Muitas pessoas hoje, propagam a idéia de que escutar ou falar sobre os passatempos de Krishna com as gopis de Vraja é maléfico para a prática de suddha-bhakti.
Srila Prabhupada Sarasvati Thakur disse (Livro-Prabhupada Saraswati Thakur- Mandala) que os segredos confidenciais dos íntimos passatempos de Radha Govinda não devem ser propagados indiscriminadamente ao público. O público comum e também os principiantes aspirantes devem ser bastante cautelosos a este respeito. Primeiramente os Acharyas tem enfatizado que devemos seguir estritamente a pratica da devoção regulada (vaidhi bhakti) como descrita no Hari Bhakti Vilas, Bhakti Rasamrta Sindhu e Upadesamrta, livros escritos por Srila sanatan Goswamipad Srila Rupa Goswamipad. Srila Prabhupad ressalta também que Sukadeva Goswami no Srimad Bhagavatam não falou abertamente tais tópicos, com o receio de tais passatempos ser mal interpretados pelo povo comum, maya-vadis (impersonalistas) e prakrta sahajiyas (imitacionistas). Ao mesmo tempo Srila Prabhupad por outro lado, apontou Sri Gita Govinda de Jayadeva Goswami, como um livro autorizado e em acordância com o Srimad Bhagavatam e a opinião de Shukadev pois mesmo que tais passatempos sejam expostos ao publico ainda sim continua incompreesível devido ao fato que tais lilas estão além da capacidade de compreensão ao intelecto e mente materiais. No Gita Govinda, o grande poeta Jayadev, delibera abertamente sobre os mais íntimos passatempos das gopis com o Autocrata Absoluto Sri Krishna, o desfrutator da dança de rasa. De fato, Srila Prabhupada Sarasvati Thakur diz que os dois pontos de vista são válidos e estão em harmonia entre si. Agora analizemos o porque destas duas considerações:
Para aqueles que tem fé firme (sastriya sraddha) que O Senhor Supremo é amor puro e esta livre de qualquer vestígio de luxúria, escutar rasa lila katha é essencial, como enfatizou diversas vezes Srila Narayan Goswami Maharaj. Srila Sukadev Goswami também diz após narrar rasa-lila que "tava kathamrtam tapta jivanam kavibhiriditam kalmasapaham" "aqueles que escutam a nectárea narração dos doces passatempos de Sri Krishna com as gopis se purificará de todos os pecados, reações kármicas, anartha impurezas etc... " Assim, apesar de não relatar abertamente, Sukadev Goswami aki diz que escutar rasa lila com fé e da fonte autorizada, queima toda a luxúria do coração e o desejo de servir o casal Divino em atração espotânea é acordado no coração do discípulo sincero. Por outro lado, se uma pessoa confunde tais passatempos com os mundanos relacionamentos de homem e mulher deste mundo, tais tópicos irá apenas aumentar a luxúria do ouvinte causando-lhe a auto-destruição. Outro ponto a ressaltar é que as vezes, os Acharyas se calam quando chegam neste tópico para evitar que pessoas mundanas imitem Krishna e também performem atividades similares à de Krishna, pensando que são o Supremo. De fato isso existe e um desses impostores foi preso por Bhaktivinoda Thakur em Puri. Pariksit Maharaj perguntou a Sukadev Goswami (para o benefício de todos) porque Krishna, sendo o protetor do Dharma, performou tais passatempos. A resposta é que o Senhor Supremo Sri Krishna está além de códigos morais e é o Autocrata Supremo, todos os seus passatempos são puros e ele está bem além da luxúria mundana. Aqueles que tentarem imitar Sri Krishna, vão se auto-destruir, Deus é um sem um segundo, apenas ele é o desfrutador e mais ninguém. Esta foi a resposta de Sukadev Goswami segundo Srila Swami Maharaj.
Por estas razões, muitos Acharyas não falaram abertamente sobre os passatempos de Krishna com as gopis. Eles enfatizaram o canto do santo nome de Krishna e o processo de vaidhi bhakti como descrito no Bhakti rasamrta sindhu e Upadesamrta. Sem esta prática preliminar de vaidhi bhakti ninguém pode chegar a raganuga bhajan. Até mesmo depois que se pratica sadhana em raganuga marga, Gurudev disse que externamente ainda sim devemos seguir as regras de vaidhi bhakti- o que muda é a atitude interna do praticante em seguir os passos dos habitantes de Golok Vrindavan na doçura devocional específica- neste caso em madhurya rasa- manjari bhav.
Por outro lado outros Acharyas como Sri Jayadev Goswami, Raghunath Das Goswami e Srila Narayan Goswami, falaram abertamente sobre tais tópicos (sempre enfatizando a prática de vaidhi bhakti estrita principalmente no início do processo), visando alcançar o objetivo último - radha -dasya, ao praticar raganuga bhajan sob a guia do Sad-Gurudev. O desejo por performar raganuga bhakti e servir o Casal Divino em atração espotãnea é a única qualificação necessária. Por ouvir, desenvolvemos desejo pelo amor espontâneo. Tudo isto deve ser sempre realizado sob a guia do Vaishnava puro. O praticante também deve se precaver a nunca deve pensar "Oh, sou uma gopi", ou 'imaginar' sua siddha-deha, forma eterna espirirtual. Isso também é sahajismo. Sri Narayan Goswami alertou à todos sobre este perigo. Estes dois pontos de vista são válidos e estão em acordância um com o outro de acordo com a visão de Prabhupad Sarasvati Thakur (ver Livro biografia Prabhupad Sarasvati Thakur pela Mandala Editora (Inglês). Sukadev Goswami diz que aqueles que tem fé em Sri Krishna, que não são imitadores e nem mayavadis, escutam tais passatempos, se tornarão puros muito rapidamente e toda doença do coração como luxúria etc. acabará pela força de krishna-prem.
