I’ve decided to respond to the specific points presented by Hrdayananda Maharaja by presenting a summary analysis that embodies the answers to all of his current questions and assertions. This will serve to focus my responses and avoid redundancy and a scattered presentation. I’m also going to limit the sastric references I give to avoid expanding my explanations, but I will give the page numbers in my book where all of the references can be found.
In his response to the initial question, HM stated: “The Bhagavatam does not explicitly state that we must practice a separate Raga-bhakti. Lord Caitanya stated that the Bhagavatam contains all Vaishnava-siddhanta. Therefore the requirement of practicing Raga-bhakti is not a siddhanta, a fundamental principle, but rather a detail as outlined in Chapter 6 of Bhakti-rasamrta-sindhu. And details are variable, as stated by Rupa Goswami.”
This sets up a faulty premise that is then used as the basis to refute certain arguments throughout HM’s presentation. The faulty reasoning and application is that if something is not explicitly stated in SB, it cannot be accepted as part of Gaudiya Vaisnava philosophy. This is a restrictive over simplification of the principle and does not fully convey what Lord Caitanya meant when He made that statement.
The acaryas have studied SB and have extracted and extrapolated the siddhantas (conclusions and principles) from SB. The acaryas have presented many principles in their books that are not directly found in SB, yet they are accepted as our Gaudiya sastra and guiding siddhanta. In the case of Rupa Gosvami and Sanatana Gosvami, Lord Caitanya taught them these principles personally and told them to establish them conclusively with reference to SB and other sastras as validation.
For example, Rupa Gosvami has used Bharata Muni’s book (Natya-sastra) on mundane rasa to explain the structure and nature of transcendental rasa and he gives numerous quotes from SB to show examples of this in BRS and UN. BM’s book has nothing to do with SB and SB does not explicity delineate any of these structured details of rasa, including the terminology, ie: vibhava, asraya, visaya, uddipanas, sthayi-bhava, sancari-bhavas, etc. Nonetheless, these details are there in SB if one has the eyes to see it. Rupa Gosvami gives us the necessary vision to see these hidden truths, using this template from BM. This terminology is now an integral part of our philosophical doctrine.?
This perspective is also confirmed by Visvanatha Cakravarti in Raga-vartma-candrika:
In Srimad Bhagavatam, which is the essence of all the Upanisads, Lord Kapila speaks the following words:
“To the devotees I am the beloved, the very Self, the son, the friend, the spiritual master, the wellwisher, fate, or the chosen Deity.” (3.25.38)
Bhakti Rasamrita Sindhu of Srila Rupa Goswami, which describes the devotion propounded by the Srimad Bhagavatam, provides the following three verses:
“The devotee should remember Krsna and an eternally liberated devotee of Krsna of his own choice. He should always live in Vraja and be attached to topics concerning Krsna and that favorite devotee of his.” (1.2.294)
“Both in his material body (sadhaka deha) and in his mentally conceived spiritual body (siddha deha) he should follow in the footsteps of the people of Vraja, always desiring their moods and activities.” (1.2.295)
“The practitioner of raganuga bhakti should also perform all the limbs of vaidhi bhakti, such as hearing and chanting, as far as they are favorable. This is what the learned say.” (1.2.296)
These three verses explain the position of the kamanuga devotee (those serving in a conjugal mood). RVC, 1.10
This is conclusive proof that raganuga-bhakti and its processes are substantiated by SB even though these details may not be explicitly stated therein. The process of meditation in one’s siddha-deha is not stated explicitly in SB yet it is a core part of the internal processes of raganuga-bhakti, as presented by RG in BRS and further explained by JG and VCT. Shishir has given their purports in his post above (reply #7). BRS, 1.2.295 is also quoted in CC. The siddha-deha is also mentioned in CC, 2.8.229, 2.22.156-157. Srila Prabhupada taught us that CC is the post graduate study of SB and yet no quotes are given there from SB re the siddha-deha.
