|NITAAI-Veda.nyf > Compiled and Imp Scriptures > Jaiva Dharma > 21. Prameya: Abhidheya -Raganuga-Sadhana-Bhakti|
C H A P T E R 2 1
Prameya: Abhidheya -
Vijaya Kumara and Vrajanatha were impressed when they
heard the deliberation concerning vaidhi-sadhana-bhakti.
They became firmly convinced that one must accept hari-nama
and diksa from a siddha-mahatma (great perfected soul) in order
to enter the supreme abode. They therefore decided to accept
diksa from Siddha Babaji Maharaja the very next day, so as not
to lose any time.
Vijaya Kumara had already received diksa-mantra from his family
guru in his boyhood. Vrajanatha, however, had not received
any diksa-mantra other than the Gayatri mantra. They had both
clearly understood from the revered Babaji's instructions that the
jiva goes to hell if he chants mantras received from a guru who is
not a Vaishnava; therefore, according to the regulations of sastra,
when proper discrimination has awakened, he should again take
diksa from a suddha-vaishnava guru. Particularly, one can achieve
perfection in the chanting of his mantra very quickly by accepting
the mantra from a siddha-bhakta. Thinking like this, they both
decided that they would go to Mayapura the next morning, bathe
in the Ganga, and then take diksa from the most revered Babaji.
The next morning, they bathed in the Ganga and applied tilaka
to the twelve places on their bodies. They then arrived before
Raghunatha dasa Babaji and offered prostrated obeisances at his
lotus feet. Babaji Maharaja, being a siddha-vaishnava, understood
their minds, but as a matter of etiquette he said, "Why have you
come here today so early in the morning? What is the matter?"
Vijaya Kumara and Vrajanatha humbly replied, "O Master, you
know that we are very lowly and destitute of spiritual wealth, so
kindly take pity on us."
Babaji Mahasaya was very pleased to hear them speak in this
way. He called them into his kutira separately, and bestowed upon
them the mantra consisting of eighteen syllables. On receiving and
chanting the mantra, they both became intoxicated with mahaprema,
and started dancing, crying out, "Jaya Gauranga! Jaya
Gauranga!" Around their necks they wore three strands of tulasi
beads, the beautiful sacred thread was draped about their bodies,
which were marked with tilaka in twelve places; their faces were
charming; they exhibited some sattvika-vikara (transformations of
ecstasy); and tears flowed incessantly from their eyes. When Babaji
Mahasaya saw such beautiful forms, he embraced them, and said,
"Today, you have sanctified me."
Again and again, they relished the dust from Babaji's lotus feet
and rubbed it on their heads and on all their limbs. At that time,
in accordance with Vrajanatha's previous arrangement, their two
servants arrived with a large quantity of food offerings (bhoga) for
Shriman Mahaprabhu. With folded hands Vijaya Kumara and
Vrajanatha requested that the bhoga preparations should be
offered, and the venerable chief among the bhaktas of Shrivasaangana
instructed the pujari to offer the bhoga to the Deities of Shri
Conch-shells and bells sounded, and the Vaishnavas took up
cymbals, karatalas and mrdangas and began to sing the bhoga-arati
song before Shriman Mahaprabhu. Many Vaishnavas gathered, and
the bhoga offering was accomplished with great ceremony. Arrangements
were then made for distributing prasadam in the natyamandira
(dancing hall). Hearing the loud sounds of hari-nama, all
the Vaishnavas assembled together, bringing their lotas with them.
Then they loudly chanted the glories of maha-prasada and began
to honor prasada. Vrajanatha and Vijaya Kumara did not want to
sit down immediately, because they were waiting for maha-mahaprasada
(the remnants of the guru and the Vaishnavas). However,
the foremost of the respected Babajis made them sit down, saying,
"You are grhastha Vaishnavas. We will be blessed by offering
prostrated obeisances unto your lotus feet."
Vijaya Kumara and Vrajanatha said humbly with folded hands,
"You are great renounced Vaishnavas. We will be very fortunate if
we can partake of your ambrosial remnants, and it will be an offense
if we sit with you."
The Vaishnavas replied, "So far as Vaisnavism is concerned, there
is no difference between a householder and a renunciant.