Com esta análize vemos que o que muitos falam se prova nas palavras de Sukadev Goswami (ver décimo canto Bhagavata) e de Srila Prabhupad, serem afirmações falsas e sem base escritural. Na verdade como Srila Visvanath Chakravarti Thakur diz, apenas tolos e pessoas de mentalidade animal não vão escutar rasa lila. Elas confudem os eternos e transcendentais passatempos de Radha krishna com indescentes atos entre um homem e uma mulher deste mundo, de fato tais pessoas não devem escutar. Por outro lado, o sincero aspirante pela devoção pura, que tem fé no Autocrata Supremo Sri Krishna, sabendo que Ele está isento de luxúria e que estes passatempos são demonstrações de amor puro e transcendental aos sentidos materiais, seguirá o processo dado por Sri Rupa Goswami e escutando rasa lila da fonte correta (do Sad-Guru) terá sua vida coroada com a mais elevada concepção teísta, degustará do mais elevado prema – unnatoujala sva bhakti sriyam, e servirá o casal divino em sua eterna morada do amor, Golok Vrindavan muito em breve.
Outro ponto importante a se falar, é que como vemos neste caso, há duas aparentes diferentes opiniões entre os Gaudiya Acharyas. Neste caso, é muito importante que apesar de aceitarmos uma das opiniões (de acordo com a nossa qualificação), não devemos absolutamente de forma alguma criticar o outro ponto de vista pelo fato de que ambas opiniões estão em harmonia entre si, embora aparentemente não. Tal ato ofensivo será incorrido em Vaishnava Aparadha, ofensa ao Vaishnava e destruirá a bhakti do praticante. Sri Tirtha Goswami Maharaj escreveu em seu livro "Hari katha e Vaishnava Aparadha':
"No caso de aparentes diferentes opiniões e discussões entre os Vaishnavas, quando pessoas de fora entram nestas discussões, e assim defamam os Vaishnavas, suportando um lado e se opondo ao outro lado e vice-versa, tais pessoas serão certamente destruídas."
Fica aqui este alerta para o aspirante sincero, que quando há diferentes opiniões entre diversos Gaudiya Acharyas, ao aceitar uma das opiniões, nunca critiquem a outra opinião ou Acharya, pois isso certamente incorrerá em Vaishnava Aparadha e na destruíção do praticante. Goura Hari Bol!!!
Para quem compreende o ingles, aki uma aula de Srila Gurudev sobre este mesmo tópico. Qualquer dúvida sinta-se a vontade para entrar em contato.
[*ENDNOTE 1:
[*ENDNOTE 3:
Srila Prabhupada Sarasvati Thakur disse (Livro-Prabhupada Saraswati Thakur- Mandala) que os segredos confidenciais dos íntimos passatempos de Radha Govinda não devem ser propagados indiscriminadamente ao público. O público comum e também os principiantes aspirantes devem ser bastante cautelosos a este respeito. Primeiramente os Acharyas tem enfatizado que devemos seguir estritamente a pratica da devoção regulada (vaidhi bhakti) como descrita no Hari Bhakti Vilas, Bhakti Rasamrta Sindhu e Upadesamrta, livros escritos por Srila sanatan Goswamipad Srila Rupa Goswamipad. Srila Prabhupad ressalta também que Sukadeva Goswami no Srimad Bhagavatam não falou abertamente tais tópicos, com o receio de tais passatempos ser mal interpretados pelo povo comum, maya-vadis (impersonalistas) e prakrta sahajiyas (imitacionistas). Ao mesmo tempo Srila Prabhupad por outro lado, apontou Sri Gita Govinda de Jayadeva Goswami, como um livro autorizado e em acordância com o Srimad Bhagavatam e a opinião de Shukadev pois mesmo que tais passatempos sejam expostos ao publico ainda sim continua incompreesível devido ao fato que tais lilas estão além da capacidade de compreensão ao intelecto e mente materiais. No Gita Govinda, o grande poeta Jayadev, delibera abertamente sobre os mais íntimos passatempos das gopis com o Autocrata Absoluto Sri Krishna, o desfrutator da dança de rasa. De fato, Srila Prabhupada Sarasvati Thakur diz que os dois pontos de vista são válidos e estão em harmonia entre si. Agora analizemos o porque destas duas considerações:
Para aqueles que tem fé firme (sastriya sraddha) que O Senhor Supremo é amor puro e esta livre de qualquer vestígio de luxúria, escutar rasa lila katha é essencial, como enfatizou diversas vezes Srila Narayan Goswami Maharaj. Srila Sukadev Goswami também diz após narrar rasa-lila que "tava kathamrtam tapta jivanam kavibhiriditam kalmasapaham" "aqueles que escutam a nectárea narração dos doces passatempos de Sri Krishna com as gopis se purificará de todos os pecados, reações kármicas, anartha impurezas etc... " Assim, apesar de não relatar abertamente, Sukadev Goswami aki diz que escutar rasa lila com fé e da fonte autorizada, queima toda a luxúria do coração e o desejo de servir o casal Divino em atração espotânea é acordado no coração do discípulo sincero. Por outro lado, se uma pessoa confunde tais passatempos com os mundanos relacionamentos de homem e mulher deste mundo, tais tópicos irá apenas aumentar a luxúria do ouvinte causando-lhe a auto-destruição. Outro ponto a ressaltar é que as vezes, os Acharyas se calam quando chegam neste tópico para evitar que pessoas mundanas imitem Krishna e também performem atividades similares à de Krishna, pensando que são o Supremo. De fato isso existe e um desses impostores foi preso por Bhaktivinoda Thakur em Puri. Pariksit Maharaj perguntou a Sukadev Goswami (para o benefício de todos) porque Krishna, sendo o protetor do Dharma, performou tais passatempos. A resposta é que o Senhor Supremo Sri Krishna está além de códigos morais e é o Autocrata Supremo, todos os seus passatempos são puros e ele está bem além da luxúria mundana. Aqueles que tentarem imitar Sri Krishna, vão se auto-destruir, Deus é um sem um segundo, apenas ele é o desfrutador e mais ninguém. Esta foi a resposta de Sukadev Goswami segundo Srila Swami Maharaj.
