Sri Sri Raga-Vartma-Chandrika (Sripad Vishvanatha Cakravartipad)

TEXT 13:

atha raganugaya anganyanyani bhajanani kani kidrisini kim svarupani katham kartavyani akartavyani vetyapekshayam ucyate. svabhishta-bhavamayani svabhishta-bhava-sambandhini, svabhishta bhavanukulani svabhishta-bhavaviruddhani svabhishta-bhava-viruddhani iti panca vidhani bhajanani sastre drisyante. tatra kanicit sadhya sadhana rupani kanicit sadhyam premanam prati upadana karanani kanicit nimitta karanani kanicit bhajana cihnani kanicid upakarakani kanicit apakarakani kanicit tatasthani iti. etani vibhajya darsante.

The scriptures show five kinds of devotional practices to make clear which other limbs of devotion are to be practised in raganuga bhakti, what they are like, what are their characteristics, what is to be done and what is not to be done. They are: those filled with the desired feeling, those related to the desired feeling, those favorable to the desired feeling, those not opposed to the desired feeling and those opposed to the desired feeling. Of them some are both the practice and the goal (the only difference between them being that the former is an ‘unripe’ stage and the latter is the ‘ripe stage’), some are the direct cause of attaining the goal (prema), some the indirect cause, some are helpful, some are harmful and some are neutral. All these divisions have been shown.

 

Kripa-kanika Vyakhya by Radhakunda Mahanta Srila Ananta das Babaji:

To ascertain who is eligible for raganuga bhakti it has been said: ragatmikaika nishtha ye vrajavasi-janadayah; tesham bhavaptaye lubdho bhaved atradhikaravan (B.R.S. 1.2.291) “A devotee who becomes greedy after the exclusive love for Sri Krishna of the ragatmika Vrajavasis is eligible for raganuga bhajana.” When greed awakens taste will come for lila smarana, from this ruci comes relish of the sweet pastimes and from the experience of these sweet pastimes the sacred greed becomes again more deep. Hence lila smarana is the main item of this raganuga marga. But for entering into lila smarana purification of heart is absolutely necessary. When the heart is impure the mind cannot be steady and when the mind is restless or unsteady one cannot become absorbed in lila smarana. Hence one must take shelter of the main items of bhajana, such as hearing and chanting, and the more the heart gets purified by continuing in bhajana, the more the heart becomes attracted to lila smarana, and thus smarana also gradually becomes deeper and deeper. Therefore, although lila smarana is the main item of raganuga marga, one should not neglect or drop the external practises like hearing and chanting. Just as one’s internal sadhana becomes nourished by the external practice of hearing and chanting, similarly one awakens one’s relish for the external practices through the internal practices. If one says that the two nourish each other and then one neglects or drops the external practice, trying just to immerse the mind in lila smarana, the mind will gradually dry up and become contaminated by contemplating the sense objects. On the other hand, raganuga bhajana is also not performed simply by diligently practising the external items and dropping or neglecting lila smarana. Therefore the raga sadhaka should practice both the external and internal items.

Now the division of all the items of this raganuga marga has been shown. The blessed author says that other parts are also practised within raganuga bhakti, he explains what these parts are, what kinds of them there are, what is their nature, how they are to be practised and which unfavorable items are to be renounced – the raganugiya sadhaka will certainly want to know these things. In the scriptures there are five kinds of bhajana-practices mentioned – 1) those that are filled with the desired feelings, 2) those that are related to the desired feelings, 3) those that are favorable to the desired feelings, 4) those that are not unfavorable to the desired feelings, which means not favorable and also not opposed to the desired feelings, and 5) those that are unfavorable or harmful to the desired feelings.
Of these five kinds of practice some are both belonging to the means as well as the goal, the difference lying only in ripeness and unripeness, and some items are are the direct cause for the desired goal of prema, whereas others are the indirect cause. Some are harmful and some are marginal, which means that they are neither helpful nor harmful. The blessed author himself gradually describes these practices by dividing them. (13)

TEXT 14:

tatra dasya sakhyadini svabhishta bhavamayani sadhya sadhana rupani. gurupadasrayato mantra japa dhyanadini sadhyam pratyupadana-karanatvad bhava sambandhini. ‘japen nityam ananya-dhih’ ityadyukte nitya krityani ‘japyah svabhishta samsargi krishna nama maha manuh’ iti ganoddesa dipikokteh siddha rupenanugamyamananam api mantra japa darsanat upadana karanatvena bhava sambandhini gah sarvendriyani vindan eva san mama gopa-stri-jana-vallabho bhavaty-abhishta samsargi krishna nama eva maha-manuh sarva mantra sreshtha ity ashtadasaksharo dasaksharas ca mantra eva arthad ukto bhavatiti ganoddesa dipika vakyartho jneyah. sviya bhavocita nama rupa guna liladi smarana sravanadini upadana karanatvat bhava sambandhini. tathahi – ‘namani rupani tad arthakani gayan vilajjo vicared asanga’ iti. ‘srinvanti gayanti grinanty abhikshnasah smaranti nandanti tavehitam jana’ ityadyukter abhikshna krityani. atra raganugayam yan mukhyasya tasyapi smaranasya kirtanadhinatvam avasyam vaktavyam eva kirtanasyaiva etad yugadhikaratvat sarva bhakti-margeshu sarva sastrais tasyaiva sarvotkarsha pratipadanac ca.

Servanthood, friendship and so on are all both the means and the goal and are svabhishta bhavamaya, full of the desired feeling. Items of bhajana, from ‘taking shelter of the feet of a guru’, upto ‘mantra japa’ and meditation, are bhava sambandhi, or ‘related to the desired feeling, and are direct causes for attaining the goal, love of God. Statements such as ‘always do japa with a fixed mind’ indicate nitya kritya, or perpetual duties. Those who follow the order of the Ganoddesa Dipika to ‘always to do japa of the maha-mantra of their beloved Krishna and His associate’s holy name in their mentally conceived spiritual bodies’, are also called ‘related to the desired feeling’, which is a direct cause for attain-ment of their goal. The explanation of the Gopala-mantra, according to the Ganoddesa Dipika, is: The lover of the gopis (gopijana vallabha) is pervading all my senses (govinda). Krishna’s holy name in the form of the eighteen-syllable or ten-syllable Gopala-mantra, which is explained here as the best of mantras, is the best example of what is related to the desired feeling. Another direct cause to what is bhava sambandhi is hearing about Sri Krishna’s transcendental forms, qualities, names and pastimes, in a way which is suitable to one’s own feelings. It is said: “One should wander alone, giving up all shyness and sing songs about Krishna, glorifying the sweetness of His form and names.”, and: “All the devotees attain paramount bliss by constantly describing, remembering, and hearing about Your character.” In this way these practices are proven to be related to the desired feeling (bhava sambandhi). Previously it was discussed that smarana is the chief item of raganuga bhakti, but even this is dependent on kirtana. In the present age of Kali everyone can enter into bhajana (devotional life) through the means of kirtana. All the scriptures of all devotional paths proclaim that kirtana is the very best limb of bhakti.

