Chaitanya Mahaprabhu and Raganuga Bhakti part four

Mahanidhi Madana Gopala Das

#RaganugaBhakti #MahaprabhuAndRaganuga #VaidhiAndRaganuga #SadhanaBhakti
#ManjariBhava

IX. Kamanuga Raganuga Bhakti Sadhana
In three verses only (Brs. 1.2.294-296), Srila Rupa Goswamipada explains the practice of raganuga-bhakti. From these key verses, many more teachings and books on raganuga-bhakti have been written by Sri Jiva Goswami, Srila Narottama dasa, Srila Visvanatha Cakravarti, and especially Srila Raghunatha dasa Goswami. This essay series is based on the teachings of these Gaudiya Vaisnava Mahajana acharyas.

RESIDENCE IN VRAJA (continued from part three)
Regarding the uniqueness of living in Vraja Mandala, the Padma Purana (patala-khanda) says, “Anyone who spends even one day in Mathura/Vrindavana will attain Hari-bhakti, aho madhupuri dhanya, vaikunthac ca gariyasi, dinam ekam nivasena, harau bhaktih prajayate.” (Brs. 1.2.237) The Brahmanda Purana says, “One achieves the bliss experienced at the stage of prema just by touching Mathura, parananda-mayi siddhir mathura-sparsha-matratah.” (Brs. 1.2.212)

Of course, this will never ever happen just by living a day in Mumbai, Moscow, Manhattan or anywhere in this maya jagat! The word mathura in Mathura-mandala means “to churn, spin or agitate”. And that’s exactly why residence here is so very special, because Vraja-dhama has the power to agitate one’s mind with thoughts and feelings for Krishna, and make one forget everything else!

From my 29 years of continuous residence in Vrindavana, I can personally say, that unlike anywhere else in the world, Vrindavana has a distinctive other worldly atmosphere or ambience. There is some special enchantment in Vraja that practically every visitor feels upon coming here. Devotion to God is imperceptibly floating in the air. It’s all-pervasive, touching every heart with a drop of joy. It’s the kind of happiness every heart hankers for. This is the taste of Krishna bhakti, and this Vrindavana is the land of Krishna’s love, waiting to embrace all who venture forth.  

In Bhakti Ratnakara (chapter 5), Sri Raghava Goswami, a resident of Govardhana, became completely impatient and overwhelmed with bliss when he started narrating the glories and benefits of being in Vraja. He said, “One who bathes anywhere in Vraja Mandala, or sees the Holy Places there is freed from his sins.” (Padma Pur.) “Simply by touching the dust of Vraja, one can attain ecstatic love for Krishna.” (Brahmanda Pur.) “Living in Vraja Mandala is possible only by the grace of Sri Krishna, for without it one can’t stay a second.” (Adi Pur.)

Srila Krishnadasa Kaviraja wonderfully describes the transcendental position the Vrindavana situated right here right now:

“Beyond all spiritual abodes is the abode of Vraja-loka, or Sri Gokula, which is also called Sri Goloka, Shvetadvipa and Vrindavana. Like Sri Krishna’s transcendental body, Gokula is unlimited, supreme and all-pervading. Vraja-loka spreads above and below without any restriction. Although by Krishna’s wish it manifests in the mundane universes, it only has one basic form, and not two separate ones. The soil of Vrindavana consists of thought gems and the forests are full of wish-yielding trees. But one with material eyes, sees it as a mundane place. The true form of Vraja Dhama manifests to one with the eyes of love, as a divine land wherein Krishna IS playing with His beloved gopas and gopis.” (Cc. 5.17-21)

One of best things about living in Vraja, and nowhere else in this universe, is that it enables one to see the pastimes of Radha Govinda Yugala. How is that? Shukadeva Goswami answers saying, “Sri Hari is very intimately connected with and ALWAYS PRESENT in Vrindavana, madhu-vanam yatra sannidhyam nityada hareh.” (SB 4.8.42; and 10.1.28)

Since Sri Krishna, Sri Radha and all the beautiful damsels of Vrajabhumi are still living here right now and eternally in Vrindavana, a raganuga sadhaka who lives here doing bhajana will one fine day see this:

“O, Krishna is here, living eternally in Vrindavana! And I see that Kamadeva Shyama, with His blissful smiling face, is forever increasing the lusty desires of the Vraja gopis, susmita sri mukhena vraja pura vanitanam vardhayan kama devam.” (SB 10.90.48)

In the above verse of the Bhagavata, the first line says jayati jana-nivaso devaki-janma, which means that “Krishna, the son of Devaki (second name for Yashoda), eternally lives gloriously among the cowherds of Vrindavana.” Srila Visvanatha Cakravartipada explains, “The word jayati is in the present case, meaning, “Krishna is victorious and eternally in this world—in Vrindavana, in His Holy Name, and in His Hari-katha.” (Sarartha Darshini tika)

In short, living always in Vrindavana, vraje vasa sada, means to always meditate upon Radha-Krishna’s asta-kaliya-lilas while, ideally if one can, residing in a nitya-lila sthali like Radha Kunda, Govardhana, Varsana, Nandagoan, Yavata, Seva Kunja, Nidhi Vana or others.

In this regard, Srila Visvanatha Cakravartipada says, “One must meditate upon Radha-Krishna along with Their Vraja lilas, and never meditate on Radha-Krishna without Their pastimes, sri krishna lila sahitayor evopasyatvam, na lila rahitayoh lilayam.” (Raga Vartma Chandrika II.6)

If physical residence in Sridhama Vrindavana is impossible, however, then Sri Jiva Goswamipada advises that one can live elsewhere, but always remember Radha-Govinda’s eternal pastimes in Vrindavana. Physical/mental Vrindavana is best, but only mind in Vrindavana will also bring success in bhajana.

Srila Prabhupada explains, “When one’s mind simply becomes fixed on the lotus feet of Krishna, then one’s mind becomes as good as Vrindavana. Wherever Krishna is, there also are Srimati Radharani, the gopis, gopas and all the Vrajavasis. Thus as soon as one fixes Krishna in his mind, his mind becomes identical with Vrindavana.” (Cc. 2.13.138 p.)

Although one may live outside Vrindavana, one should not be satisfied and complacent with that residence, and never become attached to it. Rather, one should intensely hanker for that auspicious day or the life when one can physically and mentally live in Vraja Dhama absorbed in Radha-Krishna Yugala bhajana

Srila Narottama dasa Thakura beautifully expresses these sentiments in his bhajana, “hari hari! kabe habo vrndavana vasi”:

“O Hari, Hari! When will I be able to live in Vrindavana, and see the beautiful radiant forms of Radha Govinda Yugala? When will I give up the happiness of sleeping in a wonderful, luxurious bed, and smear my body with the dust of Vraja, Vraja dhuli? When will I give up the desire for tasty food, and live on begged food (madhukari) in Vraja? When will I wander around the forests of Vrindavana, and sometimes take rest on the cool, sandy banks of the Yamuna? When will I find relief from the scorching sunshine under the cooling shade of Vamshi Vata? When will I sit in a kunja amidst the elevated Vaisnavas? O when will that day come, when I give up everything [and run to Vrindavana]?”

2. Two Sadhanas: Sadhaka and Siddha Rupa Seva
seva sadhaka rupena, siddha-rupena catra hi
tad-bhava-lipsuna karya, vraja-lokanusaratah (Brs. 1.2.295)
Srila Rupa Goswamipada explains, “Both in his material body, and in his (mentally conceived) spiritual body should one follow in the footsteps of the people of Vraja, always desiring their feelings and activities. On the path of raganuga-bhakti one serves Radha-Krishna in one’s sadhaka-rupa, which means the present physical body, as well as in one’s siddha rupa [aka siddha deha], which means one’s internally conceived and desired body, while hankering for the feelings and specific attraction of Sri Krishna’s beloved Vrajavasi devotees and following in their footsteps.”

Second Trans: “Desiring to attain gopi/manjari bhava, one should, with his physical sadhaka body, eagerly serve and follow the example of Radha-Govinda’s eternal Våndävana associates like Sri Rupa Gosvami, Sri Sanatana Gosvami and Sri Raghunatha Dasa Gosvami. In one’s siddha-rupa, internally conceived spiritual body of a manjari, one should serve Radha-Govinda, following in the footsteps of the eternal Vrajaväsés like Sri Rupa-manjari and Rati-manjari.” 

In summary, one should perform internal service (manasi-seva) through the medium of the siddha deha by following Sri Rupa-manjari and Rati-manjari. And externally as a sadhaka (sadhaka rupena), one should perform physical services like those done by Srila Rupa, Sri Sanatana Goswamis and Srila Raghunatha dasa Goswami while they lived in Vrindavana.

Sri Jiva Goswami:
“Siddha-rupa [aka siddha deha] refers to a body suitable for one’s desired service [as Radha’s manjari], and which has been developed by internal meditation. In that siddha deha, one mentally serves Radha-Krishna with a desire for the gopi-bhava of Sri Rupa or Rati manjari (tad bhava lipsuna).”

Notably, in a footnote to this verse, Shri Bhanu Swami (ISKCON), the English translator of Bhakti Rasamrita Sindhu, tells how to attain a siddha deha:
“The siddha-rupa is given by the guru, who himself is following the path of raga-bhakti, when he sees the qualification for raganuga-bhakti in a particular disciple. Along with the form [siddha deha], the guru gives the specific dress and service to Radha throughout the day.”

Comments: The raganuga-sadhaka serves with a strong desire to attain and relish the feelings i.e. dasi/gopi-bhava, the sevas and the pastimes of Sri Radha and Her intimate seva dasis like Sri Rupa-manjari and Rati-manjari. As in the physical body a sadhaka, doing murti-puja, offers different articles to Radha and Krishna according to the time of day i.e. fragrant warm water to bathe Thakuraji at sunrise. Similarly, in one’s internally conceived spiritual form (siddha rupena), a sadhaka mentally offers Radha-Madhava different items according to the needs of the time within the eight-fold daily flow of Yugala’s pastimes (asta-kaliya-lila seva).