Vaishnavas are compared only according to their devotion; the more
advanced Vaishnava is simply the one who has the deeper devotion
for Shri Krishna."
They all sat together conversing in this way, and honoring
prasada, but Vijaya Kumara and Vrajanatha waited quietly, faithfully
keeping their prasada in front of them. Some of the Vaishnavas
who were respecting prasada noticed this and, understanding their
motive, said to Raghunatha dasa Babaji, "O chief of the Vaishnavas,
please be kind to your faithful disciples, otherwise they will not
When the elderly Babaji heard the Vaishnavas' request, he gave
some of his prasada to Vijaya and Vrajanatha. They accepted his
remnants with great faith, uttering shri gurave namah, and began to
honor prasada. While the bhaktas were taking prasada, some would
call out, "Sadhus savahana, be very careful not to overeat!" and "All
glories to the greatness of the prasadam!"
Oh! What unprecedented splendor arose in the natya-mandira
of Shrivasa-angana at that time! Everyone perceived Shri Saci-devi,
Sita and Malini-devi bringing prasada, while Shriman Mahaprabhu
sat and lovingly took that prasada with His dear associates. See??
ing this, the Vaishnavas forgot to take their own prasada. They all
watched, motionless, while tears of great joy gently trickled from
their eyes, and their hands, which were in the act of bringing
prasada to their mouths, remained fixed for as long as this lila was
manifest. After a short time, the lila disappeared from their sight,
and they gazed at one another and wept. Then the sweet taste of
that prasada defied description. As if with a single voice all of the
bhaktas said, "These two sons of brahmanas are recipients of Gaura
Hari's mercy. For this reason Shriman Mahaprabhu has manifested
His lila in this festival today."
Vrajanatha and Vijaya Kumara wept and said, "We are worthless,
wretched and destitute. We know nothing at all. We could only see
all these things today by the causeless mercy of our guru and the
Vaishnavas. Today our taking birth has become meaningful."
When Vijaya Kumara and Vrajanatha had honored prasada, they
took permission of the Vaishnavas and returned home.
From that day on, they bathed daily in the Ganga, and then
offered dandavat-pranama at the feet of their preceptor. They
would then take darsana of the Deity forms of Shri Krishna in the
mandira, and circumambulate Tulasi. In this way, they accepted
some kind of instruction every day. After four or five days had
elapsed, they presented themselves one evening at Shrivasa-angana.
Sandhya-arati and nama-sankirtana were already over, and Shri
Raghunatha dasa Babaji sat in his kutira, softly chanting shri-nama
in a sweet voice. They both offered dandavat-pranama at his lotus
feet, and he lovingly placed his lotus hand on their heads, seated
them, and inquired about their welfare.
Vrajanatha saw this as an opportunity and said, "Master, by your
mercy we have properly understood vaidhi-sadhana-bhakti. Now we
are very anxious to understand raganuga-bhakti, so kindly instruct
us about this."
Babaji was extremely pleased to hear this, and said, "Shri
Gaurachandra has taken both of you as His own, so there is nothing
that should not be given to you. Listen very carefully as I explain
"First, I offer my dandavat-pranama again and again at the lotus
feet of Shri Rupa Gosvami, whom Shriman Mahaprabhu liberated
from the association of the Muslims, and to whom he instructed
rasa-tattva at Prayaga. I then take shelter of the lotus feet of Shri
Raghunatha dasa Gosvami, who is like a black bee, tasting the
nectar of that vraja-rasa. The supremely merciful Shri Gauranga
Mahaprabhu liberated him from the bottomless pit of gross materialism.
Then, by entrusting him within the hands of Shri Svarupa
Damodara Gosvami, He bestowed all perfection upon him.
"Now, before describing raganuga-bhakti, I should explain the
svarupa of ragatmika-bhakti.
Vrajanatha: But I would first like to know what is raga.
Babaji: When materialistic people are in contact with the objects
of the senses, they naturally become deeply attached to an endless
variety of material sense enjoyment. This intense attachment in
the heart is called visaya-raga. When they glance upon some
beautiful object, the eyes become restless, and in the heart, there
is an attraction (ranjakata) towards the object of beauty and
attachment (raga) to it.
