rAgAtmikAyA dvaividhyAd dvidhA rAgAnugA ca sA |
kAmAnugA ca sambandhAnugA ceti nigadyate || 290 ||
Like RAgAtmikA, RAgAnugA also has two aspects: (1) KAmAnugA, and (2) SambandhAnugA.
RAgAnugA is the sadhana that is inspired by and aspires for RAgAtmikA. Since RAgAtmikA has two aspects (KAmarUpA and Sambandha-rUpA), there are also two aspects of RAgAnugA, determined by which aspect of RAgAtmikA it is inspired by and aspires for.
“KAmAnugA” is the name for the type of RAgAnugA that is inspired by and aspires for KAmarUpA RAgAtmikA. “SambandhAnugA” is the name for the type of RAgAnugA that is inspired by and aspires for Sambandha-rUpA RAgAtmikA.
Rupa Goswami will first describe things about RAgAnugA that are common to both, beginning with the general qualification to practice RAgAnugA.
tatra adhikArI
rAgAtmikAika-niSThA ye vraja-vAsI-janAdayaH |
teSAM bhAvAptaye lubdho bhaved atrAdhikAravAn || 291 ||
A person eligible for this RAgAnugA has singular and steady greed to obtain the sentiments of a RAgAtmikA like the residents of Vraja.
The essential word in this shloka is lubdho, which is a form of the word lobha – “eager and impatient desire, covetousness, greed.” The qualification to practice RAgAnugA SAdhana is lobha, or greed, to obtain the bhava, or sentiments, of a RAgAtmikA.
Rupa Goswami describes the “greed” of a qualified person as niSThA – “firm & steady.” He also uses the word eka (“One, Single”) in connection with the words niSThA and rAgAtmikA. This indicates that the person qualified for RAgAnugA SAdhana has one single greed to obtain the loving sentiments of one particular RAgAtmikA.
Thus, the qualification for RAgAnugA SAdhana usually does not appear in a person until he or she has been purified of other “greeds” and desires (anArtha-nivritti) and attained the stage of steadiness (niSThA). One usually attains this purification by executing Vaidhi SAdhana. At the stage of niSThA one develops the beginning of greed by attaining a particular taste (ruci) for worshipping Krishna in a particular way. When this taste develops fully into greed or addiction (Asakti) one is fully qualified for RAgAnugA SAdhana.
What about a person who has not yet attained this qualification?…
tat-tad-bhAvAdi-mAdhurye shrute dhIryAd apekSate |
nAtra shAstraM na yuktiM ca tal-lobhotpatti-lakSaNaM || 292 ||
Hearing about the sweet sentiments of a RAgAtmikA that is impelled by one’s own disposition and desire, not by scriptural injunction or logic, is the sign that such greed is beginning to develop
Although the qualification for RAgAnugA SAdhana described in the previous shloka does not usually appear until an advanced stage of Vaidhi SAdhana, it can begin to appear much earlier. This shloka describes the symptom (lakSaNa) that such greed (lobha) is beginning to develop (utpatti).
The symptom of the beginning of lobha is that one desires to hear about the sentiments and activities of a particular RAgAtmikA (tat-tad-bhAvAdi-mAdhurye shrute), not because scripture says so (nAtra shAstraM), not because it makes sense logically (na yuktiM ca), but because one’s own disposition and desires spontaneously make one want to do so (dhIryAd apekSate).
When one has singular greed (lobha) to attain the sentiments of a particular RAgAtmikA, one is very qualified for RAgAnugA SAdhana. Prior to that, one who has a spontaneous inclination (apekSa) to hear about the sentiments of a particular RAgAtmikA has a partial or initial qualification for RAgAnugA SAdhana.
How should a person with partial qualification practice SAdhana?…
vaidha-bhakty adhikArI tu bhAvAvirbhavanAvadhi |
atra shAstraM tathA tarkam anukUlam apekSate || 293 ||
One is eligible for Vaidhi Bhakti, and thus relies on scriptural injunctions and favorable arguments, until the point that the inclination for a particular sentiment appears in one’s heart.