Kripa-kanika Vyakhya:

After describing what are the five kinds of devotional practices in raganuga bhajana the blessed author proceeds in elaborating on them. Servanthood, friendship and living in Vraja are some of the items of bhajana that are full of the desired feelings. They are immutable both in the stage of accomplishment and practice, and thus when the raganugiya sadhaka attains perfection he will achieve the devotional service in Vraja in servitude or friendship he thought of during his practice of sadhana in his siddha svarupa, according to the time or the desired place. Hence these items of bhajana are considered both the means and the goal, and thus they are filled with the desired feelings.
The different items of bhajana, starting with taking shelter of a guru, and continuing with bhajana items like rendering service to the guru, doing japa and meditation, are all direct causes for the attainment of the goal of prema, and thus they are related to the desired feelings. upadana means upadiyate nimittataya svikriyate iti: That which is accepted as the direct cause for attaining prema. For this reason they are called ‘related to the desired feelings’. japen nityam ananya dhih “One should always, daily, practise japa with a fixed mind.” From this scriptural reference we can understand that this is an eternal duty. japyah svabhishta-samsargi krishna nama mahamanuh “Always do japa of the maha-mantra of the beloved Krishna and His associate’s holy name.” In this statement from Sri Radha-Krishna Ganoddesa Dipika it is written about Sri Radha as upasya (worshipable deity). Therefore, when we see that the sadhakas are practising japa of the holy names of those in whose footsteps they are following in their siddha svarupa, then certainly this mantra japa is related to the desired feelings as a direct cause, of this there is no doubt.
Now the blessed author will give an explanation of this part of the Sri-Sri Radha-Krishna Ganoddesa Dipika-verse ‘svabhishta samsargi krishna nama mahamanu’ which was mentioned. The word ‘Govinda’ means ‘He who pervades all of my senses (go) is Gopijanavallabha, the lover of the cowherdwives. Therefore this krishna nama mahamantra is related to the desired feelings. Here it is ascertained that the 18-syllable or 10-syllable mantra are the very best mantras.
In his discussion on raganuga bhakti in Sri Bhakti Sandarbha (312 anuh) Srimat Jiva Gosvami writes the following about the mantra japa of the raganugiya sadhaka: kecid ashtadasakshara dhyanam godohana-samaya vamsi vadyam akrishta tat tat sarvamayatvena bhavayanti; yatha caike tadrisam upasanam sakshad vrajajana viseshayayaiva mahyam sri gurucaranair mad abhishta visesha siddhyartham upadishtam bhavayami. sakshat tu sri vrajendranandanam sevamana evasa iti bhavayanti. This means that in the 18-syllable mantra Sri Krishna is experienced in four divisions. The mantra’s cause, the arising of its syllables, the presiding deity and the worshipable form. Therefore some devotees meditate on Sri Krishna in a concealed way while doing japa of this mantra. The question is here, how can superiors like Sri Nanda Baba, Sri Baladeva and others be present when at the same time Sri Radha and the other sweethearts of Sri Krishna are present? Even if they are there, they will be contrary to the desired feeling. What is the solution to this? The solution is that when Sri Krishna plays His flute while milking His cows, everyone gathers together, feeling attracted to this fluteplaying. This must be thought of thus. Again others may be thinking while doing mantra japa: “Although I am a person from Vraja myself, I was so unfortunate that I was deprived of direct worship. Hence Sri Gurudeva has mercifully instructed me in this mantra, so that my devotional aspirations can reach perfection.” But even during such a practice of mantra japa he will think that: “I am personally rendering service to Sri Vrajendranandana.”
The blessed author says that the devotional practices, such as hearing and so of the names, forms, qualities and pastimes of Sri Krishna, that are suitable to one’s own feelings, are called direct causes for the attainment of the goal, and thus they are called ‘related to the desired feelings.’ The practitioners of manjari bhava, who take shelter of the madhura rasa, should know that the holy names of Sri Krishna, the beloved of Sri Radharani, His form of the king of the erotic flavours, His qualities like His being subdued by His sweethearts, and His different erotic pastimes with Sri Radharani and Her girlfriends, headed by Lalita, are all suitable to his own feelings. To prove that a raga sadhaka should unceasingly hear, chant and think about these names, forms, qualities and pastimes of Sri Krishna, the blessed author has quoted some verses from Srimad Bhagavata. Sripada Kavi Yogindra told Maharaja Nimi –

srinvan subhadrani rathanga-paner janmani karmani ca yani loke
gitani namani tad arthakani gayan vilajjo vicared asangah (Bhag. 11.2.39)

“The sadhaka should wander around without any company, giving up all shame while singing the holy names and glories of the auspicious birth and activities of Cakra-pani Sri Krishna, that are celebrated in the scriptures and in traditional succession, as well as their purports.” In her praise of Sri Krishna, Sri Kunti-devi said:

srinvanti gayanti grinantyabhikshnasah smaranti nandanti tavehitam janah
ta eva pasyantyacirena tavakam bhava pravahoparamam padambujam (Bhag. 1.8.36)