Raga-bhakti is the state in which Krishna becomes the sole object
of raga. Shrila Rupa Gosvami has defined the word raga in the
iste svarasiki ragah paramavistata bhavet
tan-mayi ya bhaved bhaktih satra ragatmikodita
Raga is the unquenchable loving thirst (prema-mayi trsna) for
the object of one's affection, which gives rise to spontaneous
and intense absorption (svarasiki paramavistata) in that object.
Ragamayi bhakti is the performance of seva, such as
stringing garlands, with such intense raga.
Raga is the absolute (parama) and undivided (svarasiki) absorption
(avistata) in one's own particular object of worship. When
devotion to Krishna comes to the stage of ragamayi, it is called
ragatmika-bhakti. In summary, it can be said that intense hankering
for Krishna that is saturated with prema (prema-mayi) is called
It is auspicious that a person in whose heart such raga has not
arisen should strive to cultivate such bhakti by behaving according
to vidhi (the rules and regulations of sastra). The principles at
work in vaidhi-bhakti are fear, respect and reverence, whereas the
only principle at work in ragatmika-bhakti is lobha, or greed, in
relation to Shri Krishna's lila.
Vrajanatha: Who has the adhikara (qualification) for ragamayi
Babaji: Vaidhi-sraddha bestows the adhikara for vaidhi-bhakti, and
similarly, lobhamayi sraddha (faith imbued with greed for Krishna's
vraja-lila) bestows the adhikara for ragamayi bhakti.
The bhava of the vraja-vasis towards Krishna is the supreme
example of ragatmika-bhakti. One who has the great fortune to have
greed (lobha) to obtain the same bhava (sentiment ) as the vrajavasis
have towards Krishna has the adhikara for raganuga-bhakti.
Vrajanatha: What are the symptoms of such lobha?
Babaji: When one hears about the intensely sweet bhavas of the
vraja-vasis, one's intelligence (buddhi-apeksa) begins to consider
how one may enter into those dealings. That desire (apeksa) is the
symptom that lobha has awakened.
A person who has the adhikara for vaidhi-bhakti tests everything
on the platform of intelligence, knowledge of sastra, and reasoning;
and when he hears krishna-katha, he only accepts it if these three
support it. However, there is no such consideration in raga-marga,
for intelligence, knowledge of sastra, and reasoning are not desired
on this path. All that is needed is the greed for the sentiments of
the vraja-vasis: "What are the sweet bhavas of the vraja-vasis towards
Krishna? Is it possible for me to obtain such bhavas? How can this be
obtained?" This intense yearning is the symptom of greed, and one
who does not have it does not have the adhikara for raganuga-bhakti.
This you should understand.
Vrajanatha: What is the process of raganuga-bhakti?
Babaji: The sadhaka who has developed greed towards the beautiful
service mood (seva) of a particular vraja-vasi always remembers
and meditates on his seva to that personality. He is absorbed in
the mutual pastimes of his beloved Shri Krishna with that vraja-vasi,
and he constantly resides in Vraja, either physically or within the
mind, having a greed to obtain his or her bhava. He follows that
vraja-vasi's example, and always renders seva in two ways: Externally,
he serves as a practicing sadhaka; and internally he renders seva
with the bhavas (bhavana-purvaka) of his siddha-deha. This is the
process of raganuga-bhakti.
Vrajanatha: What is the relationship between raganuga-bhakti and
the angas of vaidhi-bhakti?
Babaji: The angas of vaidhi-bhakti - sravanam, kirtanam, and so on
- are also included in the raganuga-sadhaka's practice. The sadhaka
follows the eternal residents of Vraja, and consequently he tastes
the eternal bliss of service. At the same time, he observes the angas
of vaidhi-bhakti with his external body.
Vrajanatha: Please explain the glories of raganuga-bhakti.
Babaji: Raganuga-bhakti very quickly bestows that fruit which one
cannot obtain even by observing the angas of vaidhi-bhakti with
firm faith (nistha) for a long time. Devotion on the vaidhi-marga
is weak, because it depends on rules and regulations; whereas
raganuga-bhakti is naturally strong, because it is completely independent.
When one adopts the spiritual conception of following
in the footsteps of a loving resident of Vraja, raga is awakened
which always involves following the process of sravanam,
kirtanam, smaranam, pada-sevanam, arcanam, vandanam and atmanivedanam.
