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Introduction
During the advent of Shri
Chaitanya, the dearth of pure theism in South India was no less than that in
the North, due to the narrow sectarianism and rigid caste rules. To deliver the
people of the South from those suicidal prejudices and superstitions, the Lord
proceeded with one Kalia Krishnadas on His journey to the South. He saw
Alvarnath at Brahmargiri, Kurma Deva at Kurmachalam near Chicacole in Vizag
district, where He gave deliverance to a Brahmin named Kurma and a Brahmin
leper named Vasudeva. The Lord saw Nrsimha Deva at Simhachalam in the same
district. He met Rai Ramananda, the then Governor of Vidyanagar, on the bank of
the Godavari, and had a long philosophical discourse with him on the summum
bonum of human existence and the means of attaining the same. This famous
discourse the brightest self-luminous guiding star in the firmament of
Vaishnava Philosophy, has been eternaly shining in the Chaitanya Charitamrita.
When the Lord left Puri
for the South, Sarvabhauma Bhattacharya had entreated Him to meet Rai Ramananda
on His way. After visiting many shrines at different places, He reached the
banks of the Godavari which reminded Him of the Yamuna, and the woodlands on
the banks reminded Him of Vrindavana. He crossed the river, bathed and then sat
at a short distance from the "Goshpada Ghat" at Kovur (West Godavari
District). While He was occupied in chanting the Holy Name of Shri Krshna, Rai
Ramananda arrived in a litter attended by many musicians and Brahmins, for
ceremonial bath. Shri Chaitanya Deva, at first sight knew him to be Rai
Ramananda. He longed to meet him but checked
His eagerness. Rai Ramananda
after his bath came up to Him, and was filled with a great wonder as he lookd
at His Person Which was shining like a hundred suns. He alighted from his
litter and fell prostrate before Him. Shri Chaitanya Deva stood up and said,
"Rise and chant Shri Krishna's
Name". He was eagerly longing to embracee him yet asked, "Art thou
Rai Ramananda?" The reply was "Yes, I am that slave, a vile
Sudra." The Lord embraced him and both sat on the ground in the exuberance
of spontaneous outburst of Prema. Both of them, overcome with pure love, began
to perspire, weep, tremble with their hair standing on end, and both uttered
'Krishna', Krishna' in ecstatic joy.
The Brahmin attendants of
Rai Ramananda were amazed at the sight and thought, "This Sannyasi is like
Brahman Himself and yet He weeps embracing a Sudra! This Rai Ramananda, a great
dignitary, is a profound scholar and of a naturaly grave demeanour, and yet he
has been transported with delight by the touch of the Sannyasi!" On seeing the strangers, the Lord checked
Himself. When both of them regained their composure, the Lord said smilingly,
"I heard of you from Sarvabhauma Bhattacharya and he instructed Me to meet
you. It is well that I could meet you so easily." Rai replied, "The
great Pandit is pleased to own me as his humble servant and is always on the
look-out to do me good. It is due to his mercy that I see You. My life is,
indeed, blessed today. You are gracious
to touch this vile Sudra, which proves Your mercy and that of Sarvabhauma to
this most unworthy person. You are the Supreme Lord Narayan Himself and I am
but a servant of the king, a wordly
person and a vile Sudra. You did not fear the injunctions of the Vedas in
touching me. The Vedas forbid You even to look at me. Your mercy on me makes
You perform a forbidden act. You are Godhead Himself. Who knows Your ways? You
are Mercy Personified. You have come here to deliver me. O! Saviour of the fallen,
such is the habit of the Great, that He deviates from His path to deliver the
fallen. "O Lord, the Saints ever
visit the homes of worldly people to help them achieve their eternal good.
There is no other purpose in it'. The hearts of the Brahmins and the other
attendants numbering a thousand have been melted by Your darsan. All of them
are shoutingThe Lord replied, "You are the greatest of the devotees, a
Mahabhagavata. It is your sight that melted the hearts of all; what to speak of
the others, I Myself, a Mayavadi Sannyasi am steeped in the Love of Krishna at
your touch. Knowing that My heart i too hard to b e melted, Sarvabhauma advised
me to meet you".
While they were praising
each other and enjoying the delightful company, a Vaishnava Vedic Brahmin came,
bowed unto the Lord and besought Him to accept the alms of food and residence
at his house. The Lord accepted the invitation knowing him to be a Vaishnava,
and then turning to Ramananda and said, "I feel a great pleasure to hear
talks on Shri Krishna from your lips. I hope to meet you again". Rai
replied, "You have come to save the sinners. But my wicked heart alone has
not been purified by Your sight. May I pray for Your stay for a few days for
purging my heart of all sins?" Rai Ramananda then made his bow and wended
his way with the greatest reluctance. The Lord betook Himself to the house of
the Brahmin and the evening approached in the midst of His anxiety.
