Tattva-viveka
Eligibility for raganuga bhakti
Gopala Dasa - February 8, 2013 6:39 pm
Syamananda shared this forum post by Guru-maharaja over on facebook, but it's worth capturing here. It's a response to a thread linked below, but the response stands alone as a clarifying philosophical piece.
http://raganugabhakti.freeforums.net/index.cgi?action=gotopost&board=chap1a&thread=11&post=76
"Bhakti is not our right but a gift. Granted it is given with diksa in terms of the opportunity to pursue it—the effort to attain more grace, if you will. Sadhana is an effort to attain grace in the form of the blessing of bhava.
Raganuga sadhana is a big subject and it is explained in different ways by different lineages. The Bhaktivinoda parivara tends to take a conservative approach, as do a number of other Gaudiya parivaras. What follows is a description of such a conservative approach.
As far as our choice for rasa, this is repeatedly explained by the Goswamis to be a result of association. With whom one associates one becomes like—samskara. This is the general rule. What appears to be an exception must then be attributed to previous association in another life or the fact that, for example, other bhavas such as sakhya are contained within madhurya. Thus one such bhava may become the bhava of a disciple of the madhurya rasa guru that the disciple is serving.
Then again, the guru is representing Rasaraja, and thus in a general sense all rasas. Looking at it this way, even a guru in sakhya rasa can give madhurya rasa—just as the president comes from a particular state with state affinities but as the president he or she represent all of the states. As saksad hari tvena the guru represents all possibilities, whereas—kintu prabhur ya priya eva tasya—he or she also has a particular sentiment that most disciples will follow— krsnanandaya dhimahi.
The choosing of a sentiment described by Thakura Bhaktivinoda is tied to ruci. Ruci constitutes the absence of material desire—na dhanam na janam na sundarim kavitam va—and the dawning of three spiritual desires: praptya-abhilasa, anukulya-abhilasa, and sauhrdha-abhilasa—the desire to attain Krsna, the desire to serve him favorably, and the desire to establish a particular affectionate relationship with him. These desires begin to manifest in the stage of ruci, and thus in the context of serious and deep sadhana, wherein the medicine of chanting has become one's food.
The feeling that the desire to establish a specific affectionate relationship with Krsna is one's own choice is a particular perspective. Actually it descends or arises in the purified heart through sadhana, as nama smaranam develops into rupa and then guna smaranam, or natural, self-arising meditation on a particular from of Krsna and particular qualities of his (out of the 64) relative to the affectionate relationship desired.
Sri Jiva Goswami explains in his Durgama-sangamani that the ruci aspect of bhava (rucibis citta masrnya krd) is constituted of these desires. So before attaining bhava, as ruci itself is attained these desires begin to manifest. But unlike the stages of asakti and bhava wherein they flow spontaneously, in ruci they are cultivated with one's intelligence. Sri Jiva says about the stage of ruci that, "Ruci means desire
for the Bhagavan, that is directed by the intellect—rucir abhilasah kintu buddhi-purvakam.
But in nistha one can also fix one's ideal on the basis of deep study of sastra that this stage typically involves—nityam bhagavata sevaya. Or on the basis of serving the person Bhagavata and desiring to follow him or her internally. And this will likely give rise to a corresponding desire in ruci. Or even before that in earlier stages the guru may tell us that we are to follow a particular bhava as our ideal. However, in the stage of anistha bhajana kriya and before anartha nivritti eligibility for lila smaranam from the perspective of one's desired affectionate relationship is surely lacking. How can one meditate effectively when one is distracted by other desires, other values (principal anarthas)? Meditation unlike kirtana requires eligibility. Thus Sri Jiva recommends nama smaranam first, which when done attentively cleanses the heart and develops naturally into rupa, guna, and in asakti, lila smaranam. Rupa, guna, and lil are all within the name. And it is Thakura Bhaktivinoda who cautions against premature attempts at such lila smaranam in his Bhajana-rahasya: "The intelligence of one who thinks of his siddha-deha without first achieving eligibility becomes bewildered." He calls this sahajiya-bhava.