Ruci for following in the footsteps of the vraja-vasis
is only awakened in those whose hearts are nirguna (beyond
material attributes). This is why the greed for raganuga-bhakti is
supremely rare and the root of supreme auspiciousness. There
are as many types of raganuga-bhakti as there are of ragatmikabhakti.
Vrajanatha: How many kinds of ragatmika-bhakti are there?
Babaji: There are two kinds of ragatmika-bhakti: that which is based
on transcendental lust to satisfy Krishna (kama-rupa), and that
which is based on relationship (sambandha-rupa).
Vrajanatha: Please explain the difference between kama-rupa and
Babaji: It is said in Shrimad-Bhagavatam (7.1.30-31):
kamad dvesad bhayat snehad yatha bhaktyesvare manah
avesya tad-agham hitva bahavas tad-gatim gatah
gopyah kamad bhayat kamso dvesac caidyadayo nrpah
sambandhad vrsnayah snehad yuyam bhaktya vayam vibho
Many people have attained the Supreme by complete
absorption of the mind in devotion through lusty desires
(kama), envy (dvesa), fear (bhaya), or affection (sneha), and
by giving up the faulty aspects of those sentiments. The
gopis have attained the Supreme by fixing their minds on
Krishna through kama; Kamsa by bhaya; Sisupala and other
kings by dvesa; the Yadus by family relationships
(sambandha); you (the Pandavas) by affection (sneha); and
we sages (Narada and other rsis) by bhakti.
Six principles are mentioned here, namely, kama (lust), bhaya
(fear), dvesa (envy), sambandha (family relationship), sneha (affection),
and bhakti (devotion). Two of these - bhaya (fear) and dvesa
(envy) - should not be imitated because they are unfavorable
sentiments. Now, there are two kinds of sneha. The first is associated
with sakhya-bhava and is included in vaidhi-bhakti. The second
kind is related to prema and has no application in the field of
sadhana. Therefore, sneha has no place in the practice of raganugasadhana-
The words bhaktya vayam (in the sloka 7.1.31) mean that 'we' -
Narada and other sages - have attained the Supreme by bhakti. The
word bhakti here should be understood to mean vaidhi-bhakti, and
may refer either to the vaidhi-bhakti practices of the sages such as
Narada, or to devotion mixed with jnana.
The words tad-gatim gatah mean that many people have attained
the Supreme. It is important to have a clear understanding of this
sentence. A single ray of sunlight (kirana) and the sun itself are
one and the same substance (vastu). Similarly, brahma and Krishna
are also one and the same substance; brahma is simply Krishna's
bodily effulgence. The jnani bhaktas merge into that brahma existence,
and so do Krishna's enemies when He has personally killed
them. Some of them obtain sarupyabhasa (a semblance of sarupya,
or having a form similar to Bhagavan's) and remain immersed in
the bliss of brahma. According to the Brahmanda Purana, they stay
in Siddhaloka, the liberated world beyond the material world.
Two kinds of jivas reside in Siddhaloka: those who have attained
perfection through the cultivation of knowledge (jnana-siddha),
and asuras who have been killed by Shri Bhagavan. Amongst these
jnana-siddhas, some who are extremely fortunate become the asraya
of raga (abode of attachment for Krishna), and they worship His lotus
feet and thus obtain the ultimate aim of krishna-prema. In this way,
they gain entry into the group of Krishna's dear associates.
As the sunrays and the sun are considered one substance,
similarly there is no difference between Krishna's bodily effulgence
known as brahma and Krishna Himself. The words, tad-gatim mean
attaining tat, i.e., Krishna (krishna-gati). The jnanis and the asuras
achieve sayujya-mukti and both attain brahma, which is the rays of
Krishna's effulgence (krishna-kirana). The suddha-bhaktas develop
prema, and attain service to Krishna, who is the root of all existence.
Now, by removing bhaya, dvesa, sneha, and bhakti from the above??
mentioned list of six characteristics, we are left with kama and
sambandha. Therefore, kama and sambandha are the only bhavas that
are applicable in raga-marga. Thus, there are two types of ragamayi
bhakti: kama-rupa and sambandha-rupa.
