. What to speak of mahåbhåva,even sneha, måna, and praòåya will not come. Sthåy^-bhåvacannot come in this body. It will come when åßraya-ålambana, uddipana, vyabhicar^ and all bhåvas will gath-er there. Then it becomes prema. This physical body cantolerate only up to bhåva, not beyond.

Vißvanåtha Cakravart^ is telling that it is not clearly stat-ed whether the destination is aprakaéa or prakaéa Vraja,but only that one goes to Vraja. So we should deliberateon this. Our åcåryas have investigated this matter. Vißva-nåtha Cakravart^ says that we will have to take birth fromthe womb of a gop^. So we will go directly to aprakaéa Vrajawhere we will have birth as a gop^. This is one argument,but he concludes that it is not correct, because there is nosådhana-bhumika in aprakaéa. Thus, the sådhaka cannotgo there directly and receive birth from a gop^ womb. Ourauthor rejects these two proposals.

Now the author gives his own opinion. When a sådhakareceives bhåva-avasthå, Yogamåyå, by the wishes of Kù£òaand Rådhikå, takes him to a prakaéa-l^lå in some universe.Prakaéa-l^lå is always present somewhere at every moment.

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So Yogamåyå, complying with the wishes of Yugala Ki-ßora, takes that lucky j^va to that brahmåòàa and gives herbirth from the womb of a gop^. From childhood, she receivesthe association of nitya-siddha-gop^s. Sometimes she seesKù£òa and feels greed to meet with Him – this is p¨rva-råga.She experiences so many levels of emotion from prema tomahåbhåva, and even if she is married and has associatedwith her husband, still she can have prema for Kù£òa. Butif she has borne a child, Yogamåyå will not approve of herassociation with Kù£òa and the gop^s. So, such a j^va, stillhaving some kasaya, must be married, and by her viraha-tåpa, the anguish experienced by not being allowed tomeet with Kù£òa, all her remaining desires will be washedaway. Then she will know that “this is not my child, thisis not my husband,” at which point she will meet withKù£òa. And those who associate with nitya-siddha-gop^s willdevelop their prema up to mahåbhåva and be allowed tomeet Kù£òa. When that prakaéa-l^lå winds up and becomesaprakaéa, these new gop^s go there together with all ofKù£òa’s parikaras to serve Kù£òa eternally.

A Rågånuga Bhakta’s Prayers to Kù£òa

Vißvanåtha Cakravart^ ëhåkura assures us, “O mahånuråg^Vai£òava, rågånuga Vai£òava, don’t be worried. Don’t beafraid. You should go on practicing your rågånuga-bhajana.After this life, you will go to a planet where Kù£òa ispresent, and He will attract you. Be assured that Kù£òa isalways waiting for you there, so go on practicing thisrågånuga-bhajana.”

Our author prays to Kù£òa, “O Gokulånanda! You arel^lå-vilås^, always sinking in an ocean of gop^-prema. You


are a swan swimming in the ocean of gop^-prema, and Youare the enjoyer of that gop^-prema. You have no time, yetYou are sarva-jña. You are mugdha, and at the same timeby acintya-ßakti, You are sarva-jña also. So listen to myprayer. Don’t be mugdha. If you are mugdha, You cannothear. So I pray to You that You should be both, so that Youcan know my heart and hear my prayer. You are the bee ofthe bhakti-mañjar^. Bhakti is like a mañjar^, çr^mat^Rådhikå is like a flower, and You are madhukara, a bee. Ipray to You to give me intelligence so that I can receivevraja-prema for both You and Rådhikå. If You do not an-swer my prayer, then I will declare that You are not fulfillingYour promise, dadåmi buddhi-yogaì taì. So You mustkeep Your word. O Vrajendra-nandana, Your feet are alwaystaking great pleasure in playing with the breasts of the gop^s.How will I obtain this stage of service to You? You shouldgive me that kind of buddhi-yoga so that I can receive this.”

Can çåstra Be Neglected?

Now Vißvanåtha Cakravart^ concludes this book by say-ing that it is a mistake to think that rågånugå-bhakti isbeyond shastric injunctions and that only those who haveleft every ßåstra-vidhi can enter into rågånugå-bhakti. Thisview is not correct. Why? Without following çr^mad-Bhågavatam and the ßåstras written by R¨pa Gosvåm^,Raghunåtha dåsa Gosvåm^, Kù£òadåsa Kaviråja Gosvåm^,Nårada’s Bhakti Sutra, and all others, one will create trou-bles for oneself. So we should not follow those personswho reject ßåstra-vidhi.

It is most difficult for the devatås to achieve this rågånugå-bhakti, what to speak of general persons. This Candrikå,

174 pa r t t wo

the rays of the moon of råga, has been written for thosewho are very qualified and who have received the mercyof guru and Gauråíga in order that they may searchout the way and then proceed along that path. çr^laCakravart^ ëhåkura says, “If I have shed some light andsomeone has received it, then I will feel that my endeav-ors in writing this book have been successful.”