RG gives many examples from SB in support of the principles he presents in BRS regarding raganuga-bhakti and rasa. Therefore, the premise that if something is not explicitly stated in SB it is not part of our Vaisnava philosophy is not valid.
Another key issue brought up by HM is, “...however whether one must perform a formal, structured Raga process is the subject under discussion. One must show not only that Acaryas require this or that procedure, but that these requirements are absolute requirements. We follow Guru, Sadhu, and Shastra. Where is Shastra that confirms the absolute necessity of a formal, structured path of Raganuga-bhakti?”
To address this issue I feel it is necessary to present a brief summary of the systematic processes described by the acaryas as presented in my book. First of all it is a bit of an oxymoron to describe raganuga-bhakti as a “formal and structured process”. There are certainly principles and guidelines given (page 81 in my book), but by its very nature, raganuga is spontaneous and not rigid or structured like vaidhi-bhakti. I provided a number of quotes in my first response to prove that.
BVT also explains this in Caitanya-siksamrta:
Just as in vaidhi-bhakti the rules of naitika dharma mature and change shape, so also in raganuga-bhakti the rules of vaidhi-bhakti change slightly in emotional content and display some independent qualities. In some circumstances the rules change slightly, and in other cases, they transform entirely. This will be apparent from observing the conduct of the devotee. These changes do not arise from scripture, but according to the taste of the individual, and thus, examples are hard to give. Examples can only be given for vaidhi-bhakti. CS, Chapter 4, Page 139
That being said, there are in fact specific processes and progressive stages given by the acaryas, starting with the three verses quoted before from BRS, ie: 1.2.294-296. But first, it will serve us well to establish the correct understanding of raganuga-bhakti, so we’re all on the same page.
Raganuga-bhakti cannot begin until one has had an awakening realization of their desired relationship with Krsna in Vraja lila in one of the four major rasas, ie: dasya, sakhya, vatsalya or madhurya. Raganuga has no meaning outside of that core context because raganuga means following the raga of a nitya-siddha Vraja associate whose bhava and seva one aspires to emulate.
Logically this implies that, along with the awakening of one’s desired relationship there is also a certain degree of specificity in that realization, eg: I desire to be a sakha in Subala’s group of cowherd boys, or, I desire to be a nitya-sakhi (manjari) or priya-sakhi in Radha’s group, under the gudiance of a specific asta-sakhi or prana-sakhi (principle manjari). Without this specificity there is no question of following a Vraja associate. It is not a casual or haphazard endeavor.
Thus, there are two aspects to this awakening realization, ie: your desired relationship, and the nitya-siddha Vraja associate from whom you will seek shelter and guidance. These two aspects may not manifest fully at the same time. (page 130 in my book)
Jiva Gosvami also confirms the qualifications for the awakening of one’s rasa in his Bhakti-sandarbha:
For this reason we will now discuss raganuga-bhakti, the practice of devotion following in the wake of the moods of natural affection. When a person develops a taste for the aforesaid specific raga [i.e., any of the four major rasas], even though that raga itself has not arisen in her or him, the heart becomes like a crystal, shining as it reflects the rays of the moon of that raga.
By hearing about this raga from scripture or from one’s teacher, one develops a taste for the actions of the ragatmika associates also, that are expressions of this ragatmika-bhakti. Then by adhering to the raga of a particular associate of the Lord, according to one’s taste, one executes devotion, which is called raganuga. BS, Anuccheda 310
In addition to the above requisite criteria, the other essential component is that one must be blessed (by Krsna or His devotee) with the necessary strong desire to pursue and attain this specific goal, and the nature of that desire must be at the level of greed (lobha) and intense longing (laulyam). Without this awakening and intense desire, genuine raganuga-bhakti cannot begin in earnest. This is explained with full substantiation in my book beginning on page 64. Here’s an example:
The qualification for raganuga-bhakti is as follows: That person who is greedy for attaining a bhava similar to that of the inhabitants of Vraja – who are fixed solely in ragatmika-bhakti – is qualified for raganuga-bhakti. BRS, 1.2.291
Visvanatha Cakravarti elaborates on this verse after quoting it in Raga-vartma-candrika:
If one thinks, “let such greed arise in me also”, after hearing about moods such as the transcendental conjugal mood toward Krsna of His associates, the gopis in Vraja, then one need not wait for suitable sanctions from the revealed scriptures or logical arguments. If such impetuses are there (i.e., suitable sanctions or logical arguments), then it cannot be justly called greed.