Following the above, one who has not attained ruci but is attracted to the idea of following the bhavas of the Vrajavasis is an "ajata-ruci raganuga sadhaka." This is the language Jiva Goswami uses to describe such a sadhaka who has become attracted to the raga marg as a result of associating with a sadhu on that marg but who at the same time is not fully eligible to tread it. Treading it requires doing so in two bodies, a sadhaka deha and a siddha deha. Thus one can follow this marg with a sadhaka deha, as Jiva Goswami explains, before one begins serving in one's siddha deha in meditation. One does so by adhering to the hearing and chanting of vaidhi bhakti with the aspiration to eventually attain such a siddha deha and full eligibility to tread the raga marg. This is then a mixture of raga and vaidhi sadhana with the aim of attaining further eligibility for pure raganuga sadhana that is driven by ruci. The idea is that the siddha deha arises out of the fully engaged/absorbed sadhaka deha. Today many want a siddha deha without taking the trouble to fully engage their sadhaka deha.
Where does lobha fit in? In the lowest sense of the term it constitutes the desire to follow the bhavas of Vraja, as opposed to the majestic love of Vaikuntha. This sets one on the path in as much as the path differs from pure vaidhi bhakti only in terms of orientation and subsequent ideal. But lobha in and of itself does not turn one into a jata-ruci raganuga sadhaka. First comes ajata-ruci raganuga sadhana. And continuing along conservative lines, Mukunda Goswami has commented in his Bhaktirasamrita-sindhu tika that lobha for raganuga sadhana is more rare than bhava of vaidhi bhakti, which Sri Rupa describes as sudurlabha, very rare.
At any rate, while raga bhakti is open to all, qualification to tread the path in all respects is something that is gradually developed, as Jiva Goswami has explained. Indeed many who aspire for Vraja prema cannot even participate in such discussions due their present lack of eligibility."
Braja-sundari Dasi - February 9, 2013 5:32 pm
Thank you for posting it here! Facebook is like a black hole, so many interesting topics are just forgotten there.
Nandini Dasi - February 9, 2013 7:11 pm
I'm excited to see Tattva-viveka back and to be able to participate in more meaningful discussion and sangha with fellow devotees! Facebook has been very disappointing in this regard.
I like this line: "Bhakti is not our right but a gift. Granted it is given with diksa in terms of the opportunity to pursue it—the effort to attain more grace, if you will. Sadhana is an effort to attain grace in the form of the blessing of bhava." It really underscores how effort and dedicated sadhana is required in order to fully unwrap the gift and mercy of bhakti.
Is lobha equivalent to desire / passion?
Thank you for posting it here! Facebook is like a black hole, so many interesting topics are just forgotten there.
Guru-nistha Das - February 10, 2013 8:58 pm
it's alive! It's aliveeee!! 
Gopala Dasa - February 11, 2013 3:10 am
Is lobha equivalent to desire / passion?
Conventionally it can mean that, but here the usage is along the lines of BRS 1.2.292/Cc Madhya 22.155:
"When an advanced, realized devotee hears about the affairs of the devotees of Vṛndāvana — in the mellows of śānta, dāsya, sakhya, vātsalya and mādhurya — he becomes inclined in one of these ways, and his intelligence becomes attracted. Indeed, he begins to covet that particular type of devotion. When such covetousness (lobha) is awakened, one's intelligence no longer depends on the instructions of śāstra [revealed scripture] or on logic and argument."
Bhanu Swami's translation is "The appearance of greed (lobha) is indicated when the intelligence does not depend on rules of scripture and logic, after realizing to some degree the sweetness of their (inhabitants of Vraja's) love through the process of hearing the scriptures."
Guru-maharaja cites this verse in a footnote in Sri Guru-Parampara, in a section discussing adhikara for siddha-pranali diksa.
Swami - February 11, 2013 10:19 am
Another point to consider is that while our sadhana determines our sadhya, our sadhana is determined by our sanga. Not sure I brought that out in the original post.
