Brief Overview of the Entire Bhakti Rasamrita Sindhu Shree Chaitanya, the 15th century Indian saint held

by Gaudiya Vaishnavas as the combined incarnation of Krishna and Radharani, instructed his foremost student and follower Rupa Goswami in the topic of bhakti-yoga the system of self-realization based on loving exchanges with Godhead. Rupa Goswamis main attempt to codify and communicate these teachings is the 2,127 Sanskrit verses of his book, Bhakti Rasamrita Sindhu. As its title indicates, the book is about bhakti-rasa. The term rasa literally denotes juice. Sanskritic thought considers juice or liquid to be the element responsible for flavor and, therefore, enjoyment. Thus, the term rasa connotes the pleasure relished in relating with various persons and objects. Bhakti-rasa is the pleasure relished from bhakti loving exchange with Godhead. Rupa Goswamis title describes this pleasure as ambrosial and imperishable (amrita), and limitlessly abundant like the ocean (Sindhu). Rupa Goswami treats the book itself like an ocean, dividing it into Eastern, Southern, Western and Northern parts, each containing a number of Waves. The first division, the Eastern Ocean entitled Classes of Bhakti (BhagavadBhakti-Bheda), has four waves. In the First Wave, Rupa Goswami defines exactly what he means by bhakti of the highest order which he calls uttama-bhakti, and describes the six hallmarks of such bhakti. In the Second Wave, he states that there are three classes of uttama-bhakti: (1) uttama-bhakti practiced in the senses (sadhana-bhakti), (2) uttama-bhakti realized internally (bhava-bhakti), and (3) perfected uttama-bhakti (prema-bhakti). He devotes the Second Wave to studying sadhana-bhakti, the Third Wave to bhava-bhakti, and the Fourth Wave to prema-bhakti. In the second division, the Southern Ocean, entitled Relish of Bhakti (Bhagavad-Bhakti-Rasa), Rupa Goswami describes what happens within the state of prema-bhakti: the individual soul and the Supreme Soul relish the exchange of such love. Rupa Goswami terms this rasa. There are five components of rasa, and the Southern Ocean devotes one wave to each: (1) the stimuli of love (vibhava), (2) the expressions of love (anubhava), (3) the involuntary expressions of love (sattvika-bhava), (4) the bad or contrary expressions of love (vyabhicari-bhava), and (5) the basic loving mood (sthayi-bhava). Rupa Goswami identifies 12 categories of loving mood, five of which are direct (mukhya) and seven of which are associated (gauna). Each mood has specific stimuli, expressions, involuntary expressions, and contrary expressions suitable to intensify and transform it into a relish-able loving experience (rasa). The third division, the Western Ocean entitled Primary Loving Relish (Bhagavad-Bhakti-Rasa), has five waves. Each wave takes one of the five direct loving moods and defines and illustrates the specific stimuli, expressions, involuntary expressions, and contrary expressions appropriate to transform that basic mood into rasa: (1)relish of purity shudda-rasa, (2)relish of servitude dasya-rasa, (3)relish of friendship sakhya-rasa, (4)relish of parenthood vatsalya-rasa, and (5) relish of romance madhurya-rasa.

The fourth and final division, the Northern Ocean entitled Associated Loving Relish (Gauna-Bhakti-Rasa), similarly defines and illustrates the specific stimuli, expressions, involuntary expressions, and contrary expressions appropriate to transform an associated loving mood into rasa. Thus, its first seven waves concern (1) relish of humor hasya-rasa, (2) relish of amazement adbhutarasa, (2) relish of heroism vira-rasa, (4) relish of compassion karuna-rasa, (5) relish of anger raudra-rasa, (6) relish of fear or worry bhayanaka-rasa, and (7) relish of disgust vibhatsa-rasa. Rupa Goswami calls these seven moods associated loving moods (gaunabhakti-rasa) because they are always enjoyed in association with one of the five direct loving moods. For example, humor is relished primarily in association with friendship. The Eighth Wave describes which associated and direct moods are compatible and which are incompatible. For example, disgust is very seldom compatible with romantic love. Incompatible association of moods produces a distasteful, less relish-able state Rupa Goswami calls virasa. The ninth and final wave describes a similar situation: If the stimuli, expressions, involuntary expressions, or contrary expressions appropriate for one loving mood appear in connection with a different loving mood, that mood may not fully develop into a relish-able loving experience. Rupa Goswami gives the term rasa-abhasa for this semi-developed experience

Chapter 2 Krishna, the Source of All Rasa The first subject Rupa Goswami deals with in Bhakti RasAmrita Sindhu is Krishna himself, who is the source of Bhakti Rasa. He writes: akhila-rasmrita-mrti prasrimara-ruci-ruddha-trak-pli | kalita-shym-lalito rdh-preyn vidhur jayati ||1|| The central word in this shloka is vidhu. A practical and literal translation of this word is unique. As such, the term is most often applied to two unique entities: the moon, who is unique amongst all the luminaries of the night sky, and the Supreme Being, who is unique among all beings. In this shloka Rupa Goswami synthesizes both meanings to create an eloquent and instructive double meaning. It can be translated as: Victory to the moon Who is enamored by the star named Rdh Who is the embodiment of all flavor and vitality Whose radiant luster dominates the galaxy of stars And who owns the romantic graces of the dark night. And as: Victory to moonlike Ka Who is enamored by Rdh Who is the embodiment of all pleasure and vitality

Whose radiant luster dominates the hearts of the star-like girl named Trak and the galaxy-like girl named Pli And who owns the hearts of the beautifully dark girl named ym and the romantic, graceful girl named Lalit. vidhu Again, the central word in this shloka is vidhu. Rupa Goswami describes the moon as being enamored by the star called Rdh (rdh-preyn-vidhu). I am not conversant with Vedic cosmology and its modern correlations, but the moon is said to pass most closely to a star called Rdh. Since it seems to make its entire journey across the dark sky just to come closer to this star, the moon is said to be in love with the Rdh-star. The same phrase, rdh-preyn-vidhu, describes the Supreme Being as in love with a girl named Rdh. Like the moon striving to reach his beloved star, Krishnas every effort and movement focuses on only one thing: to come closer to his dear rI Rdh. This makes explicit that Rupa Goswami is talking directly about Krishna, who is the manifestation of the Supreme Being who is famous as RAdhAs lover. This also makes it clear that RAdhA is not an ordinary entity for the Supreme Being most dearly and intimately loves her. akhila-rasAmrita-mUrti Next, Rupa Goswami describes RAdhAs beloved moon as akhila-rasAmritamUrti. In Vedic cosmology, the moon is considered the embodiment of all flavor (rasa) and vitality (amrita). The moonlight is said to bestow all taste and nutrition to the earths vegetation. Like the moon, Krishna is the embodiment of all pleasure (rasa) and vitality (amrita). The potencies that radiate from his Being bestow all enjoyment and vigor to the living entities. If we take the words rasa and amrita as one unit (rasAmrita) we discover that Krishna is the source not only of all temporary, phenomenal pleasures (rasaAmrita), but of all eternal, transcendent pleasures (rasa-amrita) as well. The highest pleasure is to love and be loved. Rupa Goswami calls this pleasure bhakti-rasa. Later in this book, he will organize bhakti-rasa into twelve basic categories, all of which, in both their phenomenal and transcendental forms, emanate like cooling rays of moonlight from the effulgent SHrI Krishna. prasrimara-ruci-ruddha-tArakA-pAli Next, Rupa Goswami describes RAdhAs beloved moon as prasrimara-ruciruddha-tArakA-pAli. The splendor of the moon radiates in all directions and dominates the galaxy of stars in the night sky. Likewise, Krishnas splendors beauty radiates in all directions and dominates the hearts of the gopi named TArakA (She who is like a star) and the gopi named PAli (She who is like the galaxy). kalita-shyAmA-lalitA Next, Rupa Goswami describes RAdhAs beloved moon as kalita-shyAmAlalitA. The moon owns the romantic grace (lalitA) of the dark night (shyAmA) because without the moon the dark night would be more fearful than romantic, and more troublesome than graceful. Similarly, Krishna owns the hearts of the gopi named SHyAmA (She who is dark and beautiful like Krishna) and the gopi named LalitA (She who is graceful in all the arts of romance). Without Krishna, the hearts of these girls would neither beat nor continue to sustain their lives.

