3. Sadhana Bhakti nectar of Devotion.pptx

AN OVERVIEW OF NOD

Eastern ocean Defining the different types of pure bhakti

THE EASTERN DIVISION

Sadhana Bhakti : Devotional Service in Practice NOD Chapter 2 – 16 BRS 1.2.1- 1.2.309 Eastern Ocean: SECOND WAVE

THEMES 3.1 Sadhana Bhakti 3.1.1 Definition of Sadhana Bhakti 3.1.2 Essence of Sadhana Bhakti 3.1.3 Duty of an Acharya 3.1.4 Two types of Sadhana Bhakti 3.2 Vaidhi Sadhana Bhakti 3.2.1 Definition 3.2.2 The BASIC Principle

2.1.1 DEFINITION krti sadhya bhavet sadhya bhava sa sadhanabhidha nitya siddhasya bhavasya prakatyam hrdi sadhyata Word by Word krti sadhya - sensory emulation of the goal; bhavet - if to manifest; sadhya bhava - internalization of the goal; sa - that; sadhana abhidha - is called "sadhana"; nitya siddhasya - to the eternally perfect; bhavasya - to bhava-bhakti; prakatyam - making manifest; hrdi - in the heart; sadhyata - is the nature of the goal. Translation When the senses emulate (copy, mimic, try to be like) the goal of bhakti with the intention to internalize that goal , it is called sadhana. The goal is to manifest eternally-perfect bhava-bhakti in the heart

2.1.1 DEFINITION Some important points to consider Here sadhya means "the goal" and sadhana is "the means to obtain the goal" Question – So does sadhana create the goal? Bhava-bhakti is the goal of sadhana . Though bhava is the goal of sadhana , it is not created by sadhana, it eternally exists (" nitya ") Question – So then is it not that sadhana transforms the nitya bhava from some imperfect stage to perfect stage? NO, Nor does sadhana develop bhava from an imperfect to a perfect state , for bhava is eternally perfect (" nitya siddha")

2.1.1 DEFINITION Some important points to consider Question - Then what then does sadhana do? It causes eternally perfect bhava to manifest (" prakatyam ") in the heart (" hrdi ") Though eternally perfect, bhava-bhakti is initially unmanifest (" aprakata ") in the heart - present only in a potential state. Sadhana causes it to manifest . Thus Sadhana is the Means to Obtain the Goal The term " kriti sadhya " indicates that the means to obtain the goal is to emulate its expression .

2.1.1 DEFINITION Some important points to consider Elaboration on “EMULATING THE EXPRESSION” Love is an emotion expressed by a variety of physical (Action), mental(Thoughts), and vocal(Speech) actions. Emotions (thoughts) and their expressions (action and speech) can be co-causal. For example, happiness can cause one to smile, and smiling can cause one to feel happy. In the same way, love may cause one to remember the beloved, and, conversely, remembering someone with affection may increase ones love for that person.

2.1.1 DEFINITION Some important points to consider Bhava-bhakti is expressed through the senses in many ways, including hearing about, talking about, and remembering Krsna. Conversely, emulating those expressions can cause bhava-bhakti to manifest in the heart. Thus, the means to attain the goal of bhava-bhakti is to emulate the expressions of bhava-bhakti with one's actions in terms of - Physical – Actions or Skills Mental – Thoughts or Values and Vocal - Speech of Knowledge

2.1.1 DEFINITION Some important points to consider It must be noted that bhakti is both the means and the goal . Bhakti emulated in the senses (" krti sadhya ") (“ Hrisikena hrishikesha sevanam ”) is the means, and bhakti internalized in the heart (" sadhya bhava") is the goal. Thus bhakti has no cause other than itself. It is not a phenomenon produced by a material cause. The term " sadhya bhava“ indicates that one's emulation of bhava-bhakti must be intended to internally realize bhava-bhakti if it is to be counted as sadhana Accidental or coincidental emulation of bhava-bhakti — though a pious activity is not sadhana.

2.1.1 DEFINITION There are certain prescribed methods for employing our senses and mind in such a way that our dormant consciousness for loving Kåñëa will be invoked, as much as the child, with a little practice, can begin to walk. When we wish to develop our innate capacity for devotional service, there are certain processes which, by our accepting and executing them, will cause that dormant capacity to be invoked. Such practice is called sadhana-bhakti. - Srila Prabhupada in NOD, Pg 20

2.1.1 DEFINITION Srila Prabhupada on Practice Practice means employing our senses in some particular type of work . Therefore devotional service in practice means utilizing our different sensory organs in service to Kåñëa. Some of the senses are meant for acquiring knowledge, and some are meant for executing the conclusions of our thinking, feeling and willing. So practice means employing both the mind and the senses in practical devotional service. - Srila Prabhupada in NOD

2.1.1 DEFINITION Srila Prabhupada on Practice (CONT.) Practice is meant to invoke the dormant devotional service For example, a child learns or practices to walk. This walking is not unnatural. The walking capacity is there originally in the child, and simply by a little practice he walks very nicely . Krishna consciousness is not result of (or created by) practice, rather it is lying dormant in every living entity and by practice it is invoked but not created - Srila Prabhupada in NOD

2.1.1 DEFINITION But is it not that Guru gives the seed of Krishna Consciousness at the time of Initiation, but here it is being said that the seed of Krishna Consciousness is already in the heart??? So in one sense we can say that the treasure is already there; krsna -bhakti is already there in the heart, but we don't know it. We need the association of some saintly person who will tell us about it. So in one sense we can say that he gives us the seed, not in the sense that the seed is not already there, but in the sense that he tells you where it is and how to get it. He gives the instructions by which you can uncover your dormant love for Krsna. - HH Giriraj Swami Maharaja

Sadhana Bhakti Similarly, devotional service to the Supreme Lord is the natural instinct of every living entity ( Pg 20) Example à Even uncivilized men like the aborigines offer their respectful obeisances to something wonderful exhibited by nature's law, and they appreciate that behind some wonderful exhibition or action there is something supreme So this consciousness, though lying dormant in those who are materially contaminated, is found in every living entity. And, when purified, this is called Kåñëa consciousness

2.1.2 ESSENCE OF SADHANA BHAKTI tasmat kenapyupayena manah krsne nivesayet Translation Everyone should somehow cause their mind to dwell on Krsna . - SB 7.1.32 In the perfect stage of love, one's mind naturally dwells upon the beloved. In practice of love, one must deliberately cause the mind to dwell upon the beloved. The essence of sadhana bhakti is to think of Krsna. Somehow or other, one has to fix his mind on Kåñëa. The great saint Ambaréña Mahäräja , although a responsible king, fixed his mind on Kåñëa, and similarly anyone who tries to fix his mind in this way will very rapidly make progress in successfully reviving his original Kåñëa consciousness. - Srila Prabhupada in NOD

2.1.3 DUTY OF AN ACHARYA It is the duty of the äcärya , the spiritual master, to find the ways and means for his disciple to fix their mind on Kåñëa. That is the beginning of sädhana -bhakti. Çré Caitanya Mahäprabhu has given us an authorized program for this purpose, centered around the chanting of the Hare Kåñëa mantra. This chanting has so much power that it immediately attaches one to Kåñëa. That is the beginning of sädhana -bhakti. - Srila Prabhupada in NOD

2.1.4 TYPES OF SADHANA BHAKTI SPONTANEOUS DEVOTIONAL PRACTICE FOLLOW RULES AND REGULATIONS

VAIDHI SADHANA BHAKTI NOD Chapter 2 – 14 BRS 1.2.6 – 1.2.269 Eastern Ocean : SECOND WAVE

2.2.1 DEFINITION The first part is called service according to regulative principles: one has to follow these different regulative principles - a. By the order of the spiritual master or b. On the strength of authoritative scriptures , and c . There can be no question of refusal. - Srila Prabhupada, NOD "When there is no attachment or no spontaneous loving service to the Lord , and one is engaged in the service of the Lord simply out of obedience to the order of the spiritual master or in pursuance of the scriptures , such obligatory service is called vaidhi -bhakti.“ - Srila Rupa Goswami in BRS 1.2.6

2.2.2 THE BASIC PRINCIPLE Translation The Padma Puräëa recommends: somehow or other always think of Viñëu , without forgetting Him under any circumstances. All injunctions and prohibitions are dependent on these two principles padme ca smartavyah satatam visnur vismartavyo na jatucit sarve vidhi nisedhah syur etayor eva kimkarah

2.2.2 THE BASIC PRINCIPLE If this injunction is followed, then all other rules and regulations will automatically fall into line . All other rules and regulations should be treated as assistants or servants to this one basic principle . - Srila Prabhupada in NOD

2.2.2 THE BASIC PRINCIPLE FRUIT OF PRACTICING VAIDHI BHAKTI evaà kriyä -yoga- pathaiù pumän vaidika-täntrikaiù arcann ubhayataù siddhià matto vindaty abhépsitäm Translation Krsna says - "My dear Uddhava , all persons are engaged in activities, whether those indicated in the revealed scriptures or ordinary worldly activities. If by the result of either of such activities they worship Me in Kåñëa consciousness, then automatically they become very happy within this world, as well as in the next. Of this there is no doubt." -SB 11.27.49 We can conclude from this statement by Kåñëa that activities in Kåñëa consciousness will give everyone all perfection in all desires .

2.2.2 THE BASIC PRINCIPLE AND IF WE NEGLECT VAIDHI BHAKTI THEN "The four occupations and lifestyles that manifest from the Lord's mouth, arms, legs, and feet fall to hell if they do not worship the Supreme Soul." (SB Canto 11 / BRS SW 1.2.10 - 11) Rupa Goswami quotes these slokas to substantiate the claim he made in Sloka that remembering Vishnu always is a principle that applies to all persons from any occupation ( varna ) or lifestyle ( ashrama ). It also substantiates that this principle bestows a fruit, if one follows it - he is elevated…….if not, he is degraded.

2.2.2 THE BASIC PRINCIPLE ALL THE OTHER RULES AND REGULATIONS ARE THE SERVANTS, WHAT DOES IT MEANS??? “Now, what does this mean - that all of the other rules and regulations are servants. There are certain positive injunctions in the scriptures and certain negative prohibitions in the scriptures. For example, a positive injunction will be, that a brahman should take bath three times a day and do his worship and a negative prohibition would be that one should not kill a cow . So the purport of the verse is that if we always remember Krsna, we will get the benefit of doing all of the other positive prescriptions, like taking bath and performing so many rituals. and if we forget Krsna, we get the reaction for doing all sorts of prohibited activities which we don't even need to mention. So that's how important remembering Krsna is and how bad forgetting Krsna is.” - HH Giriraj Swami Maharaja

2.2.2 THE BASIC PRINCIPLE WITHOUT THIS BASIC PRINCPLE EVEN IF WE FOLLOW THE RULES AND REGULATIONS OF VARNA AND ASHRAMA, WE FALL DOWN “ Actually once we were at a life-member's house, very nice man, very pious mand , with Srila Prabhupada and some disciples, and they served us prasada , and Srila Prabhupada was appreciationg ;the prasad , he said we should have prasad like this at the temple. He said it doesn't have to be very opulent; it was actually simple, but it was very well prepared. ……..continued

2.2.2 THE BASIC PRINCIPLE WITHOUT THIS BASIC PRINCPLE EVEN IF WE FOLLOW THE RULES AND REGULATIONS OF VARNA AND ASHRAMA, WE FALL DOWN ….. So Prabhupada was appreciating very much. And then after serving us, the man and his family took prasad . So we were just sitting with Prabhupada until the man finished and then he joined us again with his family . And Srila Prabhupada said, that if one is a very perfect householder, and does all of his duties as householder, but if he is not Krsna conscious, he goes to hell, which was very striking …..continued

2.2.2 THE BASIC PRINCIPLE WITHOUT THIS BASIC PRINCPLE EVEN IF WE FOLLOW THE RULES AND REGULATIONS OF VARNA AND ASHRAMA, WE FALL DOWN But practically everything that Srila Prabhupada said, actually come, it can be found in the scriptures, so when I found these verses, I remembered what Prabhupada said . Cause fall-down means fall-down to where, fall-down to hell. So that's the, this is the explanation of the negative side. You know, if you are Krsna conscious, you go back Home, back to Godhead, and if you're not Krsna conscious, you go to hell . So that's also the purport of "always remember Krsna and never forget Krsna". That if you forget Krsna, then all the bad results of disobeying all the Vedic injunctions come upon you and you go to hell. “ - HH Giriraj Swami Maharaja

2.2.2 THE BASIC PRINCIPLE BUT WHAT IS MEANT BY REMEMBERING KRISHNA? If one just follows the rules and regulations but he's not thinking that by following the varnasrama , he's serving Krsna or pleasing Krsna, then he falls down. But if he follows varnasrama with the idea that varnasrama is coming from Krsna and if I follow varnasrama , Krsna will be pleased, then he doesn't fall down. Then there is Krsna consciousness. But if there's no Krsna consciousness he falls down. So varnasrama is not bad, but forgetfulness of Krnsa is bad. And it's so bad that even if you follow varnasrama , you'll fall down if you don't remember Krsna. That's the idea.” - HH Giriraj Swami Maharaja

BUT HOW IT IS POSSIBLE TO ALWAYS REMEMBER THE LORD???