Kanailal Das - February 11, 2013 4:50 pm
Another point to consider is that while our sadhana determines our sadhya, our sadhana is determined by our sanga. Not sure I brought that out in the original post.
Guru Maharaj,
While I appreciate the edifying statement, I'm trying hard to discern the incremental difference its' addition to the original would've made. That is, by virtue of one's sanga determining one's devotional processes, must the objective then differ because the process is different? I apologize for being obtuse.
Swami - February 12, 2013 1:51 am
Guru Maharaj,
While I appreciate the edifying statement, I'm trying hard to discern the incremental difference its' addition to the original would've made. That is, by virtue of one's sanga determining one's devotional processes, must the objective then differ because the process is different? I apologize for being obtuse.
I don't understand your question. But my point is that sadhana is determined by sanga, and sanga is arranged by Krsna. Then that sadhana determines the sadhya. Thus the sadhya is determined by Krsna, not our choice. So by this addition I seek to underscore my overall point: Our sadhya descends, even while it is also experienced to some extent as our choice in ruci and asakti, or in some lesser sense earlier on.
Braja-sundari Dasi - February 12, 2013 4:13 am
Conventionally it can mean that, but here the usage is along the lines of BRS 1.2.292/Cc Madhya 22.155:
"When an advanced, realized devotee hears about the affairs of the devotees of Vṛndāvana — in the mellows of śānta, dāsya, sakhya, vātsalya and mādhurya — he becomes inclined in one of these ways, and his intelligence becomes attracted. Indeed, he begins to covet that particular type of devotion. When such covetousness (lobha) is awakened, one's intelligence no longer depends on the instructions of śāstra [revealed scripture] or on logic and argument."
Bhanu Swami's translation is "The appearance of greed (lobha) is indicated when the intelligence does not depend on rules of scripture and logic, after realizing to some degree the sweetness of their (inhabitants of Vraja's) love through the process of hearing the scriptures."
Guru-maharaja cites this verse in a footnote in Sri Guru-Parampara, in a section discussing adhikara for siddha-pranali diksa.
Bon Maharaja`s translation:
"If one`s intelligence is no more guided by scriptual prescriptions or dependent on any human and favourable reasonings and arguments after listening to the different Sthayi Bhavas of the four categories of the eternal associates of the Lord in Braja and and also listening to the sweetness of their extraordinary beauties and qualities, then it is considered to be the sign that such craving or intense longing for raganuga bhakti has aroused in one`s heart."
Kanailal Das - February 12, 2013 3:50 pm
I don't understand your question. But my point is that sadhana is determined by sanga, and sanga is arranged by Krsna. Then that sadhana determines the sadhya. Thus the sadhya is determined by Krsna, not our choice. So by this addition I seek to underscore my overall point: Our sadhya descends, even while it is also experienced to some extent as our choice in ruci and asakti, or in some lesser sense earlier on.
I get it now, thanks. Btw, I found the paragraph on 'ajata-ruci raganuga bhakti' very reinforcing as to questions I had re: the locus/status of my own experience. So I thank you for that as well, Guru Maharaj.
Swami - February 12, 2013 10:55 pm
Bon Maharaja`s translation:
"If one`s intelligence is no more guided by scriptual prescriptions or dependent on any human and favourable reasonings and arguments after listening to the different Sthayi Bhavas of the four categories of the eternal associates of the Lord in Braja and and also listening to the sweetness of their extraordinary beauties and qualities, then it is considered to be the sign that such craving or intense longing for raganuga bhakti has aroused in one`s heart."
There are liberal and conservative explanations of lobha, as I pointed out. But in either case, the appearance of lobha need not be accompanied by the eligibility to serve internally in a siddha deha. If the explanation is conservative, it may. If it is liberal, it is not.
Shyamananda Das - February 13, 2013 11:44 pm
Recently, after reading this piece by Gurumaharaja, I came across an article by a sahajiya, and I felt disgusted. At the same time I felt very thankful to be connected to the sane line of Srila Bhaktisiddhanta Saraswati Thakur Prabhupada.
