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Assignment 18

Babhru Das - September 14, 2006 8:31 pm

Read Chapter 16 of The Nectar of Devotion, “Spontaneous Devotion Further Described.” The chapter covers verses 288-309 of the second wave of Bhaktirasamrita-sindhu’s Eastern Division. This chapter continues Srila Rupa Gosvami’s discussion of raganuga-bhakti, or spontaneous devotional service in practice. As mentioned previously, ragatmika-bhakti, the spontaneous love found in the residents of Vrindavana has two varieties: kamarupa (sensual attraction) and sambandharupa (relationship). Chapter 15 discussed the distinction between ragatmika-bhakti and raganuga-bhakti and analyzed kamarupa; this chapter begins with a brief discussion of sambandharupa and continues with discussion of the practices of spontaneous devotional service.

Just as kamarupa is intense attachment to service in the mood of a lover, sambandharupa is intense attachment to service in the mood of a servant, friend, or parent. These terms describe Vrindavana’s eternal residents; however, the main subject of these two chapters is the practice of raganuga-sadhana, the practice of spontaneous devotional service, not ragatmika-prema, the perfection of spontaneous devotion. This is why Srila Rupa Gosvami mentions ragatmika-bhakti so briefly. As Srila Prabhupada writes, “In the stage of devotional service where regulative principles are followed, there is no necessity of discussing this love, for it must develop of itself at a more advanced stage.”

Before discussing the practices of raganuga-bhakti, we need to understand clearly the prerequisites for such practice. The basic qualification is a natural desire to serve Krishna in a particular relationship, evoked by hearing about Vrindavana’s eternal residents. As Srila Prabhupada says, “There is a gradual development of the ambition to become like a particular devotee, and this activity is called raganuga.” Devotees in this stage of devotion find their inspiration for service in their own spontaneous affection for Krishna, not in the injunctions of scripture. This is what we mean when we say that raganuga bhaktas are “above the regulative principles,” not that they refuse to follow such principles. In fact, it’s helpful to remember that raganuga is still within the realm of sadhana (the subject of the Second Wave of Bhaktirasamrita-sindhu is sadhana-bhakti). Moreover, Srila Rupa Gosvami advises us that that those who are wise see the various practices of vaidhi-sadhana-bhakti as helpful even in raganuga-bhakti. And Srila Prabhuada admonishes that the lobha, exclusive, overwhelming desire to please Krishna in a particular mood can only arise when we are free from extraneous desires, so real raganuga-bhakti is possible only after the stage of anartha-nivritti.

In this chapter Srila Prabhupada also warns us to be careful of what’s often called siddha-pranali. The refers to the practice of some so-called followers of Lord Caitanya Mahaprabhu who, as Srila Prabhupada says, “have manufactured their own way of devotional service.” This may take several forms, the main characteristics of which are giving a disciple a description of the siddha-rupas of the line of gurus (pranali) back to the original followers of Mahaprabhu, as well as an imagined siddha form for the disciple to facilitate contemplation of Sri Sri Radha and Krishna’s eternal pastimes. Such instruction is not inherently wrong, as many of our acaryas have engaged in such practice. In fact, Srila Bhaktivinoda Thakura has written about it in his books. However, such instruction and practice is meant for those who have at least attained nistha, the stage of devotion after completing anartha nivritti. And, in his commentary on Bg. 12.10, Tripurari Maharaja cites Bhaktivinoda Thakura as explaining that experience the siddha-svarupa needed for the practices of raganuga-bhakti is given by the grace of Krishna’s holy name: “When the name is even slightly revealed it shows me my own spiritual form and characteristics. It steals my mind and takes is to Krishna’s side. When the name is fully revealed, it takes me directly to Vraja, where it shows me my personal role in the eternal pastimes.”

Regarding the practice of raganuga-bhakti, Srila Rupa Gosvami describes them in three texts in Brs.:

“‘The devotee should always think of Krishna within himself, and one should choose a very dear devotee who is a servitor of Krishna in Vrindavana. One should constantly engage in topics about that servitor and his loving relationship to Krishna, and one should live in Vrindavana. However, if one is physically unable to go to Vrindavana, he should mentally live there.’”

“‘The advanced devotee who is inclined to spontaneous loving service should follow the activities of a particular associate of Krishna in Vrindavana. He should execute service externally as a regulative devotee as well as internally from his self-realized position. Thus he should perform devotional service both externally and internally.’”