Por estas razões, muitos Acharyas não falaram abertamente sobre os passatempos de Krishna com as gopis. Eles enfatizaram o canto do santo nome de Krishna e o processo de vaidhi bhakti como descrito no Bhakti rasamrta sindhu e Upadesamrta. Sem esta prática preliminar de vaidhi bhakti ninguém pode chegar a raganuga bhajan. Até mesmo depois que se pratica sadhana em raganuga marga, Gurudev disse que externamente ainda sim devemos seguir as regras de vaidhi bhakti- o que muda é a atitude interna do praticante em seguir os passos dos habitantes de Golok Vrindavan na doçura devocional específica- neste caso em madhurya rasa- manjari bhav.
Por outro lado outros Acharyas como Sri Jayadev Goswami, Raghunath Das Goswami e Srila Narayan Goswami, falaram abertamente sobre tais tópicos (sempre enfatizando a prática de vaidhi bhakti estrita principalmente no início do processo), visando alcançar o objetivo último - radha -dasya, ao praticar raganuga bhajan sob a guia do Sad-Gurudev. O desejo por performar raganuga bhakti e servir o Casal Divino em atração espotãnea é a única qualificação necessária. Por ouvir, desenvolvemos desejo pelo amor espontâneo. Tudo isto deve ser sempre realizado sob a guia do Vaishnava puro. O praticante também deve se precaver a nunca deve pensar "Oh, sou uma gopi", ou 'imaginar' sua siddha-deha, forma eterna espirirtual. Isso também é sahajismo. Sri Narayan Goswami alertou à todos sobre este perigo. Estes dois pontos de vista são válidos e estão em acordância um com o outro de acordo com a visão de Prabhupad Sarasvati Thakur (ver Livro biografia Prabhupad Sarasvati Thakur pela Mandala Editora (Inglês). Sukadev Goswami diz que aqueles que tem fé em Sri Krishna, que não são imitadores e nem mayavadis, escutam tais passatempos, se tornarão puros muito rapidamente e toda doença do coração como luxúria etc. acabará pela força de krishna-prem.
Com esta análize vemos que o que muitos falam se prova nas palavras de Sukadev Goswami (ver décimo canto Bhagavata) e de Srila Prabhupad, serem afirmações falsas e sem base escritural. Na verdade como Srila Visvanath Chakravarti Thakur diz, apenas tolos e pessoas de mentalidade animal não vão escutar rasa lila. Elas confudem os eternos e transcendentais passatempos de Radha krishna com indescentes atos entre um homem e uma mulher deste mundo, de fato tais pessoas não devem escutar. Por outro lado, o sincero aspirante pela devoção pura, que tem fé no Autocrata Supremo Sri Krishna, sabendo que Ele está isento de luxúria e que estes passatempos são demonstrações de amor puro e transcendental aos sentidos materiais, seguirá o processo dado por Sri Rupa Goswami e escutando rasa lila da fonte correta (do Sad-Guru) terá sua vida coroada com a mais elevada concepção teísta, degustará do mais elevado prema – unnatoujala sva bhakti sriyam, e servirá o casal divino em sua eterna morada do amor, Golok Vrindavan muito em breve.
Outro ponto importante a se falar, é que como vemos neste caso, há duas aparentes diferentes opiniões entre os Gaudiya Acharyas. Neste caso, é muito importante que apesar de aceitarmos uma das opiniões (de acordo com a nossa qualificação), não devemos absolutamente de forma alguma criticar o outro ponto de vista pelo fato de que ambas opiniões estão em harmonia entre si, embora aparentemente não. Tal ato ofensivo será incorrido em Vaishnava Aparadha, ofensa ao Vaishnava e destruirá a bhakti do praticante. Sri Tirtha Goswami Maharaj escreveu em seu livro "Hari katha e Vaishnava Aparadha':
"No caso de aparentes diferentes opiniões e discussões entre os Vaishnavas, quando pessoas de fora entram nestas discussões, e assim defamam os Vaishnavas, suportando um lado e se opondo ao outro lado e vice-versa, tais pessoas serão certamente destruídas."
Fica aqui este alerta para o aspirante sincero, que quando há diferentes opiniões entre diversos Gaudiya Acharyas, ao aceitar uma das opiniões, nunca critiquem a outra opinião ou Acharya, pois isso certamente incorrerá em Vaishnava Aparadha e na destruíção do praticante. Goura Hari Bol!!!
Para quem compreende o ingles, aki uma aula de Srila Gurudev sobre este mesmo tópico. Qualquer dúvida sinta-se a vontade para entrar em contato.
Srila Gurudeva in Germany, 2007, giving this lecture
Sadhana bhakti, the practice of devotion to Sri Krsna, is of two kinds – vaidhi-bhakti and raganuga-bhakti *[See Endnote 1].
What is vaidhi-bhakti?
yatra ragan avaptatvat
pravrttir upajayate
sasanenaiva sastrasya
sa vaidha bhaktir ucyate
pravrttir upajayate
sasanenaiva sastrasya
sa vaidha bhaktir ucyate
[“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.” (Bhakti-rasamrta-sindhu
1.2.6)]
Nowadays,
especially in European countries and in Russia, devotees think they are
very ‘rasika’. *[See Endnote 2]. They want rasa (the taste of spiritual
mellows). They want to go up to the top of the tree of prema at once.
They only want madanakhya-bhava (the highest ecstatic devotional love,
situated only in Srimati Radhika). They do not want to follow
vaidhi-bhakti. They don’t like vaidhi-bhakti.
This idea is very dangerous, so be very careful about this. Those who have these ideas are nonsense sahajiya-vaisnavas.
We see some
sahajiyas at Radha-kunda and in Vrndavana. They give what they call
‘siddha-deha’ to anyone – even to those who don’t know how to clean
their hands after passing stool. Such sahajiyas have no knowledge at
all; they are very foolish. They give their disciples the so called
siddha-deha and tell them, “Now you are a manjari (maidservant) of
Vrndavana. You are serving Radha and Krsna there.” Unqualified persons,
those who accept this idea, have very beautiful young widowed ladies
with them. They begin to artificially taste ‘parakiya-bhava’ with those
ladies, (real parakiya-bhava is the paramour love between Sri Krsna and
the gopis) and then they beget many children.