“O Lord! The devotees become ecstatic when they hear, speak, sing or think about Your pastimes, and thus they swiftly get to see Your lotus feet, that remove all fear of material existence.” These quotations prove that these practices, that are related to the desired feelings, should be continued unceasingly.
It has been said that the limb of smarana is the most important limb of this raganuga bhajana. The blessed author has said that even this bhajana-limb of smarana is to be known as subservient to the limb of kirtana. The reason why the bhajana-limb of smarana is subservient to the limb of kirtana is that the naturally fickle mind of the sadhaka is initially not able to practise smarana, therefore the bhajana-limb of smarana is dependent on purification of the heart. Even when the heart is not yet pure the limb of kirtana can be practised. As the kirtana emanates from the vocal sense-organ it automatically becomes a mental practice, and the sense of hearing is also blessed by the audial reception of the kirtana. The consciousness naturally becomes steady when it is regulated by the voice and the ears, that steer both the external and the internal senses, and when the consciousness becomes steady the bhajana-limb of smarana becomes easily accessible. Actually the sankirtana increases the bliss of smarana and through smarana again the sweet bliss of sankirtana is increased. Thus they both nourish and increase each other, and smarana is prescribed along with nama kirtana – suddhantah karanas cen nama kirtanaparityagena smaranam kuryat (Bhakti Sandarbhah – 265 anuh)
In this Kali-yuga the bhajana-limb of kirtana is prescribed. Therefore all the scriptures have declared that the bhajana-limb of kirtana is the most elevated of all limbs of devotion. Srimad Bhagavata, the essence of all the Vedanta, says:

krite yad dhyayate vishnum tretayam yajato makhaih
dvapare paricaryayam kalau tad dhari-kirtanat (Bhag. 12.3.52)

“The results attained in the Satya-yuga by meditating on Vishnu, in the Treta-yuga by offering huge sacrifices and in the Dvapara-yuga by deity worship, are all attained in the age of Kali simply by Sri Hari-kirtana.”

kalim sabhajayantyarya gunajnah sara bhaginah
yatra sankirtanenaiva sarvah svartho’bhilabhyate (Bhag. 11.5.36)

“The great sages, who know the essence and qualities of things, praise the age of Kali, for in it the human race can attain all perfection simply by chanting the holy name of the Lord.”

‘tapamsi sraddhaya kritva premadhya jajnire vraje’ ityujjvala nilamanyukter anugamyamananam srutinam premanam prati tapasam karanatvavagamat kalavasmin tapo’ntarasya vigitatvat ‘mad artham yad vratam tapah’ iti bhagavad ukter ekadasi janmashtamyadi vratani tapo rupani iti nimitta karanani naimittika krityani akarane pratyavaya sravanan nityani. tatraivaikadasi vratasyanvaye ‘govinda smaranam nrinam yad ekadasyuposhanam’ iti smriter upadana karana smaranasya labhad amsena bhava sambandhitvam api vyatireke tu ‘matriha pitriha caiva bhratriha guruha tatha’ ityadi skandadi vacanebhyo guruhantritvadi sravanan namaparadha labhah ‘brahmaghnasya surapasya steyino gurutalpinah’ iti vishnu-dharmottarokter anapayi papa visesha labhas ca iti nindasravanad atyavasyaka krityatvam. kim bahuna ‘paramapadam apanne harshe va samupasthite. naikadasim tyajed yas tu tasya dikshasti vaishnavi. vishnvarpitakhilacarah sa hi vaishnava ucyate’. iti skanda vakyabhyam ekadasi vratasya vaishnava lakshanatvam eva nirdishtam. kim ca vaishnavanam bhagavad anivedita bhojana nishedhah ‘vaishnavo yadi bhunjita ekadasyam pramadatah’ ityatra bhagavan niveditannasyaiva bhojana nishedho’vagamyate.

In the book Ujjvala Nilamani it is stated that the srutis (Upanishads) had attained a love-filled birth in Vraja as a gopi as a result of ‘performing penance full of faith’, and this proves that penance can be a cause of the attainment of prema. But in the present Kali-age the performance of ulterior penance is denounced and the Lord Himself says: “Vows taken for My sake are actually penance”. Hence penances such as fasting on Ekadasi and Janmashtami are indirect causes (for prema). We can understand that these occasional duties are perpetual because one can learn that giving up such vows will create obstacles on the path of the practising devotee. In the smritis it is said that ‘Fasting on Ekadasi will lead to remembrance of Govinda’, so since smarana is considered a direct cause of attaining the desired feelings, Sri Ekadasi-vrata is known as partially related to the desired feelings. Then again, the Skanda Purana and other scriptures say that one who does not fast (from grains and pulses) on Ekadasi is as sinful as the killer of one’s own mother, father, brother or spiritual master, and thus he commits an offense to the holy name. In the Vishnu Dharmottara it is said that ‘the sin of eating grains on Ekadasi is indestructible, (even more so than) the sin of drinking liquor, stealing, or having sex with a superior. All these denouncing statements prove that vows like Ekadasi should always be kept. What more can be said: “Anyone who does not give up the vow of Ekadasi, come great distress or great ecstasy, has made his Vaishnava-initiation a success”, and: “anyone who offers all his activities unto Lord Vishnu, is a successful Vaishnava.” These two statements from the Skanda Purana give a definition of the Vaishnava as one observing the vow of Ekadasi. It is forbidden for a Vaishnava to eat food which is not offered to the Lord, with the words: ‘If the Vaishnava becomes so bewildered to eat on Ekadasi-day…” Eating of maha prasada-grains is forbidden for a Vaishnava on Ekadasi-day.

Kripa-kanika Vyakhya:

Now the blessed author describes how the observance of vows like Sri Ekadasi and Janmashtami are direct causes for attaining the desired feelings. In Sri Ujjvala Nilamani-grantha it is described:

samantat sukshma-darsinyo mahopanishado’khilah
gopinam vikshya saubhagyam asamordhvam suvismitah
tapamsi sraddhaya kritva premadhya jajnire vraje

(Haripriya Pra. 47-48)