Vrajanatha: What is the svarupa (intrinsic characteristic) of kamarupa
Babaji: The word kama signifies sambhoga-trsna (the desire for
sambhoga with Krishna). This sambhoga-trsna changes into ragatmikabhakti,
and from this, causeless loving behavior arises. In other words,
priti-sambhoga is to satisfy Krishna's desires. All one's endeavors are
made solely for Krishna's happiness and prosperity, without any
desire for one's own happiness. Even if there is an effort for one's
own pleasure, it is in accordance with Krishna's happiness.
This unprecedented love is only found in the female residents
of Vraja. The gopis' prema is endowed with a particular wonderful
sweetness (madhurya), and gives rise to many playful sports and
pastimes. That is why learned scholars refer to this unique
condition of love as kama (lust), although in reality the gopis' kama
is aprakrta (transcendental) and completely bereft of even the
slightest trace of fault. The kama of the conditioned souls is full of
fault and contemptible, whereas the love of the gopis is so transcendentally
pure and attractive that even such dear bhaktas as
Uddhava also desire to attain it. Nothing can compare with the
gopis' kama; it can only be compared with itself. Kama-ruparagatmika-
bhakti is found only in Vraja, and nowhere else. Kubja's
kama in Mathura is not really kama, but merely rati. The kama that
I am describing has no relation with that of Kubja.
Vrajanatha: What is sambandha-rupa-bhakti?
Babaji: Sambandha-rupa-bhakti is devotion to Krishna in which one
assumes an abhimana (conception and identity) such as "I am
Krishna's father" or "I am Krishna's mother." In Vraja, the devotion of
Nanda Maharaja and Mother Yasoda are examples of sambandharupa
One can attain one's inherent svarupa in unalloyed prema by
developing the bhavas of either kama-rupa or sambandha-rupa.
Therefore, both these bhavas are the shelter of nitya-siddha-bhaktas.
These have only been mentioned in the analysis of raganuga-bhakti.
Now, you can see that there are two types of raganuga-sadhanabhakti:
kamanuga and sambandhanuga.
Vrajanatha: Please explain the nature of kamanuga in raganugasadhana-
Babaji: Kamanuga is the desire to follow kama-rupa-bhakti, of
which there are two types: sambhoga-icchamayi and tat-tad-bhavaicchamayi.
Vrajanatha: What is sambhoga-icchamayi?
Babaji: Sambhoga-icchamayi means the desire to engage in playful
sportive pastimes (keli) with Krishna. Krishna's transcendental
sportive pastimes with the gopis are called sambhoga.
Vrajanatha: What is tat-tad-bhava-icchamayi?
Babaji: Tat-tad-bhava-icchamayi is the desire to experience the
sweet bhavas that the gopis of Vraja have towards Krishna.
Vrajanatha: How do these two kinds of raganuga-sadhana-bhakti
Babaji: When a bhakta sees Shri Krishna's beautiful Deity form and
hears Shri Krishna's madhura-lila-katha (sweet pastimes), an intense
hankering arises in his heart to experience those bhavas, and he
then engages himself in the sadhana of kamanuga and
Vrajanatha: Shri Krishna is male (purusa) and the gopis are all female
(prakrti). As far as I understand, only females can have the adhikara
for kamanuga raganuga-bhakti, so how can a male obtain this bhava?
Babaji: Jivas in this world are the abodes of five different types of
relationships - santa, dasya, sakhya, vatsalya and madhurya - according
to their own inherent svabhava. Of these five, dasya, sakhya,
vatsalya and madhurya are found in the residents of Vraja. Dasya,
sakhya, and vatsalya with fatherly instincts are male bhavas, and
those who are so inclined serve Krishna in male spiritual forms. The
two rasas in which the female bhava is intrinsic are vatsalya with
motherly instincts, and srngara-rasa or madhurya-rasa (the mellow
of amorous love), and those who are of this nature engage in Krishna's
service as females. These two kinds of svabhava exist both in Shri
Krishna's eternal associates and in sadhakas who are in their anugatya
Vrajanatha: How do those who have a male form practice raganugasadhana
with the bhava of the vraja-gopis?