Do you
understand the meaning? This is very dangerous. I have warned all my
disciples – brahmacaris, sannyasis and all others – to be very careful
of this.
Sri Krsna
has explained to us about the natural tendency of this world, in all
living beings, even in snakes, donkeys and monkeys. He has especially
explained to Uddhava (in Srimad-Bhagavatam, Canto 11) that the donkey is
kicked by the hind legs of the she-donkey as he follows that she-donkey
for sex-life.
The
stool-eating pig is another example of uncontrolled sex indulgence, as
is the she-goat and he-goat. Even when the male-goat is on his way to a
slaughterhouse to be killed, if he sees any she-goat, he becomes
shameless and wants to have sex with her. This is very amazing – he is
having sex at the time of death.
We should be
very careful of this – ladies should be careful regarding males, and
males should be careful regarding ladies. Be careful of this.
When one has
no raga (attachment to Krsna and absorption in His service), one may
read from the scriptures that he should engage in bhakti to Krsna, and
if he does not do this, he must go to hell. If one thus engages his mind
in bhakti by this fear, his activity is called vaidhi-bhakti.
What is
raga? What is the meaning of raga? Raga refers to the love for Krsna
that is present in the residents of Goloka Vrndavana – in Subala and
Sridama, in Nanda Baba and Yasoda Maiya, and especially in Lalita,
Visakha and Srimati Radhika. Raga means ‘spontaneous attachment to Sri
Krsna’. It is the love by which the Vrajavasis serve Krsna and control
Him. This is raga, and the person who has this raga is called ragatmika.
One may
develop greed to follow these ragatmika associates of Sri Krsna by
hearing Srimad-Bhagavatam from a bona fide Guru or Vaisnava, and then
desiring to serve Krsna like Subala, Sridama, and Madhumangala, or like
Mother Yasoda.
nandah kim akarod brahman
sreya evam mahodayam
yasoda va maha-bhaga
papau yasyah stanam harih
sreya evam mahodayam
yasoda va maha-bhaga
papau yasyah stanam harih
[“O
brahmana, what pious activities did Nanda Maharaja perform by which he
received the Supreme Personality of Godhead Krsna as his son, and what
pious activities did mother Yasoda perform that made the Absolute
Supreme Personality of Godhead Krsna call her "mother" and suck her
breasts?” (Srimad-Bhagavatam 10.8.46)]
What pious
activities has Nanda Baba performed? How fortunate is Mother Yasoda!
Krsna who is the Supreme Lord, drank milk from the breast of Mother
Yasoda. Someone may want to serve Krsna like her, and more than that:
like the gopis.
Krsna told the gopis:
na paraye ’ham niravadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjara-geha-srnkhalam
samvrscya tad vah pratiyatu sadhuna
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjara-geha-srnkhalam
samvrscya tad vah pratiyatu sadhuna
[“I am not
able to repay My debt for your spotless service, even within a lifetime
of Brahma. Your connection with Me is beyond reproach. You have
worshiped Me, cutting off all domestic ties, which are difficult to
break. Therefore please let your own glorious deeds be your
compensation.” (Srimad-Bhagavatam, 10.32.22)]
Krsna
considered, “I cannot repay the gopis, because they have left everything
for Me. They have left their husbands and children, their wealth, and
their interest in their body and their ornaments. They have left
everything for Me.”
He told
them, “I cannot leave anyone in the way you have left everyone for Me. I
cannot repay you. You can only be paid by your own good qualities.”
Hearing
this, the gopis replied, “O Krsna, You have accepted that You are
indebted to us gopis. By telling us this, You have won and we are
defeated.” (The gopis were trying to make Sri Krsna admit that He had
done wrong by disappearing. Whereas Sri Krsna had deliberately
introduced this ‘defect’ into his behavior just so that he would have to
submit Himself before the gopis and apologize. However, the gopis
realized that of the two moods, theirs to find Him guilty, and His to
defer before the greatness of their love, Sri Krsna’s mood was sweeter
and more loving. So the gopis were themselves defeated by Sri Krsna’s
accepting defeat. This is the astonishing way of rasika-sekhara Sri
Krsna. –ed)
The following verse reveals an even higher mood of devotion to Krsna:
anayaradhito nunam
bhagavan harir isvarah
yan no vihaya govindah
prito yam anayad rahah
bhagavan harir isvarah
yan no vihaya govindah
prito yam anayad rahah
[“Certainly
this particular gopi has perfectly worshiped the all-powerful
Personality of Godhead.(Isvara). Therefore, Govinda was so pleased with
Her that He abandoned the rest of us and brought Her to a secluded
place.” (Srimad-Bhagavatam, 10.30.28)]
Srimati
Radhika is the supreme beloved of Sri Krsna, as exemplified by the fact
that He left all the gopis during the Rasa-dance and went away with Her.
Surely She has pleased the Supreme Lord, by whose mercy Krsna is very
happy with Her.
If anyone
claims to have greed for service to Srimati Radhika or service like the
other Vrajavasis, there should be some symptoms visible If one actually
sees or meets Srimati Radhika, he cannot remain in this world. Narada
[at the stage of bhava-bhakti] saw only a glimpse of his Lord Narayana,
and then the Lord disappeared and told him, “I never give my audience to
those who are not pure.” So how is it possible that a conditioned soul
will see Radhika?”
We should know all these truths.
sastroktaya prabalaya tat-tan-maryadayanvita
vaidhi bhaktiriyam kaiscin maryada-marga ucyate
vaidhi bhaktiriyam kaiscin maryada-marga ucyate
[“Devotional
service governed by the rules and regulations of the scriptures is also
called maryada-marga, or the reverential path of devotion, the path of
serving the Lord in opulence, by different scholars (such as
Vallabhacarya).” (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.269)]
Srila
Vallabhacarya has explained about devotional etiquette and regulations
(maryada). Srimad-Bhagavatam gives us this instruction: sravanam
(hearing), kirtanam (chanting), smaranam (remembering), pada-sevanam
(serving the lotus feet), arcanam (worshipping), vandanam (praying),
dasyam (becoming a servant), sakhyam (becoming a friend), atma-nivedanam
(surrendering everything), constitute the nine limbs of vaidhi-bhakti.