The Lord was enxiously
waiting when Rai Ramananda appeared with a servant. He bowed to the Lord ad was
received in His exbrace. The Two now retired to the seclusion of privacy and
began to converse on Sadhya (the Goal) and Sadhana (the Means). The Lord
requested Rai to recite the texts of the Sastras on Sadhya and Sadhana duties
of Varnasram. The Vishnu Puran says 'Propitiate the Supreme Lord Vishnu by
following the prescribed duties of your social rank and fitness. There is no
other means of pleasing Him. The Lord said, "This is off the point, tell
Me something more advanced." Rai
answered, "The acme of Sadhana is to offer actions and the fruits thereof
to Shri Krishna. 'O son of Kunti!
consecrate to Me whatever you do, be it eating, performing the homa ceremony,
or act of charity or austerity'." The Lord rejected this view also and
asked Rai to cite more advanced slokas. Rai replied "The highest devotion
requires one to give up the duties enjoined by the Scriptures. 'He is the greatest of saints or holy , who,
knowing full well the merits and demerits of religious duties, worships Me by giving
up the Vedic duties, although they were ordained by Me.' 'Take refuge in Me
alone, giving up the Vedic duties although they were ordained by Me.' 'Take
refuge in Me alone, giving up all socio-religious practices; you will have no
cause of grief; I will deliver you from all sins'." This was also objected
to by the Lord, as this too did not touch the issue. Some other higher means
should be cited. To this, Rai added that faith mixed with the knowledge of the
Brahman is the only means to attain the goal. Brahmins practising devotion with
the knowledge of relationship become Vaishnavas. 'A Brahman-realised soul is self-delighted,
possesses calm and equitable vision and treats equally all, high or low, rich
or poor, due to his extra-mundane vision, and does not grieve nor long for
anything mundane. Established in Brahman, he gradually attains true devotion to
Myself." The Lord was not satisfied with this, telling Rai Ramananda that
this was also outside the issue, and requested him to cite more advanced methods.
Rai answered, "Pure devotion unobstructed by the monistic abstract
knowledge is the highest form of worship. A person submitting unconditionally
at the Divine Feet of Shri Krshna is a true devotee. 'The Supreme Lord Shri
Krishna is hard to be won over in this universe, yet He is realised and
attained by those who, abandoning the quest of empiric knowledge or knowledge
of Abstract Brahman, submit to His Divine Feet, stay at holy places sanctified
by Sadhus, listen to recitals of His Leelas by pure devotees and live up to
them with body, mind and soul'." On hearing this the Lord replied,
"It is good; but higher stages may be stated". Rai answered, "The highest form of true
devotion is Prema-Bhakti or Loving Devotion to Shri Krishna and cited his own verses: Food and drink are
relished so long as there are hunger and thirst. Similarly, with the progress
of devotional aptitude, the devotee delights in worshipping his heart's Darling
Shri Krishna, not in multifarious ritualistic formalities but in true love
alone.' Search out a heart inspired with Love for Shri Krishna and if ever you
meet such a one, win him over, by ardent longing, though it cannot be attained
by good deeds through millions of lives'. The Lord wanted him to proceed still
higher. To this, Rai replied that the Love as that of a servant of Shri Krishna
is the highest devition and cited verses in support of his view thus:
"When listening only to the Holy Names of the Lord purifies all
Jiva-souls, what then is left unattained by those who actually serve His Holy
Feet'. When shall I have the good fortune of declaring myself to be Thy eternal
servant, being freed from all selfish desires by Thy unceasing faithful
service?' "Good, but there are methods deeper still. Be pleased to mention
them", said the Lord. Rai replied, "Love as that of a friend is the
highest form of devotion," and in this connection he related the glory of
the friendship of the cow-boys: "The cow-boys of Vraja had the good
fortune to join in the Pastimes of Shri Krishna Who appears to the Jnanis as
culmination of felicity in the Brahman, to His servants as the Supreme Object
of worship and to deluded persons, as mere Human Child". The Lord said,
"This is good, but say something higher still." Rai continuing said
that the highest devotion is parental affection for the Lord, and recited the
following passages: 'O Brahmin! what high class meritorious deeds did Nanda
perform; and what did the blessed Yasoda do that she was fortunate to suckle
Shri Krishna, the Divine Child? The bliss that Yasoda derived from her Divine
Child was never gained by Brahma or Siva or even by Lakshmi though She is
always clasped to His bosom'". The Lord said, "This is good no doubt;
be pleased to state still higher functions." Rai replied, "The
highest form of devotion os conjugal Love for the Supreme Lord Shri
Krishna," and cited the following slokas, "What to speak of other
women, not even Lakshmi Herself, Who is held in close embrace to His bosom, nor
the celestial nymphs, though blooming and odorous like the lotus, were graced
with the favour which the Supreme Lord Shri Krishna showed to the Gopis of
Vrindavana when in the Rasa-dance He clasped their necks with His Arms.' 'In
the Rasa-dance, Madana-Mohan Himself, clad in yellow robes, wearing garlands of
wild flowers and a perpetual sweet smile, appeared, all on a sudden, in the
midst of the Gopis who were bewailing His separation'.