“Seeing the matchless fortune of the gopis, the great Upanishads, who are in all respects endowed with subtle vision, became most astonished and attained the love of Vraja and birth in Vraja by faithfully performing penances, following in their footsteps.” Long, austere practices of penance, like the fasting from solid food and water as they were performed by the people of Satya and Treta-yuga are denounced for people of the present age of Kali, that are short lived and unable to go without food, therefore Sri Ekadasi vrata is the prescribed penance for the Vaishnavas now. The Lord told Sri Uddhava: mad artham yad vratam tapah (Bhag. 11.29.23) “Any vow performed for My sake is considered penance.” Srila Visvanatha has written in his Sarartha Darsini-commentary on this verse: mad artham mat praptyartham vratam ekadasyupavasadikam yat tad eva bhaktanam tapah “Vows like Ekadasi, that are performed to attain Me, these are the devotees’ penances!” Therefore it is understood from this that vows like Ekadasi are direct causes for attaining the Lord or love for His lotus feet. These vows are occasional duties of the Vaishnavas, and there eternality has been accepted when hearing of the dreadful results of not following them.
The end of the eleventh lunar day and the first phase of the twelfth lunar day are called Sri Harivasara. With Ekadasi is also meant Vaishnava-vows like Sri Janmashtami, Radhashtami, Rama-navami, Sri Nrisimha Caturdasi, Maghi Trayodasi and Phalguni Purnima, that are prescribed in the scriptures. All these Vaishnava-vows are eternal. This eternality has four characteristics – 1) Pleasing Sri Hari 2) Following the etiquette prescribed by the scriptures 3) The prohibition of certain kinds of meals, and 4) The dreadful results of not following such vows. tacca krishna prinanatvad vidhi praptatvatas tatha. bhojanasya nishedhac cakarane pratyavayatah (Hari Bhakti Vilasa 12.4)
The special secret about following Vaishnava-vows like Ekadasi is that the five knowledge-acquiring senses, namely the eyes, ears, tongue, nose and skin, as well as the five active senses, namely the voice, the hands, the feet, the anus and the genitals, as well as the internal organ, the mind – these eleven senses are being controlled during this worship of Sri Hari in the form of the Ekadasi (11th day) vow! According to the smartas (ritualistic puritans) the fasting is more important than the aspect of worshipping Sri Hari. Actually fasting means more than just giving up some food. The scriptures say:

upavrittasya papebhyo yo vasas tad gunaih saha
upavasah sa vijneya nopavasas tu langhanam

“Fasting is not accomplished just by abstaining from some food, real fasting means giving up all mundane activities and spending the time hearing and chanting the holy names and attributes of Sri Krishna.” In the way of the Vaishnavas thus both rules are followed – both abstaining from food and worshipping Sri Hari for 24 hours. If one is unable to fast entirely one may just eat fruits and roots instead, as a substitute. This is generally considered a cutting down of the fast, but in the worship of Sri Hari such a substitute is not considered a climbdown. Therefore, in the version of the Vaishnavas, Sri Ekadasi-day is called Sri Harivasara, the day of Lord Hari. How can such a name be fulfilled if Lord Hari Himself is not worshipped? The blessed author says: “By observing the Sri Ekadasi-vow, a partial relationship with the desired feeling is attained.” In Sri Brahma Vaivarta Purana it is seen that: govinda smaranam nrinam ekadasyamuposhanam “Fasting on Ekadasi enables a human being to remember Govinda.” Since this statement from the smriti-sastras (lawbooks) clearly ascertains that one must fast on Ekadasi, and that through it one attains the devotional limb known as smarana, which is a direct cause of attaining the desired feelings, Ekadasi-vrata is known as partially related to the desired feeling.
In this way the positive necessity of the Ekadasi-vow is established, but there is also a negative incentive established here. In the Skanda Purana it is described: matriha pitriha caiva bhratriha guruha tatha “A person who eats on Ekadasi becomes guilty of a sin equal to that of killing his mother, father, brother or spiritual master.” From this statement, which mentions the sin of killing one’s spiritual master, it is known that by not following Ekadasi one commits an offense to the holy name called guru avajna, insulting the spiritual master. Again it is described in the Vishnu Dharmottara:

brahmaghnasya surapasya steyino guru talpinah
nishkritir dharma sastrokta naikadasyanna bhojinah

“In the scriptures one can find practices of atonement for sins like killing a brahmana, drinking alcohol, theft or sexual intercourse with a superior, but no scripture mentions any atonement for the sin of eating grains on Ekadasi.” This statement makes clear that the sin of not following Sri Ekadasi is indestructable. After hearing all these condemnations one must be free from doubt about the fact that the vow of Ekadasi is surely to be observed, with great necessity and for eternity.
What’s more, when Sri Haribhakti Vilasa ascertains the characteristics of a Vaishnava, two verses from the Skanda Purana are quoted to specify them –

paramapadam apanne harshe va samupasthite
naikadasim tyajed yas tu tasya dikshasti vaishnavi
samatma sarva jiveshu nijacara aviplutah
vishnvarpitakhilacarah sa hi vaishnava ucyate

“A person who does not give up the vow of Sri Ekadasi, come bliss, come woe, has made his Vaishnava-initiation a success. A person who is equally disposed towards everyone, who never falls from the principles of Vaishnavism and who offers all his activities unto Lord Vishnu – he is the real Vaishnava.”
Some say: “There is no fault in eating maha-prasada grains on Ekadasi, for these grains are transcendental, therefore they should always be served. Rather, it is a fault to give up maha-prasada!” To remove such erroneous ideas the blessed author says: “The Vaishnavas never eat food which is not offered to the Lord, therefore the meaning of a Vaishnava-vow is that they then renounce Sri Mahaprasada.” Srimad Jiva Gosvamipada has also written: atra vaishnavanam niraharatvam nama maha-prasadanna parityaga eva tesham anya bhojanasya nityam eva nishiddhatvat (Bhakti Sandarbha 299) In Sri Gautamiya Tantra it is seen:

vaishnavo yadi bhunjita ekadasyam pramadatah
vishnvarcanam vritha tasya narakam ghoram apnuyat

“If a Vaishnava becomes so crazy as to eat on Ekadasi his worship of Vishnu becomes worthless and he will attain a foul hell.” From this statement we can come to know that it is forbidden to eat the maha-prasada which was offered to the Lord on Ekadasi. In connection with this it is to be known that some compare the Vaishnava-vow of Ekadasi with other ordinary vows. All things related to Sri Hari are endowed with inconceivable potency, and the supreme culmination of this is the attainment of Sri Hari or of love for His lotus feet. One should know that comparing this greatly glorious vow with vows that cause one to attain the insignificant treasures of the material world is a severe offense.