RAdhA This shloka makes an important point about the paramount position of the Gopi named RAdhA. The gopi named RAdhA (She who is devotion personified) is supreme. Though Krishna dominates some gopis and owns the hearts of others, Krishna himself, the source of all bliss, is dominated and enthralled by the blissful beauty and charms of SHrI RAdhA. The other gopis gain their ability to similarly affect Krishna depending on how closely they are associated with SHrI RAdhA. Most removed is TArakA, who belongs to a group of girls that are competitive towards RAdhA. Next is PAli, who belongs to a group who are neutral to RAdhA. Next is SHyAmA, who belongs to a group who are friendly to RAdhA. Next is LalitA, who belongs to RAdhAs own group of intimate friends. The more removed one is from RAdhA, the less affect one is able to have on Krishna. Present Tense Rupa Goswami has written this shloka in the present tense to remind us that Krishnas loving relationship with RAdhA and her counterparts is supernatural, for Krishna is vidhu the Supreme Being who is beyond all constraints like time and space, and who is therefore fully present and tangible today, in the present. We who are currently writing and reading these words can also join in the loving relationship between RAdhA and Krishna and thus directly experience the embodiment of all pleasure and vitality. The activities of this loving relationship between the soul and the supreme are the subject matter of Bhakti RasAmrita Sindhu. Chapter 3 Definition of Uttama Bhakti Bhakti Rasamrita Sindhu is about bhakti-rasa, the pleasurable essence of bhakti. But one cannot talk about "the pleasurable essence of bhakti" without first knowing what "bhakti" is. Rupa Goswami therefore dedicates all four waves of the First Division to defining bhakti. He begins by saying (1.1.11): anyAbhilASitA-shUnyaM gyAna-karmAdy-anAvRtam | AnukUlyena kRSNAnu-shIlanaM bhaktir-uttamA ||11|| In this shloka, Rupa Goswami defines Uttama-Bhakti, the "topmost devotion" (English readers may be more familiar with this term rendered as "Pure Devotion.") The second half of the shloka defines the essential characteristics ("svarupa-lakshana") of bhakti, while the first half defines additional characteristics ("tatastha-lakshana") that combine with the essential characteristics to refine the definition of bhakti ("devotion") into the definition of uttama-bhakti ("pure devotion"). The first essential characteristic is that bhakti is an activity ("silanam"). Activity can be either physical, mental, or vocal (or, in higher levels of bhakti, purely emotional), and may either be in pursuit of something ("pravritti"), or in avoidance of something ("nivritti"). For example, one may endeavor to do something, or may endeavor not to do something; One may try to contemplate something, or may try not to complate something; one may try to say something, or may try not to say something, etc. But, who and what are all these varieties of action for? They are for pleasing Krishna ("krsnanu-silana"). "Krishna" includes his plenary expansions (visnu-tattva), his seperated expansions (siva and jiva-tattva) and the energies that compose the spiritual

and material worlds. Thus the way we interact with other individuals, objects, and forms of Godhead is also a part of uttama-bhakti - when these ultimate aim of these interactions is to please Krishna. If bhakti is simply an action that pleases Krishna, then demons like Kamsa who inadvertantly pleased Krishna by their actions would also be considered devotees. Rupa Goswami therefore specifies that such actions are not bhakti unless the intention is favorable ("anukula"). An action that inadvertantly pleases Krishna is not bhakti, only an action intended to please Krishna is. Vishvanath Chakravarti Thakur's comments indicate that the intention is even more important than the outcome, citing the example of Krishna's mother Yashoda. Though she sometimes caused her child tears of unhappiness, her actions are considered bhakti because her intention was favorable. These are the essential characteristics of bhakti: Bhakti is an action intended to please Krishna. Now, we will look at the additional characteristics. The first of the additional characteristics of uttama-bhakti is "anya-abhilashitashunyam." This indicates that bhakti is "pure" when done by a person who has no ulterior motive. To illustrate: Someone may worship God with the intention to please him, but with the motive of getting something in return for it. This may be a type of bhakti, but it is not uttama-bhakti. In uttama- bhakti one acts with the intention to please Krishna, and with no motive except the desire to please him. The second characteristic of uttama-bhakti joins closely with the first: "Jnanakarma-adi-anavrittam." Here "jnana" indicates pursuit of knowledge with the objective of liberation from temporal existence ("mukti"). "Karma" indicates pursuit of enjoyable rewards ("bhukti"). "Adi" indicates other similar pursuits with similar objectives. A varying proportion of such pursuits inevitably is a part of everyone's life in the temporal world, and therefore may exist even in a person with pure devotion but not to the extent that they overshadow or hide ("avritta") one's main pursuit, which is simply the pursuit of pleasing God. In conclusion, Rupa Goswami defines uttama-bhakti as "action intended to please Krishna, performed as the main pursuit of one without ulterior motive." Bhakti Rasamrita Sindhu is about the flavor of the pleasurable essence (rasa) of this uttama-bhakti. Still, before directly discussing this topic Rupa Goswami will continue to describe uttama-bhakti and its three stages (sadhana, bhava, and prema). Chapter 4 Six Hallmarks of Uttama Bhakti Uttama Bhakti, activity intended to please Krishna, done as the main pursuit of one without ulterior motive, has six hallmarks (1.1.17): klesha-ghnI shubhadA mokSa-laghutA-kRt sudurlabhA | sAndrAnanda-visheSAtmA shrI-kRSNAkarSiNI ca sA || 1. She eradicates all suffering 2. She bestows auspiciousness 3. She trivializes all other achievements, even liberation 4. She is very difficult to obtain 5. She has the quality of uniquely condensed bliss 6. She attracts Shree Krishna

1) She Eradicates All Suffering Suffering results from actions that contradict ones true nature. What causes such actions? Desires that are not in harmony with ones true nature cause such actions. What then causes such desires? These desires result from ignorance of ones true nature. Actions contradictory to ones true nature cause (1) a manifest reaction, which one feels as suffering, and (2) an unmanifest reaction, which intensifies ones ignorance of his or her true identity and thus in turn intensifies desire, action, etc., in a perpetual cycle that produces suffering at each turn. There are many ways eradicate suffering, ranging from intoxication to reformation of bad habits, to religiosity, to liberation. But Uttama Bhakti is unique because only she can fully eradicate all the stages of suffering, including the root stage: ignorance of ones true nature. 2) She Bestows Auspiciousness To be auspicious means to (1) attract and (2) benefit everyone, (3) be conducive to development of saintly qualities, and (4) bestow happiness. Happiness can be derived from (a) objects, (b) the soul, or (c) God. Being the inherent, unmanifest nature of every soul, Uttama Bhakti can attract and benefit everyone, and can bestow qualities consonant with ones true spiritual nature. Uttama Bhakti also bestows all three types of happiness in unique depth and imperishability. 3) She Trivializes All Other Achievements, Even Liberation Achieving realization of Uttama Bhakti is an achievement that trivializes all other achievements, such as kama - pleasure, artha - wealth, dharma religiosity and attainment of heaven, and even moksha - liberation from all suffering. In fact, one automatically and effortlessly attains these four goals as a trivial by-product of attaining Uttama Bhakti. 4) She is Very Difficult to Obtain Realization of Uttama Bhakti can be obtained either by practice (sadhanasiddhi) or as a gift (kripa-siddhi). However, one can practice for thousands of years and still not attain realization of Uttama Bhakti unless and until ones practice is infused with extremely deep and sincere attachment to Krishna (aasakti) - and such attachment is very rare. To realize Uttama Bhakti as the result of a gift from Krishna is also very rare because Krishna is extremely cautious about bestowing a gift that has the power to eventually control him. 5) She Has the Quality of Uniquely Condensed Bliss In its mature state Uttama Bhakti is characterized by a spiritual bliss so condensed that even the infinite bliss of brahmananda seems infinitesimal in comparison, like the water in a calves hoof-print compared to the water in the oceans. All other sources of bliss therefore become worthless to one with fully mature Uttama Bhakti. 6) She Attracts Shree Krishna In its mature state, Uttama Bhakti attracts Shree Krishna to the devotee. God, being perfectly complete, in no way lacks anything and is therefore not attached or attracted to anything. But one cannot truly enjoy love, which is the supremely relishable emotion, unless one has a sense of attachment and attraction. Being Supremely Complete and being the Supreme Enjoyer therefore presents a paradox resolved only by God investing the power of love (hladini-shakti) with the ability to create a sense of attachment and attraction even in God. Krishna therefore becomes attached and attracted to a person in whom pure love (uttama bhakti) resides.

