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Discussions on the doctrines of Gaudiya Vaishnavism. Please place practical questions under the Miscellaneous forum and set this aside for the more theoretical side of it.

Definition and Description of Raganuga-bhakti - According to Srila Rupa Goswami



TarunGovindadas - Sun, 23 Nov 2003 23:46:02 +0530
Radhe!

First of all I want to excuse myself for posting such a lengthy post, but my heart yearns to share the nectar.

I was just reading the Second Wave of Srila Rupa Goswamis BRS, and I would like to post here a very relevant portion of this text. Also I quote David L. Haberman on two subjects of recent discussion.

1) The term "imitation" (anuga)
2) The theory of Srila Rupa Goswami of how to practice: internal following and external following, supported by Srila Jiva Goswami.

First the lengthy text:

Now, Raganuga:
270. Devotion is called Raganuga when it imitates (before freaking out, read his translation of this word!) the Ragatmika Bhakti that shines forth clearly in the residents of Vraja.
271. Ragatmika is first described in order to distinguish it from Raganuga.
272. Passion (raga) is the state of being naturally and completely absorbed in the
beloved; that form of devotion that consists of such passion is here declared to be
Ragatmika.


Here Srila Rupa Goswami clearly refers to Ragatmika-bhakti. Only these ragatmika-bhaktas are naturally and completely absorbed in the beloved. Now he describes the ragatmika-bhakti.

273. Ragatmika Bhakti is of two types: Amorous (kamarupa) and Relational (sambandharupa). It is clearly stated in the Seventh Canto (Bh.P. 7.1.29-30): [Sage Narada says to Yudhisthira:]

274. Having absorbed their minds in the Lord through devotion motivated by such emotions as amorous love, hatred, fear, and affection and having thereby destroyed their sins, many have reached he highest end.

275. The gopis have done this through amorous love, Kamsa through fear, Sisupala and other kings through hatred, the Vrsnis through relationships, you Pandavas through affection, and we (Narada and other sages) through devotion, O Mighty One.
276. Fear and hatred are rejected because they are contrary to the favorable nature of this devotion. Affection generally connotes friendship and thus belongs to Vaidhi Bhakti.
277. On the other hand, if affection were understood to mean supreme love (prema, a state beyond practice), it is not appropriate here in religious practice. The words (of Narada) "we through devotion" clearly refer to VaidhI Bhakti.
278. The statement that the goal is the same for both Krsna's enemies and his friends means that Brahman resembles Krsna as a sunray resembles the sun.
279. The enemies of Hari are generally absorbed only in Brahman; but a few catch a glimpse of the similarity of form with the Lord and become immersed in the happiness of that state.
As the Brahmanda Purana says:
280. Beyond the darkness is the world of perfection (siddhaloka) where the perfected ones and the demons killed by Hari dwell immersed in the happiness of Brahman.
281. Devotees dear to Krsna, who worship Him by means of a passionate relationship of one type or another, attain the nectar of His lotus-feet that consists of supreme love (prema).

Indeed, as it says in the Tenth Canto (Bh.P. 10.87.23): [The gods of the scriptures say:]

282. The sages who practice yoga to control their breath, mind, and senses realize you by meditating on you in their hearts; even your enemies realize you by thinking about you constantly. The women realize you by fixing their minds on your arms that resemble the king of snakes; we too realize you by viewing you the same way they did. Thus we all drink the nectar from your lotus feet.

Amorous Bhakti:
283. Amorous Bhakti is that (type of Ragatmika Bhakti) which leads the thirst for erotic enjoyment to its perfect state, since it is undertaken exclusively for the pleasure of Krsna.
284. It is perfectly accomplished and brilliantly displayed in the gopis of Vraja. Their distinctive love (prema) attains a special sweetness; since it is the cause of various kinds of amorous activities, the wise have called it "amorous" (kama).

As the Tantra says:
285. Only the supreme love of the gopis is celebrated as amorous.
286. Thus, even Uddhava and other male friends of the Lord crave it.
287. The immature love of Kubja, however, is judged to be common amorousness.

Relational Bhakti:
288. Relational Bhakti is that (type of Ragatmika Bhakti) which involves the identification of oneself as one of Govinda's relatives, such as a father and so forth. Here the Vrsni along with the cowherds are considered to be exemplary representatives since their passion is predominantly free of any awareness of divine majesty.
289. Since the essential nature of both Amorous Bhakti and Relational Bhakti is supreme love {prema) and their "vessels" (asrayas) are the eternally perfected ones (of Vraja), they are not discussed here in detail.