2.2.2 THE BASIC PRINCIPLE ACHARYAS TO OUR RESCUE!!! “But Srila Visvanatha Cakravarti Thakur is very merciful.He says that " satatam " doesn't mean always in the conditioned state, because in the conditioned state we can't always remember Krsna. So he says, " satatam " means at least daily. But Srila Prabhupada wants to give us the goal which is "ALWAYS remember Krsna and NEVER forget Krsna". So he's given the strict interpretation of the verse. - HH Giriraj Swami Maharaja

WHO ARE QUALIFIED TO PRACTICE VAIDHI SADHANA BHAKTI?

2.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI : Faith in Scriptures yah kenapy atibhagyena jata sraddho ' sya sevane natisakto na vairagya bhaga syam adhikary asau Translation " One who (a) somehow has the great fortune to sprout a little faith in serving God , (b) neither very attached (to bhukti ) (c) nor very detached ( aspiring mukti ) from the world, is qualified“ - BRS 1.2.14

2.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI : Faith in Scriptures SOMEHOW HAS THE GREAT FORTUNE TO SPROUT A LITTLE FAITH IN SERVING GOD This shloka discusses the qualification for the topic currently under discussion - Vaidhi Sadhana . "Faith" (sraddha) indicated where one puts his heart and trust . The qualification for practicing pure devotional service in vaidhi is that one is attracted to the concept of pure devotional service - HH Giriraj Swami Maharaja

2.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI : Faith in Scriptures (B) & (C) SUCH A PERSON WILL NEITHER BE TOO ATTACHED NOR DETACHED FROM THE WORLD. Excessive attachment to the world will countermand (cancel) ones proclivity to act primarily for the pleasure of God. Excessive detachment from the world will countermand one's proclivity to act at all .

2.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI : Faith in Scriptures yadåcchayä mat- kathädau jäta-çraddhas tu yaù pumän na nirviëëo näti-sakto bhakti- yogo ' sya siddhi- daù Translation (a) If somehow or other by good fortune one develops faith in hearing and chanting My glories , such a person, (b) being neither very disgusted with (c) nor very much attached to material life , should achieve perfection through the path of loving devotion to Me. - Lord Krsna to Uddhava in SB 11.20.8

2.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI : Faith in Scriptures GOOD FORTUNE = MEETING PURE DEVOTEES + HEARING FROM THEM THE TRANSCENDENTAL MESSAGE OF LORD KRSNA  FAITH IN THE SCRIPTURES  FAITH IS SERVING LORD KRIHSNA If somehow or other one gets the association of pure devotees of the Lord and hears from them the transcendental message of Lord Kåñëa, then one has the chance to become a devotee of the Lord. As mentioned in the previous verse, those who become disgusted with material life take to impersonal philosophical speculation and rigorously try to stamp out any trace of personal existence. Those who are still attached to material sense gratification try to purify themselves by offering the fruits of their ordinary activities to the Supreme…….

2.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI : Faith in Scriptures A first-class candidate for pure devotional service, on the other hand, is neither completely disgusted with nor attached to material life. He does not desire to pursue ordinary material existence any further, because it cannot award real happiness. Nevertheless, a candidate for devotional service does not give up all hope for perfecting personal existence . A person who avoids the two extremes of material attachment and impersonal reaction to material attachment and who somehow or other gets the association of pure devotees, faithfully hearing their message, is a good candidate for going back home, back to Godhead, as described here by the Lord. Srila Prabhupada Disciples, Purport (SB 11.20.8)

2.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI : Faith in Scriptures CONCLUDING REMARKS : Great Forutune = Association of Pure Devotees + Attraction for Krsna Consciousness This attraction for Krsna Consciousness in association with pure devotees is the sign of great fortune - Srila Prabupada in NOD It is confirmed by Lord Caitanya that only the fortunate persons, by the mercy of both a bona fide spiritual master and Kåñëa, will get the seed of devotional service. - Srila Prabhupada in NOD

3.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI BUT WHY DOES SOMEONE HAVE THE INCLINATION TO HEAR THE MESSAGE OF PURE DEVOTEE AND OTHERS DONT? But since Bhakti is a continuous process this natural taste is a result of Bhakti done in previous life He ( Rupa Goswami Pada ) says that devotional service is a continual process from one's previous life. No one can take to devotional service unless he has had some previous connection with it. For example, suppose in this life I practice devotional service to some extent. Even though it is not one-hundred-percent perfectly performed, whatever I have done will not be lost. In my next life, from the very point where I stop in this life, I shall begin again. In this way there is always a continuity. Srila Prabhupada, NOD

3.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI BUT HOW DOES IT ACTUALLY STARTS, I.E. HOW IN FIRST PLACE A JIVA DEVELOPES AN INCLINATION TO FAITHFULLY HEAR THE MESSAGE (OR IS ATTRACTED TO THE CONCEPT OF PURE DEVOTIONAL SERVICE)? Ajnanta-sukriti (Bhakti Unmukhi Sukriti )  Attraction to hear the message of pure devotees “ Bhaktivinoda Thakura has said that there are two types of fortunate activities. One which leads to bhakti (bhakti unmukhi sukriti ) and one which doesn't lead to bhakti and the type that doesn't lead to bhakti is not really fortunate. So activities like giving in charity may help or they may not help, but ajnata-sukrti , which means activities favorable to Krsna consciousness done without knowledge, that will definitely lead to Krsna consciousness. (Continued……) - HH Giriraj Swami Maharaja

3.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI BUT HOW DOES IT ACTUALLY STARTS, I.E. HOW IN FIRST PLACE A JIVA DEVELOPES AN INCLINATION TO FAITHFULLY HEAR THE MESSAGE (OR IS ATTRACTED TO THE CONCEPT OF PURE DEVOTIONAL SERVICE)? Ajnanta-sukriti (Bhakti Unmukhi Sukriti )  Attraction to hear the message of pure devotees Just like when Srila Prabhupada went to New York - at one of the programs he wanted to sell his books after the program, so he asked someone in the audience to help him sell his books . So the person didn't know what is Krsna consciousness, who is Srila Prabhupada, what is devotional service, but he did unknowingly something. So that's ajnata-sukrti and when such ajnata-sukrti accumulates, then one becomes very open to Krsna consciousness.” - HH Giriraj Swami Maharaja

3.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI B UT STILL AJNATA-SUKRITI IS NOT THE CAUSE OF BHAKTI “Pious activity, especially in relation to pure devotees (this is the meaning of Ajnata Sukriti ), makes one fortunate. But we cannot say that... I’ll give an example: the same topic was discussed with Srila Prabhupada. And Srila Prabhupada was saying , that you cannot say that bhakti is caused by karma, because that would mean that bhakti is subservient to karma ; that means that Krsna has to give bhakti. So this is the karma- mimamsa theory: that everything is karma and if one does good karma, God has to give the result. So don't care for God, just care for karma. So that's the karmamimamsa theory. So if bhakti were, if one could get bhakti by karma, then where is Krsna, where is Krsna's independence. So Srila Prabhupada gave the example that ajnata-sukrti , it accumulates. Like sometimes we see many pious people in India, people who are more pious than we were. They chant, they pour water on Tulasi-devi and they're vegetarian and so many things. But they don't actually take to devotional service. But Srila Prabhupada said "Yes, but whatever they are doing is not going in vain. It's all accumulating. And when it accumulates sufficiently, then they can take to devotional service." (continued…..) - HH Giriraj Swami Maharaja

3.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI B UT STILL AJNATA-SUKRITI IS NOT THE CAUSE OF BHAKTI And then he gave the example that so many drops of water are evaporated and then they come into the cloud. Then when the cloud is fully saturated with drops of water, then the cloud can pour down rain. But sometimes it happens that a very weak cloud also gives rain, and why does the weak cloud give rain? That depends on higher authority (Mercy of Devotees  Krsna’s Mercy) So that's the idea, that by ajnata sukrti , by the accumulation of ajnata-sukrti one becomes more inclined to devotional service. But even without lots of ajnata-sukrti , if Krsna wants to give bhakti, He can give . But He won't discriminate. - HH Giriraj Swami Maharaja

3.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI IF KRSNA WILL NOT DISCRIMINATE THEN WHY SOME GET BHAKTI AND OTHERS DO NOT? But if the devotee wants to give and he prays to Krsna, then Krsna will give. The mercy of Krsna follows the mercy of the devotee.” HH Giriraj Swami Maharaja Bhakti comes from Bhakti and there is no other cause “You see ultimately, when Krsna gives bhakti to some devotee, he also gives the devotee the power to bestow mercy. He gives him some independence to bestow mercy. He doesn't have to ask Krsna, but he can himself give mercy and then when he gives mercy, Krsna's mercy will follow. So the devotee’s praying to Krsna for mercy (for another devotee) is another way of saying that the devotee is giving mercy. So the ability to give mercy comes from the bhakti within his heart. So again, bhakti comes from bhakti. Bhakti comes from bhakti, it doesn't come from any other cause.” - HH Giriraj Swami Maharaja

3.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI BUT THEN WHY DOES THE DEVOTEE DISCRIMINATE Now, if the madhyama-adhikari Vaisnava (His very definition is that he discriminates b/w pious, envious, equals and advanced devotees) prays to Krsna to give mercy to someone and then if Krsna gives mercy, then the person can get bhakti. Even if he's not qualified with pious activities like Kaliya . The serpent Kaliya was very envious and he was ready to fight with Krsna, to try to kill Krsna. He had no pious assets , but when he was being defeated by Krsna and repenting, his wives, who were devotees, they prayed to Krsna, that please show mercy on our husband, please show mercy on Kaliya . Then, because Kaliya got the devotees' mercy, and the devotees prayed to Krsna, then Krsna gave mercy. - HH Giriraj Swami Maharaja

3.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI Previously, in defining Vaidhi Sadhana Bhaki , it was said that vaidhi -bhakti existed where the actions were inspired by the teachings of the scriptures. Thus, it may be concluded that the root cause of a persons bhakti is the faith in the content of scriptures. Conviction in the contents of the scriptures is called sraddha of faith. Accordingly to the degree of faith in the scriptures, there will be the classification of persona possessing that faith - Commentary on BRS 1.2.17, Srila Jiva Goswami