Fixing Your Identity in Sadhaka Rupa & Siddha Rupa 
All puja-manuals used in vaidhi-sadhana prescribe the practice of bhuta-shuddhi, which is a way of purifying one’s physical body by identifying oneself in a general way as a spiritual being (dasa dasanudasa).

In raga-marga, however, bhuta shuddhi consists in meditating upon a specific spiritual identity, an individual siddha deha resembling one of Sri Krishna’s eternal associates i.e. a sakhi or manjari (dasi dasi anudasi bhava). Sri Jiva Goswamipada confirms this in Bhakti-sandarbha (286): bhuta shuddhi, parshada deha bhavana.

In sadhaka rupa (my present physical form as a devotee), a raganugiya Vaisnava will perform bhuta-shuddhi by daily thinking thus: “With the humble mood and bhava of a dasi or maidservant of Radhika, I am performing all the limbs of sadhana like hearing, chanting, remembering, worshiping Radha Govinda Yugala. In siddha-deha, he will fix his eternal identity (siddha rupena) as one of Srimati Radhika’s loving handmaidens absorbed in relishing the sweet mellows of Her daily service in allegiance to the other sakhi manjaris. 

The Sanat-kumara Samhita (184-187 v.) suggests this bhuta-shuddhi: “The raganuga-sadhaka should think: ‘In my eternal spiritual form (siddha deha), I reside among the delightful cowherd damsels of Sri Krishna. I am a very blissful, beautiful and charming young kishori gopi. As Srimati Radhika’s eternal maidservant, I forever arrange Her intimate meetings with Her Prana Priyatama Shyama, and I make Them happy with my artful talents, and a variety of expertly performed services. For time eternal, I will serve Yugala Kishora, all the while feeling more love for my Swamini Radha than Shyama.”

Power of Manjari Svarupa Dhyana
The practice of daily meditation (e.g., on one’s siddha deha) is both powerful and authentic. In Gita (8.6), Sri Krishna says, “At death, one will remember what he thought about most during his lifetime. And one’s dying thoughts will be attained in one’s next life.”

The Chandogya Upanisad (3.14.1) confirms this: “The way in which a jiva worships the Parama Purusha Sri Krishna in this world, he will attain that in the next life, yatha kratur asmin loke, puruso bhavati tathetah, pretya bhavati sa kratum kurvita.
Srila Narottama dasa Thakura says, “Whatever one contemplates in sadhana will be achieved upon attaining one’s siddha deha, sadhane bhaviba yaha siddha-dehe paba taha.” (P.B.Candrika 5.8)

Meditation is not only powerful, but it brings the blessings of Bhagavan. Sri Krishna personally promises fulfillment to His meditating devotees. In Uddhava-gita (SB 11.15.26), Bhagavan Sri Krishna said, “O Uddhava! A devoted person who meditates on Me, Who am also called satya sankalpa (one who always keeps His promise), he will definitely obtain the fulfillment of his desires.”

Some people say, “Meditating on one’s siddha deha is just kalpana, imagination—leading to nowhere!” But Sri Krishna’s sacred words and solemn promise above prove that such meditation is real and it will bring success!

The raganuga-sadhaka is meditating on God, the absolute Truth and supreme ultimate reality. The raganugiya devotee meditates on Radha and Krishna, and serves Them in different pleasurable ways throughout the day and night in his mentally conceived siddha deha. Meditation on Bhagavan Sri Krishna is always real, eternally perfect, and it powerfully draws the attention and blessings of bhakta-vatsalya Sri Nandanandana. All of one’s meditative practices will culminate in perfection at the stage of bhava-bhakti, wherein one will realize and see his siddha deha, and continue serving Radha-Madhava as he was doing during the stage of practice.

The Nitya Sevas of Sri Radha’s Dasis
Srila Rupa Goswamipada explains that the dasis or maidservants (aka manjaris) of Srimati Radharani expertly and lovingly serve their Swamini in 16 different ways mentioned in Ujjvala-nilamani (Sakhé-prakaraëa 88–91):
1. To recite the glories of both the hero, nayaka Sri Krishna, and the heroine, nayika Sri Radha.
2. To carefully create a situation in which Shyama is attracted to Radhika and vice versa.
3. To induce both Radha and Krishna to approach each other.
4. To surrender unto Krishna.
5. To create a jovial atmosphere.
6. To give Radha-Govinda assurance to enjoy Their pastimes.
7. To dress and decorate both Radha and Krishna.
8. To show expertise in expressing Radha-Madhava’s desires.
9. To conceal the faults of Radharani.
10. To cheat their respective husbands and relatives.
11. To educate.
12. To enable both Radha and Krishna to meet at the proper time.
13. To fan Radha and Krishna.
14. To sometimes reproach Radha and Krishna.
15. To set conversations in motion.
16. To protect Radharani by various means. 

Example of Mental Seva in Siddha Rupa
In his mentally conceived siddha deha, the raganuga-sadhaka thinks that he/she is assisting Radharani. Together in a keli-nikunja in the forest of Vrindavana, Radha and the manjari are beautifully decorating the pastime bower to receive Shyamasundara. Time to time, Kishori stares down the footpath anxiously looking for Kunjabihari. When the appointed meeting time expires, however, Srimati breaks down crying.

The kinkari maidservant consoles Priyaji for some time, and then goes searching for Shyama, while intensely hankering to find Him. But alas! Kanu is nowhere to be seen, so the kinkari cries out in desperation, “O Radha Prananatha! O Parama Nagara! Where are You? Please, I beg You to reveal Yourself! Your Prana-priya Radha is crying in anguish due to Your absence. Please show Yourself to me!”

Responding to the manjari’s distressful pleas, Shyama reveals Himself. Happily, the kinkari brings Nagaraja to the love bower, and thus arranges for the blissful meeting of the Playful Pair. This is an example of service rendered internally (manasi-seva) in one’s siddha deha, siddha rupena seva.

How to Follow the Vrajavasis?
Srila Visvanatha Cakravarti: “The last line of the verse, “vraja loka anusaratah”, means one should serve Radha-Krishna in one’s physical body by following the example of Vrajavasis like Srila Rupa Goswamipada and Srila Raghunatha dasa Goswamipada. And in one’s siddha-rupa [siddha deha], one should perform mental services (manasi-seva) to the Playful Couple by following the services of Sri Rupa-manjari, Lavanga and Rati-manjaris.”

Srila Rupa Goswamipada ki jai!  Srila Visvanatha Cakravartipada ki jai!
Raganuga-bhakti ki jai! Manjari Bhava Sadhana ki jai! Jai Jai Sri Radhe!

Chaitanya Mahaprabhu and Raganuga Bhakti part three

Mahanidhi Madana Gopala Das

#RaganugaBhakti #MahaprabhuAndRaganuga #VaidhiAndRaganuga #SadhanaBhakti

IX. Kamanuga Raganuga Bhakti Sadhana
In three verses only (Brs. 1.2.294-296), Srila Rupa Goswamipada explains the practice of raganuga-bhakti. From these key verses, many more teachings and books on raganuga-bhakti have been written by Sri Jiva Goswami, Srila Narottama dasa, Srila Visvanatha Cakravarti, and especially Srila Raghunatha dasa Goswami. This essay series is based on the teachings of these Gaudiya Vaisnava Mahajana acharyas.

1. Three Sadhanas:  Smarana, Hari Katha & Vraja Vasa
krishnam smaran janam casya, preshtham nija-samihitam,
tat-tat-katha-ratas casau, kuryad vasam vraje sada (Brs. 1.2.294)

Srila Rupa Goswamipada says, “Remember Vrindavana Sri Krishna, Gopinatha, and His beloved gopis like Sri Radha, Lalita, Sri Rupa and Rati manjari whom you are personally attracted to; absorb yourself in hearing/reading topics about Radha-Krishna, the sakhis and manjaris; and always live in Vraja.”

Second Trans: “The raganuga-sadhaka should remember his own beloved Nandanandana Sri Krishna, and His dear most associates of one’s own choice and taste. He should be attached to speaking about them, and always physically live in Vraja, if possible, or at least mentally.”

Srila Visvanatha Cakravartipada comments:
1. krishna-preshtham sva priyatam: The dearmost form of Krishna.
2. kishoraṁ nanda-nandanaṁ smaran: One should remember the adolescent son of Nanda Maharaja, Nandanandana Sri Krishna.
3. casya bhakta-janam: And the devotees of that particular form of Krishna, who have the same type of desires (for serving Kṛṣṇa) as oneself (nija-samihitam).” The Sanskrit word samihita means desired, wished or longed for.

Does the verse phrase janam casya mean that the sadhaka is free to choose a particular dear bhakta of Krishna whom he desires to follow and serve? Can a raganuga-sadhaka choose any sakhi or manjari that he desires or wishes to follow? For example, one may think, “I like Gopala Bhatta Goswami, so I will follow him in my sadhaka rupa and follow Guna-manjari (his sakhi form) in my manjari siddha deha. And for my sakhi group leader (yuteshvari) I will choose Tungavidya-sakhi.”

The answer is no because the phrase does not indicate a free desire or choice because it’s bestowed or given from outside. In fact, everything in sadhana bhakti from receiving the seed of devotion, bhakti-bija, to receiving the fruit of prema is given or bestowed upon one by the causeless mercy of Sri Krishna or His devotee.

In the very beginning of Chaitanya-caritamrta, Srila Srila Krishnadasa Kaviraja Goswami proves this point when describing Sri Chaitanya Mahaprabhu’s advent. “By His causeless mercy, Mahaprabhu descended in Kali-yuga to BESTOW the most radiant, highest mellow of amorous love (parakiya-bhava) and the treasure of His own [Radha’s] service, karunya avatirnah kalau samarpayitum unnata ujjvala-rasam sva-bhakti sriyam.” (Cc. 1.1.4)

The key words to consider here are karunaya, “causeless mercy”, and samarpayitum which means “to give or to bestow”. It’s not ours to freely choose, “O yes, I want this manjari-bhava, radha-dasyam, seva of Srimati Radharani.” As the verse shows, it is given or bestowed by Krishna Chaitanya to whomever He wants to bless. In essence, the entire life of a bhakti is all causeless mercy from start to finish.

