By: Babhru Dāsa
Now that a general understanding of the beginning stage of raganuga-bhakti (see part one), i.e the tattva surrounding the seed of lobha-mayi-shraddha and how it is received, a further exploration of raga-sadhana can be considered.
It would be important to note, the internal path of raga-sadhana is the highest path of mercy that a jiva can tread and therefore is completely connected with the krpa-shakti of Sri Krsna. Therefore the sadhaka has to be composed of the highest integrity and truthfulness of heart in order to progress. Why would Sri Krsna or Gurudeva give their supremely special mercy to a deceitful person? Please tell me, what benefit will come by falsifying one’s true experience? In spiritual life, a cheater never cheats anyone, save for him or herself.
In addition to that, the path of raganuga-bhakti is one where the sadhaka is implored to leave behind all external expectations and calculative ideas in regards to sadhana and bhakti. Therefore, no amount of externally oriented validation, sadhanas, sevas, or anything else can prop up ones inner emotive progression, which is based solely on krpa. Sincerity of heart and mercy are the only currencies to be used in raga-sadhana.
As was discussed previously, the seed of lobha is received in the heart and manifests as a strong thirst to realize one of the four vraja-rasas, i.e dasya, sakhya, vatsalya, and madhurya.
For clarity’s sake and as a case study for this essay, an example of this process will be described via the lens of sakhya-rasa.
The sadhaka blessed with lobha considers thus, “How wonderful this relationship with Krsna is. My heart is drawn exclusively towards this friendly love. When I hear the sweet pastimes of Subala, Sridama, and the rest of Krsna’s gopa friends, my heart dances in jubilation. Its as if my mind and heart have tasted nectarean sweet rock candy, and therefore they always hanker for the company of this type of nectarean love and those who are composed of it.”
When such thoughts spontaneously occur within the heart and mind, the sadhaka should know it well that they do indeed have some lobha.
Having received the gift of lobha, the sadhaka then joyfully and consciously hears and thus associates with Sri Krsna’s pastimes that deal with the rasa that is specific to their faith-filled sacred greed.
At this point, it is very important to note, a devotee at this stage is not somehow beyond the constraints of maya just because they received the very wonderful gift of sacred greed. Therefore one should still exercise the abilities of the mind and intellect to help the pursuits of the heart. Namely to properly in engage in sadhana with precision, strength of heart, clarity, and focus. In this way, coupled with the empowerment of mercy, their bhakti will gain a clear channel of access to Sri Krsna’s inner reality, swarupa-shakti.
The two prominent ways to nurture ones lobha at this stage are sravanam and kirtanam. Namely by hearing the Hari-katha of a sadhu-vaishnava, or hearing the lila narratives of Srimad-bhagavatam, the puranas, vaishnava poetry, or the works of the of the Vrindavan Goswamis. As well as the execution of steady and absorbed chanting of Krsna-nama. Sri Krsna explains such to Sri Uddhava in the following way,
“Just as a diseased eye treated with medicinal ointment will gradually see more clearly, similarly a conscious living enti- ty—the seer—when purified by hearing and chanting about my virtues, will gradually be able to see more clearly the un- derlying reality.”
By such repeated and heartfelt hearing/chanting and drinking in of all the nectar of these pastimes- the gradations, nuances, and ecstasies of such rasa will become revealed. Sometimes, quickly, and sometimes gradually.
As one gains a deeper connection in raga-sadhana, ones heart and emotional disposition becomes even fonder of the focus rasa and refines and strengthens itself. This manifests in the way of ones heart starting to gravitate in a more detailed way towards one of the sub-classes of said rasa. Each sub-division, personifies certain emotional makeups, affectionate moods, and unique characteristic ways of interacting with Krsna.
For instance, sakhya-rasa has six sub-divisions, and all those gopas behave and love Krsna in very wonderful and unique ways. For instance, some see Krsna as their perfect equal and view Him as their most wonderful confidential best friend, some see themself as being junior to Krsna and therefore wish to serve Him with friendly love, and some see themself as being crucial to the interests of Krsna’s romantic life- and wish to help Him in that capacity. All three of these types of affection have very different motivations, contemplations, external actions, and most importantly emotional realities. Yet, these nuanced ecstasies nonetheless continuously swirl around the primary emotional makeup, deep unmotivated friendship (sakhya.)
In order to understand the truth of such sub-divisions of rasa, one has to look no further than those who personify such divisions. This in turn has a great deal to do with the ekadasha-bhava of each ragatmika. Or, the eleven aspects of the spiritual identity. For instance, each gopa will have a different form, clothing, type of service, age, disposition, place of service etc.
Again, a strong sadhana of hearing is imperative to become acquainted with all these things. There is no need for speculation or fantasy. All these details have been given in shastra. And not only that, but through careful and affectionate hearing, one begins to identify with these different aspects of the ragatmika’s bhava and identity. As this occurs, one cannot but become more and more exulted upon hearing and remembering such narrations.