2.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI : Faith in Scriptures (A) 3 Types of Qualified Devotees Since vaidhi-sadhana is practice of pure devotion inspired by scriptural knowledge , ones qualification to execute vaidhi-sadhana depends on - A. KNOWLEDGE  the depth of one's logical and thorough understanding of those scriptures, B. FAITH  as well as one s faith in them and their conclusion. Thus based on these two considerations those who are qualified to practice/execute vaidhi sadhana can then be divided into 3 grades – Uttama Adhikari - highly qualified to practice Madhyam - middle qualification to practice and Kanishtha - low qualification to practice

2.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI : Faith in Scriptures But Srila Visvanatha Cakravarti Thakura says, even though he ( Kanishtha Adhikari ) may become temporarily confused, if he remembers his spiritual master and the words of his spiritual master, he won't leave devotional service and he'll be able to return to his convictions about devotional service . - HH Giriraj Swami Maharaja (A) 3 Types of Qualified Devotees

2.2.3QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI : Faith in Scriptures (B) 4 types of Pious Persons who can become eligible to practice Vaidhi -Bhakti by purification of their ulterior motives E S.No 4 Classes of Pious Persons Example 1 In Distress Gajendra Gajendra was distressed and prayed to Kåñëa for protection, after which he became a pure devotee. 2 In Need of Money Maharaja Dhruva Mahäräja Dhruva - He was in need of his father's kingdom and therefore engaged himself in devotional service to the Lord. Then in the end, when he was completely purified, he declined to accept any material benediction from the Lord. 3 Inquisitive The sages in Naimisaranya headed by Saunaka Rishi A similar thing happened to the assemblage in the Naimiñäraëya Forest, headed by the sage Çaunaka . They were inquisitive and were always asking Süta Gosvämé about Kåñëa. Thus they achieved the association of a pure devotee and became pure devotees themselves. 4 Wise Four Kumaras Similarly Sanaka , Sanätana , Sananda and Sanat-kumära were all in the category of wise, saintly persons, and they were also attracted by devotional service.

2.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI : Faith in Scriptures (B) 4 types of Pious Persons who can become eligible to practice Vaidhi -Bhakti by purification of their ulterior motives Amongst the four types of persons qualified for bhakti mentioned in Gita, when there receive the mercy of Lord or His devotee and eradicate those tendencies, they become qualified for pure bhakti . - Srila Rupa Goswami, BRS 1.2.20-21 Here Rupa Goswami notes that the Gita mentions four persons who are qualified to worship the Lord. These are pious persons who turn to God out of distress ( artha ), economic need ( atha-arthi ), religious inquiry ( jijnasu ), or the quest for spiritual knowledge (jnana). These four types of persons are not eligible to practice vadhi-sadhana bhakti, because vadhi-sadhana bhakti is the practice of pleasing the Lord without ulterior motive . These four types of individuals, however, have four types of ulterior motive.

IS THERE ANY ROLE OF PIETY IN DEVOTIONAL SERVICE!!!

2.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI : Faith in Scriptures (B) 4 types of Pious Persons who can become eligible to practice Vaidhi -Bhakti by purification of their ulterior motives Thus they (4 types of pious people) lack even the week faith required for minimum eligibility to practice pure devotional service in Vaidhi-sadhana . However, since they are pious and turn to the Lord for fulfillment of their ulterior motives, the Lord blesses them to gradually loose their ulterior desires and thus become qualified to practice pure devotion. PIETY + MERCY = ELIGIBILITY for Vaidihi Sadhana (CAR ANALOGY)

2.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI : Faith in Scriptures Without pious activities, if a man is in a distressed condition he becomes an agnostic, a communist or something like that. Because he does not firmly believe in God, he thinks that he can adjust his distressed condition by totally disbelieving in Him. PIETY + MERCY = ELIGIBILITY for Vaidihi Sadhana (CAR ANALOGY)

2.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI : Faith in Scriptures (C) Rejecion of desire for Bhukti and Mukti

2.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI : Faith in Scriptures (D) HGHEST QUALIFICATION : Devotee of Govinda Çré Rüpa explains it like this: siddhäntatas tv abhede ’pi çréça-kåñëa-svarüpayoù rasenotkåñyate kåñëa - rüpam eñä rasa- sthitiù “According to transcendental realization, there is no difference between the forms of Näräyaëa and Kåñëa . Yet in Kåñëa there is a special transcendental attraction due to the conjugal mellow, and consequently He surpasses Näräyaëa . This is the conclusion of transcendental mellows.” (Bhakti- rasämåta - sindhu 1.2.59)

To further substantiate the above statement, Rüpa Gosvämé has made a careful study of the qualities of the Supreme Lord. This study reveals that in total Lord Näräyaëa has sixty transcendental qualities and Çré Kåñëa sixty-four. The additional four extraordinary qualities unique to Kåñëa testify to His supreme sweetness and to the supremacy of pure devotional service to Him. These four qualities are: His wonderful pastimes ( lélä-mädhurya ), His unique loving exchanges with the Vraja-väsés ( prema-mädhurya ), His flute playing ( veëu-mädhurya ), and His extraordinary beauty ( rüpa-mädhurya ). A strong evidence of the superiority of these qualities is that by their influence, even Lakñmédevé , Näräyaëa’s eternal consort, always desires Kåñëa’s company. [ Çrémad-Bhägavatam 10.29.36]

The internal potency ( svarüpa-çakti ) has two aspects: complete opulence ( aiçvarya ) and supreme sweetness ( mädhurya ). When complete opulence dominates the internal potency, the Lord appears as Näräyaëa , and when supreme sweetness dominates He appears as Çré Kåñëa . Divine opulence invokes vaikuëöha -bhakti, also known as vaidhé bhakti, and divine sweetness invokes vraja -bhakti, also known as rägätmikä -bhakti. Later chapters will show that there are two types of vaidhé bhakti or regulative devotion, one that leads to the Vaikuëöha planets and another, practised by ISKCON members, that leads to spontaneous devotion in Goloka .

2.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI : Faith in Scriptures (D) ACTUALLY EVERYONE IS ELIGIBLE FOR PRACTICING VAIDHI SADHANA yatha padme sarve dhikarino hyatra hari bhak-tauyatha nrpa Translation In the Padma Purana - "0 king, everyone is qualified for Hari - bhakti, just as everyone is qualified to bathe in the Ganges in January." - BRS Second Wave 61

(D) ACTUALLY EVERYONE IS ELIGIBLE FOR PRACTICING VAIDHI SADHANA Everyone is qualified to bathe in the cold water in January, but few will do so because the discomfort poses difficulty. Similarly, although it may be difficult to operate without motive for bhukti or mukti , everyone is qualified to do so and practice vadhi-sadhana of uttama -bhakti. - Srila Prabhupada in NOD 2.2.3 QUALIFICATION TO PRACTICE VAIDHI SADHANA BHAKTI : Faith in Scriptures

2.2.4 PURITY OF DEVOTIONAL SERVICE Anyone can take to Krishna Consciousness Rüpa Gosvämé states that devotional service is transcendental to all material considerations and that it is not limited to any particular country, class, society or circumstance. As stated in Çrémad-Bhägavatam , devotional service is transcendental and has no cause. Devotional service is executed without any hope for gain, and it cannot be checked by any material circumstances. It is open for all, without any distinction, and it is the constitutional occupation of the living entities. - Srila Prabhupada in NOD

2.2.4 PURITY OF DEVOTIONAL SERVICE Devotees of Lord are not bound, they are already liberated There is additional evidence in the Agastya- saàhitä : "As the regulative principles of scripture are not required by a liberated person, so the ritualistic principles indicated in the Vedic supplements are also not required for a person duly engaged in the service of Lord Rämacandra ." In other words, the devotees of Lord Rämacandra , or Kåñëa , are already liberated persons and are not required to follow all the regulative principles mentioned in the ritualistic portions of the Vedic literature. - Srila Prabhupada in NOD

2.2.4 PURITY OF DEVOTIONAL SERVICE Devotional Service is free from Atonement or Prayascitta (i.e. the ritualistic ceremony for purification) Mystery of Vaishnava Cult Çré Rüpa Gosvämé also says that if one is regularly discharging devotional service, there will be no question of a falldown. But even if circumstantially there is some falldown, the Vaiñëava need have nothing to do with the präyaçcitta, the ritualistic ceremony for purification. He simply has to execute the rules and regulations for discharging devotional service, and this is sufficient for his reinstatement. This is the mystery of the Vaiñëava (devotional) cult.

3.2.4 PURITY OF DEVOTIONAL SERVICE WHY DEVOTIONAL SERVICE IS FREE OF PRAYASCITTA OR THE RITUALISTIC CEREMONY FOR PURIFICATION? Practically there are three processes for elevating one to the platform of spiritual consciousness. These processes are called karma, jïäna and bhakti. Ritualistic performances are in the field of karma. Speculative processes are in the field of jïäna . One who has taken to bhakti, the devotional service of the Lord, need have nothing to do with karma or jïäna . It has been already explained that pure devotional service is without any tinge of karma or jïäna . Bhakti should have no tinge of philosophical speculation or ritualistic performances. Example – King Bharata , Ajamila , Vritasura

3.2.4 PURITY OF DEVOTIONAL SERVICE Devotional Service is free from Atonement or Prayascitta (i.e. the ritualistic ceremony for purification) Çré Närada Muni advises Vyäsadeva thus: "Even if one does not execute his specific occupational duty, but immediately takes direct shelter of the lotus feet of Hari [Kåñëa], there will be no fault on his part, and in all circumstances his position is secure. Even if, by some bad association, he falls down while executing devotional service, or if he doesn't finish the complete course of devotional service and dies untimely, still he is not at a loss. A person who is simply discharging his occupational duty in varëa and äçrama , however, with no Kåñëa consciousness, practically does not gain the true benefit of human life." - SB 1.5.17, Quoted by Srila Prabhupada in NOD

2.2.4 PURITY OF DEVOTIONAL SERVICE Devotional Service is free from Atonement or Prayascitta (i.e. the ritualistic ceremony for purification) So the answer operates in two ways - If he follows material duties very nicely, he doesn't gain anything because the real benefit is Krsna consciousness, so he hasn't gained the real benefit. But even materially he doesn't even gain , because as soon as the results of his pious activities are exhausted, he falls down again. - HH Giriraj Swami Maharaja

2.2.4 PURITY OF DEVOTIONAL SERVICE Devotional Service is free from Atonement or Prayascitta (i.e. the ritualistic ceremony for purification) Similarly the devotee, even if he doesn't complete the whole course of Krsna consciousness, or even if he falls down, he doesn't lose anything, because Krsna from within the heart will rectify the devotee and very soon he'll be reinstated in devotional service , so he doesn't really lose anything. Only temporarily there may appear to be some loss (for devotee) and for the karmis only temporarily there may appear to be some gain and that also is material; it's not real gain.” - HH Giriraj Swami Maharaja

3.3 THE 64 LIMBS (ANGAS) OF DEVOTIONAL SERVICE NOD Chapter 6 - 13

2.3.1 SADHANA ANGA – LIMBS OF DEVOTIONAL SERVICE What are Sadhana Anga ? Sri Rupa Goswami terms sadhana-anga as the " limbs " or " parts " of Sadhana. These are the various ways of executing sadhana bhakti. Srila Rupa Goswami has mentioned only the Basic Principles for discharging devotional service Çréla Rüpa Gosvämé states that his elder brother ( Sanätana Gosvämé ) has compiled Hari-bhakti- viläsa for the guidance of the Vaiñëavas and therein has mentioned many rules and regulations to be followed by the Vaiñëavas . Some of them are very important and prominent , and Çréla Rüpa Gosvämé will now mention these very important items for our benefit. - Srila Prabhupada, NOD

2.3.1 SADHANA ANGA – LIMBS OF DEVOTIONAL SERVICE And here Rupa Gosvami basically lists the 64 items of devotional service. Actually there are more than 64 items, but Rupa Gosvami just lists the main ones. - HH Giriraj Swami Maharaja

3.3.2 DISCHARGING DEVOTIONAL SERVICE

3.3.2.a PRAVRITTI KARMA Thus these are the Primary 10 regulative principles These ten items are preliminary necessities for beginning the discharge of devotional service in regulative principles. In the beginning, if a neophyte devotee observes these ten principles, surely he will quickly make good advancement in Kåñëa consciousness.