Very important: Here Srila Rupa Goswamipad clears the understanding of Raganuga-bhakti.

290. Following the twofold division of Ragatmika Bhakti, Raganuga Bhakti is declared to be of two kinds: Imitation of Amorous Bhakti (kamanuga) and Imitation of Relational Bhakti (sambandhanuga).

D. Haberman provides a very interesting translation and meaning of "anuga". Quote:

"I want to be very clear about my use of the term "imitation," by which I translate the Sanskrit word anuga, since this may be otherwise misunderstood. The term imitation has two connotations for the English speaker. First, the term is used to refer to something that is a fake copy or counterfeit. The second use of the term, commonly employed in a technical fashion by sociologists and psychologists, refers to the performance of an act that involves copying the patterns of behavior and thought of other individuals as a means to enter their world. I use the term imitation only in this latter sense. Donna Wulff has translated anuga as "conforming (oneself) to." [Drama as a Mode of Religious Realization: The Vidagdhamadhava of Rupa Gosvamin (Chico, Calif: Scholars Press, 1984), p. 32.1

I also like this translation, especially considering the history of the Latin term conformatio by monastic theologians, such as Bernard of Clairvaux, who were concerned with articulating the "imitation of Christ.'" Yet I think "imitation" is an equally acceptable translation, if we keep in mind that it is not "mere imitation," but an imitation that includes a particular mien! ion: the realization of the emotional world of the one being imitated. Sincere imitation (sadhuna) eventually gives way to becoming (bhava)."


Those Eligible for Raganuga Bhakti:
291. Anyone who is desirous of attaining the emotional state (bhava) of the residents of Vraja, who are situated exclusively in Ragatmika Bhakti, is eligible for Raganuga Bhakti.


The indication of the birth of this intense desire for those emotional states is that upon hearing of the sweetness of their various emotional states the mind proceeds without regard for either scriptural instructions or logic.

293. But the one eligible for Vaidhi Bhakti should rely on scriptural instructions and favorable reasoning until one of these emotional states appears.
294. The practitioner of Raganuga Bhakti should dwell continually in Vraja, absorbed in its various stories, remembering Krsna and the intimate companions to whom he is most attracted.
295. One who is desirous of attaining one of the emotional states of the residents of Vraja should perform services in a manner that imitates them with both the practitioner's body (sadhaka-rupa) and the perfected body (siddha-rupa)
296. Practices such as listening (sravana) and praising {kirtana) that were described for Vaidhi Bhakti are also known by the wise to be useful here in Raganuga Bhakti.

Imitation of Amorous Bhakti:
297. Imitation of Amorous Bhakti (Kamanuga) is that special desire which imitates Amorous Bhakti (Kamarupa).
298. It is of two types: Desire for Erotic Enjoyment (Sambhogecchamayi) and Desire to Share in Their Emotions (Tattadbhavecchatmika).
299. The goal of Desire for Erotic Enjoyment is direct amorous involvement; the goal of Desire to Share in Their Emotions is appreciation of the sweetness of the various emotions (of the gopis of Vraja).
300. Those who are desirous of the amorous emotional state, after looking at the sweetness of the beautiful image of Krsna or after hearing of His various forms of love play, have these two ways as a means of realizing it. This is even the case for men, as is stated in the Padma Purana.

For example:
301. Previously all the great sages living in the Dandaka forest saw the enchanting Rama and desired to enjoy his beautiful body.
302. They were all, therefore, born in Gokula as women, and attaining Hari there by means of passion, they were freed from the ocean of worldly suffering.
303. One who has intense longing for amorous enjoyment, but serves Krsna only by means of the path of Vaidhi Bhakti, achieves the state of a queen in the city.

As it says in the Mahakurma Purana:
304. The great-souled sons of Agni achieved the state of women by means of ascetic practices and then attained Vasudeva, the unborn all-pervading Lord of the universe, as their husband.

Imitation of Relational Bhakti:
305. Imitation of Relational Bhakti is declared by the sages to be that form of devotion that consists of meditating on a relationship with Krsna, such as father hood, and ascribing that relationship to one's own self.
306. This form of devotion is to be enacted by practitioners desirous of such emotional states as parental affection and friendship by means of the emotions, actions, and postures of Nanda the king of Vraja, Subala, and other appropriate exemplary figures.
307. It is stated in the scriptures that an old carpenter who lived in Kurupuri achieved perfection by following Narada's instructions and worshipping an image of Krsna, the son of Nanda, as his own son.