Babaji: Those who have developed ruci for srngara-rasa according
to their adhikara may be male outwardly, but their spiritual body
(siddha-sarira) has a female form. In that siddha-sarira, they engage
in Krishna's service, following in the footsteps of a particular
gopi according to their ruci and inherent svabhava. Padma Purana
describes males who possessed this kind of bhava. When the sages
of Dandakaranya saw Shri Ramacandra's unparalleled beauty, they
performed bhajana with a desire to get Him as their husband. Later,
they attained gopi forms in Gokula lila and engaged in Shri Hari's
service by kama-rupa-ragamayi-bhakti.
Vrajanatha: We have heard that the women of Gokula are nityasiddhas,
who appear in Vraja in order to give nourishment to
Krishna's pastimes. If this is true, how is it consistent with the
description of the Padma Purana?
Babaji: Those who were nitya-siddha gopis easily participated in
the rasa dance with Shri Krishna. Others had taken birth as gopis after
attaining siddhi through kamarupa-sadhana-bhakti. According to
the sloka, ta varyamanah patibhih pitrbhir bhratr-bandhubhih1
1 ta varyamanah patibhih pitrbhir bhratr-bandhubhih
govindapahrtatmano na nyavartanta mohitah (SB 10.29.8)
Even though the (nitya-siddha) gopis were forbidden by their
husbands, fathers, mothers, and brothers, they did not stop,
because they were enchanted, their hearts already having been
stolen by Shri Govinda. In this regard, Shrimad-Bhagavatam
(10.23.20) is also worth studying.
(Shrimad-Bhagavatam 10.29.8), they attained their aprakrta-svarupa
by rendering manasa-seva to Krishna. These were mainly the maharsis
Vrajanatha: Will you please explain who are the nitya-siddha gopis
and who are the sadhana-siddha gopis?
Babaji: Shrimati Radharani is Shri Krishna's svarupa-sakti, and the
eight principal sakhis are Her first kaya-vyuha (bodily expansions).
The other sakhis follow behind as Her further kaya-vyuha. All
these sakhis are nitya-siddha; they are svarupa-sakti-tattva, not
jiva-tattva. The general sakhis of Vraja - who attained perfection
by performing sadhana - follow Shrimati Radharani's eternal associates
(parikara), and they are known as sadhana-siddha jivas.
Having been imbued with the potency of hladini-sakti, they attained
salokya (residence in vraja-aprakrta-lila) with the nityasiddha
sakhis of Vraja. Jivas who attain perfection by the path of
raganuga-sadhana in srngara-rasa are included amongst the
Those who only serve Krishna according to the principles of the
vidhi-marga, with the riramsa (desire) to enjoy with Krishna for their
own pleasure, gain entry into the group of Krishna's queens in
Dvaraka. One cannot become a follower of the vraja-gopis through
the vidhi-marga alone. However, those who behave externally
according to the principles of vidhi-marga, but who internally
practice the sadhana of raga-marga, also obtain vraja-seva.
Vrajanatha: How can one fulfill the desire for enjoyment (ramana)
Babaji: Those who have the mood of Krishna's queens (mahisi-bhava)
towards Him desire to give up the quality of shamelessness
(dhrstata), and engage in Krishna's service just as a housewife (grhini).
They do not want to serve like the beautiful vraja-sundaris.
Vrajanatha: Please explain this subject more clearly.
Babaji: Mahisi-bhava is the sadhana-seva in which one cherishes
the spiritual self-conception that Krishna is one's own husband.
The relationship that is established with Shri Krishna when one
attains this mahisi-bhava is known as svakiya (marital love). Those
who have mahisi-bhava in the stage of sadhana do not experience
the parakiya-rasa (paramour mellow) of the gopis of Vraja, and this
is why they cannot follow the gopis in parakiya-bhava. Therefore,
the only way to attain vraja-rasa is to practice raganuga-sadhanabhakti
in the parakiya-bhava.
Vrajanatha: By your mercy, I have understood up to this point. Now,
please explain the difference between kama and prema. If the two
are non-different, then can't prema-rupa be used instead of kamarupa?
The word kama sounds somewhat harsh.
Babaji: There is some difference between kama and prema. Prema
is the same as sambandha-rupa ragamayi-bhakti; there is no difference
between those two. In sambandha-rupa-bhakti, there is no
kama, in other words, no desire for sambhoga; it is prema without
playful sporting pastimes (keli). Prema becomes kama-rupa-bhakti
when it is combined with the desire for sambhoga. Kama-rupa-bhakti
is not present in any other rasa; it is found only in the srngararasa
of the vraja-devis. Kama in this material world takes the form
of sense gratification, and it is quite different from aprakrta-kama.