“‘According to spiritual preceptors, the essential accessories of vaidhi-bhakti such as sravanam, loud kirtanam, and so on, are still most suitable and should be continued for the cultivation of raganuga-bhakti.’” (The first two of these texts can also be found in Sri Caitanya-caritamrita Madhya 22.160 and 22.158, respectively.)

Assignment

Perhaps the most important thing we can do when reading Chapter 16 is to read it repeatedly and actively, writing down questions we have about anything that seems unclear to us, as well as writing down anything that becomes clear as we read. This is the last chapter dealing with the Second Wave of the Eastern Ocean of Bhaktirasamrita-sindhu. The remaining chapters address bhava-bhakti and prema-bhakti.

Bhrigu - October 3, 2006 4:16 pm

It is interesting to see how careful Srila Prabhupada is in this chapter to warn against premature raganuga-bhakti. When reading this chapter of the NOD and comparing it with the original text in the BRS it is especially noticeable. This must be understood in the context of Srila Prabhupada's giving this book to very neophyte devotees, and the widespread misuse of "raganuga bhakti" still going on. Perhaps that is also why he gives such a free translation of this chapter, skipping many of the details. After all, the NOD is a "summary study".

Another interesting thing was to see how Srila Prabhupada links raganuga-bhakti with Deity worship. I don't know if he does that elsewhere as well, but here he makes the point how service to the Deities of Radha and Krishna will lead to attraction towards them, and thus to wanting to follow the path of raganuga.

I also find it interesting how Rupa Goswami accepts "direct" sambhavanuga (relational) and kamanuga (conjugal) raganuga-bhakti, that is wanting to become the father or lover of Krishna directly. Like Jiva Goswami and Vishvanatha Cakravarti, Prabhupada warns against it. I can see the superiority of serving the servants of the Lord, but I'm not sure why the later tradition is so against persons following this path (e.g., Mirabhai). After all, if it is so completely wrong, why did Rupa Goswami bother including it?

Babhru Das - October 6, 2006 8:22 pm

Swami has often explained how the path we are taught is a sort of a mix of viadhi-bhakti and raganuga-bhakti. I don't have time to discuss it much at the moment, but I think it would be good for us to do so here. We see that caution you mention throughout Srila Prabhupada's instructions, as well as Srila Sridhar Majharaja's and Srila Sarasvati Thakura's.

I think the question about sambandhanuga in this context is interesting, but I'll have to come back to it later. I'm taking a break from tiling our temple room floor, which I really want to finish (or, at least, my back does).

Swami - October 7, 2006 1:43 am

 

I also find it interesting how Rupa Goswami accepts "direct" sambhavanuga (relational) and kamanuga (conjugal) raganuga-bhakti, that is wanting to become the father or lover of Krishna directly. Like Jiva Goswami and Vishvanatha Cakravarti, Prabhupada warns against it. I can see the superiority of serving the servants of the Lord, but I'm not sure why the later tradition is so against persons following this path (e.g., Mirabhai). After all, if it is so completely wrong, why did Rupa Goswami bother including it?

Are you sure Sri Rupa does so? And when was Jiva Goswami's tika written? It could not have been much later than the book itself was written. I would have to look closely at the text myself to refresh my memory, but perhaps Sri Jiva is telling us "this is what my guru means here" becasue the way in which it is written is such that it could be misconstrued to be advocating becoming Yasoda, etc., as opposed to developing the parental emotion by following in the footseps of Yasodamayi (or anothr bhava corresponding with another eternal associate of Krsna). After all, one cannot become Yasoda, Lalita, Subala, and so on, and I think that this is what Prabhupda and others warn against.

Bhrigu - October 9, 2006 11:27 am

Are you sure Sri Rupa does so?

Well, at least the text gives it as an alternative, without saying anything against it. The example given seems to indicate that one can become a father of Krishna -- not Nanda Maharaja, of course, but of another avatara. Like Atri Rishi is the father of Dattatreya. Or am I wrong here? There seem to be many stories about bhaktas having a special form of Krishna as their child.

And when was Jiva Goswami's tika written?

I don't know. Perhaps this change could have something to do with a more hostile relationship to the Vallabhas? Both groups used to worship at Govardhana, until the Vallabhas forcibly took over and removed the Gopala deity (Sri Nathaji) to Nathdwara.

Swami - October 9, 2006 1:41 pm

Well, at least the text gives it as an alternative, without saying anything against it. The example given seems to indicate that one can become a father of Krishna -- not Nanda Maharaja, of course, but of another avatara. Like Atri Rishi is the father of Dattatreya. Or am I wrong here? There seem to be many stories about bhaktas having a special form of Krishna as their child.