Development of the Hallmarks As will be explained in the next article, Uttama Bhakti has three stages of development, sadhana-bhakti, bhava-bhakti, and prema-bhakti. The first two hallmarks, Eradication of Suffering and Bestowal of Auspiciousness, are hallmarks of sadhana-bhakti. The next two, Trivialization of other Achievements and being very Difficult to Obtain, are hallmarks of bhava-bhakti. The final two, Uniquely Condensed Bliss and the ability to Attract Shree Krishna, are hallmarks of prema-bhakti. Chapter 5 Definition of Sadhana Bhakti Uttama Bhakti has three stages: sadhana, bhava, and prema. In all three stages, Uttama Bhakti is activity intended to please Krishna, done as the main pursuit of one without ulterior motive. In the first stage, sadhana, these actions are a deliberate practice. In the second stage, bhava, they are a natural expression ones heart. In the final stage, prema, they are saturated with fully developed love. Rupa Goswami will describe each in turn, beginning with sadhana-bhakti, which he defines as (BRS 1.2.2): kRti-sAdhyA bhavet sAdhya-bhAvA sA sAdhanAbhidhA | nitya-siddhasya bhAvasya prAkaTyaM hRdi sAdhyatA ||2|| "When the senses emulate the goal of bhakti with the intention to internalize that goal, it is called sadhana. The goal is to manifest eternally-perfect bhavabhakti in the heart." An initial familiarity with two words is helpful: (1) sAdhya "the goal," and (2) sAdhana "the means to obtain the goal." Sadhya The Goal Rupa Goswami says that the goal of sadhana-bhakti is to manifest eternally perfect bhava-bhakti in ones heart. Does sadhana create bhava? No, bhava-bhakti eternally exists ("nitya"). Then does sadhana develop or cultivate bhava from an imperfect state to a perfect state? No, bhava-bhakti is eternally perfect ("nitya-siddha"). What then does sadhana do? It can cause eternally perfect bhava-bhakti to manifest ("prAkaTyaM") in ones heart ("hRdi"). Initially, bhava-bhakti is unmanifest ("aprakaTa") in the heart present only in a potential state. Sadhana causes it to manifest. Shloka 1.3.1 will clarify that shuddha-sattva, not sadhana, is the direct cause of bhava-bhakti manifesting in the heart. Shuddha-sattva enters the heart by the favor of Krishna. This favor is either causeless or is inspired by ones sincere attachment to Krishna (Asakti), cultivated through sadhana. Sadhana The Means to Obtain the Goal The term "kRiti-sAdhya" indicates that the means to obtain the goal is to emulate its expression. Love is an emotion expressed by a variety of physical, mental, and vocal actions. Emotions and their expressions can be co-causal. For example, happiness can cause one to smile, and smiling can cause one to feel happy. In the same way, love may cause one to remember the beloved, and, conversely, remembering someone with affection may increase ones love for that person. BhAva-bhakti is expressed through the senses in many ways, including hearing about, talking about, and remembering Krishna. Conversely, emulating those

expressions can cause bhAva-bhakti to manifest in the heart. Thus, the means to attain the goal of bhAva-bhakti is to emulate the expressions of bhAva-bhakti with ones physical, mental, and vocal actions. It must be noted that bhakti is both the means and the goal. Bhakti emulated in the senses ("kRti-sAdhya") is the means, and bhakti internalized in the heart ("sAdhya-bhAva") is the goal. Thus bhakti has no cause other than itself. It is not a phenomenon produced by a material cause. The term "sAdhya-bhAva" indicates that ones emulation of bhAva-bhakti must be intended to internaly realize bhAva-bhakti if it is to be counted as sAdhana. Accidental or coincidental emulation of bhAva-bhakti though pious is not sAdhana. Thus, sadhana is an emulation of bhava-bhaktis expressions, with the intention to internally realize bhava-bhakti. Rupa Goswami refers to Narada Muni to indicate that the essential thing one emulates in sadhana-bhakti is the constant fixation of the mind on Krishna. Chapter 6 Vaidhi Sadhana Bhakti Two Types of Sadhana Sadhana is the attempt to internally realize bhava-bhakti by emulating the external expressions of bhava-bhakti. There are two types of sadhana, raganuga-sadhana and vaidhi-sadhana. The basic distinction between the two is: 1. When the motivation for realizing bhava-bhakti is ones particular emotional attachment to it (raga) such sadhana is called raganuga. 2. When the motivation for realizing bhava-bhakti is ones understanding that the scriptures (vidhi) prescribe it as the proper thing to do such sadhana is called vaidhi. How can one get inspiration to practice pure devotion from the often conflicting and contradictory statements of scripture? Rupa Goswami quotes the Padma Purana, which says that the multifarious prescriptions and prohibitions of scripture are all subservient to and supportive of one supreme prescription: Always remember Vishnu, and one supreme prohibition: Never forget Vishnu. Understanding the scripture in this context can give one the faith required to become eligible for practicing pure devotion, vaidhi-sadhana. Eligibility for Vaidhi-Sadhana A person who is too renounced is not inclined to use the senses and emotions. A person who is too attached is very eager to use the senses and emotions, but for his or her own pleasure, and not for the pleasure of another. Therefore both are ineligible for vaidhi-sadhana, which involves using the senses and emotions for the pleasure of Krishna. A person who is neither too renounced nor too attached is eligible for vaidhisadhana if he or she has faith that lifes main pursuit should be to please Krishna without ulterior motive. The stronger ones faith in this concept, the more eligible one is for vaidhisadhana. Faith usually comes from intelligent understanding of scripture. The more deeply and rationally one understands scripture, the stronger ones faith becomes. In this regard, Rupa Goswami identifies three grades of eligibility:

1. The lowest eligibility (kanishtha-adhikar) is to simply to have a little faith that lifes main pursuit should be to please Krishna without ulterior motive. 2. The middle level of eligibility (madhyama-adhikar) is to have more firm and steady faith, which comes from understanding scripture. 3. The highest eligibility (uttama-adhikar) is to have unwavering faith, which comes from thorough and logical understanding of scripture. One without any such faith is not qualified for vaidhi-sadhana. Rupa Goswami cites the Bhagavad Gita, wherein Krishna identifies four types of pious persons who approach him with an ulterior motive. Since they dont have faith in approaching Krishna without ulterior motive, they are not yet qualified for vaidhi-sadhana. Again, the basic qualification for vaidhi-sadhana is faith that bhakti, not bhukti (material enjoyment) or mukti (liberation), should be the main goal of life. Rupa Goswami cites more than two-dozen verses illustrating this faith in the lives of qualified devotees. Some forms of liberation might seem to benefit ones ability to please Krishna, and desire for these does not always constitute ineligibility for vaidhi-sadhana. However, Rupa Goswami points out that the purest of the pure devotees, the eternal residents of Vrindaban, never desire anything at all except to directly please Krishna. Bringing the topic back down to earth, Rupa Goswami states that the qualification for vadhi-sadhana is not a lofty, unattainable concept. Anyone can immediately achieve this qualification, if only they desire it. A question might arise: If one practices vaidhi-sadhana and neglects the religious prescriptions of karma and jnana due to a lack of interest in their fruits, doesnt one incur sin? Rupa Goswami clarifies that each individual has different religious duties based on his or her level of spiritual evolution. One who has evolved to the platform of being qualified for vaidhi-sadhana needs to follow the duties of vaidhi-sadhana, but if he or she transgresses the duties enjoined for those of less mature spiritual evolution, he or she does not suffer the reactions of such transgressions. The Practices of Vaidhi Sadhana Next, Rupa Goswami lists and describes 64 ways to practice vadhi-sadhana. We will examine these in another article. Things That Are Not Practices of Vaidhi Sadhana After giving a detailed list of 64 things that are practices of vaidhi-sadhana, Rupa Goswami lists and explains certain things that are not. These include: 1. Secular or scriptural activities performed for any reason other than directly pleasing Krishna. 2. Cultivation of self-knowledge and detachment 3. Service done through agents like wealth or subordinates 4. Cultivation of saintly attributes Secular and Scriptural Activities (Karma) Vaidhi-sadhana entails emulating expressions of pure love for Krishna for the sole sake of internally realizing that love. Therefore, secular or scriptural activities in which love of Krishna is not the foremost means and goal are not practices of vaidhi-sadhana.

Self-knowledge and Detachment (jnana) Self-realization and detachment can incline one to begin vaidhi-sadhana, but they are not parts of vaidhi-sadhana itself. There is no need for them to be distinct practices of vaidhi-sadhana because detachment results automatically when one develops attachment to Krishna, and self-knowledge develops automatically when one acts in the capacity of ones true self, as a lover of God. Self-knowledge and detachment usually result in a stoic personality, but bhakti usually springs from a very gentle, sympathetic and soft disposition. Therefore self-knowledge and detachment are potentially detrimental to bhakti. A question may arise: If detachment can cause a stoic heart that is unsuitable for bhakti, why should bhakti automatically produce detachment? It seems selfdefeating. In answer, Rupa Goswami explains that not all detachment causes the heart to become stoic. Bhakti produces what he calls Worthy Detachment (yuktavairagya). Worthy detachment is to be without attachment for things yet to utilize those that are worthy in relation to Krishna. This type of detachment does not make a person stoic or callous towards Krishna. The type of detachment that does make the heart stoic is Unworthy Detachment (phalgu-vairagya). Unworthy detachment is when one in search of liberation totally renounces objects related to Hari, considering them to be material. Even Worthy Detachment (yukta-vairagya) is not a practice of vaidhisadhana. Rather, it is a byproduct of vaidhi-sadhana. Bhakti Done Via Agents Like Wealth and Subordinates (adi) Service done through ones wealth, disciples, family members, etc. is too far removed from oneself to effect the manifestation of bhava-bhakti in ones heart. Therefore it is not a part of vaidhi-sadhana. Cultivation of Saintly Attributes Saintly attributes appear automatically as one develops Hari-bhakti. There is, therefore, no need to separately practice their cultivation, and they are thus not distinct parts of vaidhi-sadhana. Alternate Term for Vaidhi-Sadhana In closing Rupa Goswami notes that some Vaishnavas use the term Maryadamarg to refer to vaidhi-sadhana. This term means The prescribed path. Chapter 7 Sixty Four Practices of Vaidhi Sadhana There are potentially infinite ways to cultivate love of Godhead by emulating its expression, but Rupa Goswami gives a list of 64 tried and true methods. The first twenty of these practices are preliminary (prarambha-rupata), as they open a door to the main practices of vaidhi-sadhana and enable one to obtain their maximum effect. Of these, the first ten are dos and the second ten are donts. Ten Preliminary "Do's" 1) Take Shelter of Guru When one becomes dissatisfied with material pleasure and begins to desire spiritual satisfaction, one should find a person who is learned in the spiritual subjects of scripture and in the subject of Sri Krishna, and who is equipoised and thus not attracted to or repulsed by material things.

2) Receive initiation and instruction about Krishna The spiritual master(s) performs three sacred duties: (1) Diksha prepare the disciple for enlightenment. (2) Shiksha instruct the disciple about how to please God. This also includes, (3) shravana tell the disciple all about the personality and nature of the Supreme Godhead. 3) Happily Serve Guru One should serve ones guru in a happy, un-begrudging mood. This begins to instill selflessness and love in vaidhi-sadhana. These three items are the foundation (pradhan) upon which vaidhi-sadhana is built. To obtain steady inspiration for Bhakti from the scripture, it is essential that one finds a person who is deeply learned and realized in them, learn from and happily serve that person. 4) Follow the saint's path. The gurus instructions and the disciples application of them should be congruous to the instructions and applications of persons who were previously successful on the path of vaidhi-sadhana. 5) Inquire about eternal religious principles. One should eagerly inquire about sad-dharma from guru and from saintly people. Sad-dharma means the nature of the soul and God, their relationship, and the activities of that relationship. 6) Accept hardship if required in pleasing Krishna Unless one is ready to often sacrifice ones personal agenda to please ones beloved, the relationship will not blossom. 7) Reside in a sacred place like Dvaraka and the Ganges 8) Satisfy ones personal needs in moderation Acquiring too much will disturb vaidhi-sadhana, as will not acquiring enough. One should obtain wealth and comfort in moderation, as reasonably required for the peaceful existence of ones mind and body. 9) Respect the holy days of Hari 10) Respect beings associated with Hari Including the Pipal, Banyan, and Tulasi plants, the cows, teachers, and the saintly. TEN PRELIMINARY "DONT'S" 11) Dont keep company with persons adverse to God As will be stated in #18, one should not be unkind to any entity, but one naturally shys away from people with unkind opinions about ones beloved. 12) Dont be attached to having students and disciples Accepting students or disciples may seem important, but it is dangerous because it draws out desires for gain, honor, and position. 13) Dont start huge projects According to Vishvanath Chakravarti, this especially refers to building temples. Again, this seems favorable, but it is dangerous because it tends to bring out desires to expand ones influence and properties. Further, it draws ones energies away from the primary practices of hearing, chanting, and remembering. One must therefore be cautious regarding such projects. 14) Dont study or teach with mundane motives Cultivating knowledge also seems harmless or even favorable, but it is dangerous because it too can exacerbate material desires similar to the

previous two practices. One should not study to impress others with ones understanding and thus gain wealth and respect. 15) Dont be unkind, even if you are dissatisfied 16) Dont be overwhelmed by strong emotions like lamentation In the midst of dissatisfaction or loss one should placate the mind by remembering the benevolent Sri Krishna, rather than becoming harsh or morose. 17) Dont disobey other gods 18) Dont harm any being in any way Krishna is everyones father and mother. Like any parent, he is very pleased with a person who is kind to his child, and very angry towards a person who is unkind to any one of them. One should also obey ones older brothers and sisters, the demigods, who look after the house on behalf of their parents. 19) Carefully avoid offenses in worship and meditation on God's name Jiva Goswami lists 64 offenses in worship and 10 offences towards Krishnas name. We will examine these in another article. 20) Dont tolerate malice or insult to Krishna or his devotee The Main Practices of Vaidhi Sadhana Having listed the 20 preliminary items, Rupa Goswami begins listing the main practices of sadhana. I will organize them according to the nine main categories of bhakti. Pada-Sevanam Service for/by the feet, legs, and body 21) 22) 23) the 24) 25) 26) 27) 28) 29) Mark the body with Vishnus symbols. Mark the body with the name of Hari. Wear things like garlands, perfumes, and clothes that have been offered to Deity Dance enthusiastically in front of Krishna. Bow to Krishna. Stand up to greet Krishna. Follow Krishna as he goes along. Travels to Haris place a holy place or temple. Circumambulate Krishna.