Now let’s apply this principle to the krishna smarana janam casya verse by Srila Rupa Goswamipada. By the causeless mercy of Krishna, a sadhaka may be given or bestowed a place in Nityananda parivara for example, and by that placement he will automatically be under Lalita-sakhi (his yutheshvari) and Sri Rupa-manjari. In Advaita-parivara, it means one will be under Vishakha sakhi and Rati-manjari. Then these sakhis and manjaris will be the role models for the sadhaka to follow. It’s not a matter of free choice.

Sadhakas not given a place in one of the traditional Gaudiya Vaisnava parivaras will have two role models “to choose” from, either Sri Rupa-manjari or Rati-manjari, as Srila Krishnadasa Kaviraja says throughout the Chaitanya-caritamrta, rupa-raghunatha pade yara asha, “My aspiration is for the lotus feet of Srila Rupa Goswamipada and Srila Raghunatha dasa Goswamipada.” Followers of Srila Bhaktivinoda Thakura, for example, generally all follow Lalita-sakhi, Sri Rupa-manjari and Ananga-manjari

In summary, although the verse says “dear most associates of one’s own choice and taste”, the sadhaka actually has NO CHOICE, since it’s all given by higher personalities like Sri Krishna, Lord Gauranga and Sri Guru. As far as which Vrajavasi to follow, it is decided by one’s guru when he receives siddha deha and pranali. For example, the Guru tells his disciple, “your yuteshvari is Vishakha and your main manjari is Rati-manjari. Ok, now it’s settled, given or bestowed, and they become “my favorite or chosen ones whom I desire or wish to follow, serve and emulate.”

Srila Visvanatha Cakravartipada continues: “Smarana (krishnam smaran janam) means remembering the Lord of Vrindavana, Sri Krishna, along with His people. This means one should remember Krishna’s beloved transcendental associates whom the practicing devotee favors like Sri Radhika, Lalita, Vishakha, Sri Rupa or Tulasi-manjari. Although they are Krishna's favorites, they are also more favorite to those raganuga-sadhakas who desire to enter into ujjvala-madhurya prema of Vraja.” (Raga Vartma Candrika II.11)

REMEMBERING & HEARING ABOUT GOPINATHA AND THE SAKHI MANJARIS
Remembering Krishna is mentioned first (krishna smarana janam casya), because remembering Radha and Krishna is the specialty and the main item in raganuga-bhajana. In essense, raganuga-bhakti is a mental religion, mano dharma. Although Sri Jiva Goswamipada mentions four kinds of smarana (nama, rupa, guna and lila), remembering the lovely pastimes of the Divine Couple is the best because it automatically includes nama, rupa and guna smarana. Thus Radha-Krishna lila-smarana is the main practice of raganuga sadhakas. Besides being the activity for raganuga-sadhakas, smarana is supremely powerful and awards astonishing results.

“Sri Krishna gives Himself to one who remembers (smaratah) his lotus feet, ishvarah smaratah pada pada-kamalam atmanam api yacchati.” (SB 10.80.11) Sri Jiva Goswamipada comments, “Sri Krishna will directly appear before the person who remembers Him and come under his control, sakshat pradurbhuya atmanam smarter vashikarotityartha.” (Bhakti Sandarbhah 277)

Thus, the raganuga-sadhaka should continually remember the divine forms of nitya-kishora Shyamasundara in Vrindavana along with His sweet darlings Sri Radha and the sakhis. One should read about and remember Their pastimes, and the many services rendered to Radharani by Her dearest dasis, the manjaris Sri Rupa, Lavanga and Rati.

By repeatedly hearing, reading and speaking about the bhava and sevas of Sri Radha’s manjaris, deep impressions (bhakti samskaras) of their moods and qualities will form in the mind. As these impressions accumulate, the sadhaka will identify more and more with Radhika’s seva dasis, and then naturally hanker to attain a spiritual form, siddha deha, to lovingly serve Sri Radha for evermore.

RESIDING IN VRINDAVANA
The third sadhana for the raganuga-sadhaka is that he should always live in Vrindavana, kuryad vasam vraje sada (Brs.1.2.295). Since one can practice bhakti anywhere, why does Srila Rupa Goswamipada stress physically living in Vrindavana?

Why, because Vraja Dhama has the inconceivable power to quickly manifest bhava bhakti within the heart of a non-offensive sadhaka residing there, duruha adbhuta virya smin shraddha dure panchake …bhava janmane (Brs. 1.2.238)

The word panchake above refers to the five most potent, result producing limbs of sadhana bhakti, namely nama sankirtana, murti seva, sadhu sanga, hearing Srimad Bhagavatam and living in Vrindavana. Not only will one attain bhava-bhakti by Vraja vasa but also prema. Mahaprabhu explains, “Of all sadhanas, these five limbs of bhakti are the best. Krishna prema will appear in the sadhaka by even a slight association, alpa sanga, with them, sakala sadhana shreshtha ei pancha anga, krishna prema janmaya ei panchera alpa sanga.” (Cc. 2.22.128)

After reading this, the sadhakas who are living in Vrindavana may ask, “How is it then that I have not yet attained bhava, what to speak of prema, even though I have lived in Vrindavana for 5, 10, 15 or 25 years?”

The answer is that there is a certain type of “how to” mood of residence in Vrindavana. Srila Narottama dasa Thakura describes it: “One should live in Vraja with anuraga which means a continuous mood of respect, love and loving attachment; while always desiring to be counted among Srimati Radhika’s sakhis and manjaris, vrajapure anurage vasa, sakhi gana gananate.” (Pr.Bk.Candrika 56).

If one does not have this mood, however, then he will invariably commit offences to the holy dhama or the dhamavasis, and thus have to wait a long time to receive the promised bhava and prema. After one suffers for his aparadhas and deeply repents, then Sri Dhama will eventually forgive, and soon award bhava-bhakti to that sincere sadhaka.

Srila Sanatana Goswamipada reveals the matchless quality of Vraja vasa. While traveling on his spiritual odyssey, Gopa Kumara arrived in Dvaraka in the spiritual sky [not in Gujarat, India]. There he directly saw Krishna and interacted with Him in a very personal way. Nevertheless, Gopa Kumara still felt dissatisfied because there he could not find his coveted “Vraja bhava”.

Feeling compassion for him, Uddhava Mahashaya advised him to go to Gokula Vrindavana in the material world, saying, “When the saintly devotees see the empty forests, rivers, mountains and so on in earthly Vrindavana, they automatically get feelings of humility and love simultaneously. Overwhelmed, and their hearts intensely burning in separation, they loudly cry out “Alas! Alas!” as they search for their dearest Sri Krishna.” (Brhad-Bh. 2.5.242-243)

Upon arriving in this earthly Vraja, Gopa Kumara entered a similar emotional state which he describes here: “I came to Vraja and went to see the many places of Sri Krishna’s pastimes while singing my favorite names of Krishna. While loudly and sweetly singing about Krishna’s pastimes, I fixed my mind upon them. I attained such as state of ecstasy (bhava dasha), and became so emotional that it embarrasses me even to think of it. So how then can I describe this to anyone else?

“In this way, I passed many days and nights. However, I did not know whether my bhajana was bringing me immense joy or immense misery. Was I living in a forest fire or was I submerged in the cooling, sweet waters of Yamunaji? That I cannot say. Then one fine day while I was sitting in a Vraja nikunja doing my bhajana, I became immersed in an ocean of crying and fell unconscious.

“Suddenly dayalu cuda mani Shyama appeared before me. With His cooling nectar hand, Shyama personally wiped the dust from my body. Then Madan Gopaladeva filled my nose with the most uncommon and enchanting fragrance of His divine body. I awoke from my swoon and stood up.

“Vraja Nagara Shyama artfully played a sweet tune on His murali, and before I even knew it, Shyama just disappeared in a kunja. Alas! Alas! I ran behind looking for Him. But Shyama had vanished and I collapsed on the ground!” (Brhad-Bh. 2.6.3-10)

Displaying a similar mood, Srila Raghunatha dasa Goswamipada prays in Stavavali: “When will I wander around Govardhana Hill, constantly crying out like a madman, ‘O Radhe! O Krishna!’ for my most beloved Priya Priyatama? Sometimes I will stumble and fall, and then get up again dancing, singing and crying. O when will the streams of my tears shower these transcendental playgrounds?”

In his Goswami Astakam, Srinivasa Acharya perfectly depicts the mood of the six Vrindavana Goswamis, whom we are trying to follow in our present sadhaka forms (sadhaka rupena): “Greatly agitated and distressed, they wandered everywhere in Vrindavana crying out, “O Radhe! O Vraja Devi! O Lalite! O Nandanandana! Where are You all now? Are You at Sri Govardhanaji, or are You under the desire-trees on the bank of Yamunaji? Where are You?” (he radhe vraja devike ca lalite, he nanda suno kutah)

By the mercy of Sri Guru and Sri Krishna, raganugiya sadhakas who live in Vraja practicing manjari-bhava-sadhana will someday also have a similar experience of seeing Krishna, then losing sight, and then seeing their playful Lord once again while participating in Shyama’s sport of hide and seek with His beloved premika bhaktas.

O when, O when will that day be mine, sei din kabe habe mor? Srila Narottama dasa Thakura prays, “When while absorbed in transcendental bliss in Vrajabhumi will I give up my body, and go to the joy-filled divine realm of Vrindavana, e bhava samsara tyaji, parama anande maji, ara kabe brajabhume jaba, sukhamaya vrindavana?” (Prarthana 26)

To reside in Vrindavana means to experience this type of separation while performing one’s bhajana, which in essence is nothing more than crying…for mercy, for prema, for seva and for the sweet darshana of Radha Govinda Yugala. And this is exactly what Srila Narottama dasa Thakura means by saying one should live in Vraja with anuraga.

Without a doubt the best example of living in Vraja with intense anuraga is seen in the lives and writings of Sri Rupa, Sanatana, and Srila Raghunatha dasa Goswamis. By always hearing/reading their anguished, heart-rending words of separation from Radha-Madhava, a fortunate sadhaka will continuously cry and cry until the waves in the river of his tears carry him along to the lotus feet of Priya Radha.
Srila Rupa Goswamipada ki jai!  Srila Visvanatha Cakravartipada ki jai!
Raganuga-bhakti ki jai! Manjari Bhava Sadhana ki jai! Jai Jai Sri Radhe!