3.3.2.a PRAVRITTI KARMA

3.3.2.b NIVRITTI KARMA These are the next set of 10 instructions – for properly elevating a practitioner to the platform of sadhana bhakti Secondary 10 regulative principles without following which, one cannot properly elevate himself to the platform of sadhana-bhakti , or devotional service in practice.

3.3.2.b NIVRITTI KARMA

3.3.2.c THE THREE ITEMS OF PRIMARY IMPORTANCE asyastatra pravesaya dvaratve ' py anga vimsateh trayam pradhanam evoktam guru padasrayadikam Translation The items mentioned so far are doorways into the realm of vaidhi sadhana , but the three beginning with "guru- padashraya " are said to certainly be of primary importance. - BRS, Second Wave 83

3.3.2.c THE THREE ITEMS OF PRIMARY IMPORTANCE The first twenty parts of sadhana are noted as being preliminary ( prarambha rupata ), like doorways into the rest of sadhana-bhakti. Of these the first ten are positive actions ( pravrtti silanam ) and the second ten are negative actions ( nivrtti silanam ) The most important of the twenty preliminary items are the first three, which concern establishing a relationship with a guide (guru)

3.3.3 FORTY FOUR ADDITIONAL ITEMS

Out of these sixty-four items, five items (last five)—namely worshiping the Deity, hearing Çrémad-Bhägavatam , associating among the devotees, saìkértana , and living in Mathurä —are very important. - Srila Prabhupada, NOD 3.3.3 FIVE MOST EFFECTIVE ITEMS

3.3.4 EKANGA AND ANEKANGA Çré Rüpa Gosvämé affirms herein that there are nine different kinds of devotional service, which are listed as hearing, chanting, remembering, serving, worshiping the Deity in the temple, praying, carrying out orders, serving Kåñëa as a friend and sacrificing everything for Him. Each and every one of these processes is so powerful that if anyone follows even one single one of them, he can achieve the desired perfection without fail For example, if one is attached simply to hearing about the Lord and another is attached to chanting the glories of the name, both will achieve their desired goal in devotional service There are also examples of devotees who discharged all the different items together e.g Ambrisha Maharaja

3.3.4 EKANGA AND ANEKANGA With the first complete engagement, one becomes automatically detached from material contamination, and liberation becomes the maidservant of the devotee. This idea is confirmed by Bilvamaìgala Öhäkura . If one develops unalloyed devotion to the Lord, liberation will follow the devotee as his maidservant - Srila Prabhupada, NOD

3.3.4 EKANGA AND ANEKANGA S.No Anga Scriptural Reference of Devotee who achieved perfection 1 Sravanam King Parékñit achieved the desired goal of life simply by hearing Çrémad-Bhägavatam . 2 Kirtanam Çukadeva Gosvämé achieved the desired goal of life simply by reciting Çrémad-Bhägavatam . 3 Smaranam Prahläda Mahäräja became successful in his devotional service by always remembering the Lord 4 Padasevanam Lakñmé, the goddess of fortune, was successful by engaging herself in massaging the lotus feet of the Lord. 5 Archanam King Påthu became successful by worshiping in the temple 6 Vandanam Akrüra became successful by offering prayers. 7 Dasyam Hanumän became successful by rendering personal service to Lord Rämacandra. 8 Sakhyam Arjuna became successful by being a friend of Kåñëa 9 Atmanivedanam And Bali Mahäräja became successful simply by offering all of his possessions to Kåñëa

3.3.5 WHAT IS NOT SADHANA BHAKTI? Rupa Gosvami has just completed a description of 64 items, or angas of devotional service and now he’s going to raise some items which some people might consider to be angas of bhakti and then he explains why they cannot be accepted as angas of bhakti. - HH Giriraj Swami Maharaja

3.3.5.a VARNASHARAMA IS NOT AN ANGA OF SADHANA BHAKTI, WHY? Some scholars argue that simply by following the principles of varëa and äçrama one can gradually rise to the perfections reached by practicing devotional service, but this argument is not accepted by the great authorities. In Bhagavad- gétä also the Lord says that one has to give up all other principles of elevation and take simply to the method of Kåñëa consciousness. That will help one in achieving the highest perfection of life.

3.3.5.a VARNASHARAMA IS NOT AN ANGA OF SADHANA BHAKTI, WHY? SB 11.20.9 - Lord Himself says, "One should execute the prescribed duties of varëa and äçrama as long as he has not developed spontaneous attachment for hearing about My pastimes and activities." In other words, the prescribed forms of varëa and äçrama are ritualistic ceremonies of religion intended for economic development, sense gratification or salvation. All of these things are recommended for persons who have not developed Kåñëa consciousness; in fact, all such activities are recommended in the revealed scriptures only to bring one to the point of Kåñëa consciousness But one who has already developed spontaneous attachment for Kåñëa does not require to execute the duties prescribed in the scriptures. Srila Prabhupada, NOD

3.3.5.b GYANA AND VAIRAGYA ARE NOT THE ITEMS OF DEVOTIONAL SERVICE Some scholars recommend that knowledge and renunciation are important factors for elevating oneself to devotional service. But actually that is not a fact. Actually, the cultivation of knowledge or renunciation, which are favorable for achieving a footing in Kåñëa consciousness, may be accepted in the beginning, But ultimately they may also come to be rejected, for devotional service is dependent on nothing other than the sentiment or desire for such service. It requires nothing more than sincerity.

3.3.5.b GYANA AND VAIRAGYA ARE NOT THE ITEMS OF DEVOTIONAL SERVICE Rather mental speculation and artificial renunciation makes the heart harder!!! SB 11.20.31 - Kåñëa says, " Therefore, for a devotee engaged in My loving service, with mind fixed on Me, the cultivation of knowledge and renunciation is generally not the means of achieving the highest perfection within this world.” Within this world one's heart is bound by sex attraction, which disturbs one's meditation on the lotus feet of Lord Kåñëa …….. Through determined cultivation of knowledge and detachment, a conditioned soul may try to purify himself without the mercy of Lord Kåñëa , but such false pride is to be given up , just as one must give up the false pride of material attraction.

3.3.5.b GYANA AND VAIRAGYA ARE NOT THE ITEMS OF DEVOTIONAL SERVICE Rather mental speculation and artificial renunciation makes the heart harder!!! ( Contd ). When pure devotional service to the Lord is available to a conditioned soul, attraction to other processes is certainly a deviation in his devotional career. ……. Without false confidence in one's own cultivation of knowledge and renunciation , one should depend fully on the mercy of Lord Kåñëa and at the same time strictly follow the rules and regulations of bhakti-yoga, as instructed by the Lord Himself . - Purport SB 11.20.31, Srila Prabhupada

3.3.5.b GYANA AND VAIRAGYA ARE NOT THE ITEMS OF DEVOTIONAL SERVICE But what about renunciation of the Goswamis of Vrindavana ? The six Goswamis didn’t practice artificial renunciation or dry renunciation , but they were naturally absorbed in the pastimes of the Lord. He’s asking about the six Gosvamis ; they were so renounced and we worship them, so why, what is the difference between them and us, why cant we practice the same? Of course, there is some difference between them and us, because they were most exalted in Krsna consciousness. But just to give you the answer in terms of the philosophy.

3.3.5.b GYANA AND VAIRAGYA ARE NOT THE ITEMS OF DEVOTIONAL SERVICE But what about renunciation of the Goswamis of Vrindavana ? ( contd ) Someone may say that they were sleeping under a different tree every night to cultivate detachment or to demonstrate detachment, but there’s another reason why they slept under a different tree every night. That is that all throughout Vrindavana Radha and Krsna and all of the eternal associates of Krsna had pastimes. And every night when they would take rest under a different tree, the pastimes of the Lord that were enacted in that particular place were revealed to them, so they were not practicing dry renunciation. - HH Giriraj Swami Maharaja

3.3.5.b GYANA AND VAIRAGYA ARE NOT THE ITEMS OF DEVOTIONAL SERVICE The two types of renunciation – Imposed (or Artificial) vs Natural There’s two types of renunciation. Cultivation of renunciation is not an item of devotional service. That’s what we’re saying. But if one becomes advanced in devotional service he auatomatically becomes detached , so they (the six goswmais) were not cultivating . They were not sleeping under different trees as a sort-of self-inflicted punishment, but they were highly elevated in devotional service, so they were naturally detached. That we said in the beginning, that virakti is one of the characteristics of bhava-bhakti . So that’s what we’re saying, that by advancement in devotional service one automatically gets knowledge and renunciation.

These verses are very important and Srila Prabhupada has elaborated on them extensively in NOD because they are the basis on which the Krsna consciousness movement is being preached. anasaktasya visayan yatharham upayunjatah nirbandhah krsna-sambandhe yuktam vairagyam ucyate Translation “Things should be accepted for the Lord’s service and not for one’s personal sense gratification . If one accepts something without attachment and accepts it because it is related to Krsna , one’s renunciation is called yukta -vairagya (or complete renunciation or appropriate renunciation)” BRS – 1.2.255 The Concept of Yukta Vairagya

3.3.5.b GYANA AND VAIRAGYA ARE NOT THE ITEMS OF DEVOTIONAL SERVICE The Concept of Yukta Vairagya Srila Prabhupada often gave the example that someone finds some lost article on the street. Case 1: Karmis - So when one person finds the article, he will think, Oh, here’s a nice gold ring; let me keep it and enjoy it. So he’s a thief. Case 2: Jnanis - Another person comes and sees it and thinks, Here’s a nice gold ring but it’s not mine, I won’t touch it, I’ll just leave it, so he’s not a thief, he’s detached. Case 3: Devotee - Then another person will come and say, Oh! here’s a nice gold ring, it must belong to someone, let me find out who the owner is and return it. So that is called complete renunciation or perfect renunciation. - HH Giriraj Swami Maharaja

3.3.5.b GYANA AND VAIRAGYA ARE NOT THE ITEMS OF DEVOTIONAL SERVICE The Concept of Yukta Vairagya So the karmis , they see the material world and they want to enjoy it. They want to exploit it, so they’re trying to take God’s property from God and they’re trying to exploit it. And the jnanis , they cultivate renunciation, they think, they know that by trying to exploit the material energy they become entangled and ultimately they are punished by the material nature. So they think, we have had enough suffering in the material world, we don’t want to try to enjoy the material world anymore, we want to leave it. And the bhakta , he sees, O, this is the energy of Krsna, we should use it in Krsna’s service. So that is yukta -vairagya.