SHloka 291 described the full qualification for RAgAnugA SAdhana. SHloka 292 described the partial qualification for it. Now this shloka describes the disqualification for RAgAnugA SAdhana. One whose sadhana relies on favorable arguments and scriptural injunctions is not qualified for RAgAnugA SAdhana, but is qualified for Vaidhi SAdhana.
The last word on the first like of this shloka is avadhi – which indicates a boundary or limit. Vaidhi SAdhana should have a limit. If one has any hope of attaining devotional sentiments similar to the sentiments of the residents of Vrindaban one cannot practice Vaidhi SAdhana forever for Vaidhi SAdhana does not lead to that type of love for Krishna, as will be clarified in the third and fourth waves of this division. One with apekSa, or partial qualification for RAgAnugA SAdhana, should continue to practice Vaidhi SAdhana, but with the aim to reach it’s boundary or limit.
What is the “limit” or “boundary” of Vaidhi SAdhana?
The “boundary” or “limit” of Vaidhi SAdhana is bhAva-avirbhava – the point at which one’s inherent, eternal nature first begins to manifest. One’s eternal nature does not usually manifest all at once in a single flash; it usually reveals itself gradually, with progressive clarity. Thus, the initial manifestation of one’s eternal nature (bhAva-avirbhava) is very inconspicuous at first and can occur relatively early in one’s spiritual development (in the stage called niSThA), resulting in faint perceptions of one’s inherent tastes for specific flavors of bhakti.
As mentioned in shloka 272, unique tastes and attractions (svarasiki) are intrinsic in one’s eternal nature. Thus the sign that one’s eternal nature is beginning to manifest is that one begins to be spontaneously attracted to God in a specific, personal and unique way.
When the tastes and attractions inherent in one’s eternal nature begin to manifest, one begins to covet and emulate the affection for Krishna possessed by a RAgAtmikA whose svarasiki is most like one’s own. Thus one naturally begins to practice RAgAnugA SAdhana. When one’s inherent tastes are not at all manifest, one is not at all qualified for RAgAnugA SAdhana. When those tastes are partially manifesting in increasing clarity, one is partially and increasingly qualified for RAgAnugA SAdhana. When those tastes have manifest strongly enough to produce a singular greed for a particular devotional sentiment, one is very qualified for RAgAnugA SAdhana.
One who is partially qualified will also practice RAgAnugA SAdhana, but will not be capable of practicing it beyond the level of intensity that the current clarity of one’s inherent nature permits. To the degree that such intensity lacks, one will fall back upon scriptural injunction and favorable logic for inspiration to practice Vaidhi SAdhana. But even when such a person’s spontaneous inspiration lacks and one relies again on Vaidhi SAdhana, one always practices such with an aim to reach its boundary and become fully qualified for constant practice of RAgAnugA SAdhana.
kriSNaM smaran janaM cAsya preSThaM nija-samihitam |
tat-tat-kathA-ratash cAsau kuryAd vAsaM vraje sadA || 294 ||
In RAgAnugA SAdhana, one should contemplate the specific form of Krishna one holds most dear, and the specific devotee whose sentiments one most desires, and one should discuss the affection they have for each other; by doing these two things, one will always reside in Vraja.
This shloka is the first of three in which Rupa Goswami describes the methods of practicing RAgAnugA SAdhana. Here, he mentions the two practices that are most important: remembrance (smaraNa) and glorification (kIrtana, or kathA).
As mentioned in BRS 1.2.4, remembrance is the most important aspect of all sAdhana. In Vaidhi SAdhana, glorification (kIrtana) and other practices cause remembrance (smaraNa), but in RAgAnugA SAdhana remembrance (smaraNa) causes glorification (kIrtana) and other practices. Therefore, persons like Vishvanath Chakravarti note that kIrtana is the primary practice in Vaidhi SAdhana and smaraNa is “secondary,” but in RAgAnugA SAdhana, smaraNa is the primary practice and kIrtana is “secondary.”