Chaitanya Mahaprabhu and Raganuga Bhakti part two

Mahanidhi Madana Gopala Das

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

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

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

II. Two Types of Ragatmika Bhakti 
There are two types of ragatmika-bhakti among Sri Krishna’s eternal associates in Vrindavana:
1) Sambandha-rupa, which is inspired by fully identifying oneself as the parent, friend, or servant of Govinda in vatsatya, sakhya or dasya ratis;
2) Kamarupa, which is impelled by conjugal feelings. (Brs. 1.2.273, 288)

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

Sri Jiva Goswamipada tika: “Although Srila Rupa Goswamipada says the Vraja-gopis bhakti is kamarupa bhakti, it is actually kamatmika bhakti.
What is the difference? Kamarupa-bhakti means bhakti, or pure love, prema for Krishna, with conjugal actions only. Whereas, kamatmika-bhakti is conjugal actions along with pure conjugal feelings and emotions; a complete and divine absorption of one’s transcendental body, mind and heart (atmika).”

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

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

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

IV. Two Types of Raganuga Bhakti Sadhana
Since there are two types of ragatmika-bhakti found in Sri Krishna’s eternal Vrajavasi devotees, there are two paths of bhajana in allegiance to them.
1) Sambandhanuga-bhakti—a type of devotion where a sadhaka constantly identifies with and meditates on his relationship (sambandha) with Sri Krishna as either a parent, friend or servant. (Brs. 1.2.290, 305)
2) Kamanuga-bhakti—a type of devotion where a sadhaka is filled with longing, thirst and eagerness to serve and follow (not imitate) the kamatmika Vraja-gopis like Srimati Radharani, Lalita, Vishakha, Sri Rupa and Rati manjari. (Brs. 1.2.297-298)

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

V. Two Types of Kamanuga Sadhana Bhakti
There are two paths of kamanuga sadhana bhakti for sadhakas following the Vraja-gopis.
1) Sambhoga iccha mayi bhakti
In this devotion, there are two kinds of activities (mental, physical) inspired by the desire for a direct experience of giving conjugal enjoyment to Sri Krishna like the gopi group leaders in Vrindavana,  Sri Radha, Lalita or Vishakha.
2) Tat tad bhava iccha atmika bhakti
For raganuga sadhakas this is the main type of bhakti. Here the sadhaka’s very life (atma) is filled with the desire (iccha) to taste the sweet mood of love (bhava) of a particular gopi’s prema like Sri Radha or Sri Rupa or Rati manjari. (Brs. 1.2.299)

VII. Qualification to Start Kamanuga Bhakti
The sadhaka who is deeply desirous and greedy for the bhava or divine loving feelings of Sri Krishna’s kamatmika Vraja-gopis (vraja vasa jana bhava lubdho) is qualified to practice raganuga-bhakti sadhana. (Brs. 1.2.291)
In other words, it means that you are very attracted to the Vraja-gopis and manjaris, and really want to experience their moods and mellow sweet feelings of divine love for Sri Sri Radha and Krishna while serving them with the greatest feelings of submission and dedication. Bhava lubdho means greed  to attain gopi-bhava, manjari-bhava. This is the main qualification to practice raganuga-bhakti.

Although Rupa Goswami says raganuga-bhakti starts with divine greed, lobha, Sri Jiva Goswami says it begins with taste, ruchi. “By reading scriptures or hearing from one’s teacher about the ragatmika-bhakti of Sri Krishna eternal associates in Vrindavana one develops a taste [taste is born] for the feelings and sevas of those eternal associates, sastradi srutasu ragatmikaya bhakteh ruchir jayate.”
“Then when one gets taste for the raga of the ragatmika janas of Vraja, even though raga itself has not yet manifested in the sadhaka, one’s heart becomes like a crystal reflecting the moonshine of their raga. Then according to one’s taste, ruchi, for that raga one practices raganuga-bhakti, tadiyam ragam rucyanugacchanti raganuga pravartate.”
“Raganuga-bhakti is impelled only by taste and not by any scriptural injunction, ruchi matra pravrtya vidhi prayukta na.” (Bhakti Sandarbha 310)
What is the proof that I have taste for raganuga-bhakti? Sri Jiva Goswamipada says, “When this taste, ruchi, appears, one then loses his taste and attraction for anything else but raganuga-bhakti, bhakti vyatirekhena ruchitvam.” (Bhakti Sandarbha anu. 310)
The main driving force of raganuga-bhakti is taste, which means you have a liking, fondness for and eager interest in it. Sri Jiva Goswamipada comments, “The path of raganuga-bhakti is inspired by taste, which plays the main, predominant role. And mental worship [manasi-seva of Radha-Krishna] is the main practice, ruchi pradhanasya margasya manah pradhanatvat.” (Bhakti Sandarbh anu. 311)
In summary, to begin raganuga-bhakti one needs both divine greed and taste. One who is intensely greedy to taste the sweet feelings of Sri Krishna’s madhurya-mayi Vraja-gopis is qualified to begin raganuga-bhakti.

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

Srila Rupa Goswamipada says, “When a devotee realizes to some degree and yearns for the sweetness of the mutual feelings of Krishna and His nitya-siddha Vrajavasis by hearing the scriptures, without depending on scriptural injunctions or logical arguments, then one has attained sacred greed.”
tat-tad-bhävädi-mädhurye, çrute dhér yad apekñate,
nätra çästraà na yuktià ca, tal-lobhotpatti-lakñaëaà (Brs. 1.2.292)

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

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

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

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

How does one get “divine greed” to follow the gopis of Vrindavana?
Srila Rupa Goswamipada describes four ways to obtain divine greed for gopi-bhava and the cherished seva of Sri Radha and Her sakhi manjaris.

1) Scriptures:
Reading scriptures or hearing from great devotees describing the sweet feelings and service expertise of Srimati Radharani’s manjaris, bhava madhurya shrute. (Brs. 1.2.292)
What happens is that after hearing/reading about the sweet and playful conjugal feelings displayed by the Vraja-gopis, one begins to think, “I also want to taste and experience this irresistible gopi-bhava of Sri Radha and Her sakhi manjaris.” Thus divine greed has appeared!

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

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

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

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

4. Mercy:
After mentioning the different ways of attaining sacred greed, Srila Rupa Goswamipada concludes his entire discussion on raganuga-bhakti, saying, “It’s only mercy!”
“The only (matra) cause of getting the greed to follow raganuga-bhakti sadhana is the mercy of Krishna and His devotee, kåñëa-tad-bhakta-käruëya-mätra-läbhaika-hetukä.” (Brs. 1.2.309)

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

Srila Visvanatha Cakravartipada describes two kinds of Vaisnava krpa.
1) Praktana—means mercy received in a past life from a raganuga bhakta manifesting in this life as a natural attraction or “divine greed” to surrender to a raganuga guru and continue one’s practice of raganuga-bhakti.
2) Adhunika—means “new mercy” acquired in the present life after surrendering to a raganuga guru and hearing about Radha-Krishna’s sweet loving pastimes with the Vraja-gopis. Then by the guru’s mercy, greed will awaken within one. (Raga-vartma candrika I.6)   Read more in part three.
Raganuga-bhakti ki jai! Jai Jai Sri Radhe!

Chaitanya Mahaprabhu and Raganuga Bhakti part one

Mahanidhi Madana Gopala Das

#RaganugaBhakti #MahaprabhuAndRaganuga #VaidhiAndRaganuga #SadhanaBhakti
#ManjariBhava

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

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

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

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

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

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

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

Through the mouth of Raya Ramananda, Sri Chaitanya taught, “Gaudiya sadhakas should accept gopi-bhava, and day and night think about Radha-Krishna’s pastimes, ataeva gopi-bhava kari angkara, ratri-dina cinte radha-krsnera vihara.” (Cc. 2.8. 228)
Gauranga continued, “Then while meditating upon your siddha deha, you should do seva in those pastimes. By practicing this sadhana [kamanuga raganuga-bhakti], you will get Radha-Krishna’s lotus feet, siddha-dehe cinti’ kare tahanni sevana, sakhi-bhave paya radha krsnera carana!” (Cc. 2.8.229)

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

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

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

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

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

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

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

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

VCT: “Now I will describe how the raganuga-bhakta gradually advances through the stages of anartha-nivrtti to nistha, ruci, and prema, raganuga bhakti majjanasya anartha nivrtti nishtha-ruci.”(Raga-varma candrika II.7)
Thus “old devotees” (praktana krpa patras) will start and continue their practice of raganuga-bhakti sadhana from day one of surrendering to Sri Guru, and new devotees (adhunika krpa patras) will start shortly after surrendering to a raganuga Guru and becoming properly qualified. The terms praktana and adhunika krpa will be discussed shortly.

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

Gauranga Jala Keli

 
Mahanidhi Swami

Mahaprabhu was personally always immersed in madhurya-rasa, thinking of Radha-Krishna lila, radha sange krishna lila ei haila jnana, adha sange krishna lila, ei rase magna prabhu haila apane. (Cc. 2.14.74) The example set by Sri Chaitanya Mahaprabhu is the cherished goal of every raganugiya-sadhaka.

While wandering in Jagannatha Puri, Mahaprabhu would often enter various gardens with His devotees and reenact Krishna’s Vraja-lila. One day, Sri Chaitanya entered the cooling waters of Indradyumna sarovara (lake), and enjoyed sporting in the water with His devotees, bhakta-sange vrindavana-lila, indradyumna sarovare kare jala-khela.

Mahaprabhu splashed water on the devotees, and from all sides they splashed Him back. While standing in the water they would form one or many circles. Then they would play karatalas and slap the water in a clever way to sound like the croaking of frogs, jala-manduka-vadye.

Sometimes two devotees would pair off and have water fights. Whoever splashed the most would win and the other would lose. Mahaprabhu enjoyed watching the fun.