When such a sub-section (characterized by the combined components of the ekadasha-bhava) of rasa concretely establishes itself as an object of greedy taste within the heart of the sadhaka and becomes extremely dear to them, very soon the most pivotal revelations will occur. Namely that they will gain revelation of the personified form of such an ekadasha-bhava that is extremely dear to them.
That is the spiritual master in the form of the ragatmika, in other words the guru-rupa-sakha/sakhi. Thus by sincere and strong greed and upon seeing such wonderful bhakti in all its aspects, that fortunate sadhaka becomes qualified to take shelter of such a paradigmatic, nitya-siddha-parikara.
This is truly the entire basis of raganuga bhakti, i.e “bhakti that follows after the specific bhava of a ragatmika (eternal associate of Sri Krsna.)”
Furthermore, in the famous verse of Srila Rupa Goswami, he describes this core principle of raganuga-bhakti,
sevā sādhaka-rūpeṇa
siddha-rūpeṇa cātra hi
tad-bhāva-lipsunā kāryā
vraja-lokānusārataḥ
“Following after the inhabitants of Vraja, one
should perform service in one’s physical body and
in one’s siddha body, with a desire for a
particular bhāva.”
Bhakti-rasamrta-sindhu 1.2.295
The following is an example of such manifestation,
“Just see the wonderful exhibitions of Sridama sakha’s love. My heart desperately longs for the day when I can also relate with Krsna in this way. The way he fights with Krsna, defeats Him, and then makes Him, his (Sridama’s) carrier by mounting His (Krsna’s) shoulders, deeply infatuates my heart.
This bhava and no other is the true ambition of my sadhana and heart, I see this as clearly as I see my own self and in my heart, I never consider any other type of seva outside this line. Upon contemplating thus, a nectarean ecstasy makes my heart palpitate and my mind race in wild abandon. I see Sridama sakha as an ocean of nectarean mellows, and my soul hankers for the full-fledged submersion in that ocean. In this way I pray to realize all the aspects and emotional ecstasies of Sridama, in his loving connection with Sri Krsna (Sridama-bhavasrita.)”
That being said, it is imperative to note that Sri Guru in the physical world will surely assist and give needed blessings for the advancing devotee in these matters. The mercy and guidance of Sri guru is what will cause one’s bhajan to become successful. Srila Bhaktivinode gives several examples of this in “Jaiva-dharma” and “Sri Harinam Chintamani” but only one will be given herein,
Vrajanätha :“My master, whenever I meditate on Sri Krsna’s pastimes, a desire arises in my heart to serve Him by following in the footsteps of Subala.”
Babaji: Which service do you like?
Vrajanätha: When the calves wander far off to graze, I would very much like to bring them back in the company of Subala. When Krsna 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 Bhäi (Brother) Krsna. This is my heart’s desire.
Babaji: I give you the benediction that you will attain Kåñëa’s service as a follower of Subala. You are eligible to cultivate the sentiment of friendship (sakhya-rasa).
From that day on, Vrajanätha began to look upon Babaji as the personification of Subala.” – Jaiva-Dharma
In this way the sadhaka gradually or quickly makes their heart one with the specific ragatmika’s and becomes absorbed into their divine love filled reality. When this stage is reached, the bhava of that ragatmika strongly saturates the sadhaka and expands itself into the form and feeling of the spiritual identity of the sadhaka known as the siddha-deha.
In this connection, Srila Bhaktivinode Thakura in his “Bhajana-rahasya” describes that the first realized experience of ones siddha identity occurs at the stage of asakti (deep attachment to Sri Krsna.)
“One should next become mature in one’s worship on the basis of the first four verses, before accepting one’s spiritual body with the fifth verse. With this verse, one begins to take shelter of Srimati Radharani lotus feet in the siddha-deha and then make gradual progress. By the time one has reached the sixth verse, one’s contaminations have pretty much disappeared and one therefore has the right to worship in one’s siddha-deha. If anyone tries to meditate on his spiritual body without having this qualification, his intelligence will be turned upside down due to his lack of strength.” (The fifth verse refers to the fifth verse of Sri Siksastakam and is synonymous with the stage of asakti.)
Thus the sadhaka becomes exclusively attached to Sri Krsna, seeing Him as the only reason for their bhakti to exist. Their relational love, ecstasy, and service towards Him have now become an irrevocable fact. The sadhaka genuinely feels that giving Sri Krsna who is the cause of these things would be like giving up ones own life.
For a reference point, it is noted by Srila Vishvanatha Chakravarti Thakura in Raga-vartma-chandrika that if one doubts any of these manifestations in ones heart, than that is the real marker that they may not be experiencing the authentic reality of raganuga-bhakti. As a raganuga-bhakta does not doubt themselves, that is the characteristic of greed.
Does one doubt the reality of a sweet nectarean piece of sugar candy in their mouth? Does one doubt the affection one has for their wife or husband? In the same way, true greed and raganuga-bhakti leaves no room to doubt itself.
Thus a brief explanation of the awakening of divine sentiment has been given herein. In part three, an exploration of how to further nourish such divine sentiment will be discussed.