Therefore, it is said in the Narayanavyuhastava:
308. Obeisance to those zealous ones who continually meditate on Hari as a husband, a son, a companion, a brother, a father, or a friend.
309. Raganuga Bhakti is called "Pusti Marga" by some, since the sole cause of its attainment is the grace of Krsna or His devotees.


This concludes the Second Wave of the Eastern Quadrant of the Ocean of the Essence of Devotional Rasa entitled "Sadhana Bhakti."

Also I found this explanation of D. Haberman very helpful :

"The sadhaka-rupa is the physical body of the initiated practitioner, whereas the siddha-rupa is a meditative body. Jiva Goswami glosses the latter as the antas-cintitabhista-tat-sevopa-yogi-deha; that is, "an inwardly conceived body that is useful for performing service to Krsna in the manner one desires." A great debate arose in the tradition regarding just what Rupa meant by the imitation of the residents of Vraja with both the sadhaka-rupa, or practitioner's body, and the siddha-rupa, or perfected body. Visvanatha explains in his commentary on this verse that there are different models for the two bodies. He argues that one is to follow Rupa and Sanatana Gosvamin with the practitioner's body and such gopis as Radha, Lalita, Visakha, and Rupa Manjari (the perfected [siddha] form of Rupa Gosvamin) with the perfected body only.

I hope I could do something valuable.

ys
Tarunji

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Radhapada - Mon, 24 Nov 2003 23:19:30 +0530
I like the use of the word 'imitation' without the negative connotation it has been implied over the years. In my observation as a parent children imitate the behavior and activities of the grownups which is how they learn about interacting themselves. A sadhaka who practices manjari bhava raganuga bhakti is mental apprentice of the eternally accomplished manjaris like Sri Rupa Manjari and Sri Tulasi Manjari. The sadhaka mentally practices the activities of a manjari in his/her siddha deha, becoming acquianted with the mental disposition, sentiments and services of Sri Radha maidservents first hand. Kind of like 'on-the-job-training', incorporating the directions received from Sri Gurudeva regarding the ekadash bhava and the words of the great souls from their rasika literature.
dauji - Tue, 25 Nov 2003 00:50:17 +0530
QUOTE(TarunKishordas @ Nov 23 2003, 06:16 PM)
294. The practitioner of Raganuga Bhakti should dwell continually in Vraja,
absorbed in its various stories, remembering Krsna and the intimate companions
to whom he is most attracted.

Does this mean that if the sadhaka is unable to reside in Vraja continually (even if it is mentally), because of other responsibilties (work, family, etc.), that he or she lacks the qualification for raga sadhana? I guess I am asking what constitutes "continually" in this context and how crucial is it in determining adhikara?

Thanks for the post, Tarunji.
Advaitadas - Tue, 25 Nov 2003 00:55:20 +0530
Sri Jiva and Sri Visvanatha comment on this verse that if one cannot live in Vraja permanently one should live there within the mind. Personally I recommend spending as much time as possible in Vraja physically, though, because it creates a samskara (deep impression in the psyche) that never really leaves again. This is helpful for remembering Vraja when one is out.
TarunGovindadas - Tue, 25 Nov 2003 01:13:31 +0530
Radhe!

good point, Advaita.

i was two days at Sri Radhakunda.

i will never forget my experience again.

Tarunji
dauji - Tue, 25 Nov 2003 01:13:42 +0530
QUOTE(Advaitadas @ Nov 24 2003, 07:25 PM)
Sri Jiva and Sri Visvanatha comment on this verse that if one cannot live in Vraja permanently one should live there within the mind. Personally I recommend spending as much time as possible in Vraja physically, though, because it creates a samskara (deep impression in the psyche) that never really leaves again. This is helpful for remembering Vraja when one is out.