"Many are the means
of attaining to Shri Krishna, and there are degrees of such attainment,"
said Rai. He further added and described that the five 'Rasas' appear in an
ascending order of excellence. The chief characteristic and quality of each
'Rasa' attain maturity and are incorporated in the next. Thus Santa Rasa
attains perfection in Dasya, Dasya in Sakhya, Sakhya in Vatsalya and all four
in Madhura; just as the properties of the four elements viz. ether, air, fire
ad water, increasing in an ascending order, are finally found all in the fifth
element, the earth. The attainment of Shri Krishna results from Prema, and
Shrimad Bhagavatam says that Shri Krishna submits to the Transcendental
Prema.'O Gopis!' says Shri Krishna, 'devotion to Me is the very Nectar to a
Jiva. The Love ye have in Me is the only cause that ye have attained unto Me'.
'Shri Krishna's promise remains firm for all time. He always gives a return of
our worship exactly in the form in which it is offered'. But He cannot repay
the offer of Prema of the damsels of Vraja to the full, and so He remains a
debtor to their Love. True, Shri Krishna is the highest type of Beauty and
Grace, yet the company of the fair milkmaids of Vraja still further enhances
His splendour and charm. Thou Shri
Krishna is the essence of all beauty, yet He shines more beautiful in the midst
of the beaming girls of Vraja, even as the emerald set amidst golden-coloured
gems.' After listening to these with rapture, the Lord remarked, "This,
indeed is the extreme point of devotion, but please tell Me if there be
anything beyond it." Rai was filled with great astonishment. He said that
he did not know it before if there was anybody on the face of the earth who
could enquire beyond this. He answered, "Of all kinds of Prema, Shri
Radha's Love for Shri Krishna is reputed as the highest and ever increasing -
so say the Sastras." The Lord was pleased to hear the praise of Shri Radha
from Rai and said, "Go on singing. I am delighted to hear your words. A
wonderful stream of nectar is flowing from your lips." The Lord, accepting
Madhura Rasa as the highest form of devotion, asked Rai to describe the Transcendental
Love of Shri Radha.
Rai then described the
real Forms of Sti Krishna and Shri Radha, and the chief features of Rasa and
Prema. He recited a son of his own composition dilating on the Love of Shri
Radha for Shri Krishna. At last he said that the Leela of Shri Radha-Krishna
can only be realised by submitting completely to the Sakhis, the dearest female
attendants of Shri Radha-Krishna in Their secret bower. In practising each of
the five 'Rasas' of Santa, Dasya, Sakhya, Vatsalya and Madhura, the devotee is
to do so by surrendering himself completely to the prime votaries of each Rasa.
Thus, for example, one who is a natural votary of Santa Rasa is to practise his
devotion to Shri Krishna as a follower of Gou (Cow), Vetra (Cane), Vishana
(Horn), Venu (Flute) of Vraja, who are the prime votaries of that Rasa. So, in
Dasya Rasa one has to follow Raktaka, Patraka, Chitraka; in Sakhya Rasa,
Shridama-sudama-Vasudama; in Vatsalya Rasa, Nanda-Yasoda and others; and in
Madhura Rasa, Shri Radha and Her youthful milkmaids of Vraja. If, on the other
hand, one considers himself or herself to be Nanda-Yasoda, or Shridama-Sudama,
or Vraja-Sakhi, or Shri Radha Herself, he is done for, and, instead of getting
the eternal service of Shri Krishna, goes to eternal perdition. These natural
serving propensities appear spontaneously in the heart of those who submit
themselves to the eternal guidance of the respective votaries in Vraja.