3.3.5.b GYANA AND VAIRAGYA ARE NOT THE ITEMS OF DEVOTIONAL SERVICE One time Srila Prabhupada looked out of his window in Los Angeles during the early days of ISKCON when there were so many hippies on the street. So he looked out of his window onto the street and he looked at the hippies and he said, “They are trying to renounce.” And then he looked at the older people and he said, “They are trying to enjoy.” But he said, “ Actually nothing belongs to any of them . Both are wrong because nothing belongs to any of them. So if you don’t possess anything, how can you renounce it and if you don’t possess anything, how can you enjoy it.” - HH Giriraj Swami Maharaja

3.3.5.b GYANA AND VAIRAGYA ARE NOT THE ITEMS OF DEVOTIONAL SERVICE So we don’t want to enjoy like the karmis or renounce like the jnanis , but we want to use everything in the service of Krsna. Because Rupa Gosvami has said that cultivation of renunciation is not one of the items of devotional service, so someone might think that we don’t have to cultivate renunciation ; maybe we should cultivate attachment or enjoyment. But here Rupa Gosvami gives the answer. That we don’t reject things because we think that they’re material if they can be used in Krsna’s service…. -

3.3.5.b GYANA AND VAIRAGYA ARE NOT THE ITEMS OF DEVOTIONAL SERVICE … but with detachment - Anasaktasya visayan . It means without attachment for the objects of the senses. And Srila Prabhupada has explained in Nectar of Devotion how we can use all sorts of modern inventions like tape recorders, automobiles, airplanes, without attachment for sense gratification, only for Krsna’s service. - HH Giriraj Swami Maharaja

BUT WHAT ARE THE QUALIFICATIONS TO PRACTICE YUKTA VAIRAGYA???

3.3.5.b GYANA AND VAIRAGYA ARE NOT THE ITEMS OF DEVOTIONAL SERVICE Phalgu Vairagya prapancikataya buddhya hari-sambandhi-vastunah mumuksubhih parityago vairagyam phalgu kathyate Translation “Whatever is favorable for the rendering of service to the Lord should be accepted and should not be rejected as a material thing.”

3.3.5.b GYANA AND VAIRAGYA ARE NOT THE ITEMS OF DEVOTIONAL SERVICE Phalgu Vairagya So similarly the impersonalists appear to be very renounced but when you go under the surface, they’re not actually renounced, they’re attached. And the renunciation is just the other side of the attachment. And they can be offensive also. Just like the mayavadis , they may think the maha-prasad of the Lord is material and they will think, Oh! I won’t touch it. So they commit offenses. One offense is, if they get the chance for honoring maha-prasad , they don’t take the opportunity and worse offense is someone offers them the Lord’s remnants and they refuse. - HH Giriraj Swami Maharaja

3.3.5.b GYANA AND VAIRAGYA ARE NOT THE ITEMS OF DEVOTIONAL SERVICE FINE LINE !!! So Srila Prabhupada said, there’s a very fine line in yukta -vairagya. On the one hand we can’t deal with material things for the sake of sense gratification and at the same time we can't reject material things that can be used in Krsna’s service . So it’s a very fine line and we always have to be very careful, not to try to enjoy something which is meant for Krsna’s service and which may not even be meant for Krsna’s service, and not to reject something that can be used in Krsna’s service. - HH Giriraj Swami Maharaja

3.3.5.b GYANA AND VAIRAGYA ARE NOT THE ITEMS OF DEVOTIONAL SERVICE A Note of Caution!!! The acceptance and rejection of things should always be in pursuance of the devotional principles; not that one can independently manufacture some idea of what should be accepted or rejected . The spiritual master as the visible manifestation of Kåñëa is necessary, therefore, to direct the devotee on behalf of the Supreme Personality of Godhead. - Srila Prabhupada, NOD

3.3.5.c ENGAGING WEALTH AND FOLLOWER IS NOT A LIMB OF SADHANA BHAKTI The spiritual master must never be carried away by an accumulation of wealth or a large number of followers. A bona fide spiritual master will never become like that . - Srila Prabhupada in NOD The basic processes of chanting, hearing, remembering do not require any wealth or disciples. But some of the items like temple worship can be helped by wealth or disciples . But we should not depend upon them. If they’re there, we can engage them in Krishna's service, but if they’re not there, we should remain fully engaged in sravanam kirtanam visnoh and so on and we shouldn’t become slack, thinking I have to get money, I have to get men………and then after getting money and men we will think that now my job is finished and I can eat and sleep . - HH Giriraj Swami Maharaja

3.3.5.d DEVELOPING QUALITIES LIKE CLEANLINESS ETC., ARE NOT A LIMB OF SADHANA BHAKTI Good qualities (from material estimation) like vegetarianism, non- violenceare etc., are in themselves insufficient to make one a devotee RATHER a devotee is naturally endowed with such qualities (he need not practice to inculcate them separately) Çré Rüpa Gosvämé affirms herein that purification of consciousness, purification of bodily activities, austerities, peace of mind, etc., all become automatically manifest in the person who is engaged in devotional service . - Srila Prabhupada, NOD Then some people may raise the point that the development of good qualities are items of devotional service, but again Rupa Gosvami says no - that the cultivation of good qualities like cleanliness or non-violence are not themselves items of devotional service, but again, by the cultivation of devotional service, one develops good qualities like non-violence and others. - HH Giriraj Swami Maharaja

3.4 RAGANUGA SADHANA BHAKTI NOD Chapter 15 & 16

3.4.1 DEFINITION – RAGANUGA BHAKTI Translation Devotional service in spontaneous love is vividly expressed and manifested by the inhabitants of Vrndavana . Devotional service that accords with their devotional service is called raganuga -bhakti, or devotional service following in the wake of spontaneous loving service. Caitanya-Caritamrta , Madhya-Lila 22.154 But even before that let us analyze the word Raga!!! virajantim abhivyaktam vraja-vasi-janadisu ragatmikam anusrta ya sa raganugocyate Word by Word virajantim — shining intensely; abhivyaktam — fully expressed; vraja-vasi-jana-adisu — among the eternal inhabitants of Vrndavana ; ragatmikam — devotional service consisting of spontaneous love; anusrta — following; ya — that; sa — which; raganuga — devotional service following in the wake of spontaneous love; ucyate — is said.

3.4.2 WHAT IS RAGA? Definition of Raga Spontaneous Intense attachment / absorption in some object Srila Rupa Goswami in the beginning of his discussion on Raganuga Bhakti quotes one verse from Srimad-Bhagavatam kamad dvesad bhayat snehad yatha bhaktyesvare manah avesya tad agham hitva bahavas tad gatim gatah Translation “As through devotion to the Lord one can attain His abode, many have attained that goal by abandoning their sinful activities and absorbing their minds in the Lord through lust, envy, fear or affection.” - SB 7.1.30, BRS Second Wave, 274

3.4.2 WHAT IS RAGA? “BAHAVAS TAD GATIM GATAH - THEY ACHIEVED THE SAME GOAL”. THIS SRIMAD-BHAGAVATAM TEXT INDICATES THAT KAMSA, SISUPALA, THE YADUS, THE GOPIS... ALL OF THEM ACHIEVED THE SAME GOAL OF LIFE. HOW COULD THE LORD AWARD HIS DEVOTEES WITH THE SAME GOAL AS HE AWARDS HIS ENEMIES?

3.4.2 WHAT IS RAGA? To clear this doubt, Srila Rupa Gosvami cites the analogy of the sunshine (Brahman) and the sun-globe (Bhagavan) . The demons and devotees both achieved the same goal i.e. Krsna, however, the demons achieved only the Brahman aspect of Krsna, whereas the gopis achieved the highest Bhagavan realization of Krsna. - HH Giriraj Swami Maharaja

3.4.2 WHAT IS RAGA? Srila Rupa Gosvami quotes two references ( Brahmanòa Purana and Tenth Canto ) to prove that the demons achieved only impersonal liberation in Brahman. One of them is stated below - "In the Brahmäëòa Puräëa it is stated, "Those who have achieved liberation from material contamination and those who are demons and are killed by the Supreme Personality of Godhead become absorbed in the Brahman concept of life and reside in the spiritual sky of the brahma- jyoti .“ That spiritual sky is far beyond the material sky, and it is confirmed also in Bhagavad- gétä that beyond this material sky there is another, eternal sky. The enemies and the impersonalists may be allowed to enter into this Brahman effulgence, but the devotees of Kåñëa are promoted all the way to the spiritual planets . Because the pure devotees have developed their spontaneous love for the Supreme Personality of Godhead, they are allowed to enter into the spiritual planets to enjoy spiritual bliss in association with the Supreme Personality of Godhead." - Srila Prabhupada in NOD

3.4.2 WHAT IS RAGA? In the Tenth Canto, Eighty-seventh Chapter, verse 23, of Çrémad-Bhägavatam , the Vedas personified address the Lord in this way: "My dear Lord, yogés meditate upon Your localized feature, and thus they achieve the spiritual perfection of being merged in the impersonal brahma- jyotir . Persons who treat You as an enemy achieve the same perfection without meditating. The gopés , who are embraced by Your serpentine arms and who have such lusty attitudes, also achieve the same perfection. And as far as we are concerned, being different demigods in charge of the different parts of Vedic knowledge, we are always following in the footsteps of the gopés . Thus we hope to attain the same perfection." By "the same perfection" we must always remember the example of the sun and the sunshine. Those who are impersonalists can merge into the sunshine like brahma- jyotir , whereas those who are in love with the Supreme Person enter into the supreme abode of the Lord, Goloka Våndävana . - Srila Prabhupada in NOD

3.4.2.a WHAT IS RAGA? 6 Ways of Absorbing Mind in Krishna Srila Rupa Gosvami next quotes a verse from Srimad-Bhagavatam : gopyah kamad bhayat kamso / dvesac caidyadayo nrpah sambandhad vrsnayah snehad / yuyam bhaktya vayam vibho Word to Word gopyah — the gopis ; kamat — by lusty desires; bhayat — out of fear; kamsah — King Kamsa; dvesac — out of envy; caidya-adayo — Sisupala and others; nrpah — kings; sambandhat — out of kinship; vrsnayah — the Vrsnis or the Yadavas ; snehat — out of affection; yuyam — you (the Panòavas ); bhaktya — by devotional service; vayam — we; vibho — O great King. Translation My dear King Yudhisthira , (1)the gopis by their lusty desires , (2) Kamsa by his fear, (3)Sisupala and other kings by envy, (4)the Yadus by their familial relationship with Krsna, (5) you Panòavas by your great affection for Krsna, (6) and we, the general devotees, by our devotional service, have obtained the mercy of Krsna - Srimad-Bhagavatam 7.1.31

3.4.2.a WHAT IS RAGA? 6 Ways of Absorbing Mind in Krishna Srila Rupa Gosvami next quotes a verse from Srimad-Bhagavatam : gopyah kamad bhayat kamso / dvesac caidyadayo nrpah sambandhad vrsnayah snehad / yuyam bhaktya vayam vibho Translation My dear King Yudhisthira , (1)the gopis by their lusty desires , (2) Kamsa by his fear, (3)Sisupala and other kings by envy, (4)the Yadus by their familial relationship with Krsna, (5) you Panòavas by your great affection for Krsna, (6) and we, the general devotees, by our devotional service, have obtained the mercy of Krsna - Srimad-Bhagavatam 7.1.31

3.4.2.a WHAT IS RAGA? 6 Ways of Absorbing Mind in Krishna The six moods mentioned by Narada Ji (SB 7.1.31) are: 1.Lusty desire in the gopis ( gopyah kamat ) 2.Fear in Kamsa ( bhayat kamsah ) 3.Envy in Sisupala and other kings of Caidya ( dvesac caidyadayo ) 4.Kinship in the Vrsnis or the Yadavas ( sambandhat vrsnayah ) 5.Affection in the Panòavas ( snehat yuyam ) 6.Devotional service in Narada ( bhaktya vayam ) It is not that inimical emotions towards Krsna are being recommended. For example, King Vena also hated God, but, unlike Kamsa and Sisupala, his mind was not always absorbed in thought of the Lord. Therefore his hatred of God only sent him to hell . Thus we clearly see that it is not envy or fear of God which Narada recommends, but total absorption of the mind in Him, even if out of envy or fear .