Archanam Worship 30) Worship (archana) Offer specific things to the Deity in the proper way, accompanied by mantra, after one has purified oneself. 31) Ancillary services (paricharya) The many services to do in connection with worship, like cleaning the altar and the articles used in worship, etc. For fear of making his book too huge, Rupa Goswami does not mention all the possible practices of vaidhi-sadhana associated with these two. Kirtanam Glorification 32) Sing songs about Krishna 33) Loudly glorify Krishnas names, activities, and qualities (samkirtan) 34) Lightly repeat a Krishna-mantra (japa) Vandanam Prayer 35) Express yourself to Krishna in your own words by making requests and confessions, and by stating your devotional desires 36) Recite prayers from scripture

Pada-Sevanam (2) 37) 38) 39) 40) 41) 42) Taste the sanctified food offered to the Deity Taste the water that washed the Deities feet Smell the sweet incense, flowers, and other things offered to the Deity Touch the Deity See the Deity See the Deitys aratrik, festivals etc.

SHRAVANAM Hearing About 43) Hear Krishnas names, activities and qualities 44) Specifically hear about Krishnas mercy, and expectantly look for it in ones own life Smaranam Remembering The Beloved 45) Remember Krishna in any way 46) Meditate deeply on Krishnas beauty, activities, qualities, and service Dasyam Servitude Servitude (dasyam), the 47th practice of vaidhi-sadhana, is to do what Krishna asks, as if one were his personal assistant. It also includes offering ones own daily activities to Krishna, by executing them with the mood that a servant has when taking care of his own needs. Sakhyam Friendship One can practice friendship (sakhyam), the 48th practice of vaidhi-sadhana, by cultivating a deep trust in Krishnas protection, or by cultivating a natural, peerto-peer friendly relationship with Krishna. Atma-Nivedanam Offering Oneself Offering oneself (atma-nivedanam), the 49th practice of vaidhi-sadhana, involves giving ones self ones body, mind, and/or identity to Krishna, to become his property. This also includes: 50) Give Krishna things that are dear to you 51) Perform all endeavors for Krishna's sake 52) Take shelter of Krishna for protection Pada-Sevanam (3) One should serve those associated with Krishna, like 53) Tulasi 54) Scripture 55) Mathura 56) Devotees, etc. One should also 57) Hold great celebrations in the company of sadhus 58) Observe the month of Kartikka 59) Specially respect the advent day of Krishna The Five Most Potent Practices 60) Serve the feet of the Deity with love 61) Savor the objective of Srimad Bhagavatam 62) Keep company with devotees who are compatible and affectionate 63) Loudly glorify Krishna's name 64) Reside in Mathura We will examine these five in another article.

Chapter 8 Aparadhas to Avoid Essence of the Ambrosial Ocean of Devotion Part 8 By Victor D DiCara (Vraja Kishor das) Since the whole aim of sadhana is to internally realize pure love for Krishna, it makes sense that a sadhaka must avoid behavior symptomatic of indifference and antagonism towards Krishna. In fact, the 19th practice of vaidhi-sadhana is to carefully avoid aparadha in ones service to Krishna, and in ones glorification of Krishnas name. What is aparadha? An aparadha is something that is contrary (apa-)to devotion, love, and worship (-radha).Aparadha is behavior that both indicates and reinforces unloving feelings for Krishna. Commenting on this, Jiva Goswami gives an extensive but not exhaustive list of seva-aparadha (aparadha in the course of serving Krishna) and nama-aparadha (aparadha in the course of chanting Gods name). The exact items on the list are not as important as their essence which is simply that one must avoid behavior symptomatic of non-devotion. Exactly what such behaviors may be is somewhat different from person to person, era to era, place to place. Essentially, all aparadha is a lack of devotion. Padma Purana states that lack of devotion falls into four categories: 1. Lack of purity 2. Lack of respect 3. Lack of endeavor 4. Lack of faith Seva-Aparadha The examples of seva-aparadha extracted by Jiva Goswami from Agama Shastra, Varaha Purana, and other scriptures, can be organized into these four categories as follows: Lack of Purity One should not enter Krishnas temple without first washing ones feet (if one was walking barefoot to the temple, as was formerly common in India). One should not worship Krishna without first bathing. When does one need to bathe? After eating (one should first brush ones teeth and wash ones hands and feet before worshipping), after being massaged with oil, after sexual intercourse, after touching a woman in her menstrual period, when one becomes covered in perspiration, after touching or seeing a dead body, or after visiting a crematorium. Nor should one worship while angry, while being disturbed due to a death in the family, nor while suffering indigestion and belching. One should not interrupt ones worship to evacuate or urinate, nor should one use unclean items like water touched by ones nails, or flowers kept in unclean containers. One should not offer or accept food or other things from an impure source or which have been made unclean by contact with animals like dogs. One should also not neglect to purify oneself by first worshiping Ganesh or Narasimha after seeing frightening, inauspicious people. Lack of Respect In Krishnas presence one should be humble. One should therefore not enter the temple in an elevated fashion being carried in a vehicle or wearing shoes. One should not avoid bowing down before the Deity. Nor should one bow down only

partially or on one hand. Nor should one improperly circumambulate Krishna, allowing ones back to face him during the circumambulation. In Krishnas presence one should be respectfully attentive, therefore one should not break silence while worshiping. Nor should one distract others by talking very loudly, or crying. Nor should one sit in a lazy fashion with ones legs spread out, or grasping ones raised knees with ones arms, or with ones back to Krishna. Nor should one lie down, eat, chew betel nuts, or pass air in the presence of Krishna. In the presence of Krishna one should praise him. One shouldnt praise others in front of Krishna, nor should one praise oneself, nor should one chitchat with others, tell lies, insult people, speak harshly, quarrel, punish anyone, nor speak profanity. Krishna is the source of all charity and welfare. Therefore, in his presence one should allow Krishna to bless and be charitable towards the needy, one should not be charitable to the needy on ones own behalf. One should dress nicely when one goes to see Krishna. Therefore one should not wear rough, old, or dirty clothes, or garments that are red or blue. (In Jiva Goswamis time, red and blue dyes were extremely expensive and worn only by wealthy royalty. In that sense they were considered overly flamboyant to wear before the Deity. Red is symbolic of the mode of passion, blue of ignorance. In this sense they are considered unclean. Red and blue are the favorite colors worn by Srimati Radharani. Thus to dress in red and blue might be construed as having a competitive attitude towards her.) One should not disrespect Krishna by using him as a witness to seal a mundane promise or vow. One should not disrespect Krishnas privacy by allowing the intimate details of his worship, such as bathing and dressing, to be seen by those who are not devotees of Vishnu. One should not wear forehead markings (tilok) that are indicative of sects that are not devoted to Vishnu, nor should one sloppily apply Vishnu tilok. One should not step over things that are to be, or that have already been, offered to Krishna. Lack of Endeavor One should not offer less than the best services and items one can. Nor should one entirely fail to make an offering and thus enjoy things or eat food without first offering them to Krishna. One should not cook for Krishna half-heartedly, using old ingredients one should feed Krishna the freshest foods nicely cooked. Nor should one give Krishna inferior flowers without fragrance or in poor condition, or those that are not pleasing to Krishna. Likewise, one should not half-perform a ceremony for worshiping Krishna offering some items, like incense, and skipping others, like flowers, nor should one perform the ceremonies of worship at improper times. One should not hastily approach the Deity and thus neglect to follow the scriptural regulations, neglect to announce ones entrance by ringing a bell or making a sound, neglect to first turn on a lamp, or neglect to prepare a proper place to sit or stand during the worship. One should endeavor to learn about Krishna, one should therefore not keep silent in front of guru, with no questions or Hari-katha, nor should one neglect to respond to the gurus inquiries, nor fail to offer appreciations and praise. One should not fail to observe Krishnas festivals and holidays. Lack of Faith One should not neglect to understand the scriptures that extol and explain Krishna-bhakti. Nor should one develop faith in scriptures that do not do so.