Thank you for the clarification, Advaitaji. However, I am concerned whether or not one's qualification for raganuga sadhana hinges on one's ability to do this continually (whether physically or mentally). I get the impression from the translation given above that one is perhaps ineligible to perform raganuga sadhana if he or she cannot constantly reside in Vraja, either in body or mind.
Advaitadas - Tue, 25 Nov 2003 01:19:01 +0530
Not constantly thinking of Vraja is an anartha and so is not constantly thinking of Radha-Krishna. That does not disqualify anyone from being basically attracted to the feelings of Vraja, though. Raganuga bhakti can be practised while having anarthas, that is repeatedly promoted on this site and confirmed by Sri Visvanath Cakravartipada.
TarunGovindadas - Tue, 25 Nov 2003 01:21:29 +0530
Radhe!

this is surely the highest stage, to live there permanently.
like Madhavaji and others often said, based on, for example , Raga-vartma-candrika or Madhurya-kadambini, in raganuga-bhakti there are also different stages, beginning with sraddha.

so to live in Vraja permantly (real or mind) requires a high stage of consciousness.
its not a disqualification , but rather normal for beginners to not be able to do that.
sadhus, correct me if i´m wrong.


Tarunji
Rasesh - Tue, 25 Nov 2003 01:30:48 +0530
I have been to Radha-kunda as well, though the most wonderul conception of Radha-kunda I have is the one I see in my minds eye. The one I see in my mind is much more wonderful than the one I saw when I bought a plane ticket to India.
dauji - Tue, 25 Nov 2003 01:45:01 +0530
QUOTE(Advaitadas @ Nov 24 2003, 07:49 PM)
Not constantly thinking of Vraja is an anartha and so is not  constantly thinking of Radha-Krishna. That does not disqualify anyone from being basically attracted to the feelings of Vraja, though. Raganuga bhakti can be practised while having anarthas, that is repeatedly promoted on this site and confirmed by Sri Visvanath Cakravartipada.

Thanks, Advaitaji. That's what I was looking for.
TarunGovindadas - Tue, 25 Nov 2003 02:00:11 +0530
Radhe!

very very good introduction:

http://www.raganuga.org/raganuga-bhakti-sara.pdf

Tarunji
Perumal - Mon, 01 Dec 2003 06:41:55 +0530
QUOTE(TarunKishordas @ Nov 23 2003, 06:16 PM)
i was just reading the Second Wave of Srila Rupa Goswamis BRS, and i would like to post here a very relevant portion of this text.
also i quote David L. Haberman on two subjects of recent discussion.
1) the term "imitation" (anuga)
2) the theory of Srila Rupa Goswami of how to practice: internal following and external following, supported by Srila Jiva Goswami.

Strange that Haberman uses the word "imitation" in place of "anuga". In Bhaktirasamrtasindhu, Southern Division, Third Wave, there are descriptions of people whose behavior is only a shadow or imitation of the emotions of a shuddha bhakta. How does Haberman deal with this discussion about people who are expressing emotions that are only a shadow of real bhakti?

(12) Madhurashcaryya-tad-varttotpannair mudvismayadibhih
jata bhaktopame ruksha ratishunyo jane kvacit
It is occasionally observed in persons who are devoid of rati (ratishunya), that emotion arises, similar to that exhibited by devotees, by hearing the sweet and astonishing recitation of Srimad Bhagavatam. Such emotion is called ruksha sattvika bhava.

Yatha-
(13) bhogaikasadhanajusha ratigandhashunyam svam ceshtaya hrdayamatra vivrnvato'pi
ullasinah sapadi madhavakeligitai-stasyamgamutpulakitam madhuraistada'sit

Sometimes materialistic persons, devoid of rati, may be engaged in the practice of sadhana. From such endeavor, a change occurs within the heart and they experience delight. At that time the hairs of their body stand on end. This standing of the hairs on end (utpulaka or romanca) is a kind of sattvika bhava.

Ruksha esha romancah-
(14) ruksho'yam ratishunyatvadromancah kathito budhaih
mumukshuprabhrtau purvam yo ratyabhasa iritah

Learned scholars call such standing of the hairs on end, in persons who are devoid of rati, as ruksha sattvika bhava. A description was previously given (First division, third wave, texts 47-55) of ratya bhasa in persons who aspire for liberation and other such persons. This is an example of ruksha sattvika bhava.