3.4.2.b WHAT IS RAGA? Awe and Reverence are barrios to the intensity of Raga / Superiority of Raganuga Sadhana over Vaidhi Sadhana The Intensity of Raga or Absorption of the demons like Kamsa and Shishupala is more than that of a sadhaka practicing Vaidhi Sadhana Bhakti But then he says that the intensity of absorption, or mental absorption of demons like Kamsa and Sisupala is greater than the mental absorption that we, ordinary devotees, can have. And although Narada was speaking as a humble Vaisnava and appreciating the mental absorption of the demons, there is some truth to the statement of Narada !!!

3.4.2.b WHAT IS RAGA? Awe and Reverence are barrios to the intensity of Raga / Superiority of Raganuga Sadhana over Vaidhi Sadhana The Intensity of Raga or Absorption of the demons like Kamsa and Shishupala is more than that of a sadhaka practicing Vaidhi Sadhana Bhakti Awe and reverence creates some distance between the Lord and devotees - Because Kamsa and Sisupala were completely absorbed in thoughts of Krsna. They had practically no other thought and the gopis also were completely absorbed in thoughts of Krsna, and the Pandavas also. But devotees who have the sense of awe and reverence in relation to the Lord, they cannot be so absorbed in thoughts of the Lord. There will always be some distance between them and the Lord due to awe and reverence HH Giriraj Swami Maharaja

3.4.3 RAGATMIKA BHAKTI Narada mentions six different moods of spontaneous emotional attachment to the Lord (called Raga), but only two of these are genuine types of spontaneous devotion ( ragatmika -bhakti). Fear & Envy Clearly, fear and envy are not genuine forms of spontaneous devotion. Srila Prabhupada says, “The attraction of Kamsa to Krsna in fear, and the attraction of Sisupala in envy are not accepted as devotional service, however , because their attitudes are not favorable ( pg 120).”

3.4.3 RAGATMIKA BHAKTI Devotional Service in Narada Narada's attachment to Krsna is called bhaktya . Jiva Gosvami explains that the Sanskrit verb tenses used here indicate that Narada's devotional service arises from a sense of duty . Thus it is vaidhi -bhakti, and cannot be counted amongst the genuine forms of ragatmika -bhakti. Affection The affection of the Panòavas may or may not be ragatmika -bhakti, depending on whether or not it is mixed with awe and reverence. Generally it is mixed with a mood of reverence, which introduces restraints of formal etiquette that hinder ragatmika -bhakti . However, when this reverence sometimes subsides, their affection can be ragatmika -bhakti. Continued…

3.4.3 RAGATMIKA BHAKTI …Srila Prabhupada explains, “Again he analyzes the affection of the Yadus . If it is on the platform of friendship then it is spontaneous love, but if it is on the platform of regulative principles, then it is not ( pg 120).” Lusty Desire & Kinship Four of the six types of attachment — fear, envy, respectful affection, and obedient devotion — have been excluded from ragatmika -bhakti . Only the remaining two — lusty desire ( kamarupa ) and familial relationship ( sambandharupa ) — are genuine types of ragatmika -bhakti . This confirms Srila Rupa Gosvami's analysis

Summary Spontaneous attraction (raga) is the supreme means of concentrating the mind upon Krsna. There are six basic types of spontaneous attraction, and all of them are liberating . However, only two of the six are genuine types of ragatmika -bhakti that will award the highest goal of prema . These two are kamarupa and sambandharupa . 3.4.3 RAGATMIKA BHAKTI

3.4.3 RAGATMIKA BHAKTI iste svarasiki ragah paramavistata bhavet tanmayi ya bhaved bhaktih satra ragatmikodita . Translation When one becomes attached to the Supreme Personality of Godhead, his natural inclination to love is fully absorbed in thoughts of the Lord. That is called transcendental attachment, and devotional service according to that attachment is called ragatmika , or spontaneous devotional service . Caitanya- Caritamrta , Madhya-Lila 22.150

3.4.3 RAGATMIKA BHAKTI Literally, ragatmika means one whose very essence ( atma ) is intense attachment for Krsna ( raga ). Raga also means "color." Wearing red-colored eyeglasses causes one to see red everywhere. Similarly, when one has an extremely intense attachment he sees the object of his obsession everywhere, all the time. The passions of this world are only weak and perverted reflections. Real raga is the passionate obsession with pleasing Lord Sri Krsna. The passion to serve Krsna consumes the devotee's consciousness to such an extent that they cannot even think of anything else, under any circumstance - Waves of Devotion

3.4.3 RAGATMIKA BHAKTI Devotional service executed with feelings of spontaneous love is called rägätmikä -bhakti. Wherein there is – Spontaneous attraction for something Mind is completely absorbed in it's thought Such absorption is with intense desire of LOVE By Srila Rupa Goswmai in BRS Thus the spontaneous dealings of the residents of Våndävana in relationship with Kåñëa are called rägätmikä . Nature of Ragatmika Bhakti Such devotees are - 1. Perfect in all regulative principles 2. Therefore they don’t have to learn anything or practice 3. They have passed all test of regulative principles in previous lives

3.4.3.a CATEGORIES OF RAGATMIKA BHAKTI

3.4.3.a.1 CATEGORIES OF RAGATMIKA BHAKTI Sensual Attraction / Kamatmika / Kama Rupa Although conjugal love ( kama ) is also a type of relationship ( sambandha ), Srila Rupa Gosvami gives it a separate category to emphasize its preeminent position. Understanding the term Kama Kama (lust) is the intense thirst to satisfy the senses. There are two types of kama : material and spiritual. Material kama is the intense thirst to satisfy one's own senses. Spiritual kama is the intense thirst to satisfy Krsna's spiritual senses. Srila Prabhupada says, “This lust is the devotee's excessive desire to serve the Lord in a particular capacity ( pg 122).” - Waves of Devotion

3.4.3.a.1 CATEGORIES OF RAGATMIKA BHAKTI Sensual Attraction / Kamatmika / Kama Rupa Distinguishing Mundane Kama from Transcendental Kama The exchange of love between Krsna and the gopis resembles embracing, dancing, and so forth. This causes some difficulty in the minds of conditioned souls. The Difficulty The conditioned soul naturally tends to interpret things in the context of his own experience. In his experience, conjugal affairs such as dancing and embracing are manifestations of lust. Thus, when he hears the pastimes of Krsna and the gopis , he misinterprets everything in the context of mundane lust.

3 .4.3.a.1 CATEGORIES OF RAGATMIKA BHAKTI Sensual Attraction / Kamatmika / Kama Rupa However, a devotee with some genuine realization in bhakti sees the pastimes as they really are: pure exchanges of unalloyed love. He knows that the gopis ' internal motivation is radically different from the motivation of mundane "lovers," even though their external activities may appear similar. Material and spiritual lust are as different as iron and gold. Selfish desire is the motivation of material lust; selfless desire is the motivation of spiritual lust . In the mundane world, every action is selfish; in the spiritual world, every action is selfless — exclusively for the Supreme Lord's pleasure.

3 .4.3.a.1 CATEGORIES OF RAGATMIKA BHAKTI Sensual Attraction / Kamatmika / Kama Rupa Apparent Selfishness Sometimes it seems that the residents of Vrndavana act for their own happiness, but factually they act only for the Lord's pleasure. They know that Krsna takes pleasure when His devotee is pleased, and that is the only reason they sometimes seem to endeavor for their own happiness.

3.4.3.a.1 CATEGORIES OF RAGATMIKA BHAKTI Sensual Attraction / Kamatmika / Kama Rupa Kama — "Lust" Spiritual relationships are never "lusty," or selfish. When Srila Rupa Gosvami says that Krsna's relationship with the gopis is "lusty" ( kamarupa ) he uses the word in a figurative sense only, to aid our basic understanding. Srila Prabhupada explains, “...the gopis ' ecstatic love for Krsna is sometimes described by scholars as being like the "lusty desire" of the material world, but actually this should not be taken as a literal fact. It is simply a way of trying to understand the transcendental situation ( pg 123).” The gopis are consumed and obsessed by a passion to satisfy Krsna, the force of which is beyond our ability to comprehend. By comparing it to mundane lust, the single most consuming and overwhelming urge in our experience, we may catch the slightest hint of the intensity in the gopis desire to serve Krsna. - Waves of Devotion

3.4.3.a.1 CATEGORIES OF RAGATMIKA BHAKTI Sensual Attraction / Kamatmika / Kama Rupa Kama — "Lust" We must very carefully understand that Krsna's conjugal love affairs are impeccably transcendental. Externally they may resemble mundane lust, but internally they are motivated exclusively by pure, selfless prema . Evidence for the Purity of Spiritual "Lust" As evidence of the gopis ' transcendental purity, Srila Rupa Gosvami cites the great devotee Uddhava . Although completely free from all attraction to mundane love affairs, Uddhava glorified the gopis ' love for Krsna . Srila Prabhupada adds the example of Sri Caitanya Mahaprabhu — the strict sannyasi who also praised the gopis ' love of Krsna . If the gopis were affected by mundane sex desire, these two stalwart personalities would never praise them. (NOD page 123.) - Waves of Devotion

3.4.3.a.1 CATEGORIES OF RAGATMIKA BHAKTI Sensual Attraction / Kamatmika / Kama Rupa Transcendental Kama Mixed with Mundane Kama To further highlight the exalted purity of the gopis ' love for Krsna, Srila Rupa Gosvami mentions Kubja , who's attraction to Krsna was not as pure as the gopis ' . The selfish desire that slightly tinged her attraction excluded her from the category of kamarupa , and relegated her to the lesser status of kamapraya — "almost lusty desire."

Keli performance means to directly join with the Supreme Personality of Godhead Srila Prabhupada in NOD When one desires to join with Krsna directly, that is a desire for direct conjugal love. It’s called sambhogatmika . It means that they desire to meet Krishna directly HH Giriraj Swami Maharaja We should note carefully, however, that this conjugal love for Kåñëa, either as gopé or as queen, is not limited only to women. Even men can develop such sentiments, as was evidenced by the sages of Daëòakäraëya . Lover and Beloved One who develops conjugal love for Kåñëa as a lover is promoted to Goloka Våndävana , to associate with the gopés and enjoy loving affairs with Kåñëa there. Eg Gopis Husband and Wife One who develops conjugal love for Kåñëa as a wife is promoted to Dvärakä , where the devotee becomes the queen of the Lord. Thus If someone simply desires conjugal love, but does not follow in the footsteps of the gopés , he is promoted to association with the Lord at Dvärakä . Eg the Queens at Dwarka Direct Conjugal Love / Sambhogatmika / Keli 3.4.3.a.1.(a) CATEGORIES OF RAGATMIKA BHAKTI Sensual Attraction / Kamatmika / Kama Rupa

" There are other devotees who do not wish direct contact with the Supreme Person, but who relish the conjugal loving affairs of the Lord with the gopés . Such devotees enjoy simply by hearing of the activities of the Lord with the gopés .“ Srila Prabhupada in NOD And then there are other gopis who have no desire to meet with Krsna. They only desire that their leader should meet with Krsna. So there are different leaders, like Radharani , Candravali , all of the principal gopis . They have their followers . But their followers, they don’t want to meet with Krsna directly, but they want that their leaders should meet with Krsna. And in Caitanya- caritamrta it is also said that when Radharani meets with Krsna, the other gopis enjoy thousands and millions times more than when they meet with Krsna directly. So this is very different from sense gratification, very different from sense gratification. This is love. HH Giriraj Swami Maharaj Indirect Conjugal Love 3.4.3.a.1.(b) CATEGORIES OF RAGATMIKA BHAKTI Sensual Attraction / Kamatmika / Kama Rupa

Krsna is satisfied by relationships. Just like someone has a relationship with his parents, he’s very happy, he has a relationship with his friends, he’s very happy. But in the relationship between husband and wife or lover and beloved, there’s something more that’s not in the other relationships . This we have experienced in the perverted reflection, and this is the original - HH Giriraj Swami Maharaja Just as kamarupa (sensual attraction) is the intense attachment to service in the mood of a lover, sambandharupa (relationship) is the intense attachment to service in the mood of a parent, friend, or servant. - Waves of Devotion 3.4.3.b CATEGORIES OF RAGATMIKA BHAKTI Relationships / Sambandhatmika / Sambandha Rupa