The kama of this material world is only a perverted reflection or
transformation of the faultless aprakrta-kama. Even Kubja's bhava
cannot be called direct kama, although it is directed towards Krishna.
Jadiya-kama (lust in relation to inert, lifeless matter) is based
on sense gratification, and it is only a transformation of misery. It
is worthless and contemptible. In contrast, kama based on prema
is full of ananda, and it is supremely valuable and always joyful.
Since prakrta-kama (worldly lust) is insignificant and abominable,
you should have no hesitation in using the word aprakrta-kama
Vrajanatha: Now please explain raganuga-bhakti that is based on
Babaji: Sambandhanuga bhakti has the mood of being related to
Krishna, and this relationship may be one of three types: in dasya
(servitude), in sakhya (friendship), or in vatsalya (parental). 'I am
Krishna's servant, and Krishna is my master'; 'I am Krishna's friend'; 'I
am Krishna's mother or father' - all these moods are called relationship.
Sambandhanuga bhakti is pre-eminently displayed only in the
inhabitants of Vraja.
Vrajanatha: How does one cultivate raganuga-bhakti in the mood
of a servant, friend or parent?
Babaji: One who has awakened ruci for dasya-rasa follows Krishna's
eternal servants such as Raktaka and Patraka, and serves Krishna by
following their particular mood of service, imbued with madhurabhava.
One whose ruci is towards sakhya-rasa serves Krishna by following
the bhava (sentiment) and cesta (endeavors) of one of
Krishna's priya-sakhas such as Subala. One whose ruci is towards
vatsalya-rasa engages in Krishna's service by following the bhava and
activities of bhaktas such as Nanda and Yasoda, who have a parental
relationship with Him.
Vrajanatha: What does it mean to follow (anukarana) the cesta and
Babaji: According to one's eternal inherent nature (siddha-bhava)
towards Krishna, some specific bhavas and cesta (endeavors) arise, and
vyavahara (activities) are also manifested along with them. A sadhaka
performing sambandhanuga bhakti engages himself in Krishna's
service by following these bhavas, cesta and vyavahara. For instance,
Nanda Maharaja has the mood of paternal affection towards Krishna,
so one should follow all the endeavors that he makes to please
Krishna, guided by the mood of paternal affection, but one should
never consider that he himself is Nanda, Yasoda, Subala or
Raktaka. Rather, one should simply follow the bhavas of these great
bhaktas according to one's own ruci; otherwise, it will be an offense.
Vrajanatha: Which type of raganuga-bhakti do we have the adhikara
Babaji: My son, you should scrutinize your own svabhava, and then
you will see the corresponding type of devotion for which you are
qualified. A particular ruci will awaken according to your inherent
svabhava, and you should pursue the rasa that is indicated by
that ruci. In order to cultivate that rasa, you should follow one of
Krishna's eternal associates who is perfect in it. To determine rasa, it
is only necessary to examine your own ruci. If your ruci is towards
the path of raga, then you should act according to that ruci; and as
long as inclination has not awakened for the path of raga, you should
simply execute the principles of vaidhi-bhakti with firm faith.
Vijaya: Prabhu, I have been studying Shrimad-Bhagavatam for a long
time, and I listen to krishna-lila whenever and wherever I find the
opportunity. Whenever I deliberate on krishna-lila, a strong bhava
arises within my heart to serve the Divine Couple as Lalita-devi
Babaji: You need not say any more. You are a manjari (young
maidservant) of Lalita-devi. Which service do you like?
Vijaya: I desire that Shrimati Lalita-devi should grant me permission
to string garlands of flowers. I shall string lovely garlands of
beautiful delicate flowers, and place them in Lalita Sakhi's lotus
hands. She will look upon me with an infinitely merciful, loveladen
glance, and then she will place the garlands around the necks
of Shri Shri Radha and Krishna.
Babaji: I give you my blessings that you may attain perfection in
the goal for which you are undertaking your sadhana.
When Vijaya heard Babaji Mahasaya's affectionate benediction,
he fell at the lotus feet of his preceptor and wept. Seeing his
emotional state, Babaji said, "Go on continually practicing
raganuga-sadhana-bhakti with this same feeling, and externally
follow the conduct laid down according to the rules of vaidhisadhana-
bhakti, in a regular way."