 

kartika vratasya ca tapo’msena nimittatvam sravana kirtanady amsena upadanatvam api. sri rupa gosvami carananam asakrid uktau kartika devateti kartika devityurjjadeviti urjjesvariti sravanad viseshatah sri vrindavanesvari prapakatvam avagamyate. ‘ambarisha sukaproktam nityam bhagavatam srinu’ iti smriteh kramena sri bhagavata sravanader nityakrityatvam uktam. ‘katha imaste kathita mahiyasam’ ityanantaram ‘yastuttama-sloka gunanuvadah prastuyate nityam amangalaghnah tam eva nityam srinuyad abhikshnam krishne’malam bhaktim abhipsamanah’. iti dvadasokter dasama skandha sambandhi sva preshtha sri krishna carita sravanader yathayogyam nityakrityatvam abhikshna krityatvam bhava sambandhitvam ca. nirmalya tulasi gandha candana mala vasanadi dharanani bhava sambandhini.

The vow in the month of Kartika (October-November) is an indirect cause for the limb of ‘penance’ and a direct cause for the limb of hearing and chanting. In many different places, Srila Rupa Gosvami has called Vrindavanesvari Radha ‘Kartika-devata’, ‘Irjjadevi’, or ‘Irjjesvari’, the goddess of the month of Kartika, so it is clear that in the month of Kartika one has a special opportunity to attain Her. With the statement “O King Ambarisha! Always listen to Srimad Bhagavata spoken by Suka Muni!” from the smritis, we ascertain that hearing Srimad Bhagavata is also a perpetual duty. From the statements: “Thus I fully glorified the Maha Purushas (great kings) to you”, and: “Those who desire pure devotion to Sri Krishna should always hear the glorification of His attributes, that destroy all inauspiciousness.” from the Twelfth Canto of Srimad Bhagavata, we can understand that hearing of the character of Sri Krishna, who is (especially) related to the Tenth Canto of the book, is a perpetual duty that must be performed repeatedly and that is related to development of the desired feeling. Wearing Tulasi, perfumes, sandalwood pulp, garlands and garments that have been offered to the Lord are also related to the desired feelings.

Kripa-kanika Vyakhya:

Since observance of the Kartika vow or Niyama Seva is simultaneously a direct and an indirect cause of the attainment of the desired feelings it is related to the desired feeling. The indirect cause is the austerity-part of maintaining strict restrictions on eating, and the direct cause is the part of observing a certain quota of hearing and chanting. In the month of Kartika there is more attention given to the regulative principles of hearing and chanting and the worship of Sri Radha-Damodara than in other months of the year, because if one performs even only a little bhajana in this time Sri Radha Damodara will accept it as a great thing. On the other hand it is said that if one does not follow the vow of Kartika, there will be a terrible reaction. In the Skanda Purana it is written:

avratena kshiped yas tu masam damodara priyam
tiryag yonim avapnoti sarva dharma bahishkritah
sa brahmaha sa goghnas ca svarnasteyi sadanriti
na karoti muni-sreshtha yo narah kartike vratam

“Lord Brahma told Narada: “O greatest of sages, Sri Narada! A person who lives through the month of Kartika, which is dear to Lord Damodara, without observing some vow, is cast out of all religions and attains an animal birth in the next life. Anyone who does not observe the Kartika vow is a killer of a brahmana, the killer of a cow, a gold-thief and a constant liar.” Therefore this vow is eternal, just as the Ekadasi-vow. It is known that when one takes shelter of Sri Krishna’s playground Sri Vraja-dhama and observes the vow of Niyama Seva he will obtain the rarely attained treasure of Hari-bhakti. In his Bhakti Rasamrita Sindhu-grantha Srimat Rupa Gosvami has quoted verses from the Sri Padma Purana about the Irja-limb of bhakti, and thus showed the special glories of observing the vow of Kartika while taking shelter of Vraja-dhama –

bhuktim muktim harir dadyad arcito’nyatra sevinam
bhaktim ca dadatyeva yato vasyakari hareh
sa tvanjasa harer bhaktir labhyate kartike naraih
mathurayam sakrid api sri damodarajapunat

“When Sri Krishna is served outside of Vraja-dhama by complacent persons He may bestow sense enjoyment or liberation, but not bhakti, for it is not proper for Him to accept subjugation to complacent devotees, who have no loving attachment to Him. But even a person who performs no sadhana will attain the precious gift of Sri Hari-bhakti when observing the Sri Damodara-puja in Mathura even once.” In his commentary on this verse Srimat Jiva Gosvami has written: vasyakaritavam atra sukha-danenaiva jneyam na tu duhka-danena. ato bhaktyadane na tad atra prayojakam kintu tena lakshitam paramotkrishtatvam eva. tathavidha ca sa nayogye sahasa datum yogyeti yavad agyogyata tavad bhagavata na diyata eva. yogyata ca sarvanya sva hita nirapekshatvam eva. tasmad yogyatayam eva satyam datavyatve’pi yadi mathura kartikayoh sangame pujanam ghatate tada yogyatavirahitenapi vastu prabhavat sahasaiva prapyata eveti bhavah “No one should think after reading the ‘yato vasyakari hareh’-part of the sloka that since the Lord is subdued by devotion He does not give bhakti. Sri Hari’s subjugation to devotion makes Him most happy and never unhappy. Therefore the words ‘through which Sri Hari is subdued’ is not used to disrespect or slight devotion. Rather, it establishes bhakti as the greatest thing. It is never proper to give such a supreme thing as devotion to an unworthy recipient, therefore Sri Hari does not bestow bhakti unless and until the qualification is there in the recipient. Qualification for attaining prema comes when one desires only that, without bothering about any other personal benefits. To such a deserving recipient Sri Hari gives prema. But if one worships Sri-Sri Radha-Damodara in Vraja-dhama just once in the month of Kartika, then, simply on the strength of that, even an unqualified person will attain prema.” The blessed author says: “In his books like Stavamala Srimat Rupa Gosvamipada has repeatedly mentioned Sri-Sri Radharani’s holy names of Kartika Devi, Irja-devi and Irjesvari, therefore it is understood that those who observe the vow of Kartika will be blessed by attaining the lotus feet of Sri Vrindavanesvari.
In the Padma Purana Maharshi Gautama tells Maharaja Ambarisha: ambarisha suka-proktam nityam bhagavatam srinu. pathasva svamukhenapi yadicchasi bhava-kshayam: “O Ambarisha! If you desire liberation from material existence, then always hear the Srimad Bhagavata, which is spoken by Sri Sukadeva, and recite it with your own voice.” This verse proves that the hearing and chanting of Srimad Bhagavata is an eternal duty. In Srimad Bhagavata (12.3.14-15) Sri Suka Muni tells Maharaja Parikshit:

katha imas te kathita mahiyasam vitaya lokeshu yasah pareyusham
vijnana vairagya vivakshaya vibho, vaco vibutir na tu paramarthyam
yas tuttamah sloka gunanuvadah samgiyate’bhikshnam amangala-ghnah
tam eva nityam srinuyad abhikshnam krishne’malam bhaktim abhipsamanah