No Necessity of Discussing Further!!! Both kämarüpä and sambandharüpä describe the eternal residents of Våndävana — who possess the perfection of spontaneous devotion. The primary subject of Chapters Fifteen and Sixteen, however, is the practice of spontaneous devotion ( rägänuga-sädhana ) NOT the perfection of spontaneous devotion ( rägätmikä-prema ). Therefore Çréla Rüpa Gosvämé presents the subject of rägätmikä -bhakti only briefly . Çréla Prabhupäda says, “ In the stage of devotional service where regulative principles are followed, there is no necessity of discussing this love, for it must develop of itself at a more advanced stage ( pg 125).” RAGATMIKA BHAKTI

Persons desiring to follow in the footsteps of such eternal devotees of the Lord as the Våñëis and Våndävana denizens are called rägänugä devotees, which means that they are trying to attain to the perfection of those devotees. These rägänugä devotees do not follow the regulative principles of devotional service very strictly, but by spontaneous nature they become attracted to some of the eternal devotees such as Nanda or Yaçodä , and they try to follow in their footsteps spontaneously. There is a gradual development of the ambition to become like a particular devotee, and this activity is called rägänugä - Srila Prabhupada, NOD Summarizing our discussion on Raganuga Bhakti RAGANUGA BHAKTI

Raganuga -bhakti means bhakti which follows the mood of the ragatmika devotees or the devotees who have raga. Anu means which follows. Like we are “ Rupanugas ”, followers of Rupa Gosvami , so raganuga means following the ragatmika bhaktas or those who have deep attachment for Krsna with full absorption in thoughts of Him. - Waves of Devotion Summarizing our discussion on Raganuga Bhakti RAGANUGA BHAKTI

3.4.4 CATEGORIES OF RAGANUGA BHAKTI

Sambandhanuga 3.4.4.a CATEGORIES OF RAGANUGA BHAKTI Definition Sambandhanuga is a devotional practice that strives for the mood of the sambandharupa ragatmikas (The devotee of Vrndavana in parental, friendly, or servile love).

Sambandhanuga 3.4.4.a CATEGORIES OF RAGANUGA BHAKTI This is again of two types - Srila Prabhupada explains, “In the development of becoming either the father or friend of Lord, there are two varieties - One method is that one may try to become the father of the Lord directly, and the other is that one may follow Nanda Maharaja and cherish (treasure or hold dear) the idea of being Krsna's father“ - Srila Prabhupada, NOD ( pg 129). Çréla Rüpa Gosvämé warns of the danger in aspiring for direct relationship , ESPECIALLY concerning parenthood. In desiring to directly become the father of Kåñëa , one may inadvertently (unknowingly) develop the desire to become Nanda Mahäräja himself . This is no less mäyäväda than desiring to be Kåñëa . If one becomes contaminated by such mäyäväda implications, whatever advancement he has made is obliterated. - Waves of Devotion BEWARE!!!

Kamanuga 3.4.4.a CATEGORIES OF RAGANUGA BHAKTI Definition Kamanuga is a devotional practice that strives for the mood of the kamarupa ragatmikas (the gopis of Vrndavana or the queens of Dvaraka )

3.4.4.b CATEGORIES OF RAGANUGA BHAKTI Kamanuga One gradually becomes eligible for kamanuga - sadhana -bhakti by developing a natural attraction to serving Krsna in conjugal love. One achieves this mainly by – worshipping Deities of Radha-Krsna and hearing Krsna's pastimes with the gopis . - Waves Of Devotion BUT WHO CAN DEVELOP IT? Srila Prabhupada explains, “This development of conjugal love can be possible ONLY with those who are – already engaged in following the regulative principles of devotional service , specifically in worship of Radha and Krsna in the temple . Such devotees gradually develop a spontaneous love for the Deity , and by hearing of the Lord's exchange of loving affairs with the gopis , they gradually become attracted to these pastimes Srila Prabhupada in NOD( pg 128)

Eligibility in Males Since conjugal love of Krsna entails feminine sentiments on behalf of the devotee, one may have the impression only females can properly aspire for it. To dispel this misconception — and establish that our transcendental relationship with Krsna has nothing to do with the material body — Srila Rupa Gosvami cites the sages of Danòakaranya . Although they were all men, when they saw Lord Ramacandra their conjugal love for Krsna blossomed. They took their next birth as daughters of gopis and got the direct association of Lord Krsna . (See page 128) So it is not then that such conjugal love of Krishna can be aspired only by female devotees!!!

3.4.4.b.1 CATEGORIES OF RAGANUGA BHAKTI Kamanuga , Sambhoga Icchamayi Sambhoga Icchamayi striving to serve Krsna as do those who directly meet Him in conjugal love

3.4.4.b.1.(a) CATEGORIES OF RAGANUGA BHAKTI Kamanuga , Sambhoga Icchamayi , Svakiya Svakiya Svakiya is practiced by those who follow in the footsteps of Krsna's wedded wives in Dvaraka . One who perfects this sentiment will be elevated to Dvaraka , “where the devotee becomes a queen of the Lord ” In the Mahä-kürma Puräëa it is stated, "Great sages who were the sons of fire-gods rigidly followed the regulative principles in their desire to have conjugal love for Kåñëa . As such, in their next lives they were able to associate with the Lord, the origin of all creation, who is known as Väsudeva , or Kåñëa , and all of them got Him as their husband. – Srila Prabhupada, NOD

3.4.4.b.1.(b) CATEGORIES OF RAGANUGA BHAKTI Kamanuga , Sambhoga Icchamayi , Parakiya Parakiya Parakiya is practiced by those who follow in the footsteps of the gopis of Vrndavana . One who perfects this sentiment will be elevated to Goloka Vrndavana , “to associate with the gopis and enjoy loving affairs with Krsna there - Srila Prabhupada, NOD, ( pg 129).”

3.4.4.b.2 CATEGORIES OF RAGANUGA BHAKTI Kamanuga , Tat-Tat bhava icchatmika Tat-Tat bhava icchatmika striving not to directly meet with Krsna, but to assist the Supreme Heroine, Srimati Radharani and thus directly experience Her loving mood, through service and appreciation.

3.4.5 CHARACTERISTICS OF RAGANUGA BHAKTI a. Raganuga Bhakti is a process and not a stage It is a process of following the ragatmika bhaktas and continues through bhava and prema . It can start in the stage of Sadhana, but the principle of following the eternal residents of Vrndavana is eternal and it continues So it is not like that there is a progression from Vaidhi Bhakti to Raganuga Bhakti to Bhava Bhakti to Prema Bhakti, rather Raganuga is a different process that can begin at an advance stage of Sadhana and continue through…..it’s eternal until one enters the pastimes of Lord in Vrindavana . Then one becomes a ragatmika bhakta - HH Giriraj Swami Maharaja

3.4.5 CHARACTERISTICS OF RAGANUGA BHAKTI b. Raganuga- bhkati is a special process for entering Vrindavan Not everyone will enter Raganuga Bhakti. Only those who have greed to love Krsna like the residents of Vrindavan (or ragatmika devotees of Dwarka ), they will enter, but other devotees like devotees of Narayana and devotees of Rama, they’ll do vaidhi-bhakti and from vaidhi-bhakti they’ll enter bhava-bhakti and then prema -bhakti and they’ll go to Vaikuntha or Ayodhya . - HH Giriraj Swami Maharaja

3.4.5 CHARACTERISTICS OF RAGANUGA BHAKTI c. Raganuga Bhakti is above regulative principles One point must be repeatedly stressed: That a raganuga devotee is "above the regulative principles" means that they are not dependant on scriptural injunction for their inspiration to serve and surrender. Their inspiration comes from their own spontaneous affection . This does not mean that a raganuga-bhakta does not follow the regulative principles, it means that their motivation is love (raga), not just obligation ( vidhi ).

3.4.5 CHARACTERISTICS OF RAGANUGA BHAKTI Raganuga Bhakti is element of Sadhana Bhakti and not Bhava or Prema (need to confirm!!!!) Upon completing anartha-nivrtti , one becomes qualified for raganuga -bhakti . Anartha-nivrtti occurs within the stage of sadhana , before bhava or prema . We must therefore conclude that raganuga-sadhana , although a very advanced platform of spiritual development, is still within the realm of sadhana . It is not bhava or prema . Freedom from anarthas comes at the stage of nistha . However, it is true that slight traces of anartha remain until one attains the stage of prema . Thus, in an extended sense, it may be said that anartha-nivrtti is not actually complete until the stage of prema . [1] Srila Rupa Gosvami and Srila Prabhupada, however, do not use the term in this extended sense. The following will make this point clear: Raganuga-bhakti is discussed in the Second Wave of Bhakti- rasamrta - sindhu . The Second Wave deals exclusively with sadhana -bhakti, the Third Wave with bhava-bhakti, and the Fourth Wave with prema -bhakti. Thus, by its location in the text we can clearly understand that raganuga -bhakti is an element of sadhana , not of bhava or prema . [1] Çréla Viçvanätha Cakravarté Öhäkura's Mädhurya-kadambiné (third shower) explains all these details of anartha-nivåtti . The same fact is also clear from Nectar of Instruction (text eight, purport). There, Srila Prabhupada translates Bhakti- rasamrta - sindhu 1.2.295: “In the transcendental realm of Vraja ( Vraja-Dhama ) one should serve the Supreme Lord, Sri Krsna, with a feeling similar to that of His associates, and one should place himself under the direct guidance of a particular associate of Krsna and should follow in his footsteps. This method is applicable both in the method of sadhana (spiritual practices executed while in the stage of bondage) and in the stage of sadhya (God realization), when one is a siddha- purusa , or spiritually perfect soul.” [Emphasis added]

3.4.6 ROLE OF SCRIPTURES IN RAGANUGA BHAKTI And when he’s hearing the descriptions of the pastimes of Krsna, he’ll want to know especially...say someone has greed towards Mother Yasoda . So when he hears the discussion of Krsna and the Kaliya serpent, so he’ll be especially anxious to know, what is mother Yasoda doing, what is mother Yasoda feeling... O, she’s also going to the banks of the Yamuna, following the footprints, she also wants to jump into the Yamuna river... So they’ll hear the pastimes of Krnsa , but…

3.4.6 ROLE OF SCRIPTURES IN RAGANUGA BHAKTI but… with special interest in the particular relationship that they want to have with Krsna and in the particular devotees who have the same type of relationship . So scripture is very important in raganuga-bhakti . But one will hear the scripture with spontaneous greed or with spontaneous attraction, and always be thinking of the particular devotee he wants to follow, always thinking of the devotee that he wants to follow - HH Giriraj Swami Maharaja

3.4.7 ROLE OF SPIRITUAL MASTER IN RAGANUGA BHAKTI The mercy of Spiritual Master and Krsna And here too Visvanatha Cakravarti Thakura specifically comments that one must be submissive to the guidance of a spiritual master. Because by the mercy of the spiritual master one can come to the stage of raganuga -bhakti and without the mercy of the spiritual master, not only can one not enter raganuga bhakti, but he won’t be ableto maintain it. If he loses the grace of the spiritual master he’ll fall down.