Advaita and Nityananda squared off first, splashing uproariously. Defeated, Advaita Acharya rebuked Nitai with bad names, kare galagali. Sportive water fights also broke out between Swarupa Damodara and Vidyanidhi; Murari Gupta-Vasudeva; Srivasa Thakura-Gadadhara Pandita; and Raghava Pandita-Vakreshvara Pandita.

While furiously splashing each other, Sarvabhauma Bhattacharya and Raya Ramananda lost their gravity and became like children, shishu-praya. Observing their restlessness, Mahaprabhu smiled and spoke to Gopinatha Acharya, the brother-in-law of Sarvabhauma Bhattacharya:

“Acharyaji, they are playing just like restless children, bala-chanchalya. Ask them to stop, because they are both very wise, grave and authoritative persons, pramanika jana.”

Gopinatha replied, “Prabhu, it appears that a drop of mercy has risen from the vast ocean of Your krpa and drowned these fortunate souls. We see that tasteless, dry cakes remain after oil has been extracted from seeds. Our Bhattacarya had passed his life in eating these cakes until You mercifully made him drink the nectar of lila!”

Smiling, Mahaprabhu called for Advaita Prabhu and asked him to assume his form as Shesha Naga. Mahaprabhu lied on Nada and floated about on the water, displaying His aishvarya-lila as Sheshashayi Vishnu.

After frolicking in the water (jala-krida) for some time, Mahaprabhu returned to quarters accompanied by His devotees. (Cc. 2.14.74-91)
Gauranga jala-keli ki jai!     Jai Jai Sri Radhe!

Your Thakuraji’s Water Sports part one

Mahanidhi Swami

#DeitySevaInSummer #JalaKeli #ThakurajiWaterSeva

For the pleasure of your Thakurajis, devotees should place their Giriraja or Shaligrama shilas in a container of cool, fragrant water mixed with tulasi, flowers  and sandalwood paste on the hot sunny days (above 32 C.). That means NOW from April to August (India), from 9 a.m. til sunset. Then remove Thakuraji and place Him on His singhasana.

For murtis i.e. Radha-Krishna, Gaura-Nitai, this seva means placing a small water fountain before Thakuraji. Srila Prabhupada describes, “Fountains can still be seen in various temples of Vrindavana during the summer season. It is a small, aromatic fountain of flowers fixed in front of the Deities.” (Krishna Book 45)

Here’s the details of this wonderful seva from Srila Sanatana Goswamipada’s Hari bhakti-vilasa (15.1-18):

The description starts with a prayer glorifying Gauranga’s grace. “By the mercy of Sri Chaitanya, even the most fallen can observe grand festivals i.e. water sports (jala vihara) for the pleasure of Bhagavan Sri Krishna. I take shelter of Sri Chaitanya.”

“After performing your regular daily puja, place Thakuraji in a container of water coming from either a gold, silver, copper or clay vessel. And please remember: DO NOT PUT Thakuraji in water on cloudy days.

“Because Vishnu created water; lies in it and because water is very dear to Vishnu, one should worship Hari by placing Him in water, especially during the hot season, jalsrashta yato visnur, jalashayi jalapriya, tasmad grishme visheshana, jalstham pujayed harim.”
Giriraja Dharan jala-keli utsava ki jai!
Jai Jai Sri Radhe!

Your Thakuraji’s Water Sports part one

Mahanidhi Swami

#DeitySevaInSummer #JalaKeli #ThakurajiWaterSeva

For the pleasure of your Thakurajis, devotees should place their Giriraja or Shaligrama shilas in a container of cool, fragrant water mixed with tulasi, flowers  and sandalwood paste on the hot sunny days (above 32 C.). That means NOW from April to August (India), from 9 a.m. til sunset. Then remove Thakuraji and place Him on His singhasana.

For murtis i.e. Radha-Krishna, Gaura-Nitai, this seva means placing a small water fountain before Thakuraji. Srila Prabhupada describes, “Fountains can still be seen in various temples of Vrindavana during the summer season. It is a small, aromatic fountain of flowers fixed in front of the Deities.” (Krishna Book 45)

Here’s the details of this wonderful seva from Srila Sanatana Goswamipada’s Hari bhakti-vilasa (15.1-18):

The description starts with a prayer glorifying Gauranga’s grace. “By the mercy of Sri Chaitanya, even the most fallen can observe grand festivals i.e. water sports (jala vihara) for the pleasure of Bhagavan Sri Krishna. I take shelter of Sri Chaitanya.”

“After performing your regular daily puja, place Thakuraji in a container of water coming from either a gold, silver, copper or clay vessel. And please remember: DO NOT PUT Thakuraji in water on cloudy days.

“Because Vishnu created water; lies in it and because water is very dear to Vishnu, one should worship Hari by placing Him in water, especially during the hot season, jalsrashta yato visnur, jalashayi jalapriya, tasmad grishme visheshana, jalstham pujayed harim.”
Giriraja Dharan jala-keli utsava ki jai!
Jai Jai Sri Radhe!

Sweet Dreams

Mahanidhi Swami

#Dreams #MeaningOfDreams #DreamOfKrishna #DreamInterpretation

I once asked my teacher, “If a devotee dreams of guru or Krishna is that true? What to make of dreams?” My teacher kindly answered, “Dreams are true! Dreams of Guru or Krishna are true. This is told in Vedanta sutra 3.2.4. Of, course it is rare to dream like this. One must be very pure and very fortunate.”

Later I looked up the Vedanta Sutra and found out some amazing things about dreams. Here are the appropriate citations:

VEDANTA SUTRA:  Svapnadkhikaran   3.2.4
Are the dream objects real or false? The Shruti says, sücakaç ca hi çruter äcakñate ca tad-vidaù “Dreams are true because the dream objects indicate future results.”
Sri Baladeva Vidya Bhusana says “The knowers of dreams predict results, so dream objects are real. Because (hi) the dream object indicates (sücakaù) things auspicious or inauspicious or indicates a mantra, the creations in dreams are real. 

This point is proven in Shruti:
yadä karmasu kämyeñu, striyaà svapne 'bhipaçyati,
samåddhià tatra jänéyät, tasmin svapna-nidarçane
“If, when performing kämya-karmas, one sees a woman in a dream, he should know that the rites were successful.”  Chändogya Upaniñad 5.2.9

Those who know dreams (tad-vidaù) say (äcakñate) [Vs. 3.2.4] that the dream indicates good or bad results. Riding on an elephant indicates something auspicious will happen and riding on a donkey indicates something inauspicious. 

According to Smrti, one can obtain a mantra in a dream:
ädiñöavän yathä svapne    räma-rakñäm imäà haraù
tathä likhitavän prätaù   prabuddho buddha-kauçikaù
Buddha-kauçika on waking in the morning wrote out the mantra called Räma-rakñä that Çiva taught him in a dream. Räma-kavaca

It is proven that dreams often correctly predict future events, reveal mantras or prescribe medicines. Dream objects are real like objects in the waking state.
Dreams appear or disappear by the will of the Lord. This is not surprising since God is also the cause of bondage and liberation. saàsära-mokña-sthiti-bandha-hetuù: the Lord is the cause of bondage, subsistence and release in this world. (Çvetäçvatara Upaniñad 6.16) 

The Kurma Purana says the Lord alone is the creator and destroyer of the perception of dreams, since by his will the jéva attains bondage and liberation, svapnädi-buddhi-kartä ca,   tiraskartä sa eva tu tad-icchayä yato hy asya, bandha-mokñau pratiñïhitau.

Here’s a statement from the Srimad Bhagavatam Tenth Canto to prove the Sruti claim above that dreams predict future events. When Kaàsa heard how Sri Krishna broke the sacrificial bow and how the guards had been killed, he understood that the eighth child of Devaké had come to kill him. That night he had ghastly dreams of ghosts, poison and murder. Thus he understood that his death was sure.

Once Hayagriva das had the following conversation with Srila Prabhupada:
HD: “Prabhupada, last night I dreamed of Krishna.”
SP: “That is no ordinary dream. Dreams of Krishna and the spiritual master are not ordinary. If the spiritual master gives you instructions in a dream, you should follow them.”
HD:  “I’ll never forget that dream.”
SP: “Yes. That is Krishna’s blessing.” (Vrindavana Days chapter 25)

Summary:
Although it did not specifically mention dreams of guru or Sri Krishna, the Vedanta Sutra did say that DREAMS ARE TRUE because they predict future good or bad events, prescribe medicines, cures, and give mantras. The objects of dreams are real and produced by Bhagavan, who is the creator and destroyer of dreams as well. If by good fortune one dreams of Sri Guru or Sri Krishna, but the message is unclear, confusing or bewildering, then one should take guidance from a trusted senior devotee.

Srila Prabhupada confirms above that Krishna/Guru dreams are real and significant. The divine dreams of a devotee are rare gifts bestowed upon one by the causeless mercy of Sri Guru and Sri Krishna. We should cherish our dream treasures, and pray every night to be gifted again.
May everyone have Sweet Dreams of madhurya-mayi Radha and Krishna madhurya!
Jai Jai Sri Radhe!

Free Will & Me

Mahanidhi Madana Gopala Das

#FreeWill #GitaUpanisad #DestinyAndFreeWill #Bhagavad-gita

The unlimited ocean of Vedic knowledge within the Upanisads was condensed into a sweet nectar of liberating wisdom called the Bhagavad-gita, known widely as the “Gitopanisad”. The Gita teaches that all living entities are fully controlled by the supreme will of Bhagavan Sri Krishna acting through His invincible powers of time and nature (kala, prakrti). You and I and everyone else are just puppets moving madly by the strings of God’s power and will.

So what is the question of our having free will to choose, to do, act or change? In only one verse (18.63) the Gita speaks of individual free will, yatha icchasi tatha kuru. The extent of one’s free will, however, is measured by how much the person is covered and influenced by the three modes of nature, triguna.

As one moves closer to Krishna by rising up through the mud of ignorance and the swirling waters of passion, he finds himself floating somewhat free in the clear air of goodness. Goodness (sattva-guna) is next to God, who is the abode of unlimited free will. Thus one’s proximity to Bhagavan determines the limit of one’s free will. Near to Krishna, your free will is great, and far from Krishna, your free will is nil. From my limited experience it seems that my life has been about 1% free will and 99% Krishna’s will.

