Third Verse concenrning Raganuga Sadhan

Third main sloka Rupa Goswamis describing Raganuga Sadhan BhaktiThe external sadhanasravanot kirtanadini vaidha bhaktyuditani tuyanyangani ca tanyatra vijneyani manisibhih (BRS 1.2.296)The wise should know that shravan, kirtan or any of the other sixty-four limbs of Vaidhi bhaki are useful in the proper discharge of Raganaunga bhakti.Sri Jiva Goswami comments on this verse stating:Vaidhbhaktuyadi tan sva sva joygyaniti jneyamThe intelligent will select only those limbs of Vaidhi bhakti which are conducive to their particular mood of devotion.In his Ragabartma-candrika Srila Vishwanath Cakrabarti divides the external aspects of Raganuga bhakti into five divisions to state which limbs of Vaidhi sadhan are favorable and which not:1) svabhista-bhava-maya bhajan – forms the “rupa” (means and goal itself) which is most desirable:- Brajavasa (residing in Vrindaban) and- one’s stayi-bhava (permanent – dominant relationship with the Lord).- Favorable lila-katha for developing this bhava also comes under the heading of svabhista- -maya bhajan-2) svabhista-bhava-sambandhi bhajan - the “upadan”, or cause for arousing prema:- taking shelter of a guru which practice raganuga sadhan bhakti- chanting gayatri mantr,- japa- arccana- sankirtan, accepting Prasad, etc.In this regard Srila Cakrabari-pada also says:atra raganugayam janmukyasya smaranasyakirtan adinatvam avashyam“Even though smaran (meditation on the pastimes of Vrindavan-Krişna) is the main limb of raganuga bhakti, it should be performed in subordination with the Sankirtan Yuga dharma."3) svabhista-bhava-anukula bhajan are favorable (anukul) items to be performed, such- the wearing of Tulasi beads- decorating the body with tilak- worshiping Tulasi- parikrama- observing Kartika vrata- Ganga or Jamuna snan (bathing)4) svabhista-bhava-abirudha bhajanare itmems which are not harmful to perform, such as- maintaining respect for cows, banyan trees, Brahmins, etc.In all four of these previously discussed items the foremost duty of every bhakta is to faithfully serve the Vaishnavas.5) svabhista-bhava-virudhaare the pratikula, or unfavorable items which hamper the development of Braja bhakti such as:- aham-gro-upasana – thinking oneself to be Bhagavan, or identical with one of His famous devotees.- Nyasa – regulative breathing for proper recitation of mantras- Mudras – various hand postures used in vadihi arcana- Dwaraka-dhyan – meditation on Dwaraka or cultivating the desire to be a Queen of DwarakaMost important:Every devotional activity should be combined with lila-smaran, because:antara bahye ihara duita sadhan –Sadhan (the practice) has two aspects not only external (bahye) but also internal (antara).If one forgets lila (the pastimes of the Lord) and mechanically executes the external sadhan only, one is not on raga marga (the path of divine attachement)- and that is not called raganuga bhakti.In this connection Caitanya Caritamrita says that by anasanga bhajan (incomplete sadhan, negelecting smaran) a sadhak may perform shravan (hearing about the qualities and the pastimes of the Lord) and Kirtan (praising the Lord) for many lifetimes, without attaining premA (divine love) as recorded in Caitanya Caritamrita 1.8.16:bahu janma kare yadi śravaṇa, kīrtanatabu ta' nā pāya krsna-pade prema-dhanaEven if -yadi one practice -kare- hearing and chanting (the holy name) -śravaṇa, kīrtana- for many lifetimes -bahu janma-in spite of that -ta'- still -tabu- one doesn't get -nā pāya-the treasure of love -prema-dhana- at the lotusfeet of Krishna -krsna-padeAlthough Krishna Das Kaviraj is getting at the ten offenses, his reference is BRS 1.1.36, which is a quote from the Tantra supporting the previous verse (BRS 1.1.35):sAdhanaughair anAsaGgairalabhyA sucirAd apihariNA cAzvadeyetidvidhA sA syAt sudurlabhA CC 2.24.172By masses oghaiḥ of practice sādhana without attachment anāsańgaiḥeven after a considerable duration of time su-cirāt api (one will not attain prema)also ca one is considered by the Lord hariṇā unfit to be given (that prema) adeyā very soon āśuthus iti fort this two reasons dvidhā sā is syāt very difficult to obtain (it) su-durlabhā.The fact that Mahaprabhu speaks about the appearance of prema, can be seen in the previous vers CC 2.24.171:ca-śabda api-arthe, 'api' — avadhāraneyatnāgraha vinā bhakti nā janmāya premeThe key word in this verse is "anAsaGga", which means devotional service performed without attachment, which Bhakti Rasamrita Sindu 1.1.36 is specifically an example for.Jiva has a long commentary, with the famous line:sAsaGgatvaM naipuNyena vihitatvam ity eva vAcyam | AsaGgena sAdhana-naipuNyam eva bodhyate | tan naipuNyaM ca sAkSAd bhajane pravRttiH |"sAsaGga bhajana is devotion that is performed with expertise. That expertise is (the cause of) direct engagement in such devotion."Radha Govinda Nath here glosses sAsaGga bhajana as follows: "Here I am standing in front of Krishna. Conscious of being directly in his presence, I am performing this particular devotional activity out of affection for him and for his pleasure."RGN goes on to cite Haribhaktivilasa 5.35 about bhuta-suddhi, without which no devotional activity can be successful. He goes on to refer to Bhakti-sandarbha 286, where bhuta-suddhi is identified with meditation on one's siddha-deha:bhUta-zuddhir nijAbhilaSita-bhagavat-sevaupayika-tat-pArSada-deha-bhAvana-paryantaiva tat-sevaika-puruSArthibhiH kAryA nijAnukUlyAt | evaM yatra yatrAtmano nijAbhISTa-devatA-rUpatvena cintanaM vidhIyate, tatra tatraiva pArSadatve grahaNaM bhAvyam."Though there are many kinds of bhuta-suddhi, its ultimate form is to think of oneself in a body suitable for serving the Lord in accordance with one's wishes. This is the practice that those who desire only service to the Lord should engage in. Thus, in whatever particular form or situation they think of their ista-devata, they should identify themselves as a corresponding associate of the Lord present in the same place." ("bhAvyam" indicating that it must be done, that it is not optional.)Vishwanath's commentary is much shorter, but he identifies AsaGga with the stage of Asakti in the Adau zraddhA verse. He quotes BRS 1.3.8 to support the argument that if you practice devotion with attachment, then you will attain the stage of bhAva.In other words, the casual bhakti performed by inexperienced bhaktas will not be potent enough to produce the desired result; or as Krishna Das Kaviraja saysyatnāgraha vinā bhakti nā janmāya premeWithout vinā great attention yatna and eagerness graha bhakti-sadhan bhakti will not give birth janmāya to divine love preme.
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