How does one perform smaraNa in RAgAnugA SAdhana?
One contemplates two entities: (1) the form of Krishna one holds most dear (“kriSNaM preSThaM”), and (2) the devotee whose sentiments one most desires (“janaM nija-samihitam”). Contemplating them both together, one meditates on their affection for one another and how they interact to express that affection. Thus, one practices remembering the lIlA of Krishna and his devotees that are most dear and desired.
For example, and individual’s unique attraction to Krishna may come within the basic heading of “friendship.” He may therefore find Krishna as an 8-year-old cowherd boy to be his most beloved form of Krishna (“kriSNaM preSThaM”), and he may find devotees like SHrIdAm and SubAl to have the sentiments for Krishna that he most desires (“janaM nija-samihitam”). He will practice RAgAnugA SAdhana by remembering, contemplating and meditating on the lIlA between Krishna as an 8-year-old cowherd boy and devotees like SHrIdAm and SubAl.
How does one perform kIrtana in RAgAnugA SAdhana?
One discusses, glorifies and praises the form of Krishna one holds most dear, the devotees whose sentiments one most desires, and their affectionate interactions (“tat-tat-kathA-rataH”).
By always thus contemplating and discussing Krishna and his associates on always remains in Vraja.
sevA Sadhaka-rUpeNa siddha-rUpeNa cAtra hi |
tad-bhAva-lipsunA kAryA vraja-lokAnusArataH || 295 ||
In RAgAnugA SAdhana one emulates the residents of Vraja whose sentiments one desires to attain. One should emulate the services they carry out in their form as a practitioner and in their form as a perfected soul.
Rupa Goswami previously defined RAgAnugA as the aspiration for and emulation of the sentiments of RAgAtmikAs like the residents of Vraja (rAgAtmikAM anushritA – BRS 1.2.270). In the current shloka he gives more detail on exactly how the practitioner of RAgAnugA SAdhana should emulate those residents of Vraja (“vraja-loka-anusArataH”)
To serve RAdhA and Krishna in all circumstances, the RAgAtmikA manifests two forms. When RAdhA and Krishna are in their original form, the RAgAtmikA also manifests his or her original form to perform appropriate services (sevA sidhha-rUpeNa). When RAdhA and Krishna take the form of a practitioner of Bhakti, GaurAnga MahAprabhu, the RAgAtmikA also manifests as a practitioner of Bhakti to continue rendering appropriate services (sevA sAdhaka-rUpeNa).
For example, a single RAgAtmikA performs services in siddha-rUpa as LalitA GopI in RAdhA-Krishna-lIlA, and in sAdhaka-rUpa as SvarUpa DAmodar Goswami in Gaura-lIlA
RAgAtmikA-bhakti is an aspect of perfection (prema), not practice (sAdhana), so it is not possible for a RAgAtmikA-bhakta to truly be a practitioner (sAdhaka-rUpa). The RAgAtmikA simply appears to be a practitioner for the sake of assisting RAdhA and Krishna when they themselves appear as a GaurAnga MahAprabhu, a practitioner of Bhakti.
The practitioner of RAgAnugA SAdhana also has two forms. One is the form he or she received from birth, and which he or she uses to practice sAdhana (sAdhaka-rUpa). The other form is the eternal form of his or her very soul, with which he or she will serve the Supreme Souls, RAdhA-Krishna (siddha-rUpeNa).
Since the practitioner of RAgAnugA SAdhana has by definition not yet attained perfection, he or she has not yet truly developed an eternal, perfect form (siddha-rupa). This perfect form exists only in a vague state as their obsession to obtain a particular type of affectionate relationship with RAdhA and Krishna. This vague outline of a perfect form will evolve into a true eternal form as the practitioner advances to the perfect stages of svarUpa-siddhi in BhAva-bhakti, and vastu-siddhi in Prema-bhakti.