There are
also five limbs of bhakti that are most important: sadhu-sanga
(association with devotees), bhagavata-sravana (hearing
Srimad-Bhagavatam), mathura-vasa (living in Mathura), nama-kirtana
(chanting the holy name) and sri-murtira sraddhaya sevana (worshipping
the deity with faith and veneration).
If we follow these without offense, we will attain prema-bhakti (pure transcendental love of Sri Krsna) very soon.
Bhava-bhakti is very high, as we can see by its symptoms:
ksantir avyartha-kalatvam
viraktir mana-sunyata
asa-bandhah samutkantha
nama-gane sada rucih
viraktir mana-sunyata
asa-bandhah samutkantha
nama-gane sada rucih
asaktis tad-gunakhyane
pritis tad-vasati-sthale
ity adayo 'nubhavah syur
jata-bhavankure jane
pritis tad-vasati-sthale
ity adayo 'nubhavah syur
jata-bhavankure jane
[“When the
seed of ecstatic emotion for Krsna fructifies, the following nine
symptoms manifest in one's behavior: forgiveness, concern that time
should not be wasted, detachment, absence of false prestige, hope,
eagerness, a taste for chanting the holy name of the Lord, attachment to
descriptions of the transcendental qualities of the Lord, and affection
for those places where the Lord resides-that is, a temple or a holy
place like Vrndavana. These are all called anubhava, subordinate signs
of ecstatic emotion. They are visible in a person in whose heart the
seed of love of God has begun to fructify.” (Bhakti-rasamrta-sindhu
1.3.25-26)]
Simply
telling others, “I have greed,” will not do. If one says, “I don’t want
to do any vaidhi-bhakti. There is no need to follow vaidhi-bhakti,” this
is against sastra.
sruti-smrti-puranadi-
aikantiki harer bhaktir utpatayaiva kalpate
aikantiki harer bhaktir utpatayaiva kalpate
[“Devotional
service of the Lord that ignores the authorized Vedic literatures like
the Upanisads, Puranas, Narada-pancaratra, etc., is simply an
unnecessary disturbance in society.” (Bhakti-rasamrta-sindhu 1.2.101)]
Those who
don’t follow the rules and regulations of bhakti are completely
independent and whimsical. They don’t want to follow. They don’t want to
accept any inconveniences or suffering in the execution of
vaidhi-bhakti. They want to jump at once to the top of the tree of
bhakti. They want only Radha-dasyam and manjari-bhava (direct, personal
service to Srimati Radhika in the secluded grove).
Srila Rupa
Gosvami has stated (from the srutis and smrti-sastras) that there are 64
limbs of bhakti, and the first ten limbs are especially important.
First comes Gurupadasraya. One must first accept harinama-initiation,
and then diksa-mantra initiation. One must learn how to do bhakti, and
learn what is bhakti, what is not bhakti, what is sakama-bhakti (the
performance of bhakti for the purpose of satisfying material desires),
niskama-bhakti (the performance of bhakti without desires for material
results), nirguna-bhakti (devotion that is unaffected by the qualities
of material nature), uttama-bhakti (pure devotional service),
aropa-siddha bhakti (activities which are not pure bhakti, but are
designated as bhakti due to their being offered to the Supreme Lord),
sanga-siddha bhakti (endeavors that are associated with, or favorable to
the development of bhakti but are not of themselves purely composed of
bhakti), svarupa-siddha bhakti (endeavors that are purely constituted of
devotional service)
Aspiring
devotees should know all these truths; otherwise they will perform
bhakti which is actually not bhakti. Those who don’t want to follow
these principles are stupid and nonsense. Srila Bhaktivedanta Svami
Maharaja used these words; I am simply repeating his words.
So be very careful.
yasya deve para bhaktir yatha deve tatha gurau.
tasyaite kathita hy arthah prakasante mahatmanah
tasyaite kathita hy arthah prakasante mahatmanah
[“Only unto
those great souls who have implicit faith in both the Lord and the
spiritual master are all the imports of Vedic knowledge automatically
revealed.” (Svetasvatara Upanisad 6.23)]
You wish to
do bhakti to Krsna, but you must do bhakti to your Gurudeva first. You
should think that Srila Gurudeva is a manifestation of Krsna Himself.
Krsna is visaya-bhagavan (the supreme object and enjoyer of service) and
Srila Gurudeva is asraya-bhagavan (the reservoir and provider of
service to God).
saksad dharitvena samasta-sastrair
uktas tatha bhavyata eva sadbhih
kintu prabhor yah priya eva tasya
vande guroh sri-caranaravindam
uktas tatha bhavyata eva sadbhih
kintu prabhor yah priya eva tasya
vande guroh sri-caranaravindam
[“The
spiritual master acting on the Supreme Lord’s behalf must be worshiped
as being as good as the Supreme Lord, for he is the Lord’s most
confidential servant in broadcasting the Lord’s message for the benefit
of the conditioned souls involved in the material world.” (Sri
Gurvastakam 7)]
It is therefore stated:
yasya prasadad bhagavat-prasado
yasyaprasadan na gatih kuto ’pi
dhyayan stuvams tasya yasas tri-sandhyam
vande guroh sri-caranaravindam
yasyaprasadan na gatih kuto ’pi
dhyayan stuvams tasya yasas tri-sandhyam
vande guroh sri-caranaravindam
[“By the
mercy of the spiritual master one receives the benediction of Krsna.