One should not slander the gods, thinking them mythological or impotent. Nor should one smoke marijuana, or take opium or similar drugs. Nama-Aparadha Like seva-aparadha, the nama-aparadha (aparadha in the course of chanting Gods name) are symptoms of an unloving state of mind. The Padma Purana lists ten such aparadha. Again, the exact items on the list are not as important as their essence. The essence is that one must avoid behavior symptomatic of non-devotion. Exactly what such behavior might be is somewhat different from person to person, era to era, place to place. Nama-aparadha has more serious repercussions than seva-aparadha. Vishnu forgives mistakes one makes in serving him, but if one offends Vishnu himself, who is non-different from his name, to whom can one go for forgiveness? The answer is only Vishnu himself. But the difficulty is that Vishnu will forgive only one who sincerely desires it and demonstrates that sincere desire by finally approaching him and his name without aparadha. Thus one must eventually rid oneself of aparadha towards Vishnu and his name before one can be deeply forgiven for ones past aparadha. This is the gravity of nama-aparadha. We can organize Padma Puranas list of ten nama-aparadha as follows: Lack of Respect Lack of respect for a Vaishnava. This is symptomatic of a lack of love for Haris Name because a Vaishnava instructs and helps one meditate on Haris name. Lack of respect for Vishnu or his name. This causes one to consider Vishnus name to be different from Vishnu himself, or to consider Vishnu equivalent to the lesser gods like Shiva and Brahma. Lack of respect for Guru. This is related to lack of love for Haris name, because the Guru is the person who gives one Haris name in the dikSha-mantra. Lack of respect for scripture. This is also related to a lack of love for Haris name because scripture is the source from which Guru and the VaiSNavas learn and teach one about Haris name. Lack of Endeavor It is an aparadha to Haris name if one does not endeavor sincerely to free himself from sin, but instead uses Haris name like a mop to clean up the sins and offenses one knowingly, willingly commits. Lack of Purity Ones attitude towards Haris name suffers from an impurity if one approaches him for the fruit of karma or jnana. Therefore, it is an aparadha to interpret or utilize Haris name as a means to a goal other than bhakti. Likewise, it is an aparadha to consider meditation on Haris name to be a mundane pursuit that bestows mundane fruit. Lack of Faith Lack of love for Haris name will result when one thinks that what the scripture, the Guru, and the VaiSNavas say about Haris name is just an exaggeration or a fairy-tale. Also, one lacks faith in the delicate, sublime, and personal nature of Haris name if one carelessly tosses it to those who have no inclination to develop love for Hari. Lack faith ultimately manifests in a lack of love for and attachment to Haris name.

Conclusion One who is trying to manifest love for Hari in ones heart must naturally desist from activities that indicate and nourish an unloving attitude towards him. Jiva Goswami has prepared an extensive list of such things. By constantly endeavoring to express and internalize a loving attitude to Hari and Haris name, one will automatically be free from all these aparadha and will manifest Bhava Bhakti. Chapter 9

The Five Most Potent Practices of Sadhana As mentioned briefly in a previous article, the five most potent practices of vaidhi-sadhana are: 1. Serve the feet of the Deity with love 2. Savor the objective of Srimad Bhagavatam 3. Keep company with devotees who are compatible and affectionate 4. Loudly glorify Krishna's name 5. Reside in Mathura These five practices are most potent because they quickly bestow sadhanas goal, bhava-bhakti, to a sincere person who even slightly practices them. In most cases sdhana must gradually progress through seven stages of development (to be described in more detail in a later article), but these five items, done by a person who is not inimical to God, bestow the bhava-bhakti immediately. These practices not only bestow realization of love for Krishna, they also bestow realization of Krishna himself. In all five practices one comes into direct contact with entities that are non-different from Krishna: his deity, his pastimes, his devotee, his name, and his abode. Rupa Goswami therefore describes these five practices at length. Serving The Feet Of The Deity With Love r-murter-anghri-sevane-prta Rupa Goswami already listed worship of the deity as the 30th practice of vaidhisadhana. However, worshiping the deity with great love and affection is such a potent means to manifest love of Godhead (bhava-bhakti) that Rupa Goswami mentions it again, as one of the five most potent practices. Worshiping the deity is an effective sadhana, but taking joy in it and doing so with great love is especially effective. This is even more effective when the deity is Govinda. Rupa Goswami writes: Smiling, in his famous triple-crooked stance, with his big crooked glance. With newly blossomed lips cast on his flute so bright in the moonlight This form of Hari called Govinda, here, near Keshi Ghat My friend, if you want to find pleasure in the company of your friends, then dont look! Savoring the Objective of Srimad Bhagavatam r bhgavatrthsvdo Vedic scriptures are like desire trees because they fulfill humanitys desires for pleasure, achievement, righteousness, and liberation. Srimad Bhagavatam is

like the fruit of that tree. As all a trees energies culminate in its fruit, the four types of human desires culminate in the fifth desire: love of Godhead. Srimad Bhagavatam is the fruit of the Vedic desire tree because it bestows the culmination of all desires love of Godhead. The Bhagavatam-fruit is so ripe that it oozes and drips on the ground , overflowing with love of Godhead. It is so ripe because it was the final scripture composed by r Vysa, after his realization of Godhead became fully mature. The beak of a parrot pierced this fruit and thus made it ripen even further, attaining an almost liquid state, as sweet as nectar, and totally perfect without skin or pit. The parrot (uka) is uka-deva Goswami, who pierced the Bhagavatam with his mouth when he spoke it to King Pariksit, embellishing and perfecting it in three ways: 1. Making it liquid-soft, or easily swallowed and appreciated by all 2. Making it as sweet as nectar by infusing its words with his own deep love of Godhead 3. Removing any remaining pit or skin of jnana (pursuit of liberation) or karma (pursuit of pleasure, achievement, or righteousness). Connoisseurs of beauty and poetry (rasika-bhvuka) should drink the divine juice of Srimad Bhagavatam (bhagavatam-rasa). They will find it so pleasurable that they will not be able to stop, and will thus drink again and again without cessation. Saying that a rasik will savor Bhagavatam-rasa implies that only the Krishnabhakta can properly hear or speak Srimad Bhagavatam. But even persons enamored by this world can savor the divine juice of the Bhagavatam when it is presented to them by a rasik, like ukadeva Goswami. Rupa Goswami already mentioned serving scriptures like Srimad Bhagavatam as the 54th practice of vaidhi-sadhana. But relishing the loving objective of the Bhagavatam is so especially effective that Rupa Goswami mentions it again, as one of the five most potent practices. Serving the Bhagavatam is an effective sadhana, but relishing the love of Godhead in the Bhagavatam while doing so is especially effective . This is even more effective when one relishes the Bhagavatams Tenth Canto. Rupa Goswami writes: The sounds of the letters of the Tenth Cantos poems seem to have just traveled the path to your ears Oh my, what a fool you are, my dear child! Now you reproach those most auspicious goals: religion, achievement, and pleasure And you throw away the blissful goal of liberation. Keeping Company With Devotees Who Are Compatible And Affectionate sajtyaya-snigdha r-bhagavad-bhakta-sago Not all devotees of God are equally compatible with oneself. Rupa Goswami therefore specifies that one should seek the company of devotees who are sajtya-aya of compatible nature. In the company of compatible persons, communication is effortless, facilitating deep sharing of thought and emotion. In such deep exchanges one realizes the persons soft, tender, gentle nature (snigdha). Ones heart therefore opens up entirely and the each person imbibes the good qualities of the other. To associate with compatible persons who are attached to Krishna is therefore an extremely efficacious way to manifest attachment to Krishna in ones own heart.

