Tattva-viveka
Assignment 17--Chapter 15: "Spontaneous Devotional Service"
Babhru Das - August 18, 2006 8:16 pm
Exploring the Ocean of The Nectar of Devotion
Assignment 17
Read Chapter 15 of The Nectar of Devotion, “Spontaneous Devotional Service.” The chapter covers verses 270-287 of the second wave of Bhaktirasamrita-sindhu’s Eastern Division. Whereas Chapters 2 through 14 have described vaidhi-sadhana bhakti, this chapter begins discussion of raganuga-sadhana bhakti, which Srila Prabhupada consistently translates as “spontaneous devotional service.” One thing that complicates discussion of this chapter is an editorial mistake. This chapter uses the term raganuga bhakti in describing the spontaneous devotional attachment of the residents of Vrindavana, whereas in Sri Caitanya-caritamrita he directly translates the corresponding verse from Bhaktirasamrita-sindhu, indicating the correct term to be ragatmika. Here is Brs. 1.2.270, as translated in Cc,:
virajantim—shining intensely; abhivyaktam—fully expressed; vraja-vasi-jana-adisu—among the eternal inhabitants of Vrindavana; raga-atmikam—devotional service consisting of spontaneous love; anusrita—following; ya—which; sa—that; raga-anuga—devotional service following in the wake of spontaneous love; ucyate—is said.
“‘Devotional service in spontaneous love is vividly expressed and manifested by the inhabitants of Vrindavana. Devotional service that accords with their devotional service is called raganuga-bhakti, or devotional service following in the wake of spontaneous loving service.’ (Madhya 22.154)
Here’s Brs. 1.2.272:
iste—unto the desired object of life; sva-rasiki—appropriate for one’s own original aptitude of love; ragah—attachment; parama-avistata—absorption in the service of the Lord; bhavet—is; tat-mayi—consisting of that transcendental attachment; ya—which; bhavet—is; bhaktih—devotional service; sa—that; atra—here; ragatmika-udita—called ragatmika, or spontaneous devotional service.
“‘When one becomes attached to the Supreme Personality of Godhead according to one’s natural inclination to love Him and is fully absorbed in thoughts of the Lord, that state is called transcendental attachment, and devotional service according to that attachment is called ragatmika, or spontaneous devotional service.’ (Madhya 22.150)
And in Cc. Madhya 22. 152, Krishnadasa Kaviraja writes, “Thus devotional service which consists of raga [deep attachment] is called ragatmika, spontaneous loving service. If a devotee covets such a position, he is considered to be most fortunate.” In text 153, he writes that coveting the ragatmika devotees’ devotional mood is the nature of raganuga bhakti. We can see from these texts that ragatmika bhakti is the perfect devotional attachment found in the residents of Vrindavana, and raganuga-sadhana-bhakti is the practice of a devotee who aspires to develop such a devotional mood. Srila Rupa Gosvami explains why he discusses different aspects of ragatmika-bhakti here in Brs. 1.2.271: because, according to Swami B. H. Bon Maharaja’s translation, raganuga bhakti presupposes ragatmika and follows in its wake” (raganuga-vivekartham adau ragatmikocyate).David Haberman translates this text as “in order to distinguish (ragatmika) from raganuga.” However, I think what it means is something more like “in order that we may better deliberate on the nature of raganuga.”
The Vrajavasis’ love for Krishna is called ragatmika because, as Dhanurdhara Maharaja points out, it means “one whose very essence (atma) is intense attachment for Krishna (raga).” Maharaja also explains that raga also means color. When we wear tinted glasses, we see red everywhere; when we have a very intense attachment to something, “we see the object of our obsession everywhere, all the time.” This makes very clear Srila Rupa Gosvami’s definition of ragatmika-bhakti as Srila Prabhupada gives it in NoD: “spontaneous attraction for something while completely absorbed in thoughts of it, with an intense desire of love.”
This ragatmika-bhakti comes in two varieties, called kamarupa (“sensual attraction” in NoD) and sambandharupa (“relationship”). The former is an intense desire to satisfy the Lord in conjugal love, and the latter an intense desire to satisfy Him as a parent, friend, or intimate servant. Dhanurdhara Maharaja points out that, although both are relationships, Srila Rupa Gosvami gives kama its own category “to emphasize its preeminence.” We see in the evidence given in this chapter that there are six basic ways to focus the mind on Krishna, all of which can offer liberation. However, only two of these are actually ragatmika-bhakti, and therefore the chapters dealing with raganuga-bhakti will discuss only these two.
This chapter certainly raises the problem of distinguishing between the lust we experience in the material world, and love—at least the kind of love discussed in Bhaktirasamrita-sindhu and The Nectar of Devotion. After reading this chapter, it may be well to think (and write!) about our understanding of this difference as comprehensively as we can. What one element accounts for that distinction? What other differences can you see between lust and love? What might they have in common (is there any connection between the two?)? What love or affection in this world, if any, is acceptable? If sense gratification is natural and gives pleasure, why do we rail against it as we do? Are the descriptions of Krishna’s amorous activities just allegories indicating symbolically the divine love between the soul and the Absolute? How can we worship Krishna, who has relationships with others’ wives, and talk about morality at the same time (sometimes in the same sentence)? (These last three are devil’s-advocate questions that may help us better understand the subjects discussed in Brs. and NoD.)