“O King! The glories of the demised world-famous kings that I have just described to you are just a play with words that show that sense enjoyment is useless and renunciation is to be practised. This topic is not spiritual. But a person who desires pure devotion to Sri Krishna will always listen to the glorification of Sri Krishna, that destroys all inauspiciousness.” Following this statement from the Srimad Bhagavata the hearing and chanting of the nectar-sweet activities of the heart’s beloved Sri Krishna, that are described in the Tenth Canto of Srimad Bhagavata, has become an eternal duty which is related to the desired feelings. The audience of great devotees do not wish to hear any other topic than the glories of Sri Krishna and His beloved devotees. Sri Saunaka Muni and other sages told Sri Suta Muni:

tam kathyatam mahabhaga yadi vishnu kathasrayam
athavasya padambhoja makaranda liham satam
kim anair asad alapair ayusho yad asad vyayah

“O greatly blessed Suta! If the topic of your discourse is Krishna or the devotees that are like bumblebees at His lotus feet, then please continue! What is the use of any other useless topic? It will simply reduce our lifespan in vain!”
The wearing of nirmalya, Tulasi, perfumes, sandalwood pulp, garlands and garments first offered to the Lord is also related to the desired feelings. The word nirmalya stands for Tulasi-leaves, garlands and sandalwood pulp that are offered to Sri Krishna. The vices of anyone whose body touches these nirmalyas or whose nostrils smell these articles, are destroyed in all respects, and such a person will attain devotion to the lotus feet of Sri Krishna. Sri Uddhava Mahasaya told Sri Krishna:

tvayopabhukta srag gandha vaso’lankara carcitah
ucchishta bhojino dasas tava mayam jayema hi (Bhag. 11.6.46)

“O Lord! When we, Your servants, are decorated with the garlands, sandalwood pulp, garments and ornaments that have been worn by You before, and when we eat the food which was first eaten by You, we will conquer over Your maya!” This statement shows that devotion to Sri Krishna’s lotus feet is attained and ulterior desires are destroyed as a result of serving nirmalya. For this reason nirmalya sevana is also known as being related to the desired feelings.

 

tulasi kashtha-mala gopicandanadi tilaka nama mudra carana cihnadi dharanani vaishnava-cihnanyanukulani. tulasi sevana parikramana pranamadinyapyanukulani. gavasvattha dhatri brahmanadi sammanani tad bhavaviruddhani upakarakani. vaishnava-seva tukta samasta lakshanavati jneya. uktanyetani sarvani kartavyani. yathaiva poshyat krishnad api sakasat tat poshakeshvavartita dugdha dadhi navanitadishu vrajesvarya adhikaivapeksha sri krishnam sva stanya payah pibantam bubhukshum apyapahaya tadiya dugdhottaranartham gatatvat. tathaiva raga vartmanugamana rasabhijna bhaktanam poshyebhyah sravana kirtanadibhyo’pi tat poshakeshveteshu sarveshu paramaivapekshanam naivanucitam. ahamgropasana nyasa mudra dvaraka-dhyana mahishyarcanadinyapakarakani na kartavyani. puranantara katha sravanadini tatasthani. atra bhakteh sac cid ananda rupatvan nirvikaratve’pi yad upadanatvadikam tat khalu durvi-tarkyatvad eva bhakti sastreshu tatra prema vilasah syur bhavam snehadayas tu shat ityadishu vilasa sabdena vyanjitam yatha rasa-sastre vibhavadi sabdena atra khalu sukha bodhartham eva upadanadi sabda eva prayukta iti kshantavyam sadbhih. (14)

Wearing beads of Tulasi-wood or Tilaka, the names or footprints of Krishna drawn with gopi candana-clay, is favorable to developing the desired feeling. Serving Tulasi, making circumambulations and offering obeisances are also favorable to developing the desired feeling. Honouring cows, Dhatri- and Asvattha (banyan-) trees and brahmanas is not opposed to developing the desired feeling and is helpful, but serving the Vaishnavas is the most special item. This should be counted amongst all the different categories that are mentioned. We have seen (in Srimad Bhagavata, Canto Ten, chapter Nine) that Mother Yasoda made her beloved Krishna wait for His breastmilk, to take the milk, that was meant to nourish Him, from the fire. For this she had to leave Krishna, who was just sucking her breast, behind in a hungry state. Similarly it is also not improper for a raganuga-devotee, who knows how to relish transcendental flavours, to pay attention to abovementioned limbs of devotion that nourish the main limbs of hearing and chanting. Meditating upon oneself as being the Supreme, nyasa, mudra (making ritualistic gesticulations), meditating on Krishna’s pastimes in Dvaraka and worshipping Lord Krishna’s Queens are harmful for developing the desired feeling and are practices that should not be performed. Hearing stories from other Puranas are neutral factors. They are nor helpful, nor harmful. Although there is no transformation or change in transcendental devotion, it has nevertheless been divided in parts like ‘direct cause’, etc. to make it more easily understandable, which it would not have been otherwise. Just as it is said in the devotional scriptures ‘the six bhavas like sneha are manifestations of love of God’ and the rasa sastras define rasa with words like vibhava and so, so I have also used terms like upadana karana (the material cause) to make my point more easily understandable. May the saints forgive me.