In addition to ordinary compatibility, one should associate with devotees who are spiritually compatible with oneself. Not all devotees of God aspire to please him in the form of Krishna. Even among those who do, not all have a specific aspiration to please Krishna is a certain mood. Even among those who do, not all aspire to a mood similar to ones own. Furthermore, not all devotees will have exactly the same methods of fulfilling their various spiritual aspirations. One should especially try to associate with devotees whose means and goals are compatible with ones own. Among such persons, one should seek a devotee who is snigdha soft. This means that his or her heart should be affectionate, not harsh, having been melted by the splendid rays of the rising sun of bhava-bhakti. Rupa Goswami already mentioned associating with Vaishnavas as the 55th practice of vaidhi-sadhana. But associating with a loving Vaishnava with whom one is both materially and spiritually compatible is so especially effective that Rupa Goswami mentions it again, as one of the five most potent practices. Associating with Vaishnavas is an effective sadhana, but associating with compatible and affectionate Vaishnavas is especially effective. Most effective of all is when such Vaishnavas have attained bhava-bhakti. Rupa Goswami writes: Washed by the water of own his eyes, blossoms of goose-bumps decorating his body, Stumbling under the weight of his wide-blossomed heart, full to the brim, and shivering Since my eyes have seen that person My mind no longer finds pleasure in my home. I dont know why. Loudly Glorifying Krishna's Name nma-sakrtana In his comments on this practice, Vishvanath Chakravarti says that expressions of bhakti are the only means to obtain realization of bhakti. All the innumerable expressions of bhakti fall into nine categories. Of these nine, the first three hearing about (ravaa), glorifying (krtana), and remembering (smarana) are the most important means to realize bhakti. Of these three, glorification (krtan) is the most important. Of all types of krtan, the most important type is nma-krtan, glorification of Gods name. And of all ways to glorify Gods name, nma-anu-krtan is of foremost potency. What is nma-anu-krtan? It is glorification that is done by following the name, by pronouncing the name with a mood of loving servitude. When the name is spoken in this mood, Krishna himself personally manifests before the speaker. How can saying Krishnas name in a certain mood cause Krishna to manifest? The name of Krishna is inseparable from Krishna himself. Thus, when one manifests the sound Krishna, one also causes Krishna, the named, to manifest. If the name can be created and conceived by the limited material senses, how can it possibly be identical to the Supreme Godhead, Krishna? The Supreme Godhead is beyond the perceptual grasp of the material senses. His name and qualities, being not different from him, are equally beyond the grasp of those senses. Therefore, one cannot produce Krishnas name with ones mouth or hear it with ones ears. Krishna is unlimited and ones senses are limited. The limited cannot fully grasp the unlimited. However, since the unlimited Krishna is truly without limitation, he can, if he wishes, fully reveal his

unlimited name, form, personality, etc., even within the grasp of the limited senses. Therefore the only means to truly pronounce the name of God is to speak from a heart saturated with loving feelings for God. Saying Krishnas name in this mood attracts Krishna, who then manifests his true name and person to the senses of the speaker. Rupa Goswami already mentioned Loudly Glorifying the Name as the 33rd practice of vaidhi-sadhana. But doing so with a sincere loving mood is so especially effective that Rupa Goswami mentions it again, as one of the five most potent practices. Loudly Glorifying the Name is a most effective sadhana, but doing so with a sincere loving mood is especially effective. This is even more effective when one participates in such loving glorification of the name in a musical context. Rupa Goswami writes: The cooling sound of that musician and his song Walked the path to my ears glorifying the name and destroying all sin. At that very moment, my child, I lost all my old desires and attractions, for it completely overwhelmed my inner mind. Residing in Mathura r mathur-maale sthiti Rupa Goswami already mentioned residing in sacred places as the 7th practice of vaidhi-sadhana. However, Mathur is such a special sacred place that Rupa Goswami mentions it again, as one of the five most potent practices. Why is Mathur so special? Because while other sacred places eventually grant the boon of liberation, Mathur, being the birthplace and home of Krishna, grants the boon of love for Krishna, Krishna Prema which even liberated persons hanker for. Residing in any sacred place is an effective sadhana, but residing in Mathur is especially effective. Most effective of all is to reside within Mathur in Vrindaban, on the banks of the Yamun. Rupa Goswami writes: That splendid, golden place on the bank of the blue-black river, where bees hum sonorously around trees bent low with new Kadamba flowers. Why does this heavenly forest decorate my mind with such inexpressible sweetness?

Chapter 10

Raganuga Sadhana Rupa Goswami describes Rgnug as rgtmikm anushrit that which emulates the Rgtmik. A Rgtmik is a person who possesses passionate attachment (raga) in a brilliantly intense and powerfully manifest degree.

Rgnug Sdhana is the emulation of and aspiration for that intense attachment to pleasing Krishna brilliantly exemplified by Rgtmiks like the residents of Vrindaban (Brs. 1.2.270). Rgtmik Rgtmik is the goal and inspiration of Rgnug Sdhana, so Rupa Goswami will describe it first. He defines Rgtmik-bhakti as love composed of allconsuming attachment to the beloved object one has an inherent taste for. (Brs. 1.2.272) Every living being is eternally a unique individual, with unique tastes and attractions inherent in his or her eternal nature. Rupa Goswami calls these inherent tastes svrasiki. Ultimately, ones svrasiki attracts one to the Supreme in a unique way; who responds by appearing to one in the form most appropriate to ones unique tastes. This form of the Supreme becomes the object of ones eternal passionate attachment, and is called ones ishta-deva. Rgtmik is the type of love wherein attachment to ones ishta-deva becomes so intense that it consumes one entirely and absorbs one completely. There are two types of Rgtmik: (1) Kmarup and (2) Sambandha-rup. Kmarup Rgtmik Kmarup is the kind of love that transforms lust into an endeavor singularly motivated by zealous desire to please Krishna. Lust (kma) is the intense thirst to enjoy, but love (prema) is the desire to please ones beloved. Lust is like iron, strong but base. Love is like gold, beautiful but soft. If one could take the strength of iron and combine it with the beauty of gold, one would truly have a most precious metal. Kmarup does exactly that. It takes the iron-strong, intense thirst of lust but replaces its base nature with the golden beauty of pure love. The result is an extremely zealous, passionate love for Krishna with emotions and expressions that are characteristic of lust. Though it appears like lust, Kmarup is a very special aspect of the purest transcendental relationship with God (prema-vishesha). The purity of Kmarup is evidenced by the fact that pure souls like Uddhava glorify and desire it. The Gopis of Vrindaban best exemplify this type of Prema. Sambandha-rup Rgtmik Sambandha-rup is the kind of love that is based on ones relationship to the beloved parental, friendly, or subordinate. The Cow-herders of Vrindaban are the best examples of this type of Prema. Rgnug Having briefly described the goal (Rgtmik), Rupa Goswami will now describe the means to attain that goal (Rgnug). Eligibility for Rgnug Sdhana The qualification to emulate and aspire for a Rgtmiks sentiments is simply that one has singular and steady greed (eka-nishth-lobha) to obtain those sentiments. One should get rid of all other types of greed (anartha-nivritti) and be resolutely fixated (nishth) on the single greed to attain sentiments of Krishna bhakti similar to those of a Rgtmik. Although singular and steady greed for the sentiments of a Rgtmik does not fully manifest until a rather advanced stage of spiritual development (nishth), it can begin to appear much earlier, even from the very beginning of ones spiritual journey. The beginning of this greed is the desire to hear about a Rgtmik (tat-tad-bhvdi-mdhurye shrute) not because scripture says so,