Acyuta Dasa - March 4, 2013 11:13 pm
Swami Tripurari, in the above you say:
The feeling that the desire to establish a specific affectionate relationship with Krsna is one's own choice is a particular perspective. Actually it descends or arises in the purified heart through sadhana, as nama smaranam develops into rupa and then guna smaranam, or natural, self-arising meditation on a particular from of Krsna and particular qualities of his (out of the 64) relative to the affectionate relationship desired.
Taking this in concert with your replies to Kanailal Prabhu (re: sadhana, sadhya, and sanga), is it correct to say that our specific affectionate relationship is not, in fact, "one's own choice"? My understanding is that one's eternal svarupa is fixed; that it is progressively realized through grace and one's own effort. My further understanding, through your post and this thread, is that at one point in the process of purification we may feel we've made a choice for a particular affectionate relationship with Krishna, though that feeling of choice is relative to our as yet not fully purified consciousness. Is that correct? Would it also be appropriate to see that, in some sense illusory, feeling of choice as Krishna's encouragement to continue?
Swami - March 5, 2013 12:15 am
Swami Tripurari, in the above you say:
Taking this in concert with your replies to Kanailal Prabhu (re: sadhana, sadhya, and sanga), is it correct to say that our specific affectionate relationship is not, in fact, "one's own choice"? My understanding is that one's eternal svarupa is fixed; that it is progressively realized through grace and one's own effort. My further understanding, through your post and this thread, is that at one point in the process of purification we may feel we've made a choice for a particular affectionate relationship with Krishna, though that feeling of choice is relative to our as yet not fully purified consciousness. Is that correct? Would it also be appropriate to see that, in some sense illusory, feeling of choice as Krishna's encouragement to continue?
As for one's svarupa being fixed, this notion somewhat undermines the idea that bhakti is a gift. Does everyone have it or is it a gift? It is said that Krsna sends the guru to the jiva, guru krsna prasade . . . So he sends the gift of the service that he desires to accept from the jiva through the guru whom he brings the jiva in touch with. And it is through this association with the guru that one develops a particular serving interest. Differences in bhava between the guru and disciple are thus attributed to previous lives of association or some other exception, for it is repeatedly stated that one develops a particular bhava as a result of associating with one who is influenced by that bhava. Thus it appears that it is Krsna's choice. The sense that it is ours does nonetheless arise. It is like the feeling of going home, even when one has never been there. Ultimately it feels natural, right, questions are retired, doubts eradicated.
Acyuta Dasa - March 5, 2013 1:24 am
Thank you, Maharaja. This is particularly sweet:
As for one's svarupa being fixed, this notion somewhat undermines the idea that bhakti is a gift. Does everyone have it or is it a gift? It is said that Krsna sends the guru to the jiva, guru krsna prasade . . . So he sends the gift of the service that he desires to accept from the jiva through the guru whom he brings the jiva in touch with...Thus it appears that it is Krsna's choice. The sense that it is ours does nonetheless arise. It is like the feeling of going home, even when one has never been there. Ultimately it feels natural, right, questions are retired, doubts eradicated.
I think part of my difficulty in understanding this comes from the conceptions I have about the idea of an eternal svarupa and "where we came from." It looks like I'll have to read through "Anadi for Beginners" a few more times, then revisit this.
Swami - March 5, 2013 2:23 pm
Thank you, Maharaja. This is particularly sweet:
I think part of my difficulty in understanding this comes from the conceptions I have about the idea of an eternal svarupa and "where we came from." It looks like I'll have to read through "Anadi for Beginners" a few more times, then revisit this.
One's svarupa is eternal in that it consists of an eternal bhava--nitya siddha bhava. It is a bhava deha, and thus attaining it requires that one attains bhava. This bhava is eternally existing in the paradimatic figures of the Vraja-lila like Subala, Lalaita, and so on. It comes to us through the guru parampara.