Notes: In text 12 the word bhaktopama appears. Jiva Gosvami has explained that this word means `similar to devotees in whom rati is already established' (jatarati bhakta). Sri Visvanatha Cakravarti Thakur has explained it to mean `similar to the siddha bhaktas'. The purport of these statements is that those persons in whom ruksha sattvika bhava arises are not factually situated in rati nor are they siddha bhaktas, in others words rati is not present in them. From the word ratishunya the same may be concluded. Therefore, there is no question of such persons being situated in sattva (pure goodness). Sometimes sattvika bhavas such as tears and standing of the hairs on end may become visible in them but in reality these do not arise from sattva. They arise solely on account of the bliss and wonder that result from hearing the sweet pastimes of Sri Krsna. There is not even a trace of Krsna rati in such persons. Therefore these symptoms are called ruksha sattvika bhavas. Although these do not arise from sattva, because they are similar to the sattvika bhavas in external appearance, they are also called sattvika bhavas. The manifestation of tears and horripilation seen in sannyasis at the time of hearing and chanting about Sri Krsna, are only ruksha sattvika bhavas, because rati is not present in them. Trembling, standing of the hairs on end, etc. arose in the sannyasis who witnessed Sri Caitanya Mahaprabhu's pastime of delivering Sri Prakashananda Sarasvati. All these symptoms were but displays of ruksha sattvika bhavas.

(85) varanasi-nivasi kashcid-vayam vyaharan hareshcaritam
yatigoshthyam-utpulakah sincati gandadvayimasraih
The following is an example of sattvika abhasa-It is sometimes observed amongst the assembly of sannyasis in Varanasi, that certain symptoms of ecstacy may become manifested in an individual upon hearing the songs glorifying the activities of Lord Hari. Such an individual may manifest horripilation and tears. These symptoms are known as sattvika abhasa.

Notes: Those who are desirous of liberation generally live in Varanasi. This was the custom in ancient times. The sannyasis residing there are called mumukshus (those desirous of liberation). When jnanis and yogis are desirous of liberation, then during their practice of saddhana, it is possible that they may undertake certain limbs of bhakti. At that time some emotion may accidently manifest in them. Although they may execute certain items of devotional service, bhakti or Krishna rati is not desired by them. At the time of chanting the holy name or hearing the narrations of Lord Hari, they may sometimes manifest horripilation, tears and other symptoms. It is accepted that these symptoms, known as sattvika abhasa (the semblence of sattvika bhava) are produced from rati abhasa (the semblence of rati). These symptoms are not accepted as real rati or real sattva. They are a mere shadow of rati or sattvika bhava. It may also be understood from this that if by the influence of anything related to Krishna, tears, trembling, etc. arise, these also are merely sattvika abhasa.

Yatha-
(87) jara-mimamsaka-syapi shrnvatah krsna vibhramam
hrshtayamana-manaso babhuvotpulakam vapuh
The following is an example of sattva abhasa-Sometimes while repeatedly hearing of the transcendental appearance and activities of Sri Krsna, mimamsaka philosophers, who are devoid of bhakti, may experiece some delight within the mind which gives rise to symtoms in the body such as horripilation.

Atha Nihsattva-
(89) nisargapicchilasvante tad-bhyasapare'pi ca
satvabhasam vina'pi syuh kvapy-ashru-pulakadayah
There are persons whose hearts are naturally slippery (picchila) and who practice tears, trembling etc., but who are devoid of even the abhasa of sattva as described above. Such tears, horripilation, etc, which are sometimes obeserved in them are called `nihsattva sattvikabhasa' (sattvika abhasa which is devoid of sattva).

Yatha-
(90) nishamayato haricaritam na hi sukha-duhkhadayo'sya hrdi bhavah
anabhiniveshajjatah katham-asravadasram-ashrantam
The following is an example of nihsattva sattvikabhasa-"In the heart of this person, who is hearing the narrations of Lord Hari without concentration, the emotions of happiness and distress are not arising. Who then can understand how it is that an uninterrupted stream of tears is flowing from his eyes?"

(91) prakrtya shithilam yesham manah picchilam-eva va
teshveva satvikabhasah prayah samsadi jayate
Persons whose minds are soft and slippery generally manifest such symtoms known as sattvikabhasa during festivals when there is performance of kirtan in a large assembly.
Gaurasundara - Mon, 01 Dec 2003 08:12:14 +0530
I was thinking about this issue early this morning. The word 'imitate' has frightening connotations that are almost undeniable in the context of wholesale imitation. The explanation for the usage of such a word is very interesting, however I think 'emulate' is a better word to use and better describes the intent of what is being conveyed. Comments?
Perumal - Mon, 01 Dec 2003 08:47:08 +0530
QUOTE(Vaishnava-das @ Dec 1 2003, 02:42 AM)
I think 'emulate' is a better word to use and better describes the intent of what is being conveyed. Comments?