The topic under discussion in this section is raganuga-bhakti, sambhabdrupa govinde. I am not sure that examples like Atri rishi qualify even as vatsalya-bhakti, and they certainly do not exemplify raganuga-bhakti. The Vrsni dynasty is mentioned to help give some idea of family relationship with Bhagavan, as he is a member of their dynasty, but this is only to help the reader get the idea when in fact only the people of Vraja who love Govinda as servants, friends, and parents exemplify sambandha raganuga-bhakti. As for vatsayla-bhakti in Vraja, and elderly member of the community could experience this following in the wake of the bhava of Yasaoda, Rohini, or Nanda Maharaja, who are the leaders of this kind of rasa.

Bhrigu - October 9, 2006 4:11 pm

Thanks for clarifying this, Guru Maharaja. The topic of whether there can be raganuga outside Vraja is interesting, but if I remember correctly, you disproved that in a Sanga ("Raganuga and Rama") some years ago, though I don't remember the exact arguments.

By the way, I am in Radhadesha, Belgium, teaching again, and Vishnu Murti here told me that he will within two weeks or so get copies of Bhanu Maharaja's translation of the Bhakti-rasamrita-sindhu with the commentaries of Jiva Goswami and Vishvanatha Cakravarti. If it is well done, it will be a major contribution to Western Gaudiya Vaishnavism.

Swami - October 10, 2006 2:46 am

Thanks for clarifying this, Guru Maharaja. The topic of whether there can be raganuga outside Vraja is interesting, but if I remember correctly, you disproved that in a Sanga ("Raganuga and Rama") some years ago, though I don't remember the exact arguments.

 

By the way, I am in Radhadesha, Belgium, teaching again, and Vishnu Murti here told me that he will within two weeks or so get copies of Bhanu Maharaja's translation of the Bhakti-rasamrita-sindhu with the commentaries of Jiva Goswami and Vishvanatha Cakravarti. If it is well done, it will be a major contribution to Western Gaudiya Vaishnavism.

Sounds interesting.

Ask him how he liked our siksastakam commentary. Gauravani contacted him and asked if he would carry it. He responded by asking for a copy, which Guaravani sent him. However, he never replied.

Babhru Das - May 27, 2007 4:02 am

Perhaps this change could have something to do with a more hostile relationship to the Vallabhas? Both groups used to worship at Govardhana, until the Vallabhas forcibly took over and removed the Gopala deity (Sri Nathaji) to Nathdwara.

I got an explanation from Shyamdas about why the Vallabhas did this. They were unhappy about the strength of the Bengalis' shakta tendency. It was so strong, he said, that the Bengalis insisted on worshiping Shakti along with Gopal. (I have a guess as to which shakti. ) Anyway, that's their story, according to Shyamdas.

Zvonimir Tosic - June 8, 2008 11:53 am

By the way, I am in Radhadesha, Belgium, teaching again, and Vishnu Murti here told me that he will within two weeks or so get copies of Bhanu Maharaja's translation of the Bhakti-rasamrita-sindhu with the commentaries of Jiva Goswami and Vishvanatha Cakravarti. If it is well done, it will be a major contribution to Western Gaudiya Vaishnavism.

Many months later...

Thank you Babhru for starting all these classroom threads, they're just wonderful. When I was reading them, I saw this info posted by Bhrigu. I've seen this book's out now; has anyone opened it? Any comments about it? My, it surely is a big one (1500+ pages across two volumes).

Thank you.

Babhru Das - June 8, 2008 12:51 pm

Yes, someone sent them to me a couple of years ago, and they're among the resources I was using for my Nectar of Devotion study group on the Big Island and here on TV. We also used it when I was giving NoD classes at Audarya this past winter. I also have Haberman's Brs, compliments of Nanda-tanuja prabhu. He includes occasional footnotes with snippets from Jiva and Vivanath's tikas, but Bhanu Maharaja includes all their tikas. It's a pretty nice production, and I'm grateful to have it.

Prahlad Das - August 22, 2008 5:05 am

So whats happening with the assignments nowadays?

Babhru Das - August 22, 2008 9:16 pm

Oh, are you ready for Assignment 19? Does anyone else want to play? If there's interest, we could get some discussion going.

Actually, the answer to your question is that the assignments fizzled because interest seemed to fizzle out. However, if anyone has any interest, any comments or questions about any of the chapters we've covered so far, let's go for it. Go ahead and indicate where your interest is. It looks as though we left off with Assignment 21, but we can go back to any of the earlier assignments anyone may be interested in for any reason.