Without the grace of the spiritual master, one cannot make any
advancement. Therefore, I should always remember and praise the
spiritual master. At least three times a day I should offer my
respectful obeisances unto the lotus feet of my spiritual master.” (Sri
Gurvastakam 8)]
These bogus
persons do not want to serve Srila Gurudeva. How will these foolish
persons attain raganuga-bhakti? Sri Caitanya Mahaprabhu followed all the
limbs of vaidhi-bhakti that are written about in Sri
Bhakti-rasamrta-sindhu. He told Srila Raghunatha dasa Gosvami:
sthira haiya ghare yao, na hao vatula
krame krame paya loka bhava-sindhu-kula
krame krame paya loka bhava-sindhu-kula
[“Be patient
and return home. Don't be a crazy fellow. By and by you will be able to
cross the ocean of material existence.” (Caitanya-caritamrta, Madhya
16.237)]
antare nistha kara, bahye loka-vyavahara
acirat krsna tomaya karibe uddhara
acirat krsna tomaya karibe uddhara
[“Within
your heart, you should keep yourself very faithful, but externally you
may behave like an ordinary man. Thus Krsna will soon be very pleased
and deliver you from the clutches of maya.” (Caitanya-caritamrta. Madhya
16.239)]
Srila Rupa
Gosvami is Sri Rupa Manjari (his form as a gopi), but outwardly he was
following all the limbs of vaidhi-bhakti. If, by the mercy of one’s
qualified Guru, one has actual greed in his heart – if he is internally
serving Krsna on the path of raganuga in his siddha-deha (his original,
self-realized position) - he must be at the stage of rati. Real greed
will manifest at that stage.*[See endnote 5] Before this, a person has
no real greed. In the name of greed, males will be attracted to ladies
and the ladies will be attracted to men. This is very dangerous, for
they will go to hell. They will not go to the transcendental world to be
manjaris.”
You may have heard the verse:
bhayam dvitiyabhinivesatah syad
isad apetasya viparyayo ’smrtih
tan-mayayato budha abhajet tam
bhaktyaikayesam guru-devatatma
isad apetasya viparyayo ’smrtih
tan-mayayato budha abhajet tam
bhaktyaikayesam guru-devatatma
[“Fear
arises when a living entity misidentifies himself as the material body
because of absorption in the external, illusory energy of the Lord. When
the living entity thus turns away from the Supreme Lord, he also
forgets his own constitutional position as a servant of the Lord. This
bewildering, fearful condition is affected by the potency of illusion,
called maya. Therefore, an intelligent person should engage
unflinchingly in the unalloyed devotional service of the Lord, under the
guidance of a bona fide spiritual master, whom he should accept as his
worshipable deity and as his very life and soul.” (Srimad-Bhagavatam
11.2.37)]
Sri Kavi –
one of the nine Yogendras in conversation with Nimi Maharaja – is
uttering the word ‘guru-devatatma’. We have come to this world because
we have forgotten Krsna, and therefore we are always suffering. If one
wants to cross over all the miseries of material existence, he must
first serve Srila Gurudeva, who is served through his teachings. First
serve Guru and then Krsna. This principle is also true regarding the
performance of arcana, Deity worship – one first worships Guru, and then
Krsna.
Without
serving Guru, we cannot enter into the realm of bhakti. Do not be
desperate (impatient to jump ahead) like the persons who say that they
have seen Srimati Radhika. These are bogus persons. If one actually sees
the transcendental form of Krsna, he will leave his body at once and go
to Vrndavana, Vraja-mandala, in his transcendental siddha-deha
(spiritually perfected) body, and he will serve Krsna there.
Always be
careful in this regard. The people who deny the importance of observing
the principles of vaidhi-bhakti do not want to follow, but you must
first follow vaidhi-bhakti. If you read Sri Caitanya-caritamrta under
the guidance of a rasika vaisnava, your vaidhi-bhakti will automatically
turn into raganuga-bhakti. This is the process.
Gaura-premanande!
[*ENDNOTE 1:
Raganuga-bhakti:
Caitanya-caritamrta,
Madhya 22.149: “The original inhabitants of Vrndavana are attached to
Krsna spontaneously in devotional service. Nothing can compare to such
spontaneous devotional service, which is called ragatmika bhakti. When a
devotee follows in the footsteps of the devotees of Vrndavana, his
devotional service is called raganuga bhakti.”
Caitanya-caritamrta,
Madhya 22.152: “Thus devotional service which consists of raga [deep
attachment] is called ragatmika, spontaneous loving service. If a
devotee covets such a position, he is considered to be most fortunate.”
Caitanya-caritamrta,
Madhya 22.153: “If one follows in the footsteps of the inhabitants of
Vrndavana out of such transcendental covetousness, he does not care for
the injunctions or reasonings of sastra. That is the way of spontaneous
love.”
“Raga is the
unquenchable loving thirst (prema-mayi trsna) for the object of one’s
affection, which gives rise to spontaneous and intense absorption
(svarasiki paramavistata) in that object. Ragamayi bhakti is the
performance of seva, such as stringing garlands, with such intense
raga.” (Bhakti-rasamrta-sindhu 1.2.272)
“Raga is the
absolute (parama) and undivided (svarasiki) absorption (avistata) in
one’s own particular object of worship. When devotion to Krsna comes to
the stage of ragamayi, it is called ragatmika-bhakti. In summary, it can
be said that intense hankering for Krsna that is saturated with prema
(prema-mayi) is called ragatmika-bhakti.
It is auspicious that a person in whose heart such raga has not arisen should strive to cultivate such bhakti by behaving according to vidhi (the rules and regulations of sastra). The principles at work in vaidhi-bhakti are fear, respect and reverence, whereas the only principle at work in ragatmika-bhakti is lobha, or greed, in relation to Sri Krsna’s lila.)”
It is auspicious that a person in whose heart such raga has not arisen should strive to cultivate such bhakti by behaving according to vidhi (the rules and regulations of sastra). The principles at work in vaidhi-bhakti are fear, respect and reverence, whereas the only principle at work in ragatmika-bhakti is lobha, or greed, in relation to Sri Krsna’s lila.)”
In his
Srimad-Bhagavatam lecture in Vrndavana on November 12, 1972, Srila
Prabhupada said: “So you have to uncover. You have to discover. That
discovering process is devotional service. The more you are engaged in
devotional service, the more your senses become pure or uncovered. And
when they are completely uncovered, without any designation, then you
are capable to serve Krsna.