Kripa-kanika Vyakhya:

After defining the two kinds of practice that are filled with the desired feelings and that are related to the desired feelings, the blessed author now mentions the practices that are favorable to the desired feelings, not unfavorable to the desired feelings and that are unfavorable to the desired feelings. Wearing signs of Vaishnava-hood such as beads of Tulasi-wood, tilaka, name-marks and footprints of the Lord are factors favorable to the desired feeling. Vishnu-priya Sri Tulasi is the dwelling place of the Vaishnavi-sakti, therefore the power of Vishnu always appears in her. The Vaishnavi-sakti personally appears in the world in the form of the Sri Tulasi-tree (plant), which is its abode. Therefore all the Vaishnavas worship Sri Vishnu by wearing the Vaishnavi-sakti, which is dear to Vishnu, around the neck in the form of wooden beads. Wearing a Vaishnava-mala does not just mean going out, buying a mala and wearing it whimsically around the neck. At the time of initiation Sri Gurudeva personally sanctifies the mala, meditating on the eternal descension of the power of Lord Vishnu into the mala, offering the mala to Sri Krishna and praying to Him that the person who will wear the mala will attain bhakti. After that he will personally put the mala around the neck of the person who desires initiation, as the embodiment of the Lord’s satisfaction. Then the proper meaning of the word mala will be fully revealed.

dane la dhatur uddishto mam lasi hari vallabhe
bhaktebhyas ca samastebhyas tena mala nigadyate

“The syllable la stands for gift and the syllable ma for wealth. O Hari’s beloved Tulasi! You give all the devotees the treasure of prema, hence your name is mala. The same thing goes for the Vaishnavas’ wearing of tilaka; they worship Sri Vishnu by wearing His Vishnu-power on the body. While putting the twelve marks of tilaka, that constitute twelve forms of Narayana, the Vaishnavas pronounce Sri Hari’s holy names like Kesava, Narayana, Madhava and Govinda, and think of placing the twelve-fold energy of Lord Narayana, such as fame, luster, satisfaction and nourishment on the twelve parts of the body. By thus wearing the Vaishnava-tilaka that is described in the scriptures, and by meditating with it on the power of Vishnu, the body, mind and life-airs of the Vaishnavas will gradually and habitually become Vishnumaya, filled with Vishnu. Not understanding these secrets of the wearing of beads and tilaka, some people say: “Bhakti is an internal matter, what is the use of these external signs like mala and tilaka? You cannot just purify the heart by wearing the signs of a Vaishnava. When one engages in sadhana bhajana for purifying one’s heart, then what use is this wearing of external signs?” To this can be answered that by wearing signs like the mala and the tilaka, the Vaishnava awakens his svarupa jnana, his awareness of his constitutional position, and since this is a positive act of surrender to the Lord it is most helpful in bhajana. Apart from that one can find even more glorifications mentioned. Therefore it is definitely a duty to wear the mala and tilaka from the beginning of one’s engaging in bhajana. If not, the dignity of devotion and the devotee will be diminished and Sri Hari will not be pleased. In connection with this a verse from the Padma Purana has been quoted in Sri Bhakti Rasamrita Sindhu grantha –

ye kantha lagna tulasi nalinaksha mala, ye bahu mula paricihnita sankha cakrah
ye va lalata phalake lasad urdhva pundras te vaishnava bhuvanam asu pavitrayanti

“These Vaishnavas, that wear Tulasi, Amalaki, or lotus seed-beads around the neck, that wear the signs of conch and disc on the shoulders and whose foreheads are beautified by vertical tilaka, swiftly purify the world.” In the same way, the wearing on the body of Vaishnava-signs like the Lord’s holy names or footprints are also favorable to the desired feelings. In Sri Padma Purana it is seen:

krishna namaksharair gatram ankayec candanadina
sa loka pavano bhutva tasya lokam avapnuyat

“He who decorates his body by wearing the syllables of Sri Krishna’s holy name with unguents like sandalwood pulp, purifies the world and attains Sri Krishnaloka.”
Serving Sri Tulasi, circumambulations and paying of obeisances are all practices that favor the desired feelings. There are nine kinds of service rendered to Tulasi – drishta sprishta tatha dhyata kirtita namita sruta. ropita sevita nityam pujita tulasi subha “Seeing Tulasi, touching her, meditating on her, singing her holy name in congregation, offering obeisances to her, hearing about her glories, planting a Tulasi-tree, sprinkling her with water, cleaning her place, and offering her scents and flowers – these are the nine most auspicious services that can be rendered. The Vaishnavas serve Vishnu-priya Tulasi by offering deity-worship to her, circumambulating her, offering obeisances to her, eating Tulasi-manjaris and so, wearing Tulasi-beads and sandalpaste and wearing tilaka made of the earth around her root, so that they can please the Lord, who is very dear to Tulasi. As a result of serving Tulasi, who is the presiding deity of the Vaishnavi sakti, human beings can easily and swiftly become blessed by attaining Sri Vishnu bhakti. In the scriptures we can find Tulasi’s glorification sung as follows:

ya drishta nikhilagha sangha samani sprishta vapuh pavani
roganam abhivandita nirasani siktantaka trasini
pratyasattir vidhayini bhagavatah krishnasya samropita
nyasta tac carane vimukti phalada tasyai tulasyai namah

“I offer my obeisances unto Tulasi-devi, whose mere sight destroys all sins, whose mere touch purifies the body, who destroys all disease of anyone who praises her, who destroys the fear of death of anyone who simply sprinkles her, who brings anyone who plants her closer to Sri Krishna, and who bestows prema bhakti on anyone who places her at Sri Krishna’s lotus feet.” This statement proves that the service of Tulasi is extremely favorable for attaining the desired feelings.
Honouring or upholding the dignity of cows, Asvattha-trees, Dhatri-trees and brahmanas are factors that are not unfavorable, and are thus helpful for attaining the desired feelings. In this connection Sri Bhakti Rasamrita Sindhu quotes a verse from the Skanda Purana, namely:
asvattha tulasi dhatri go-bhumisura vaishnavah
pujitah pranatah dhyatyah kshapayanti nrinam agham