Nanda-tanuja Dasa - August 21, 2006 9:35 pm
Love is a selfless - akamah, where lust is totally self-focused - kama. Lust must have now at any cost. I usually associate lust with rape, seduction, adultery, savage coupling, blood, shame. I think Shakespeare's Sonnet 129 describes it's the best:
The expense of spirit in a waste of shame
Is lust in action: and till action, lust
Is perjur'd, murderous, bloody, full of blame,
Savage, extreme, rude, cruel, not to trust;
Enjoy'd no sooner but despised straight;
Past reason hunted; and no sooner had,
Past reason hated, as a swallow'd bait,
On purpose laid to make the taker mad:
Mad in pursuit and in possession so;
Had, having, and in quest, to have extreme;
A bliss in proof,—and prov'd, a very woe;
Before, a joy propos'd; behind a dream.
All this the world well knows; yet none knows well
To shun the heaven that leads men to this hell.
Babhru Das - August 21, 2006 10:52 pm
Love is a selfless - akamah, where lust is totally self-focused - kama. Lust must have now at any cost. I usually associate lust with rape, seduction, adultery, savage coupling, blood, shame.
iI think that's a pretty apt analysis, although I'd add theft and cheating to the list. And there are plenty of less drastic-looking faces of lust, not all focused on "sexual" interaction.
I like the way you've used Sonnet 129. I think a good counter, giving a little insight into love's nature, is Sonnet 29:
Bhrigu - August 24, 2006 2:02 pm
One thing that complicates discussion of this chapter is an editorial mistake. This chapter uses the term raganuga bhakti in describing the spontaneous devotional attachment of the residents of Vrindavana,
It really is a pity that this mistake hasn't been corrected even in the new editions of NOD, since it makes Srila Prabhupada look like he didn't know the difference between the two (which, as you have pointed out, the CC proves that he did). But personally I feel that the translation "spontaneous devotional service" is also problematic, since it tends to make devotees think that raganuga-sadhana is something like bhava. In fact, many ISKCON devotees think they are more or less the same, even using the terms interchangeably.
Nanda-tanujaji gave the definition re. the difference between love and lust, but I also think that one should remember that kama can be less dramatic. The lust for recognition and appreciation come to mind. I interviewed a famous Indian yogi for Ananda a few days back and he seemed to like me. Someone afterwards asked me about why I thought the interview went so well, and I said that he probably liked to speak to someone who knew a bit of the philosophy for a change. "A bit", they said, you're so humble, that's also why he liked you! It felt good to hear that, but I realised that I had subconsciously said "a bit" precisely to elicit that reply, lusting for their appreciation.
Nanda-tanuja Dasa - August 24, 2006 2:19 pm
Lust is so close, look within and oh my, what an unsettling picture... Staring right back at me, screaming -- feed me, feed me now! Ugly cheating bitch... And love is so shy that sometimes I wonder if I have any at all. Very sad.
Babhru Das - August 27, 2006 6:43 am
It really is a pity that this mistake hasn't been corrected even in the new editions of NOD, since it makes Srila Prabhupada look like he didn't know the difference between the two (which, as you have pointed out, the CC proves that he did). But personally I feel that the translation "spontaneous devotional service" is also problematic, since it tends to make devotees think that raganuga-sadhana is something like bhava. In fact, many ISKCON devotees think they are more or less the same, even using the terms interchangeably.
I think you're right to a degree, although I think the "spontaneous" should best be seen as distinguishing between bhakti driven by shastric dictum and bhakti driven by more intrinsic motives. But the muddiness here does seem to encourage the kind of misunderstanding you note.
Nanda-tanujaji gave the definition re. the difference between love and lust, but I also think that one should remember that kama can be less dramatic. The lust for recognition and appreciation come to mind.
That's an excellent point, and those two more subtle kinds of lust should be added to our list of grosser lusts. And I think that they're more problematic in many ways. Lust for kanaka and kamini are difficult impediments indeed, but desire for pratistha seems even harder to shake. I think it helps to conduct one's sadhana very introspectively. Study of Swami's Siksastakam book can do much to improve our chanting, both in japa and in kirtan. My older daughter and her fiance have been reading it, and Krishnamayi has said that it really changed her perspective on these verses, and her appreciation for them. She's starting to see them, as Swami has presented them, as a window into Mahaprabhu's heart, a sort of inner dialog, more than just instructions for the rest of us. This is simply an absolutely amazing book.
Babhru Das - September 8, 2006 8:30 pm
It has been about two weeks since there has been any activity on this thread. Have we done what we can with it? Does anyone else have questions, either to clear things up or to generate more discussion, or any points to make? If we have exhausted this for now, I can post the next assignment. Who's still coming to class? Does this exercise seem useful to anyone?
BTW, I'm slowly working on something for Siksastakam (I also am trying to make a living 
and working on another project as well).
Nanda-tanuja Dasa - September 8, 2006 8:35 pm
Who's still coming to class? Does this exercise seem useful to anyone?
I am
Bhrigu - September 9, 2006 4:27 am
I think it is very useful.