“This is
apprenticeship. Vaidhi-bhakti, that is apprenticeship. Real bhakti,
para-bhakti, that is raganuga-bhakti. This raganuga-bhakti, we have to
come to it after surpassing the vaidhi-bhakti. In the material world, if
we do not try to make further and further progress in devotional
service, if we are simply sticking to the sastric regulation process and
do not try to go beyond that… sastric process is regulation. That is
required. Without sastric process you cannot go to that platform. But if
we stick to the sastric process only and do not try to improve
ourselves … The sastric process is kanistha-adhikari, lowest stage of
devotinal service.”]
[*ENDNOTE 2:
Rasika means ‘one who is expert in relishing rasa.’ Who is really rasika?
An excerpt from ‘Gaudiya Vaisnavism versus Sahajiyaism, Part 1:
An excerpt from ‘Gaudiya Vaisnavism versus Sahajiyaism, Part 1:
“In his book
Jaiva-dharma, for advanced devotees, Srila Bhaktivinoda Thakura has
described all the principles and practices of bhakti, up to the
attainment of one’s siddha-deha. There he explained eleven items of
perfection (siddha-deha): siddha-sambandha, siddha-vayasa, siddha-nama,
siddha-rupa, siddha-yutha, siddha-vesa, siddha-vasa, seva,
parakasthasvasa and palya-dasi-bhava. He discusses this, however, in the
next to the last chapter - not in the beginning.
“One of the
principle personalities in Jaiva-dharma is Sri Raghunatha dasa Babaji,
the spiritual master of Vijaya-kumara. Sri Babaji taught these
principles to Vijaya-kumara when his disciple was advanced in
Krsna-consciousness and free from all anarthas and material desires.
Vijaya-kumara had been chanting and remembering Krsna twenty-four hours a
day on the shore of the ocean of Jagannatha Puri. In fact the ocean
reminded him of Krsna, the ocean of rasa. Vijaya-kumara had understood
and realized the meaning of bhava, anubhava, sattvika and vyabhicari. He
also realized in what proportion they should be mixed with one’s
sthayi-bhava (eternal mood of service to Krsna) to become bhakti-rasa.
He had become truly humble - trnad api sunicena, taror api sahisnuna,
amanina manadena, and he was on the stage of bhavavasta (bhava-bhakti).
“Menaka and
other Apsaras, celestial goddesses, who are more beautiful than any
eartly woman, cannot disturb the Krsna consciousness of a person like
Srila Haridasa Thakura. Yet, even Srila Haridasa Thakura himself was not
engaged in the advanced practices of devotees in the Gosvami line like
Vijay-kumara. We have never seen or heard in any scripture that he was
engaged like this. Only devotees like Srila Rupa, Srila Sanatana and
Srila Raghunatha dasa Gosvamis were following all of these principles.
It is by following them that our entire line of disciplic succession has
continued in the same way down to the present day.
“A devotee
must become mature in bhakti before he can fully comprehend our
disciplic acaryas. He must come to the stage of sraddha, then
sadhu-sanga, bhajana-kriya, anartha nivrtti, nistha, ruci, and asakti.
At the stage of bhava when there is no scent of desire for sense
gratification, when he is quite free from all material thoughts and
habits, his siddha-deha will automatically manifest.”
[*ENDNOTE 3:
What is real siddha-deha?
An excerpt from ‘Gaudiya Vaisnavism versus Sahajiyaism, Part 1:
The Eight Stages of Devotional Service
“When will
siddha-deha come? Srila Bhaktivinoda Thakura has explained this in his
book Bhajana-rahasya. There he discusses Sri Caitanya Mahaprabhu’s
Siksastakam which expresses the eight stages of maturity in devotional
service. He writes that first one will have to do bhajana of:
ceto-darpana-marjanam:
ceto-darpana-marjanam bhava-maha-davagni-nirvapanam
sreyah-kairava-candrika-
anandambudhi-vardhanam prati-padam purnamrtasvadanam
sarvatma-snapanam param vijayate sri-krsna-sankirtanam
ceto-darpana-marjanam bhava-maha-davagni-nirvapanam
sreyah-kairava-candrika-
anandambudhi-vardhanam prati-padam purnamrtasvadanam
sarvatma-snapanam param vijayate sri-krsna-sankirtanam
[“Let there
be supreme victory for the chanting of the holy name of Sri Krsna alone,
which cleanses the mirror of the heart and completely extinguishes the
blazing forest fire of material existence. Sri-krsna-sankirtana diffuses
the soothing moon rays of bhava which causes the white lotus of good
fortune for the jivas to bloom. The holy name is the life and soul of
transcendental knowledge, which is here compared to a wife. It
continuously expands the ocean of transcendental bliss, enabling one to
taste complete nectar at every step. The holy name of Sri Krsna
thoroughly cleanses and cools the self, one’s nature and determination,
as well as the body, both internal and external.” (Sri Siksastakam)
“This sloka of Sri Siksastakam is actually fully realized after the stage of asakti.
“The next sloka is namnam akari bahudha nija-sarva-saktis:
namnam akari bahudha nija-sarva-saktis
tatrarpita niyamitah smarane na kalah
etadrsi tava krpa bhagavan mamapi
durdaivam idrsam ihajani nanuragah
tatrarpita niyamitah smarane na kalah
etadrsi tava krpa bhagavan mamapi
durdaivam idrsam ihajani nanuragah
[“O
Bhagavan! Your holy name bestows all auspiciousness upon the living
entities. Therefore, for the benefit of the jivas, You eternally
manifest Your innumerable names, such as Rama, Narayana, Krsna, Mukunda,
Madhava, Govinda, Damodara, and so on. You have invested those names
with all the potencies of Your respective personal forms. Out of
causeless mercy, You have not even imposed any restrictions on the
chanting and remembrance of such names as is the case with
sandhya-vandana, which must be chanted only at specified times of the
day. In other words, at any time of the day or night, the holy name can
be chanted and remembered.This is the provision You have made. O Lord!