Since the practitioner must endeavor to develop his or her perfected form, that form is an important aspect of RAgAnugA SAdhana. Thus, for practical purposes, the practitioner must be concerned with two forms: his or her material form as a practitioner (sAdhaka-rUpa), and his or her spiritual form as a perfected soul (siddha-rUpa).
The practitioner of RAgAnugA SAdhana emulates the RAgAtmikA in two ways:
For example, one who aspires to attain sentiments of passionate attachment similar to those possessed by LalitA Gopi will emulate her in two ways: (1) With one’s manifest form as a practitioner (sAdhaka-rUpa) one will emulate the services performed by SvarUpa Damodar Goswami – who is the sAdhaka-rUpa manifestation of LalitA. (2) One will also emulate, with one’s siddha-rUpa, the services LalitA herself performs in her own siddha-rUpa. However, since one’s siddha-rUpa is not yet truly manifest one will mentally conceive of one, under the guidance of one’s guru, that is appropriate for the services one desires to emulate.
We must make note of an incorrect interpretation of this shloka that was introduced by Rupa Kaviraj, an errant disciple of Hemalata Thakurani, in the 1740’s. Rupa Kaviraj developed the idea that the practitioner of RAgAnugA SAdhana should emulate both the siddha-rUpa and the sAdhaka-rUpa of the RAgAtmikA with his or her externally manifest form. It appears that Rupa Kaviraj eventually went so far as to discard the need for emulating the sAdhaka-rUpa altogether. It is not difficult to imagine that emulating RAgAtmikAs like the gopis with ones physical body will lead to social, moral and spiritual perversions. The perverse pseudo-sects of “Gaudia Vaishnavism” that sprang up from Rupa Kaviraj’s incorrect interpretation continue to exist today, each with their own group name, all loosely characterized by the term “prAkrita-sahajiya” – those who take the sentiments of the Gopis to be a cheap part of material nature. In 1747 a hearing was held in which Rupa Kaviraj was formally expelled from Hemalata Thakurani’s Gaudiya Vaishnav sampradaya and was renounced by her.
shravaNot-kIrtanAdIni vaidha-bhakty uditAni tu |
yAny angAni ca tany atra vijñeyAni manISibhiH || 296 ||
I previously mentioned many practices, in the section on Vaidhi Bhakti, like “hearing about,” “glorifying,” etc. These practices are parts of that Vaidhi Bhakti, but the wise should know that they are also parts of this RAgAnugA SAdhana.
In addition to the practices of specialized SmaraNa and KIrtana described in text 294, and the practice of emulating the services of the RAgAtmikA described in text 295, the practitioner of RAgAnugA SAdhana should also execute the activities outlined in the list of 64 practices of Vaidhi SAdhana. The practitioner of RAgAnugA SAdhana, however, will execute these practices with a slightly different internal approach than the practitioner of Vaidhi SAdhana, for he or she should infuse the practices with the particular sentiment of passionate attachment to pleasing Krishna that he or she aspires for.
Vishvanath Chakravarti identifies five ways of infusing these 64 practices with one’s desired sentiments:
There is no fault on the practitioner’s part for avoiding the practices that are antagonistic to one’s desired sentiments, but the practitioner of RAgAnugA SAdhana should be very diligent not to neglect the practices that are not antagonistic.
tatra kAmAnugA
kAmAnugA bhavet-triSNA kAmarUpAnugAminI || 297 ||
“KAmAnugA” occurs when one has a thirst is to emulate the KAmarUpA RAgAtmikAs.
The kind of RAgAnugA SAdhana in which one emulates and aspires for the sentiments of the KAmarUpa RAgAtmikAs is “KAma-anugA.”