The fullest expression of an individual’s free will appears when his will becomes one with Krishna’s will to love and be loved. In the kingdom of love divine, Goloka Vrindavana, all will is but one will, the will to love Krishna.

So this is the good news from Gita: “Yes, you have free will!” Now use it to willfully surrender to Bhagavan Sri Krishna. When we freely will to love Krishna, Krishna will love us in return. Then love will do what it wills.

The following quotes come from a Net article on free will posted by Sri Advaitadasji.
Acaryas comments on Gita verse 18.63:
1. Rāmānujācārya
Act as you wish ACCORDING TO YOUR ADHIKĀRA
etad aśeṣeṇa vimṛśya svādhikārānurūpaṁ yathā icchasi tathā kuru

2. Śaṅkarācārya
“Consider this endlessly, as the śāstras have spoken, and according to the meanings born from that, act as you wish.”
vimṛśya vimarśanam ālocanaṁ kṛtvaitat yathoktaṁ śāstram aśeṣeṇa samastaṁ yathoktaṁ cārtha-jātaṁ yathecchasi tathā kuru

3. Baladeva Vidyābhūṣaṇa
“Elaborately consider the śāstra, after which you act as you wish”
etac chāstra-śeṣeṇa sāmastyena vimṛśya paścād yathecchasi tathā kuru.

4. Madhusūdana Saraswati
“Do as you wish according to your adhikāra, but not that you act rashly and according to your own desires!!!!”
svādhikārānurūpyeṇa yathecchasi tathā kuru na tv etad avimṛśyaiva kāma-kāreṇa yat kiṁcid ity arthaḥ
Gitopanisad ki jai! Jai Jai Sri Radhe!

Free Will & Me

Mahanidhi Madana Gopala Das

#FreeWill #GitaUpanisad #DestinyAndFreeWill #Bhagavad-gita
The unlimited ocean of Vedic knowledge within the Upanisads was condensed into a sweet nectar of liberating wisdom called the Bhagavad-gita, known widely as the “Gitopanisad”. The Gita teaches that all living entities are fully controlled by the supreme will of Bhagavan Sri Krishna acting through His invincible powers of time and nature (kala, prakrti). You and I and everyone else are just puppets moving madly by the strings of God’s power and will.

So what is the question of our having free will to choose, to do, act or change? In only one verse (18.63) the Gita speaks of individual free will, yatha icchasi tatha kuru. The extent of one’s free will, however, is measured by how much the person is covered and influenced by the three modes of nature, triguna.

As one moves closer to Krishna by rising up through the mud of ignorance and the swirling waters of passion, he finds himself floating somewhat free in the clear air of goodness. Goodness (sattva-guna) is next to God, who is the abode of unlimited free will. Thus one’s proximity to Bhagavan determines the limit of one’s free will. Near to Krishna, your free will is great, and far from Krishna, your free will is nil. From my limited experience it seems that my life has been about 1% free will and 99% Krishna’s will.

The fullest expression of an individual’s free will appears when his will becomes one with Krishna’s will to love and be loved. In the kingdom of love divine, Goloka Vrindavana, all will is but one will, the will to love Krishna.

So this is the good news from Gita: “Yes, you have free will!” Now use it to willfully surrender to Bhagavan Sri Krishna. When we freely will to love Krishna, Krishna will love us in return. Then love will do what it wills.

The following quotes come from a Net article on free will posted by Sri Advaitadasji.
Acaryas comments on Gita verse 18.63:
1. Rāmānujācārya
Act as you wish ACCORDING TO YOUR ADHIKĀRA
etad aśeṣeṇa vimṛśya svādhikārānurūpaṁ yathā icchasi tathā kuru

2. Śaṅkarācārya
“Consider this endlessly, as the śāstras have spoken, and according to the meanings born from that, act as you wish.”
vimṛśya vimarśanam ālocanaṁ kṛtvaitat yathoktaṁ śāstram aśeṣeṇa samastaṁ yathoktaṁ cārtha-jātaṁ yathecchasi tathā kuru

3. Baladeva Vidyābhūṣaṇa
“Elaborately consider the śāstra, after which you act as you wish”
etac chāstra-śeṣeṇa sāmastyena vimṛśya paścād yathecchasi tathā kuru.

4. Madhusūdana Saraswati
“Do as you wish according to your adhikāra, but not that you act rashly and according to your own desires!!!!”
svādhikārānurūpyeṇa yathecchasi tathā kuru na tv etad avimṛśyaiva kāma-kāreṇa yat kiṁcid ity arthaḥ
Gitopanisad ki jai! Jai Jai Sri Radhe!

A Causeless Creation

Mahanidhi Madan Gopal Das

#CauseofCreation #Eternity #ConditionedSouls #OriginOfJiva #Creation
Why are we here? Where did it all begin? Why do we suffer? Why was I created and when? Was I created at some point in time? Or have I always existed for all time?

Such questions often arise in a curious intellect. There are as many answers to these questions as there are people to ask the questions…uncountable! Recently, we discovered some good answers to these perplexing questions which we will now share with you.

I. There is no such thing as IN THE BEGINNING or “When Krishna desires.”

In the introduction to Caitanya-caritamta, Srila Prabhupada said “Although we speak of 'when' Krishna desires, just when Krishna did desire we cannot say.  We only speak in this way because in conditional life we take it that everything has a beginning. However, in that absolute or spiritual life there is neither beginning nor end."

Sri Jiva Gosvami commenting on Srimad Bhagavatam 10.87.31 writes: “When Sridhara Swami says that the birth of the jiva (living entity) simply means the birth of the upadhi, it is to be understood that this birth of the upadhi (designation) is like a flow which has no beginning.” 

The meaning is that the jiva (living entity) is experiencing a cycle of birth and death which has no beginning.  Because it has no beginning, it is futile to ask, “Who did it?” or “When did it happen?"  Such questions imply a lack of understanding of the meaning and implication of words like beginningless and causeless.

II.  ETERNAL IGNORANCE
This is the nature of all jivas stuck in the material world.

In his commentary (SB 3.7.10), Sri Visvanatha Cakravarti says, “Avidya (ignorance) which is anadi (without any beginning), is situated on the backside of Sri Krishna and has the nature of ignorance.  Avidya covers the knowledge of the jivas (living entities) who are situated on the backside of the Lord and are non-devotees.  Their non-devotion is anadi.  There is no real reason or purpose for their knowledge being covered.”

Sri Visvanatha Cakravarti states here that Krishna does not put the jiva (living entity) in ignorance for any specific gain or purpose.  Krishna is atmarama and everything happens out of His nature.  The fact that the jivas, living entities, (you and me) are in ignorance is without any beginning and without any cause. 

Admittedly, this is difficult to digest, and even more impossible to understand. That’s just the way it is, so why fight over how it happened or never happened or has been happening ad infinitum.

If fortune has “somehow or other” descended upon us, we may know something about Krishna and desire to serve and love Him. Then just do that and you will go to Krishna in the spiritual realm of Goloka Vrindavana. And from there, you will never ever return to this inexplicable domain called maya-jagat, the material world of birth, death, old age and disease.

Just as Krishna has no cause (anadi adi govinda), similarly there is no cause for the bondage of the jiva (living entity).  Therefore, Krishna cannot be blamed for that which He is not the cause.

Sri Visvanatha Cakravarti often speaks about the beginningless bondage of the jiva (living entity) in his commentaries on Srimad Bhagavatam (see 3.7.9, 3.7.10 and 11.11.4).

Here is his wonderful commentary on Bhagavad Gita 13.20:
prakrtim purusham caiva, viddhy ANADI ubhav api
vikaramsh ca gunamsh caiva,  viddhi prakrti-sambhavan

Sri Visvanatha Cakravarti said, “The essence of Sri Krishna’s words in this verse are the following. Sri Krishna is saying that because both maya and the jiva (living entity) are My potencies, they are both beginningless, and thus their union is also beginningless.

“In this verse (Bg. 13.20) Sri Krishna answers two questions: Why and when did the union of the jiva and maya occur? In other words, when did the jiva become covered by maya or illusion? The word anadi (Bg. 13.20) answers both these questions. The answer given by Sri Krishna is that the union of maya and the jiva (living entity) has no cause and no beginning.

Thus, Sri Krishna cannot be blamed for some jivas (like all of us) being in material conditioning.  Krishna did not initiate this; it was not created in some point in time. It is also important to note that in his word/word meanings, Srila Prabhupada has translated the word anadi as “without beginning” (Bg. 13.20). And in his translation of the verse, Srila Prabhupada says anadi means beginningless. 

Srila Prabhupada’s translation to (Bg. 13.20): “Material nature [maya] and the living entities [jivas] should be understood to be beginningless.  Their transformations and the modes of matter are products of material nature [maya, tri-gunas].”

Srila Prabhupada’s clear and exact translation leaves absolutely no room for misinterpretation of the word anadi that Krishna speaks in this verse. Thus all the acharyas such as Srila Prabhupada, Baladeva Vidyabhusana, Sri Visvanatha Cakravarti and Sri Jiva Gosvami agree that the jivas (all of us) are without beginning. We have always been here, right where we are. 

Now let’s examine Srila Prabhupada purport to (Bg. 13.20):
“Both material nature and the living entity are eternal.  That is to say that they existed before the creation.  The material manifestation is from the energy of the Supreme Lord, and so also are the living entities, but the living entities are of the superior energy.  Both the living entities and material nature existed before this cosmos was manifested.  Material nature was absorbed in the Supreme Personality of Godhead, Mahä-Viñëu, and when it was required, it was manifested by the agency of mahat-tattva. 

“Similarly, the living entities are also in Him, and because they are conditioned, they are averse to serving the Supreme Lord.  Thus they are not allowed to enter into the spiritual sky.  But with the coming forth of material nature these living entities are again given a chance to act in the material world and prepare themselves to enter into the spiritual world. THAT IS THE MYSTERY OF THIS MATERIAL CREATION.” 