This greed never arises in anyone on such basis, nor does the candidate ever consider whether or not he is qualified for the path of raganuga-bhakti. Rather, simply after hearing about the subject matter, or seeing it, that greed will arise in him. RVC, 1.5
As explained in BRS, 1.2.296, externally, the sadhana of vaidhi-bhakti and raganuga-bhakti employ the same angas, ie: hearing, chanting, remembering, serving, etc. This also includes preaching, both to new devotees and to existing devotees. However, the spontaneity of raganuga is specifically in conjunction with one’s desired relationship with Krsna, and, as a by-product, that spontaneity subsequently manifests in one’s external activities. This is the correct understanding of the correlation between the internal and external elements of raganuga. No alternative descriptions are given for raganuga-bhakti by any acaryas.
Now, regarding a specific structured process, BVT explains that in raganuga-bhakti there are five stages of progress in the realization and manifestation of one’s eternal identity:
(1) the stage of hearing – sravana-dasa
(2) the stage of accepting – varana-dasa
(3) the stage of remembering – smarana-dasa
(4) the stage of adoption – apana-dasa
(5) the stage of full possession – sampatti-dasa
These stages are described in detail in Jaiva-dharma (chapter 40) and Harinama-cintamani (chapter 15). These five stages are not explicitly given in SB but BVT has presented them conclusively as the necessary, natural and logical stages one must traverse to attain bhava. These five stages are discussed in my book starting on page 211.
Meditation in one’s siddha-deha is a specific process that is an integral part of raganuga-bhakti as stated above by RG in BRS, as well as in CC. The full details related to one’s siddha-deha and its ekadasa-bhavas are given by BVT in Jaiva-dharma and Harinama-cintamani. I have provided exhaustive support for this in my book starting on page 168 and 183. These details are not found specifically in SB, but that does not invalidate them. Otherwise, using this faulty premise, we would have to invalidate many of the principles presented by the acaryas.
Raganuga-bhakti is in fact the specific gradual process by which our eternal identity is realized and gradually manifested. The initial realization and awakening of one’s desired relationship is the beginning, and the gradual transformation takes place throughout the final stages of progress, ie: nistha, ruci, asakti, bhava and finally, prema. The five stages given by BVT more or less parallel these final progressive stages of bhakti, including the third stage, smarana-dasa, which also has five progressive stages within it. Please refer to the flow-chart showing all of these interrelationships, on page 225 in my book.
This identity transformation takes place using the agency of one’s siddha-deha. It’s not that we will realize our siddha-deha or that it will be revealed to us. What is revealed initially is the seed essence of our svarupa - our eternal nature or predisposition towards a particular type of service and relationship with Krsna in one of the four rasas. When that initial realization becomes more clear and you understand which Vraja associate you will follow, you are on the threshold of raganuga-bhakti. Intense desire (greed) is the fuel to propell the process from that point on.