Jiva Goswami’s comment notes that there is an important difference between emulation and imitation. Thus far, Rupa Goswami has used three synonymous words to describe how the practitioner of RAgAnugA “follows” the RAgAmtikA: anugAminI, anusAratA, anushritA. All these words indicate an intelligent emulation of pertinent aspects of the RAgAtmikA. Rupa Goswami does not use the word anukArinI, which would indicate an exact imitation in all respects. The practitioner uses his or her intelligence to understand and emulate the essence of the RAgAtmikA’s activities, rather than blindly imitating the external form of the RAgAtmikA’s activities.
For example, the Gopis regularly worshipped Surya, the sun-god, as a ruse for them to leave their homes and meet Krishna. The practitioner need not worship the sun-god to emulate the Gopis, rather, he or she should emulate the essence of their activity, which is to take part in Krishna’s romantic pastimes by any means.
The practitioner does not strive to become the RAgAtmikA, but strives to attain sentiments similar to those possessed by the RAgAtmikA. Wholesale imitation of each and every aspect of a RAgAtmikA is therefore superfluous and undesirable. The practitioner emulates the RAgAtmikA’s sentiments, aspiring to attain similar sentiments, but always remaining a unique individual.
sambhogecchA-mayI tat-tad-bhAvecchAtmeti sA dvidhA || 298 ||
This thirst of KAmAnugA is of two types: (1) “Sambhoga,” and (2) “Tad-bhAva.”
I’ve shortened these terms for simplicity’s sake. The original term for Sambhoga is sambhoga-icchA-mayI. The original term for “Tad-bhAva” is tat-tad-bhAva-icchA-AtmikA. Rupa Goswami explains the meaning of these terms in the next shloka.
keli-tAt-paryavaty eva sambhogecchA-mayI bhavet |
tad-bhAvecchAtmikA tAsAm bhAva-mAdhurya-kAmitA || 299 ||
“Sambhoga” is the type of KAmAnugA in which one desires to directly participate in Krishna’s amorous pastimes. “Tad-bhAva” is the type of KAmAnugA in which one desires the sweet sentiments of amorous love for Krishna.
In the Sambhoga type of KAmAnugA one desires to directly participate in romantic affairs with Krishna (keli-tAt-paryavati). Thus one emulates those who directly associate with Krishna, like RAdhArANI and CandrAvalI.
In the Tad-bhAva type of KAmAnugA SAdhana, one desires the sentiments of romantic love (bhAva-mAdhurya), but not direct participation in romantic affairs with Krishna. Such a person desires to attain the mood of Radha and Krishna’s romantic love, so that one can properly assist and augment their romantic affairs. Thus one emulates those who assist those romantic affairs, like LalitA, VishAkhA, etc. This Tad-bhAva KAmAnugA is of superior purity.
If one desires to emulate persons like Kubja, who is not fully a KAmarUpA RAgAtmikA (see 1.2.287), they practice a slightly inferior type of SAdhana that may be called Sambhoga KAmaprAya-anugA SAdhana.
shrI-mUrte-mAdhurIM prekSya tat-tal-lIlAM nishamya vA
|
tad-bhAvAkANkSiNo ye syusteSu sAdhana-tAnayoH |
purANe shruyate pAdme puMsamapi bhaved iyam || 300 ||
Those who see the sweet forms of Radha and Krishna, or who hear about their pastimes together and thus develop a desire for those sentiments can take up these two types of SAdhana. In the PAdma PurANa we hear that even men can do so.
The qualification for practicing KAmAnugA SAdhana is that one develops a desire to attain those pastimes, or their sentiments, by seeing the forms of Radha and Krishna (shrI-mUrti) or by hearing about their pastimes together.
One who thus develops a desire to participate in similar romantic pastimes with Krishna becomes eligible to practice the Sambhoga type of KAmAnugA SAdhana. One who develops the desire to assist those romantic pastimes becomes eligible to practice the Tad-bhAva type of KAmAnugA SAdhana.
Rupa Goswami previously explained (in text 292) that hearing about the pastimes of the RAgAtmikAs causes one to develop a desire to attain their sentiments. Here he notes that simply seeing their forms can also give rise to such desires. However, he gave more emphasis to hearing about them, because without hearing a description of what and who those forms are, it is unlikely that one will develop an appropriate desire to interact with them simply by seeing them.