Comment:  Srila Prabhupada ki jai! The above Gita verse and Srila Prabhupada’s purport CLEARLY EXPLAIN that the living entities as well as material nature remain absorbed in Maha-Vishnu during the period of dissolution.  At the time of creation Lord Maha-Vishnu injects them into material nature.  This cycle repeats itself again and again eternally, without beginning and without end, except for those individual jivas who somehow or other receive the causeless mercy of Sri Krishna or His devotees and take up the practice of Krishna bhakti-yoga.

III. Here Misery & Hatred—There Only Bliss & Love
The spiritual realms of Vaikuntha and Goloka Vrindavan are completely composed of pure loving consciousness, ever expressing itself in selfless activities of serving and pleasing one another in an infinite variety of tasty wonderful ways. There is absolutely no envy, hatred or malice whatsoever in the spiritual sky.

Now let’s look at the “desire/envy verse” from Bhagavad Gita 7.27:
iccha dvesha samutthena, dvandva-mohena bharata
sarva-bhutani sammoham, sarge yanti parantapa
Sri Krishna said, “The living entities are born into material nature, overcome by desire and hate (iccha, dvesh).”

Sri Visvanatha Cakravarti tika: “If someone asks, ‘O Krishna, since when are the jivas bewildered by Your maya?’ Sri Krishna speaks the current verse.  At the beginning of the creation all jivas become bewildered.  By what?  By the desire and hatred which springs from the karma performed in the past [their previous material birth]. The past here means the previous cycle of creation [in the endless cycle of creation and dissolution from Maha-Vishnu].”

In his tika on this verse, Sri Baladeva Vidyabhusana also states that one is influenced by the impression of desire and hatred from the previous birth [in the material world].  Thus, both commentators agree that the jiva (living entity) is suffering in a beginningless cycle of birth and death. 

Why is it like this, how is it like this? The only answer is that it is the arrangement of God, God’s will only. It is His very nature since He, God, Bhagavan Sri Krishna is completely independent and omnipotent.

Whenever he described inconceivable subjects, acintya-tattva, like this in his books Srila Prabhupada used the phrase “SOMEHOW OR OTHER”. In fact, this phrase, which basically means that there is no reason, no cause and no explanation appears 2, 986 times on the BBT folio search engine!!!

IV. Creation Has No Cause
The Mandukya Ups. (1.9) explains the cause of creation thus: “Some say that Krishna creates the material world for His enjoyment, and some say Krishna creates for His play.  Indeed, it is Krishna’s very nature.  After all, Krishna is fully satisfied (apta-kama), so what desires does He have to fulfill, bhogartham srshtir ityanye, kridarthamiti capare, devasyaisha svabhavo’yam, aptakamasya ka sprha.”

The idea is that just as Krishna is causeless so are His activities such as the creation.  It is not possible to attribute any ultimate cause for them except that it is Krishna’s very nature. Anyone who has energy will act.  Everywhere we see that people act to attain something. But Bhagavan Sri Krishna is different.

Krishna and only Krishna is aptakama, one whose desires are fully satisfied.  Therefore, Krishna, unlike us, does not “have to do something or need to do anything”. Sri Krishna’s activities are just part of His nature.

Conclusion: The subjects of creation, suffering, eternity, timelessness, cause and beginning are practically impossible to comprehend with our limited, linear thinking, logic/reasoning conditioned minds. In this regard, mahajana Bhishmadeva says, “Inconceivable objects are beyond logic and arguments, acintya khalu ye bhava na tans tarkena yojayet.” (Mahabharata, Bhishma Parva, 5.12)

So how can one know the unknowable? It is only by faith and bhakti that one can fathom that which is inconceivable. Sri Krishna says (Bg. 18.55): “By bhakti one can know Me in truth and come to Me eternally, bhaktyya mam abhijanati, yavan yas casmi tattvatah, tato mam tattvato jnatva vishate tad-anantaram.”

The plain fact is that for whatever reason/no reason, cause/no cause, we are all stuck here eternally and suffering!!!

Unless… the mercy, Sri Krishna’s causeless loving grace, somehow falls our way. Then a jiva may get the seed of bhakti, the way of pure love—and receive his ticket to eternity.

Perfecting a life of bhakti bhajan brings the jiva to an inconceivable realm of bliss eternal, where all are serving and sporting in the endless waves of Krishna’s infinite love, krishna prema ananta taranga.
(adapted, “Vaikuntha, Even Leaves Don’t Fall”, Dr. Satyanarayan Dasji Maharaja)
Ending beginningless ignorance ki jai!  Bhagavan Sri Krishna ki jai!
Jai Jai Sri Radhe!

Teachings of Lord Rama

Mahanidhi Swami

#TeachingsOfLordRama #RamaKatha #LordRama #TheIdealLeader

The pastimes and teachings of Bhagavan Sri Ramachandra are described in two chapters of the Srimad Bhagavatam (IX.10-11). Now let us reflect upon these eternally relevant teachings that are both amazing and inspirational to hear.

I. Characteristics of the Ideal King
“Lord Ramachandra was a saintly king of pure character, raja rishi charitah shucih. He took a vow of accepting only one wife. And by His personal example, Sri Rama taught householders how to properly execute their duties.”

II. Characteristics of the Ideal Queen
Shukadeva Goswami describes the sterling qualities of the Queen, Sri Sitadevi: “Sri Sitadevi fully understood the feelings of Her beloved master, bhava jna bhartuh. She was submissive, chaste and shy. By her sweet love, good character and service, Sitadevi fully enchanted the mind of Her Lord.”

III. People Under an Ideal King
The popular term “Rama Rajya” refers to the reality of an ideal kingdom ruled by an ideal king providing peace, happiness and fulfillment to every living entity under his dominion. The phrase appears in the Srimad Bhagavatam (9.10.51), rame rajani. 

What were the characteristics of that wonderful world ruled by the King of Kings, Sri Ramachandra?

“Sri Rama protected the citizens exactly like a father. And because the citizens accepted Lord Rama as their father, they performed their social and religious duties very nicely. Although it was Treta, because Lord Rama was a completely religious King, everyone felt they were living in the age of peace and truth, Satya-yuga.”

“No one experienced any type of bodily or mental suffering. Nor did anyone undergo any debility, lamentation, distress, fear or fatigue. And most amazingly, there was no disease, old age or untimely death!”

IV. Nature Under an Ideal King
“The forests, rivers, hills and mountains, the states, and all lands and seas fully supplied for everyone’s needs.” (SB 9.10.50-55)

To conclude his description of rama-rajya, Shukadeva Goswami offers a blessing, phala shruti: “Anyone who hears about the glories of Lord Ramachandra will be freed from envy and be liberated from the bondage of fruitive activities, karma bandha vimuchyate.” (SB 9.11.23)
Raghupati Raghava Raja Rama, Patita Pavana Sita Rama ki jai!
Sri Rama, Jaya Rama, Jaya Jaya Rama ki jai!
Jai Jai Sri Radhe!

Lord Rama’s Promise

Mahanidhi Swami

#Rama’sPromise #LordRama #GloriesOfLordRama

It takes a lot of love and trust, in short—faith—to fully give one’s heart to another. And the ultimate expression of faith is the act of surrendering to God, which is the terra firma supporting the kingdom of divine love.

For those who are courageous enough to surrender to God, a vast unlimited fortune awaits. The following verse from Ramayana (Yuddha-kanda 18.33) portrays a very sweet current of love between Bhagavan and bhakta. Here Lord Rama promises to reward His surrendered devotee. 

Sri Ramachandraji said, “It is My vow, that I will give permanent fearlessness to anyone who surrenders unto Me and prays, ‘O Rama, I am Yours!’” (sakrd eva prapanno yas, tavasmiti ca yacate,
abhayam sarvada tasmai, dadamy etad vratam mama)
Man, tan, dan, Sri Rama samarpana ki jai!
Jai Jai Sri Radhe!

Rama Navami Vrata

Mahanidhi Swami

#WorshipLordRama #RamaNaumi #FastingForRama #LordRama #ObserveRamaNavami

In Hari-bhakti Vilasa, Srila Sanatana Goswamipada describes the vow to worship Bhagavan Sri Ramachandraji, Sri Rama-navami vrata, in sixty-verses taken from Agastya Samhita and Ramarchana-candrika.

Devotees who are fully absorbed in the primary Krishna bhakti-bhajana of shravana, kirtanam and smaranam need not observe all the details of the many vows and vratas mentioned in Hari-bhakti Vilasa. This book describes vratas for each and every month, for Bhagavan and His various forms, and even for the different seasons..

However, for devotees who are not practicing intense bhajana, such occasional Vaisnava vratas are very useful because they help one remain absorbed in Krishna consciousness. All activities in Krishna bhakti are performed only for the purpose of pleasing Sri Krishna, attracting His glance of mercy and bringing His sweet love into our hearts. 

Quoting from (HBV 14.241-301), we will describe the vrata to inspire devotees to do more—serve more, surrender more and make more and more spiritual advancement.

I. What are the benefits?
One becomes purified of material desires, sinful reactions and goes to Vaikuntha. But most importantly, love for Krishna comes in our hand, bhaktis tasya kare sthita! ((HBV 14. 300)

II. What are the Starting Mantras?
“O Raghava (Lord Rama), today for Your pleasure, I WILL FAST FOR 24 HOURS!!!! (sunrise to sunrise), ashta yama. O Lord Hari, please be merciful to me and liberate me.” (HBV 14. 262-266) 

III. Procedure of Worship
1. Rise early, bathe and complete worship before noon. If possible, observe the vrata in sadhu-sanga. Offer full arati to a murti, painting (picture) of Sita-Rama, Laksmana and Hanuman.
2. Hear Rama-katha about the divya-janma, siksha and lilas of Sri Ramachandraji.
3. Offer prayers to Sri Rama, play musical instruments and chant Hari Nama-sankirtana. Especially chant the following mantra:

In San Francisco (U.S.A.), 1968, Srila Prabhupada introduced a new chant which was the favorite of Mahatma Sri Gandhiji. Prabhupada personally repeated the words one by one and even spelled them.

Then in his wonderfully rich, love-laden voice, Srila Prabhupada sang so beautifully…
raghupati raghava raja rama,  patita-pavana sita-rama.