not because of some logical rationale, but simply because one spontaneously wants to (dhiyd apekshate). Singular and steady greed is the real qualification to practice Rgnug Sdhana. This greed begins with the desire to hear. Therefore, a natural desire to hear is the initial qualification to practice Rgnug Sdhana. One is qualified for Rgnug Sdhana in proportion to the extent ones natural desire to hear about a Rgtmik has evolved into greed to obtain that Rgtmiks sentiments of bhakti. What kind of Sdhana should a partially qualified person practice? A partially qualified person, one whose desire to hear is still in the process of evolution towards becoming a singular and steady greed, should practice Rgnug Sdhana as much as he or she is able. Whenever one feels a natural attraction to the sentiments of a Rgtmik, one should fan that fledgling spark of greed by hearing about, aspiring for, and emulating those sentiments (i.e. one should practice Rgnug Sdhana). Whenever one does not feel such spontaneous inspiration, one should fall back upon scriptural injunction and favorable logic for inspiration in the interim (i.e. one should practice Vaidhi Sdhana), eagerly trying to bring forth and fan the next spark of natural inspiration. This partial practice of Rgnug Sdhana, mixed with a type of Vaidhi Sdhana that aims to agitate ones inherent spiritual inspirations, is the right way to fan ones initial spark of inclination to hear about a Rgtmik into a blazing greed to obtain similar sentiments for Krishna, upon attaining which a person can constantly practice Rgnug Sdhana. Practices of Rgnug Sdhana The foremost practice of Rgnug Sdhana is to contemplate the specific form of Krishna one holds most dear (krishnam preshtham), along with the specific devotee whose sentiments one most desires (janam nija-samihitam). Contemplating them both together, one meditates on the affection they have for one another and how they interact to express that affection. This is how one performs smarana in Rgnug Sdhana. As a result of this smarana, one practices kirtan by glorifying and discussing the particular form of Krishna and the particular devotee one has contemplated, as well as their affectionate relationship (tat-tat-kath-ratah). The next practice of Rgnug Sdhana is to emulate the sentiments and services of the Rgtmik. The Rgtmik manifests two forms. When Rdh and Krishna are in their original form, the Rgtmik also manifests his or her original form to perform appropriate services (this form is the sidhha-rupa). When Rdh and Krishna take the form of a practitioner of Bhakti, Chaitanya Mahprabhu, the Rgtmik also manifests a form that appears to be a practitioner, to continue rendering appropriate services (this form is the sdhaka-rupa). Like the Rgtmik, the practitioner of Rgnug Sdhana also has two forms. One is the form he or she received from birth, and which he or she uses to practice sdhana (the sdhaka-rupa). The other is his or her perfect form, barely beginning to manifest, with which he or she will serve Rdh-Krishna (the siddha-rupa). The practitioner of Rgnug Sdhana uses both of these forms to emulate both forms of the Rgtmik. With ones manifest form as a practitioner one emulates the services performed by the Rgtmik in his or her form as a practitioner. With ones mentally conceived perfect form, one emulates the services performed by the Rgtmik in his or her perfect form. For example, one who aspires to attain sentiments similar to those possessed by the Rgtmik named Lalit will emulate her in two ways: (1) With ones

manifest form as a practitioner one will emulate the services performed by Svarupa Damodar Goswami who is the sdhaka-rupa manifestation of Lalit. (2) One will also emulate, with ones siddha-rupa, the services Lalit herself performs in her own siddha-rupa. However, since ones siddha-rupa is not yet truly manifest, one will mentally conceive of one, under the guidance of ones guru, which is appropriate for the services one desires to emulate. The practices of Rgnug Sdhana also include the aforementioned 64 practices of Vaidhi Sdhana, practiced in a way favorable to the sentiments one aspires for. Kmnug Sdhana Kmnug is the type of Rgnug Sdhana that aspires for and emulates the Kmarup Rgtmik. There are two sub-types of Kmnug: (1) Sambhoga, and (2) Tad-bhva. Sambhoga Kmnug is based on the aspiration to directly participate in romantic affairs with Krishna. Thus, the practice of Sambhoga Kmnug emulates those Rgtmiks who directly associate with Krishna, like Rdhrni and Candrvali. Tad-bhva Kmnug is based on the aspiration to facilitate the emotions of those who directly participate in romantic affairs with Krishna. Thus, the practice of Tad-bhva Kmnug emulates those Rgtmiks who assist Krishnas romantic affairs, like Lalit and Vishkh, etc. Though one must be female to realize Kmarup Bhakti, males can also strive for it, and can thus attain a female form, spiritually and/or in their next birth, and thus realize Kmarup Bhakti. Rupa Goswami cites the sages of Dandaka Forest as evidence. Rupa Goswami says that those who aspire for Kmarup Bhakti but allow Vaidhi Sdhana to excessively govern their endeavors to attain it achieve queen-hood in Dvrak. This is because the effect always contains the properties of the cause. If the cause (sdhana) is excessively governed by rules and regulations, the effect (prema) will be similarly affected. Sdhana does not create ones loving relationship with Krishna. The seed of that relationship is eternally present in ones soul in the form of ones svrasiki. Sdhana germinates that seed, allowing it to sprout and grow by softening it and thus making it receptive to the light and heat of the shuddha-sattva-sun. A seed not properly germinated will not be able to fully utilize the heat and light of the sun, and will grow to a slightly diminished stature. Similarly, the Kmarup Prema that manifests from a seed cultivated by Rgnug Sdhana excessively governed by rules and regulations will always itself be governed by some degree of regulation and formality like wedded romance with Krishna, as is had by his queens in Dvrak. Vishvanath Chakravarti explains that Rgnug Sdhana becomes excessively influenced by Vaidhi Sdhana when one follows even those prescriptions that are contrary to ones desired sentiments. Sambandhnug Sdhana Sambandhnug the type of Rgnug Sdhana that aspires for and emulates the sentiments of the Sambandha-rup Rgtmik. In Sambandhnug one ascribes to oneself the conception of parenthood, friendship, etc. towards Govinda. The practitioner of Sambandhnug should imprint his or her own sentiments and endeavors with the mark of the sentiments and endeavors of Rgtmiks like Nanda, Subla, etc. The practitioner ascribes those sentiments to his or her own self, yet remains a distinct, unique person. He or she does not endeavor to become the Rgtmik, only to emulate pertinent aspects of the Rgtmiks

sentiments. By so doing, one augments and nourishes ones own sentiments of attachment to Krishna. Closing Remark Rupa Goswami states that the initial cause of developing qualification for Rgnug Sdhana is the mercy of Krishna and his devotee. This mercy begins to uncover the true nature of the soul, and thus inclines one to hear about the sweet sentiments and activities of particular Rgtmiks. This desire to hear, in turn, gradually matures into singular and steady greed, fully enabling one to practice Rgnug Sdhana. Some people use the term Pushti Mrg (The Path That Nourishes Ones Sentiments) to refer to Rgnug Sdhana. Essence of the Ambrosial Ocean of Devotion (Bhakti-rasmrita-sindhu-sra) Part 10 This has been a summary and explanation of Sri Rupa Goswami's Bhakti Rasamrita Sindhu 1.2.270-309, and the commentaries of Sri Jiva Goswami, Mukundadas Goswami, and Vishvanath Chakravarti. For Rupa Goswami's original Sanskrit, English Translations and more detailed notes, please see The Ambrosial Ocean of Devotion web site (http://www.the-gita.net/BRS/1-2270.htm)