“All sins are destroyed of the human beings that worship, bow down to and meditate upon the cows, Asvattha-trees, Dhatri-trees, Tulasi, the brahmanas and the Vaishnavas.” In his commentary on this verse Srimat Jiva Gosvami has written: asvatthasya tad vibhuti rupatvat pujyatvam. bhumisura brahmanah. go brahmanayor hitavataratvad bhagavato bhagavatair etavapi pujyaviti bhavah. sarvesham esham tulasi vaishnava sahityoktir vicikitsa nirasanaya. tatra gavam puja tu sri gopalopasakanam paramabhishtaprada – yatha sri gautamiye; gavam kanduyanam kuryad gograsam gopradakshinam. goshu nityam prasannasu gopalo’pi prasidati iti. “The Asvattha-trees are worshipable as the opulence (vibhuti) of the Lord, the brahmanas and the cows are also worshipable for the great Vaishnavas because the Lord is said to have descended for their benefit. Although Tulasi and the Vaishnava-devotees are especially worshipable, the Asvattha-tree and other worshipable objects have been mentioned along with them to remove any doubts about their worshipable status. The worship of cows fulfills all desires of Sri Gopala’s worshippers. In the Gautamiya Tantra it is seen that: “Always caress the cows, feed them grass and circumambulate them, for when the cows are pleased Sri Gopala is also pleased.”
The blessed author says: Vaishnava-seva belongs to all the different categories. In other words, the service of the Vaishnavas is filled with the desired feelings, related to the desired feelings, favorable to the desired feelings and not opposed to the desired feelings – all in one. Can there be any doubt that the sadhaka who aspires for pure devotional service should see it as his sole duty to serve the topmost Vaishnavas, without whose association and grace there is no way to attain devotion to Sri Hari? For the sadhakas who are on the path of devotion the Vaishnavas are as worshipable as Vishnu Himself – vaishnava vishnuvat pujyah If the sadhaka does not develop the quality of respect for the Vaishnavas the Lord will never be pleased with him. In the Adi Purana Sri Krishna Himself has said:

ye me bhakta-janah partha na me bhaktas ca te janah
mad bhaktanam ca ye bhaktas te me bhaktatama matah

“O Partha! Those who are devoted to Me are not My devotees, while I consider those who are the devotees of My devotees to be My topmost devotees!” Therefore it is seen in the Itihasa Samuccaya:

tasmad vishnu prasadaya vaishnavan paritoshayet
prasada sumukho vishnus tenaiva syan na samsayah

“Therefore, in order to please Vishnu, please the Vaishnavas in all respects! When the Vaishnavas are pleased Vishnu will be pleased – of this there is no doubt at all!” All the items of sadhana mentioned here are absolute duties of the raganugiya sadhakas. The question may now be, in raganuga marga the internal practice of smarana is most important, how can the sadhaka then still pay heed to all these external duties?” The blessed author quotes an example from Srimad Bhagavata, thus defining the external engagements of the raga-sadhaka. Mother Yasomati paid even more attention to the articles that nourished Sri Krishna, such as His milk, yoghurt and butter than to Sri Krishna Himself. In the Srimad Bhagavata it is described –

tam ankam arudham apayayat stanam sneha snutam sasmitam ikshati mukham
atriptam utsrijya javena sa yayavutsicyamane payasi tvadhisrite
sanjata kopah sphuritarunadharam sandasya dadbhir dadhi mantha bhajanam
bhittva mrishasrur drishadasmana raho jaghasa haiyangavam antaram gatah (Bhag. 10.9.5-6)

“Mother Yasoda looked constantly at the sweetly smiling face of her son, who was sitting on her lap and made Him drink the milk that trickled from her breasts out of motherly love. Meanwhile the milk on the hearth began to boil over, so she left her son, who was not satisfied yet by her breastmilk, behind and quickly ran to the hearth to save the milk from spilling over. This made Yasodanandana very angry. He bit His red lips and smashed a yoghurt pot with a rod, while weeping. Then He went off to eat the butter somewhere else.” In these two verses it is seen that mother Yasomati cared even more for the milk that nourished Sri Krishna than for Sri Krishna Himself, for she left Krishna, who was hungrily sucking her breast, behind in an unsatisfied state to save the milk from spilling over. This is a specific manifestation of her motherly love for Sri Krishna. In the same way the raganuga rasika bhaktas give even more special attention to the kinds of sadhana that nourish the internal practices of hearing, chanting and remembering, and this is to be known as an expression of their attachment to the internal practices like smarana.
After this the blessed author mentions the kinds of sadhana that are opposed to the desired feelings – ahamgropasana, nyasa, mudra, meditation on Dvaraka, and worship of the Queens of Krishna. These items are to be given up, for they are unfavorable to the desired feelings and harmful. This was proven by Sri Radharani Herself through the activities of one of Her beloved devotees, who began to practise things that were harmful. When siddha Srila Krishna Dasa Baba of Ranabadi became desirous to have darsana of the four holy dhamas Sri Radharani told him in a dream not to leave Vraja-dhama. Baba ignored this, thinking it to be an ordinary dream and set out to visit the four dhamas, attaining a tapta mudra (brandmark) in Dvaraka. Then, after he returned to Vraja, Sri Radharani appeared to him again in a dream and told him that, with this tapta mudra, he was now counted amongst the followers of Dvaraka’s Queen Satyabhama, and he should therefore return to Dvaraka. This time Baba understood that his first dream had been real and he became greatly agitated with feelings of separation from Sri Radharani. Although he consulted the great pure devotees like Sri Govardhana’s Siddha Baba, they could not think of any solution or atonement, so finally he burned his body up into ashes like a dry piece of wood in the fire of separation. Hearing stories from the Puranas is a helpful and marginal practice, which means it can do neither harm or good.
The status of bhakti is that is the essence of the Lord’s pleasure-potency (hladini) along with His knowledge-potency (samvit), and therefore transcendental. It is never a faculty of the mundane, physical energy of maya. Although it is immutable, bhakti is still called an upadana karana, or material cause in this treatise. Transformations take place in material causes, just as the ingredient of clay is used to make a jug, the jug is a transformation of clay. Since it is called a material cause, some may think that bhakti is also capable of transforming, hence the blessed author says: “Bhakti is very difficult to describe and understand, therefore, for convenience’s sake it is called here ‘a material cause’ among others. From the natural point of view, transcendental bhakti cannot be subject to transformations. The blessed author says: “Just as sneha, mana, pranaya, raga, anuraga and mahabhava are called manifestations of prema, just for convenience’s sake, and just as rasa, which is complete and self-manifest, is sometimes indicated with words like vibhava, similarly, for convenience’s sake, I have used the word upadana karana for bhakti; may the saints forgive me.”

Thus ends the first prakasa or diffusion of Srila Vishvanatha Chakravartipada’s ‘Raga Vartma Candrika’, an explanation of the path of raganuga bhakti.