In the next shloka, Rupa Goswami explains the sentence concerning the eligibility of male persons.
yathA
purA maharSayaH sarve daNDakAraNya-vAsinaH |
driSTvA rAmaM hariM tatra bhoktum-aicchan suvigraham || 301 ||
te sarve strItvam ApannAH samadbhUtAsh ca gokule |
hariM samprApya kAmena tato muktA bhavArNavAt || 302 ||
For example, “Previously, when all the great sages residing in the DaNDaka forest saw RAma-Hari they developed a desire to enjoy his fine body. Thereafter, they all attained most wondrous womanhood in the land of Gokula, and fully attained their desired Hari, being liberated from the ocean of temporal existence.”
The current text cites the Padma PurANa to show that men can also be qualified to practice KAmAnugA SAdhana, showing the example of the male sages in the DaNDaka forest who developed a desire for Sambhoga KAmAnugA when they saw Lord RAma.
The characteristics of one’s present external body have little or nothing to do with the spiritual form one can develop. A person with a male external body can develop a female spiritual form. Therefore, although one must be female to exchange romantic love with Krishna, a male external body does not disqualify one, for as the practitioner of KAmAnugA SAdhana reaches perfection, he or she will develop an appropriate feminine spiritual form.
We see this in the current shloka. After developing and nurturing their romantic sentiments towards Hari, the male sages were liberated from their temporal forms and born as females in Gokula to associate romantically with their beloved Hari.
riraMsAM suSThu kurvan yo vidhi-mArgeNa sevate |
kevalenaiva sa tadA mahiSItvam iyAt pure || 303 ||
One who desires romantic affairs with Krishna but strives for it only by means of Vaidhi SAdhana attains queen-hood in Krishna’s city.
The word “riraMsAM” indicates embraces, caressing, kissing, etc. One who desires such romantic affairs with Krishna is in the category of Sambhoga, described above. If one endeavors to attain this goal by serving Krishna only by excellently following all the rules and regulations regarding such service, one will become Krishna’s queen in his city of DvArakA.
The effect always contains the properties of the cause. Therefore, if the cause of one’s Prema was strongly affected by rules and regulations, one’s Prema will also be strongly affected by rules and regulations. The Prema such a person eventually attains will be romantic, but will governed by some degree of regulation and formality – like the wedded romance with Krishna had by his queens in DvArakA.
Vishvanath Chakravarti notes that “excellently following all the rules and regulations pertaining to one’s service” refers to those who hold the rules and regulation to be more important than their own natural feelings of love and thus perform whatever those regulations prescribe, even when it is contradicts their natural sentiments towards Krishna (bhAva-pratikUla – see 1.2.296, comment).
tathA ca mahA kaurme
agni-putrA mahAtmAnas tapasA strItvam Apire |
bhartArañca jagad-yoniM vAsudevam ajaM vibhum || 304 ||
MahA-Kurma PurANa: “The great sons of Agni attained womanhood by performing austerity, and thus got the Supreme Lord, the unborn origin of everything, VAsudeva, as their husband.”
This is an example of persons aspiring for romantic love of Krishna, yet doing so by way of Vaidhi SAdhana (in this case, performance of austerity, “tapasa”). As exemplified by the sons of Agni, such persons attain wedded romance with Krishna.
atha sambandhAnugA
sA sambandhAnugA bhaktiH procyate sadbhirAtmani |
yA pitritvAdi-sambandha-mananAropanAtmikA || 305 ||
The wise call that RAgAnugA Bhakti by the name “SambandhAnugA” when one ascribes to oneself the conception of being related to Krishna in fatherhood, etc.