One’s siddha-deha is manifest as a conscious, deliberate, proactive act, after one has been properly instructed in these details by one’s guru(s). It is a mentally conceived subtle spiritual body (siddha-deha) that is further defined by the ekadasa-bhavas, the eleven characteristics. The purpose of the siddha-deha is specifically in conjunction with one’s bhajana meditations on Krsna lila while chanting privately. Meditation on Krsna lila is not just reading or “thinking” about these stories. One must eventually enter into these pastimes and the only way to do that is via the siddha-deha. You cannot do this in the context of your material idenity and body. (page 200 in my book)
It’s important to emphasize that this type of deep focused meditation does not take place during the beginning stages of raganuga-bhakti. It is a gradual process, and these deeper levels of meditation are only possible during the advanced stages of ruci, asakti and bhava. And this meditation typically takes place while chanting the Holy Names in solitude during the time one sets aside for one's daily private bhajana. Thus, there are five stages in smaranam-dasa: smarana, dharana, dhyana, anusmrti, samadhi. (page 217 in my book)
Bhaktivinoda Thakura gives his explanation of these five stages specifically in conjunction with meditating on one’s siddha-deha, in his notes on 15.93 in Harinama-cintamani:
Simple remembering is the stage where one recalls his spiritual identity and its eleven aspects in relationship to one’s service in the circadian pastimes (asta-kaliya-lila) of the Divine Couple. At this point, there is still no constancy in one’s meditation, as one sometimes remembers, and at other times is distracted.
As one progresses, one comes to the stage of self-reminding, dharana, in which one attempts to gain steadiness in remembering.
When one concentrates on all aspects of the object of meditation, that is called dhyana or meditation.
When one meditates at every moment, the state is called “constant recollection” or anusmrti.
When one’s meditation is perfect and uninterrupted, and one thinks only of Lord Krsna’s pastimes and nothing else, that state is called samadhi. HC, 15.93
Thus, one’s siddha-deha (as defined by the ekadasa-bhavas) is mentally conceived according to one’s desires and under the guidance of one’s guru, and one meditates on Krsna lila using the agency of one’s siddha-deha. That is the recommended process by all of the acaryas and explicitly delineated by BVT. If you don’t learn and follow the acaryas’ directions, you will be prone to speculation and deviation, which is how a sahajiya mentality arises.
Just as we have created our material bodies from the desires in our subtle body, so we will create our spiritual body through the via medium of our siddha-deha according to the intense spiritual desires that are fueling our practice. Material desires manifest our material body and spiritual desires manifest our spiritual body. According to our desires and intense bhajana during these final stages of raganuga-bhakti practice, Krsna eventually awards us our eternal spiritual body and identity at the stage of bhava, ie: svarupa-siddhi. (page 220 in my book).
However, at the perfectional stage of bhava, svarupa-siddhi, we still have our physical and subtle bodies, so the process is not yet complete. Bhava is the seed of prema, so there is still more development required. Bhava begins to transform into the first stages of prema and eventually we leave our physical and subtle bodies and take birth from the womb of a nitya-siddha gopi in prakata-lila - Krsna’s pastimes in Gokula in some material universe. There, we attain our final eternal body and our identity in the full context of Vraja lila (vastu-siddhi), and we go through the final stages of the developmental and perfection of our prema. (page 221 in my book)
This summary presentation answers all of the questions raised by HM in his response, and provides the evidence that there is in fact a specific systematic process associated with raganuga-bhakti, which is the path that all devotees must traverse to attain bhava and prema.
We must first learn what the acaryas have taught, and the specific details for each individual devotee will be revealed gradually by chanting the Holy Names, with the blessings of one’s guru and the mercy of Krsna, which is obtained by serving and pleasing one’s guru.
That is the recommended process. To avoid studying the acaryas’ teachings and to think that all of these complex details and processes will simply be revealed internally is a misunderstanding of how revelations take place in this particular endeavor. BVT and the other acaryas went to great efforts to explain these details for our benefit. To think that somehow they don’t apply now is a serious misunderstanding. There is no evidence to support that mistaken notion.
And to argue that because these specific details are not in Srila Prabhupada’s books they are therefore not required, is also an incorrect assumption. In London, in 1969, on the appearance day of Srila Bhaktivinoda Thakura, Srila Prabhupada spoke on his life and teachings:
“So Bhaktivinoda Thakura happens to be an acarya, one of the acaryas. And he left behind him many books – Caitanya-siksamrta, Jaiva-dharma. These are very important books. They’re in Bengali and Sanskrit… So we are trying to present Bhaktivinoda Thakura’s books also in an English translation. Gradually you will get them.”