The moonlight is now cool, ß^tala, but afterwards, whensome realizations come, it will gradually become hotterand hotter and hottest. Our siddha-deha will not manifestuntil we have grasped the essence of this process. Weshould know that we are not yet qualified. When we loseour dhairya and can no longer patiently wait for this,whether adhikåra has come or not, at that time all impedi-ments will be washed away. Pure greed must arise. ThenKù£òa and guru will arrange that our spiritual identity, theeleven aspects of our siddha-deha, will be revealed to us,and we will not be able to remain alive until we know allthese things. So pure greed must come. Then there willbe no question of qualification, whether we are in thisstage or not. Kù£òa will arrange everything. But we shouldnot do any kalpana (imagination). This is our Gauà^yaVai£òava speciality.

We should continue practicing, and go on trying tolearn everything that is needed. Then, by performingrågånugå-bhakti, the goal will come. We are sure thatçr^mat^ Rådhikå is making preparations for us. If She ar-ranged for Gopa Kumåra and that Govardhana bråhmaòa,why won’t She arrange for us also? Surely She will dothis. She has sent one of Her associates to bring us up tothis stage, so why won’t She arrange further? Whatevermercy has come to you already will surely continue. If you


have greed and a very strong desire, She must arrange foryou to progress. If someone is not available to come inperson, She will inspire us through caitya-guru in ourhearts – She will do it! At this time we can only desire,following the way Raghunåtha dåsa prays in VilåpaKusumåñjali, but in our present stage we are not qualifiedto do any more than this. So keeping a strong desire, wemust pray – this is within our power, and after that çr^mat^Rådhikå will arrange whatever else is needed.

4. The sakh^s’ duties are related in çr^ Ujjvala-N^lamaòi and described in the Bhaktivedånta purport of CC. M. 8.204-205 as follows: “In the conjugal pastimes of Kù£òa, Kù£òa is the hero (nåyaka), and Rådhikå is the heroine (nåyikå). The first business of the gop^s is to chant the glories of both the hero and the heroine. Their second business is to gradually create a situation in which the hero may be attracted to the heroine and vice versa. Their third business is to induce both of Them to approach each other. Their fourth business is to surrender unto Kù£òa, the fifth is to create a jovial atmosphere, the sixth to give Them assurance to enjoy Their pastimes, the seventh to dress and decorate both hero and heroine, the eighth to show expertise in expressing Their desires, the ninth to conceal the faults of the heroine, the tenth to cheat their respective husbands and relatives, the eleventh to educate, the twelfth to enable both the hero and heroine to meet at the proper time, the thirteenth to fan the hero and heroine, the fourteenth to sometimes reproach the hero and heroine, the fifteenth to set conversations in motion, and the six- teenth to protect the heroine by various means.”