Shri Chaitanya Mahaprabhu
appeared in the role of a World-Teacher. He delivered His message of Divine
Love through the lips of His favorite, Rai
Ramananda; for 'whoever is well-versed in the inner principles of the
Supreme Lord Shri Krishna, is the Guru (World-Teacher), be he a Sannyasi, or a
Grihastha in Asram or a Brahmin or a Sudra by birth'. The Lord gave to the
world a number of valuable instructions in the form of a dialogue between
Himself and Rai Ramananda. They contain in essence the teachings of Shri
Gaurasundara. In this famous dialogue, reproduced below, Shri Gaurasundara who
is the Ocean of all Rasas acts the part of an enquirer to receive them from the
lips of Fai Ramananda, even as the ocean receives again the shower from the
clouds which it sends to the sky through evaporation.
Q. 1. Which is the highest of all knowledge?
Ans. Loving devotion to Shri Krishna is the
highest knowledge.
Q.2. What is the highest glory of a Jiva?
Ans. To be reputed as the true devotee of Shri
Krishna.
Q.3. What is counted as the greatest wealth among
human possessions?
Ans. He is the wealthiest who has Love for Shri
Radha-Krishna.
Q.4. What is the heaviest of all sorrows?
Ans. There is no greater sorrow than separation
from a devotee of Shri Krishna.
Q.5. Who should be considered as truly liberated?
Ans. He is the foremost of the liberated who love
Shri Krishna whole-heartedly.
Q.6. Which is the most natural song of a Jiva?
Ans. That which speaks of the Transcendental
Amorous Sports of Shri Radha-Krishna is the eternal
natural song of the jiva.
Q.7. What is the highest good for the Jivas?
Ans. There is no higher good than the association
of a devotee of Shri Krishna.
Q.8. What is it that all should constantly
remember?
Ans. The only things to be remembered are the
Names, Forms, Attributes, Associates and
Amorous Sports of Shri Radha-Krishna.
Q.9. What is the highest object of meditation for
a Jiva?
Ans. The Supreme Object of meditation is the Lotus
Feet of Shri Radha-Krishna.
Q.10 Where should one live, leaving all behind?
Ans. It is in the Glorious Land of Vrindavana
where the Transcendental 'Rasa-Leela' is eternally
going on.
Q.11 Which is the sweetest for the ears to hear?
Ans. The Love-Sports of Shri Radha-Krishna are the
sweetest and the most relishing to the ears
of a Jiva.
Q.12 What is the highest object of worship?
Ans. The highest Object of worship is the Holy
Name of the most adorable Divine Couple,
Shri Radha-Krishna.
Q.13 What are the respective destinations of the
Salvationists and the Elevationists?
Ans. The Salvationists attain the bodies of inert
beings such as stones etc. and the Elevationists, celestial bodies in heaven.
Just as the foolish crow which has no taste of relish sucks the bitter
Nimba-fruit, while the cockoo which is appreciative of flavours feeds on the
mango-blossoms, so the unfortunate follower of the path of gnosticism chews dry
wisdom while the fortunate devotee quaffs the nectar of Love for Shri Krishna.
The Lord spent ten days
happily with Rai Ramananda in sweet discourse about Shri Krishna. One day, the
Rai said, "O Lord! be pleased to remove my doubt as to why I saw You first
as a Sannyasi and now You appear as 'Syama-Gopa' (Krishna, the Cowherd)
enveloped by the lustre of a Golden Figure before You with a Flute in Hand and
Eyes ever fickle?" The Lord said, "O Rai, deep is your Love for Shri
Krishna. Such is the effect of real Love,that, when the true devotee casts his
glance upon any object that appears animate or inanimate to a conditioned soul,
he sees Shri Krishna manifesting in and through every such object. The object
gazed at may be animate or inanimate to a conditioned Jiva, but a true devotee
does not see its natural or outward form subject to our experiment tending to
the gratification of our gross and subtle senses, but sees his adored Deity in
everything and every such object in his Deity. 'He is the highest of devcotees
who beholds the Lord of his adoration in every object and every such object in
his adored Lord'". But the Rai said, "Lord, leave Thou Thy tricks.
Conceal not Thy True Form from me. Having taken on Thyself the Love and Beauty
of Shri Radha, Thou hast descended in this world as Shri Krishna Chaitanya in
order to taste Her Love for Thee; but incidentally, Thou hast filled the whole
universe with that Love." Then the Lord showed him His real Form in which
were blended into One the 'Rasa-Raj' (Krishna, the Prince of Rasa) and
'Maha-Bhava' (the Supreme Emotion).