Srila Prabhupada said that these were Lord Rama’s different names, glorifying Sri Rama as the Lord of the Raghu dynasty, the ideal king, the deliverer of the most fallen, and the husband of the most gorgeous goddess of fortune.

4. Jagarana, remaining awake all night worshiping Sri Rama is suggested, although this may not be feasible for many.

5. A fragrant sweet offering:
“Without being lazy, one should spend his day and night lovingly offering fragrant flowers to Lord Rama every three hours.” (HBV 14.296) Jai Vijaya Rama ki jai!

IV. Breaking the Vrata
Rise early (if you have not done jagarana), offer full arati to Sri Ramachandraji; feed and donate to brahmanas and honor maha-prasadam.

VI. Concluding Prayer
“O Lord Rama, I am breaking my vrata by honoring Your prasadi. May You be fully satisfied with me, and please give me peace and Krishna bhakti.”
tava prasada svikarat,  krtam yat paranam maya
vratenanena santushta,  svasti bhaktim prayaccha me

Sri Rama Navami Vrata ki jai!  Sita-Rama Laksman Hanuman ki jai!
Jai Jai Sri Radhe!

Gauranga Becomes Hanuman

Mahanidhi Swami

#RamLila #PastimesOfHanuman #ChaitanyaBecomesHanuman

In great ecstasy, Gauranga-sundara enjoyed a variety of pastimes with His loving Nadiya-vasis. Being the sarva-avatari, purnatama swayam Bhagavan, Mahaprabhu would sometimes please His devotees by displaying His various forms such as Vishnu virata-rupa, Nrsimha Bhagavan, Lord Rama, Sri Krishna and Radha Govinda Yugala. And once Mahaprabhu even became the greatest of dasya bhaktas.

One day on Vijaya-dashami, Sri Chaitanydeva celebrated Sri Rama’s victory over Ravana, lanka vijayera din. To enter the mood and pastimes of Sri Ramachandraji, Mahaprabhu personally dressed up all His devotees as monkey soldiers, vanara-sainya.

Himself becoming Hanuman, hanuman aveshe, Mahaprabhu grabbed a large tree branch, scaled the walls of the Lanka fort and began to smash it to pieces!
“Jai Sri Rama!” “Jai Sri Rama!” “Jai Vajrangabali!” “Jai Ajanu-lambita Gaura!”

In great anger, Hanuman Mahaprabhu roared, “Where is that Ravana who has kidnapped the mother of the universe? Now I shall kill him and all his family, krodha aveshe, jagat-mata hare, papi marimu sa vamshe!”

Astonished to see Mahaprabhu as Hanuman, everyone repeatedly cheered, “Jai Ho! Jai Ho! Jai Ho! (Cc. 2.15.31-35)
Bhagavan Sri Ramachandraji ki jai!  Jai dasya-rati Hanuman ki jai!
Jai Jai Sri Radhe!

Who is Narayana Bhatta Goswami?

Mahanidhi Swami

You could say he was “the father of Vraja Yatras and Rasa-lila performances”.  Narayana Bhatta Goswami was Brahmin born in South India. Later he came to Vraja and took initiation from Krishna das brahmacari, a disciple of Shri Gopal Bhatta Goswami. He assisted Rupa and Sanatana Goswami in unearthing lost deities and in revealing lila places of Radha and Krishna in Vrindavana.

He wrote over 50 bhakti-granthas and lived several years in Radha Kunda. His famous Vraja Mandala parikrama guide titled Vraja Bhakti Vilasa (completed 1552 A.D.) says he discovered 333 forests and holy places of Sri Krishna. He gave a distinctive name to every kunja, kunda and village in Vraja according to the particular Krishna lila occurring there.

On his own, Bhattaji disovered all the tirthas and lila-sthalis mentioned in the Varaha Purana. Important Deities revealed by him are Sri Ladali Ji of Barasana, Baladau Ji of Uncagrama, Sanketa Devi Ji, Sesasayi Visnu, Badrinatha, Kamesvara Mahadeva, Mahavidya, Dirgha Visnu, Mahavisnu and Varaha in Mathura.

Holy places discovered by him are Manasi Ganga, Kusuma-sarovara, Govinda kunda and Chandra-sarovara in Govardhana; Rasa sthali in Vrindavana; Bhanukhora, Pili-pokhara, Danagarha, Managarha, Vilasagarha, Gahavaravana, and Sankarikhora in Barasana; Dehakunda and Triveni in Uncagrama; Gayakunda, Kasikunda, Vimala-sarovara, Kuruksetra, Panca-tirtha, Dharmakunda and Caurasi- khamba in Kamyavana, Ciraghata, Nandaghata, Viharavana, and Carana-pahadi.

After determining the exact boundary of Vraja, Bhattaji established the practice of circumambulating Vrindavana, which is known today as Vraja Yatra or Caurasi Kosh Parikrama. He discovered places connected with Krishna’s rasa, and constructed rasa-mandalas in those places i.e. Radha Kunda, Unchagrama, Kokilavana, Prema-sarovara, Gahavaravana, Prema-sarovara, Vrindavana, Karahela, Pisai and Parasauli. He also started rasa-lila drama performances around Vraja, which are still popular today with visitors and Vrajavasis.

After living many years in Radha Kunda, he moved to Uncagrama, where he married and later entered samadhi on Vamana Jayanti 1643.
Shri Narayana Bhatta Goswami ki jai! Vraja Mandala Parikrama ki jai!
Jai Jai Sri Radhe!

Ideal Grhasta & Acharya

Sri Ananda Gopala Gosvami

Mahanidhi Swami 
#SriAdvaitaVamsa #VilapaKusumanjali #AnandaGopala

Srila Ananda Gopala Gosvami Prabhupada, the 12th generation direct descendant from Sri Advaita Acharya, appeared in Vrindavana Dhama on Padmanabha Ekadasi October, 1897. At the age of fourteen he and his parents moved to Navadvipa Dhama, where he passed his life. 

The bhajana life of Sri Ananda Gopala Goswami was very exemplary and fruitful. Every day he got up at 3 am, took a bath and sat down for bhajana. Tears would stream from his eyes while he was immersed in meditation. By performing purashcarana he attained mantra darshana. Purashcarana is a nonstop marathon recital of a large number of diksha mantras in order to attain darshana of the mantra Devata.

Sri Ananda Gopala Goswami would not eat until he finished his daily quota of japa. No family member or disciple could disturb him until 8 a.m. At 10 a.m. he would take some of Sri Madangopalji’s prasadi fruits and sweets. Afterwards, he would meet with his family and disciples.

Ananda Gopala Goswami was totally averse to the principle of a professional Guru. In fact, he never asked his disciples for donations even though many were wealthy. He and his wife were completely renounced and full of devotion. 

Even though they had no bank account, no land and no house, they continually served their family deities, Sri Sri Radha Madana Gopala. Whenever donations did come, he would immediately spend them to serve Sri Krishna and the Vaisnavas. When he heard someone singing Radha’s name, he would embrace him and say, “This person has purchased me!”

In Vrindavana 1954, he gave wonderful lectures for one fortnight on Vilapa Kusumanjali and Radharasa Sudhanidhi in Radha Damodara Mandira. Everyone was astonished to hear his sweet and essential explanations of each verse. Where the rasa-stream of other lectures stopped, Sri Ananda Gopala Goswami began. In each verse, he led the listeners through the course of the Radha-Krishna’s eight-fold daily pastimes. 

Whatever problems or questions that the manjari bhava sadhakas had in their sadhana, he would clearly answer by drawing live pictures of manjari bhava with every discourse. By his mercy, sadhakas forevermore can easily depict the sequence of beautifully sweet and intimate sevas to perform in Priya-Priyatama’s Vraja nikunja-lilas. In the 1970's, Sri Ananta das Panditji gave lectures on Vilapa Kusumanjali based on a transcript of these lectures.

Regarding the disputed authorship of Radha Sudhanidhi (Hit Harivamsa or Prabhodhananda Sarasvati), Ananda Gopala Goswami told the audience in Radha Damodara Mandira: “Some person may come to a mango grove and inquire: ‘How many fruits are in these trees? Who constructed this grove? How are the fruits sold and who is the owner?’ Yet another person will just come, purchase the mangoes, offer them, sit under a tree and say: ‘Aha, how sweet are these mangoes!’ 

“So similarly, Radharasa Sudhanidhi is a wonderful book, born by the grace of Sri Radharani, whoever may have composed it. What matters is the relish of its contents. We need to become qualified to extract the rasa from this book. Radha dasya is the goal of our lives. And Madan Gopala becomes subdued by us if we can meditate on the foot soles of Radharani. Radha dasya is our only shelter.”

What follows are some the direct words of Sri Ananda Gopala Goswami revealing his nistha in manjari bhava as Radharani's loyal maisdservant: 

“Prabhupada Ananda Gopala Goswami, cherishing Srimati Radharani’s lotus-feet within his heart, used to proudly say, ‘If necessary for Radha’s seva, I will go to hell. I don’t want anything else but Radha. I will not accept Krishna alone. If Krishna comes to me alone, I will send Him back.

‘If such an attitude would ruin me, then let it be. I will accept Krishna neglectfully, and only then if He comes along with Radha! Because I am Radha’s maidservant, I will wander around being proud of Radha. If, however, the Divine Pair comes then I will offer myself to Them. I always sing Radha’s name with tears in my eyes and thrill bumps on my body.’” (Suchaka Kirtana (v.16-18) of Radha-Govinda das) 

When Ananda Gopala Goswami passed away, his son Srila Nikunja Gopala Goswami said, “There was no question of any inheritance talks. My father was only saying: ‘Ha Radhe! Ha Radhe!’’ Remembering that moment, his disciple Giriraja Baba said, “He would just cry out two names of Radha: ‘Ha Svamini! Ha Karunamayi!’” (adapted from hagiography of Sri Advaita dasji)

Sri Advaita Prabhu Parivara ki jai! Thakuraji Sri Sri Madana Gopala ki jai! 
Sri Ananda Gopala Goswami ki jai! Radhe Radhe! Radhe Radhe! Radhe Radhe! Radhe!