176

INDEX OF çLOKAS

anådim eva janmådi l^låm eva tathå adbhutam .. 85

ånanda-cinmaya-rasa-pratibhåvitåbhi .. .. 81

aneka janma siddhånåì gop^nåma patireva vå .. 82

aniketa duíhe vane yata vùk£å-gaòa .. .. .. 26

åpta-kåmo yadu-patiè .. .. .. .. .. 81

åsåm aho caraòa-reòu-ju£åm ahaì syåì .. .. 87

asvargyam ayaßasyaì ca .. .. .. .. .. 81

ataeva yadyanyåpi bhaktiè kalau .. .. .. 51

atha rågånugåyåè paripåé^måha-kù£òamityådinå .. 23

atmany avaruddha-saurataè .. .. .. .. 99

åtmåråmo ’py ar^ramat .. .. .. .. .. 99

bhråtaraè patayaß ca vaè .. .. .. .. .. 85

dadåmi buddhi-yogaì taì .. .. .. .. 173

eko devo nitya-l^lånurakto bhakta-vyåp^ .. .. 88

evaì mad-arthojjhita-loka-veda-svånåì .. .. 85

evaì yat-patyapatya suhùdåm anuvùttir aòga .. 85

gitan^ nåmåni tadarthakåni .. .. .. .. 47

gopårbha-vargai sakhibhir vane sa gå .. .. .. 93

gop^nåì tat-pat^nåñ ca .. .. .. .. 82, 103

janma karma ca me divyam evaì .. .. .. 87

japyaè svåbh^£éa saìsarg^ kù£òa-nåmamahåmanuè .. 46

177

jayati jana-nivåso devak^-janmavådaè .. .. 100

kåma-gåyatr^-mantra r¨pa .. .. .. .. xviii

kiraòa-bindu-kaòå, ei t^na niye vai£òava paòå .. xxv

kl^ì kù£òåya govindåya .. .. .. .. .. 130

kù£òaì smaran janañ cåsya .. .. .. 15, 123

kù£òasya nånå-vidha-k^rttane£u .. .. .. .. 52

kùtvå tåvantam åtmånaì .. .. .. .. 85

laghutvam atra yat proktaì .. .. .. xxii, 97

lak£m^-sahasra-ßata-saìbhrama-sevyamånaì .. 82

loke hi yasya hi yaè svåm^ bhavati .. .. .. 90

mådhurya kådambin^ grantha jagata kaila dhanya .. xxv

mane nija siddha deha koriyå bhåvana .. .. 128

mantre£u måì vå upah¨ya yat tvam .. .. .. 57

manyåmahe k^rttanam eva sattaì .. .. .. 51

månyamånåè sva-pårßva-sthån .. .. .. .. 85

na cånyatra k£etre haritanu-sanåthe ‘pi sujanåd .. 26

na håniì na glåniì na nija-gùha-kùtyaì vyasanitåì 56

na hy aígopakrame dhvaìso .. .. .. .. 37

na jåtu vraja-dev^nåì patibhiè saha saígamaè 90,101

na påraye ‘ham niravadhya-saìyujåì .. .. 86

nåyaì ßriyo ‘ngau nitånta-rateè prasådaè .. .. 86

nijåbh^£éa kù£òa-pre£éha pacheta’ lågiyå .. .. 150

nikuñja-y¨no rati-keli-siddhyai .. .. 136, 169

pådåbjyos tava vinå vara dåsyam-eva .. .. .. 22

parånandamay^ siddhir-mathurå-sparßamåtrataè .. 24

178

patiè pura-vanitånåì dvit^yo vraja-vanitånåò .. 101

patiß copapatiß ceti .. .. .. .. .. 97, 101

pati-sutånvaya-bhåtù-båndhavån .. .. .. 85

p¨rvokta-dh^rodattådi caturbbhedasya tasya tu .. 97

rådhåparast^ra-kué^ara-varttinaè .. .. .. xxii

rågeòollaíghayan dharmaì .. .. .. 97, 10i

reme rameßo vraja-sundar^bhir .. .. .. .. 99

riraìsåì su£éhu kurvvan yo vidhi-mårgena sevate .. 38

sa vai puìsåì paro dharmo .. .. .. .. 111

sakhi he! kù£òa-mukha-dvija-råja-råja .. .. xx

saíkhyå-p¨rvaka-nåma-gåna-natibhiè .. 28, 131

sevå sådhaka r¨peòa siddha r¨peòa cåtra hi 15, 123, 127

siddha deha diyå, vùndåvana måjhe .. .. .. 31

ßravaòotk^rtanåd^ni vaidh^-bhakty uditåni tu .... .. .. .. .. .. 15, 123, 143

ßr^ r¨pa mañjar^ karårcita pådapadma .. .. 32

ßr^ r¨pa-mañjar^ pada, sei mora sampada .. .. 30

ßr^ r¨pa-rati mañjaryyor aíghri .. .. .. .. 25

ßr^ råma-kù£òa-gaígå-caraòån .. .. .. .. xiv

ßùígo hi manmathod bhedas tad-ågamana-hetukaè .. 80

ßùòvanti gåyanti gùòanty .. .. .. .. .. 47

ßruti smùti puråòådi pañcaråtra vidhiì vinå 37, 42, 147

ßuniyåchi sådhu-mukhe bole sarva-jana .. .. 31

svecchaya likhitam kincit .. .. .. xxiv, 83, 91

179

tå våryamåòåè patibhiè .. .. .. .. .. 85

tad bhåva baddha-rågå ye janås te sådhane ratåè .. 72

tad-guòån eva gåyantyo nåtmågåråòi sasmaruè .. 85

tad vai tasya priya kr^àåvana-bh¨mau sadå rahaè .. 24

tamb¨lårpaòa-påda-mardana .. .. .. 22, 133

tan-nåma-r¨pa-caritådi-suk^rtanånu .. .. .. 24

tat tad bhåvådi mådhuryye .. .. .. .. 7tathåpi patiè pura-vanitånåì .. .. .. .. 98

tatra nåyikå-bheda-vicåraè .. .. .. .. 98

te£åì satata-yuktånåì bhajatåì pr^ti p¨rvakam .. 122

upanåyaka-saìsthåyåì muni-guru patn^ gatåyåñca .. 80

vasato girivara-kuñje lapataè .. .. .. .. 25

vidhi-h^nam asù£éånnam .. .. .. .. .. 77

yån åsthåya naro råjan .. .. .. .. .. 37

ye ßåstra-vidhim utsùjya .. .. .. .. .. 77

abbreviations of texts:

SB and Bhåg. – çr^mad-BhågavatamCC. – Caitanya-CaritamùtaBRS – Bhakti-Rasåmùta-SindhuUN – Ujjvala-NilamaniBr. Bhåg. – Bùhad-Bhågavatåmùta

raga-vartma-candrika (2001)

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