The word used here is aropana. This word indicates two distinct entities, one of which is placed into relationship with another. The two distinct entities in RAgAnugA SAdhana are the RAgAtmikA and the RAgAnugA. The practitioner of RAgAnugA ascribes the sentiments, or “bhakti,” of the RAgAtmikA to one’s own self. The two remain distinct, unique individual entities. The practitioner does not endeavor to become the RAgAtmikA, only to emulate pertinent aspects of the RAgAtmikA.
lubdhair-vAtsalya-sakhyAdau bhaktiH kAry atra sAdhakaiH
|
vrajendra-subalAdInAM bhAva-ceSTita-mudrayA || 306 ||
Those practitioners of RAgAnugA SAdhana with greed for parental or friendly affection, etc., should imprint their own sentiments and endeavors with the mark of the King of Vraja, SubAla, etc.
One should not try to become the King of Vraja
(Nanada Maharaj), or SubAl, or anyone else. One should imprint one’s own
personality with sentiments towards Krishna that emulate those of RAgAtmikAs
like Nanda Maharaj and SubAl.
tathA hi shruyate shAstre kashcit kurupurI-sthitaH |
nanda-sUnor adhiSThAnaM tatra putratayA bhajan |
nAradasyopadeshena siddho ‘bhUd vriddha-vardhakiH || 307 ||
We hear a good example from scripture about one resident of Kuru-pura who worshipped the deity of Nanda’s son as his own son. Being instructed by NArada, the perfection he sought was nourished and augmented.
This resident of the Kuru’s city (Hastinapur) did not try to become Nanda Maharaj. Rather he tried to develop feelings for Krishna that were similar to Nanda Maharaj’s. By so doing, his own parental sentiments towards Krishna were nourished and augmented.
ataeva nArAyaNa-vyUha-stave
pati-putra-suhrid-bhrAtri-pitrivan-maitravad dharim |
ye dhyAyanti sadodyuktAs tebhyo ‘pIha namo namaH || 308 ||
NArAyaNa-vyUha-stava: “Now, I bow again and again to those who always eagerly meditate on Hari as their husband, son, well-wisher, brother, father, and friend.”
kriSNa-tad-bhakta-kAruNya-mAtra-lAbhaika-hetukA |
puSTi-mArga-tayA kaishcid iyaM rAgAnugocyate || 309 ||
The mercy of Krishna and his bhakta is the one thing that causes greed. Some people call this RAgAnugA, “the path of nourishment.”
In 1.2.291, Rupa Goswami established singular, steady greed (“eka-nishtha-lobha”) as the qualification for Raganuga. In 1.2.292 he established the natural desire to hear about the Ragatmikas (“tat-tad-bhavAdi mAdhurye shrute dhIyAt apekshate”) as the beginning of that greed. In 1.2.293 he established that Vaidhi Sadhana, practiced with an aim to attain the qualifications for Raganuga Sadhana can also bring the flash of realization that generates a spontaneous desire to hear about the Ragatmikas.
Here in 1.2.309, he states that the mercy of Krishna and Krishna-bhakta are the sole cause for attaining that singular greed which makes one qualified for Raganuga Sadhana. This indicates that such mercy also causes the precursors for such greed, i.e. purification and a flash of realization from Vaidhi Sadhana that causes one to develop a natural inclination to hear about a particular Ragatmika, which in turn gives rise to singular greed for the affectionate sentiments of that Ragatmika, which in turn grants one full entrance into Raga-Bhakti.
Thus the mercy of Krishna and his bhakti is the most important and original cause of the qualification to practice RAgAnugA SAdhana.
Some people use the phrase “PuSTi MArg” to refer to “RAgAnugA SAdhana.” This phrase describes RAgAnugA SAdhana because it is the path (mArg) that nourishes (puSTi) one’s own natural sentiments for Krishna.
iti shrI-shrI-bhakti-rasAmrita-sindhau
purva-vibhAge sAdhana-bhakti-laharI-dvitiyA ||
This concludes the
Second Wave of the Eastern Ocean
of SHrI SHrI Bhakti RasAmrita Sindhu,
on the topic of SAdhana Bhakti.