When Vrajanatha saw Vijaya Kumara's spiritual wealth, he
folded his hands and humbly said, "My master, whenever I meditate
on Shri Krishna's pastimes, a desire arises in my heart to serve
Him by following in the footsteps of Subala."
Babaji: Which service do you like?
Vrajanatha: When the calves wander far off to graze, I would very
much like to bring them back in the company of Subala. When
Krishna sits in a place to play upon His flute, I will take the permission
of Subala to let the cows drink water, and then I will bring
them to Bhai (Brother) Krishna. This is my heart's desire.
Babaji: I give you the benediction that you will attain Krishna's
service as a follower of Subala. You are eligible to cultivate the
sentiment of friendship (sakhya-rasa).
It is wonderful that from that day on, within Vijaya Kumara's
mind, the feeling began to sprout that he was a maidservant (dasi)
of Shrimati Lalita-devi, and he began to look upon Shrila Babaji
Maharaja as the personification of Shri Lalita-devi.
Vijaya: Oh master! What more remains to be known about this
subject. Please give your order.
Babaji: Nothing more remains. You need only know the name, form,
dress and so on, of your siddha-sarira. Come to me alone at another
time and I shall tell you all these things.
Vijaya Kumara offered dandavat-pranama at the feet of his preceptor
and replied, "As my master pleases."
From that day on, Vrajanatha began to look upon Babaji as the
personification of Subala. Babaji said to Vrajanatha, "You also
come to me alone at another time and I will tell you the name,
form, dress and ornaments of your spiritual body."
Vrajanatha offered dandavat-pranama and said, "As my master
Vrajanatha and Vijaya Kumara acknowledged their great good
fortune, and from that day on, they happily engaged in their
spiritual practice of raganuga-sadhana. Externally, everything remained
as before, but their inner emotions had changed. Externally,
Vijaya Kumara behaved only as a man, but internally he was
imbued with the female nature (stri-bhava), while within
Vrajanatha appeared the inherent svabhava of a cowherd boy.
The night was far advanced. Both of them returned home,
chanting on their japa-mala the maha-mantra that they had received
from their preceptor - Hare Krishna, Hare Krishna, Krishna Krishna,
Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare. It was
midnight, and the lovely moonlight appeared like a shower of
whitish silver upon the earth. An intoxicating breeze blew from
the Malayan Mountain, creating a very pleasant sensation for the
mind. They sat down together beneath an amvala tree in a beautiful
secluded place near Laksmana Tila, and began a discussion.
Vijaya: Vrajanatha, our hearts' desires have been fulfilled. We shall
certainly be blessed with Krishna's mercy by the grace of the
Vaishnavas. Let us now decide our future course of action. Tell me
frankly what you want to do. Do you want to marry, or do you want
to become a mendicant? I don't want to put any pressure on you; I
just want you to let me know your real intention, so that I can
communicate it to your mother.
Vrajanatha: Uncle, I regard you very highly, and besides that, you
are an erudite scholar and a Vaishnava. You have been my guardian
since my father passed away, and I am prepared to act according to
your order. I am nervous about marriage because I don't want to
become entangled in the material world and fall down from my
realization of the supreme spiritual reality. What is your opinion?
Vijaya: I don't want to impose anything on you. You have to decide
Vrajanatha: It will be proper for me to receive Gurudeva's instruction,
and act accordingly.
Vijaya: That's a good idea. Tomorrow we shall take Prabhupada's
decision on this subject.
Vrajanatha: Uncle, what is your consideration? Will you remain
as a grhastha or become a mendicant?
Vijaya: My son, like you, I am also undecided. I sometimes think of
giving up grhastha-dharma and becoming a mendicant; and
sometimes I think that if I do so, my heart may become dried up, so
that I am deprived of bhakti-rasa as well. I think it is appropriate to
take Shri Gurudeva's order in this regard, and act accordingly. I shall
do as he instructs me.
Realizing that the night was far advanced, uncle and nephew
returned home chanting hari-nama, then after honoring prasada,
they took rest.
THUS ENDS THE TWENTY-FIRST CHAPTER OF JAIVA-DHARMA,