3.4.7 ROLE OF SPIRITUAL MASTER IN RAGANUGA BHAKTI And there are unfortunate cases of disciples of Srila Prabhupada who left Prabhupada’s shelter, who left ISKCON, became babajis , tried to follow raganuga -bhakti independent of Srila Prabhupada and in the end they fell down, went back to the West, got jobs, lost everything. So raganuga bhakti is entirely dependent on the mercy of Krsna and the spiritual master and that comes in the end also. Raganuga bhakti can only be attained by the mercy of Krsna and the spiritual master and therefore at every stage we always remain submissive to the guidance of guru and sastra . - HH Giriraj Swami Maharahaj

3.4.7 ROLE OF SPIRITUAL MASTER IN RAGANUGA BHAKTI The role of Spiritual Master in Raganuga Bhakti Now the question may come about the personal spiritual master, and we have the instance from Jaiva -Dharma. That the same spiritual master had two disciples. And the one was attracted to sakhya -rasa and the other was attracted to madhurya -rasa. And the same spiritual master appeared to the disciple in sakhya -rasa as Subala , or you could say, manifestation of Subala . The same spiritual master appeared to the disciple in madhurya -rasa as manifestation of Lalita-devi. - HH Giriraj Swami Maharaja

3.4.8 LOBHA OR EAGERNESS!!! - THE BASIC QUALIFICATION TO FOLLOW RAGANUGA BHAKTI LOBHA The basic qualification for raganuga -bhakti is simply eagerness ( lobha ) to achieve the service of a particular ragatmika devotee

3.4.8 LOBHA OR EAGERNESS!!! - THE BASIC QUALIFICATION TO FOLLOW RAGANUGA BHAKTI tad-tad- bhavadi madhurye srute dhir yad apeksate natra sastram na yuktim ca tal lobhotpatti-laksanam Translation When an advanced realized devotee hears about the affairs of the devotees of Vrndavana — in the mellows of santa , dasya , sakhya , vatsalya and madhurya — he becomes inclined in this way , and his intelligence becomes attracted . Indeed, he begins to covet ( Wish, long, or crave for ) that particular type of devotion. When such covetousness is awakened, one's intelligence no longer depends on the instruction of sastra (revealed scripture), logic, or argument. - Cc. Mad 22.155

3.4.8 LOBHA OR EAGERNESS!!! - THE BASIC QUALIFICATION TO FOLLOW RAGANUGA BHAKTI The devotional service of a raganuga devotee is guided only by his intense craving to attain the service of a particular resident of Vrndavana , not by scriptural injunction. Srila Prabhupada describes, “These raganuga devotees do not follow the regulative principles of devotional service very strictly, but by spontaneous nature they become attracted to some of the eternal devotees such as Nanda or Yasoda , and they try to follow in their footsteps spontaneously (NOD Page 125)

3.4.8 LOBHA OR EAGERNESS!!! - THE BASIC QUALIFICATION TO FOLLOW RAGANUGA BHAKTI “If some person hears the discussions about Krsna with the residents of Vrndavana with the cowherd boys, or Nanda Maharaja, Yasodamayi , or the gopis and he becomes attracted by their mood of devotion and if he thinks, I would like to serve Krsna in the same mood as the cowherd boys or the elderly members of the cowherd community, or the young gopis , and he develops transcendental covetousness, or greed, “I want that same mood of service”, then he becomes eligible for raganuga bhakti. Then Rupa Gosvami tells - tatram laulyam ekalam , that the intense longing or desire or greed to obtain it , is the only price that one can pay.” - HH Giriraj Swami Maharaja

3.4.8 LOBHA OR EAGERNESS!!! - THE BASIC QUALIFICATION TO FOLLOW RAGANUGA BHAKTI Such a greed is very rare - Such greed cannot be attained by performing pious activities in thousands and millions of lives. So therefore it is called spontaneous. It doesnot depends upon the injunctions of scriptures - Greed is independent of the injunctions of the scriptures. For example , Hanuman wanted to serve Rama as servant, so any person may tell Hanuman that according to the scriptures Krsna is the original Personality of Godhead, and so many relationships with Krsna are higher than the relationship of servant to Rama. But Hanuman won’t care, he won’t care at all. Because his love for Rama is not based on the injunctions of the scriptures, but his love for Rama is natural.

3.4.8 LOBHA OR EAGERNESS!!! - THE BASIC QUALIFICATION TO FOLLOW RAGANUGA BHAKTI How to know one has such a greed? Just like, if someone sees some rasagulla and he decides, I must have that; now if he looks in his pocket to see, do I have enough money to purchase it, that is not greed. But if he decides, I must have it, whether I have the money or not, I must have it, by begging, by borrowing or by stealing, that is greed . If someone hears about the love of the residents of Vrndavana for Krsna and if he thinks, “I’m so lowly, I’m so fallen, that is such a high thing, I could never have that,” that is not greed. Greed is , “I may be a fool, I may be a rascal, I may be a nonsense, but still I must have it and somehow or another I must get it.” “I must get it”; that is greed. - HH Giriraj Swami Maharaja

3.4.8 LOBHA OR EAGERNESS!!! - THE BASIC QUALIFICATION TO FOLLOW RAGANUGA BHAKTI Lobha is nor so easy to come, i.e. it is not so cheap!!! Normally does not begins before the stage of Ruchi !!! Lobha (intense covetousness) refers to the state where one's sole and overwhelming desire is to please Krsna in a particular way. As long as there is some other desire in one's heart, the required intensity of focus cannot manifest. Therefore generally lobha cannot awaken until the devotee achieves steadiness at the completion of anartha-nivrtti . After having thoroughly heard Srimad-Bhagavatam and being freed from all unwanted desires, generally it is only then that one possesses the qualification to practice genuine raganuga -bhakti .

3.4.8 LOBHA OR EAGERNESS!!! - THE BASIC QUALIFICATION TO FOLLOW RAGANUGA BHAKTI Srila Prabhupada thus states, “ We must always remember, however, that such eagerness to follow in the footsteps of the denizens of Vraja ( Vrndavana ) is not possible unless one is freed from material contamination.” He defines freedom from material contamination, “There is a stage called anartha- nivrtti , which means the disappearance of all material contamination ( pg 126).”

HH Giriraj Swami Maharaja : Certainly raganuga -bhakti cannot begin before ruci because raganuga -bhakti is not based on the intelligence but it’s based on spontaneous attraction. In one sense it could appear in any stage, but generally it can’t appear until after anartha-nivrtti , because before anartha-nivrtti one is too full of offenses and too full of desires to have such desire for the service of Krsna. It can start at the stage of ruci and become stronger at the stage of asakti . But that would just be the very beginning stage of it. It could become more developed in asakti . Asakti means, one gets so much pleasure from devotional service that he becomes deeply attached to Krsna and the process of bhakti. So then the practice of raganuga bhakti can become more fully developed. 3.4.8 LOBHA OR EAGERNESS!!! - THE BASIC QUALIFICATION TO FOLLOW RAGANUGA BHAKTI

3.4.8. LOBHA OR EAGERNESS!!! - THE BASIC QUALIFICATION TO FOLLOW RAGANUGA BHAKTI Summary The basic qualification for spontaneous devotional service is lobha (the strong desire to serve Krsna in a specific relationship) which generally manifests only when one is "freed from material contamination."

3.4.9 PRACTICES OF RAGANUGA SADHANA BHAKTI Verse One krsnam smaran janam casya prestham nija-samihitam tat-tat- katha - ratas casau kuryad vasam vraje sada Word by Word krsnam — Lord Krsna; smaran — thinking of; janam — a devotee; ca — also; asya — of His; prestham — very dear; nija-samihitam — chosen by oneself; tat-tat- katha — to those respective topics; ratah — attached; ca — and; asau — that; kuryat — should do; vasam — living; vraje — in Vrndavana ; sada — always. Translation The devotee should (1) always think of Krsna within himself, and (2) one should choose a very dear devotee who is a servitor of Krsna in Vrndavana . (3) One should constantly engage in topics about that servitor and his loving relationship to Krsna, (4.1) and one should live in Vrndavana . (4.2) However, if one is physically unable to go to Vrndavana , he should mentally live there. (Verse 1, BRS 1.2.294, Cc Mad 22.160)

3.4.9 PRACTICES OF RAGANUGA SADHANA BHAKTI The first practice of raganuga -bhakti is to meditate on the relationship of service between Krsna and His dear devotee. The specific relationship and devotee one meditates upon depends on one's devotional aspiration . For example, one who desires to serve with conjugal affection may meditate on the mood and service of a specific gopi for Kisora Krsna. One who desires to serve with parental affection may meditate on the mood and service of Mother Yasoda for Kumara Krsna.

3.4.9 PRACTICES OF RAGANUGA SADHANA BHAKTI A person who aspires to constantly remember Krsna and His eternal devotees is advised to take shelter of Vrndavana . One should physically live in Vrndavana , and mentally live there by constantly remembering the exchanges between Krsna and His devotees there . Mental residence in Vrndavana is more essential than physical residence , although they are both important. Srila Prabhupada says, “if one is physically unable to go to Vrndavana , he should mentally live there ( pg 126).”

3.4.9 PRACTICES OF RAGANUGA SADHANA BHAKTI Verse Two seva sadhaka-rupena siddha- rupena catra hi tad-bhava- lipsuna karya vraja-lokanusaratah Word by Word seva — service; sadhaka-rupena — with the external body as a devotee practicing regulative devotional service; siddha- rupena — with a body suitable for eternal, self-realized service; ca — also; atra — in this connection; hi — certainly; tad — of that; bhava — mood; lipsuna — desiring to obtain; karya — to be executed; vraja -loka — of the particular servant of Krsna in Vrndavana ; anusaratah — by following in the footsteps. Translation The advanced devotee who is inclined to spontaneous loving service should follow the activities of a particular associate of Krsna in Vrndavana . He should execute service externally as a regulative devotee as well as internally from his self-realized position . Thus he should perform devotional service both externally and internally. (Cc. Mad 22.158, BRS 1.2.295)

3.4.9 PRACTICES OF RAGANUGA SADHANA BHAKTI So here two bodies are mentioned. I mean, service with two types of bodies. Seva means service. Seva sadhaka-rupena - with the external body as a devotee practicing regulative devotional service; siddha- rupena - with a body suitable for eternal, self-realized service Now, this is very difficult to conceive in the conditioned stage. But still, we can understand from the scripture that within the material body, there is a spiritual body. But the spiritual body is not developed Srila Prabhupada has given the example of a coconut, that as a coconut matures and dries, the milk inside the coconut solidifies and it becomes... in America they call it flesh, that white. And that becomes harder and harder and ultimately it separates from the shell. So in the same way the spiritual body exists within the material body and it gradually becomes manifest. - HH Giriraj Swami Maharaja

3. Sadhana Bhakti nectar of Devotion.pptx

About This Presentation

Slide Content

Tags

Categories

Download

Quick Actions

Statistics

Related Slideshows

3. Sadhana Bhakti nectar of Devotion.pptx

About This Presentation

Slide Content

Slide 1

Slide 2

Slide 3

Slide 4

Slide 5

Slide 6

Slide 7

Slide 8

Slide 9

Slide 10

Slide 11

Slide 12

Slide 13

Slide 14

Slide 15

Slide 16

Slide 17

Slide 18

Slide 19

Slide 20

Slide 21

Slide 22

Slide 23

Slide 24

Slide 25

Slide 26

Slide 27

Slide 28

Slide 29

Slide 30

Slide 31

Slide 32

Slide 33

Slide 34

Slide 35

Slide 36

Slide 37

Slide 38

Slide 39

Slide 40

Slide 41

Slide 42

Slide 43

Slide 44

Slide 45

Slide 46

Slide 47

Slide 48

Slide 49

Slide 50

Slide 51

Slide 52

Slide 53

Slide 54

Slide 55

Slide 56

Slide 57

Slide 58

Slide 59

Slide 60

Slide 61

Slide 62

Slide 63

Slide 64

Slide 65

Slide 66

Slide 67

Slide 68

Slide 69

Slide 70

Slide 71

Slide 72

Slide 73

Slide 74

Slide 75

Slide 76

Slide 77