This is Your causeless mercy upon the living entities. Nonetheless, I am
so unfortunate due to committing offenses that I have not awoken any
attachment for Your holy name, which is so easily accessible and bestows
all good fortune.” (Sri Siksastaka, 2)]
“This sloka
represents the stages of sadhu-sanga and anartha-nivrtti - that is,
removal of anarthas by association with devotees. At present our
chanting of Krsna’s name is not pure. It may sometimes be namabhasa or
namaparadha. Pure nama will appear on our tongue when we become pure
ourselves. At that time the quality of trnad api sunicena taror api
sahisnuna will manifest automatically:
trnad api sunicena
taror api sahisnuna
amanina manadena
kirtaniyah sada harih
taror api sahisnuna
amanina manadena
kirtaniyah sada harih
[“Thinking
oneself to be even lower and more worthless than insignificant grass
which has been trampled beneath everyone’s feet, being more tolerant
than a tree, being prideless, and offering respect to all others
according to their respective positions, one should continuously chant
the holy name of Sri Hari.” (Sri Siksastaka, 3)]
“This sloka represents nistha, firm faith, when one’s chanting will not be just for ‘show’.
The next stage is to realize na dhanam na janam na sundarim:
The next stage is to realize na dhanam na janam na sundarim:
na dhanam na janam na sundarim
kavitam va jagad-isa kamaye
mama janmani janmanisvare
bhavatad bhaktir ahaituki tvayi
kavitam va jagad-isa kamaye
mama janmani janmanisvare
bhavatad bhaktir ahaituki tvayi
[“O
Jagadisa! I do not desire wealth, followers such as wife, sons, friends
and relatives, or mundane knowledge expressed in poetic language. My
only desire, O Pranesvara, is that birth after birth I may have
ahaituki-bhakti unto Your lotus feet.” (Sri Siksastaka, 4)]
“This sloka represents ruci, a taste for bhajana.
“When we properly practice in good association, everything will develop automatically. We will then realize the fifth sloka:
ayi nanda-tanuja kinkaram
patitam mam visame bhavambudhau
krpaya tava pada-pankaja-
sthita-dhuli-sadrsam vicintaya
patitam mam visame bhavambudhau
krpaya tava pada-pankaja-
sthita-dhuli-sadrsam vicintaya
[“O
Nanda-nandana! Please be merciful upon me, your eternal servant, fallen
in the dreadful ocean of material existence as a result of my fruitive
actions. Please consider me as a particle of dust affixed to Your lotus
feet and accept me forever as your purchased servant.” (Sri Siksastaka,
5)]
“It is at this stage that one’s siddha-deha begins to manifest. This sloka represents asakti, or attachment to Krsna.
“After the
stage of asakti, when tears flow continuously, one feels purva-raga, the
intense mood of separation experienced before meeting Krsna. As the
devotee chants, he will think, “O Krsna, I cannot live without You, O
Srimati Radhika, I cannot live without You. When will You give me your
darsana?” When he is weeping twenty-four hours daily, rolling on the
earth, then nayanam galad-asru-dharaya:
nayanam galad-asru-dharaya
vadanam gadgada-ruddhaya gira
pulakair nicitam vapuh kada,
tava nama-grahane bhavisyati
vadanam gadgada-ruddhaya gira
pulakair nicitam vapuh kada,
tava nama-grahane bhavisyati
[“O Prabhu!
When will my eyes be filled with a stream of tears? When will my voice
choke up? And when will the hairs of my body stand erect in ecstacy as I
chant Your holy name.” (Sri Siksastaka, 6)]
“This sloka
represents the stage of bhava - at which time the siddha-deha manifests
automatically. From where does the siddha-deha come? It is in our
svarupa, our original spiritual form. Our siddha-deha does not come from
anywhere outside ourselves. In our svarupa everything is perfect. To
realize this, we simply require a connection with svarupa-sakti. When
that connection is made, siddha-deha automatically manifests and all
spiritual sentiments of love appear in our heart.”
[*ENDNOTE 4 – excerpt form Jaiva-dharma, chapter 21:
“When
materialistic people are in contact with the objects of the senses, they
naturally become deeply attached to an endless variety of material
sense enjoyment. This intense attachment in the heart is called
visaya-raga. When they glance upon some beautiful object, the eyes
become restless, and in the heart, there is an attraction (ranjakata)
towards the object of beauty and attachment (raga) to it. Raga-bhakti is
the state in which Krsna becomes the sole object of raga.
Srila Rupa Gosvami has defined the word raga in the following way:
Srila Rupa Gosvami has defined the word raga in the following way:
iste svarasiki ragah paramavistata bhavet
tan-mayi ya bhaved bhaktih satra ragatmikodita
tan-mayi ya bhaved bhaktih satra ragatmikodita
[“Raga is
the unquenchable loving thirst (prema-mayi trsna) for the object of
one’s affection, which gives rise to spontaneous and intense absorption
(svarasiki paramavistata) in that object. Ragamayi bhakti is the
performance of seva, such as stringing garlands, with such intense
raga.” (Bhakti-rasamrta-sindhu 1.2.272)]
“Raga is the
absolute (parama) and undivided (svarasiki) absorption (avistata) in
one’s own particular object of worship. When devotion to Krsna comes to
the stage of ragamayi, it is called ragatmika-bhakti. In summary, it can
be said that intense hankering for Krsna that is saturated with prema
(prema-mayi) is called ragatmika-bhakti.
It is auspicious that a person in whose heart such raga has not arisen should strive to cultivate such bhakti by behaving according to vidhi (the rules and regulations of sastra). The principles at work in vaidhi-bhakti are fear, respect and reverence, whereas the only principle at work in ragatmika-bhakti is lobha, or greed, in relation to Sri Krsna’s lila.
It is auspicious that a person in whose heart such raga has not arisen should strive to cultivate such bhakti by behaving according to vidhi (the rules and regulations of sastra). The principles at work in vaidhi-bhakti are fear, respect and reverence, whereas the only principle at work in ragatmika-bhakti is lobha, or greed, in relation to Sri Krsna’s lila.
[*Endnote 5:
seva-sadhaka rupena siddha rupena catra hi
tad-bhavalipsuna karya, vraja lokanusarata
tad-bhavalipsuna karya, vraja lokanusarata
“The
advanced devotee who is inclined to spontaneous loving service should
follow the activities of a particular associate of Kåñëa’s in Vrindavan.
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.” (Sri
Caitanya-caritamrta Madhya-lila 22.158)
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