I agree. Emulate is a better word. We may try to emulate the devotional sentiment of advanced Vaishnavas.

Below is something more from Bhaktirasamrtasindhu, first division, third wave, with commentary by Swami Bon

vimuktakilatar yair ya muktir api vimrgyate |
ya krsnenatigopy asu bhajadbhyo ‘pi na diyate || 42 ||
sa bhukti-mukti-kamatva cchuddham bhaktim akurvatam |
hrdaye sambhavat yesam katham bhagavati ratih || 43 ||

Translation: The Rati that is sought by the souls after sacrificing all possible desires, the Rati which Lord Krishna withholds in great secrecy is not easily conferred by Him even to the devotees who are engaged in spiritual practices. How can there be appearance of such Rati in the hearts of those who do not practice unalloyed and pure Bhakti because of manifold desires for elevation and salvation and those who are anxious for self-destruction by way of desiring for merging in the Absolute Brahman? -42,43-

Commentary: Sri Jiva points out that here it is explicitly shown how Rati cannot appear in the hearts of the aspirants for moksa, and that the signs of tears, horripilation, paleness, etc. manifest in them are no real signs of Rati. The reason is that they are desirous of the fruits of devotion and salvation, and therefore it is not possible that Rati in the Lord can awaken in their hearts. The defect in them is that they do not practice unalloyed Bhakti, which is completely free from the tinge of furtive karma and dry knowledge. –42,43-

kintu bala-camatkara-kari tac-cihna-viksaya |
abhijnena subodho ‘yam raty-abhasah prakirtitah || 44 ||

Translation: Those who are ignorant about the true nature of Rati are amazed by the outward signs of Rati, viz. tears, horripilation, etc.; but those who are well conversant with the true nature of genuine Rati in Krishna call those signs as only Abhas of Rati, i.e. semblance of Rati. –44-

Commentary: Commenting on this sloka Sri Mukundasasa Gosvami holds the view that here signs of Rati refer to few drops of tears or little horripilation or both simultaneously. –44-

pratibimbas tatha cchaya ratyabhaso dvidha mathah || 45 ||
Translation: This Rati-Abhasa, i.e. semblance of Rati is of two kinds, viz. Prativimba-Reflection and Shadow or an exact image and chaya-reflected image. –45-

Commentary: Sri Mukundada Gosvami explains the Prativimba and Chaya aspects of the Semblance of Rati in this way: The reflection of the full body on a mirror is Prativimba, while the partial shadow of that body in rays of the Sun is called Chaya. So the reflection has been described by these two terms according to its fullness and partial aspect. –45-

tatra pratibimba
asramabhista-nirvahi rati-laksana-laksitah |
mogapavarga-saukhyam savyamjakah pratibimbakah || 46 ||

Translation: Sign of Prativimba Rati-Abhasa i.e. Reflection Aspect of the Semblance of Rati:

That which easily offers the desired subjects without any strain or endeavor, and where the signs of Rati, viz. tears, horripilation, trembling, paleness of color, etc., are expressive of a longing for enjoyments or elevation and salvation or moksa, there it is called Prativimba Aspect of the Semblance of Rati. –46-

Commentary: Sri Jiva Gosvami observes that the primary nature of Rati is that it is non-qualified, i.e. completely free from any desire for enjoyments or emancipation in the form of self-merging in Brahman, and when Rati is thus qualified it is called Rati-Abhasa or Semblance of Rati. This Abhasa or Semblance of Rati is cause by an inferior or indirect inclination. Therefore the Abhasa of Rati (Ratyabhasa) has first been ascertained as of two forms of Prativimba and Chaya; and now the author defines the Prativimba farm. On observing the signs of Rati i.e. tears and horripilation, which follow in its wake, though one may think it to be Rati, yet if the same Semblances of Rati express itself in the pleasure-sides of enjoyments and moksa, then it is to be understood to be Prativimba of Ratyabhasa. To make it more clear, it means that the two qualities of conferring enjoyments and salvation belong to the Supreme Lord Himself, and when taking recourse to these divine qualities one clings to the longing for either enjoyment or salvation or both, and applies them as cause of Rati, which itself is completely free from any desire, and therefor Rati is made defective or alloyed by this imposition into it, it is called Prativimba or semblance of Rati. In spite of all these defects and alloy ire pure Rati, this-Reflection of the Semblance of Rati endows one with one's desired object of either enjoyments and pleasures in heaven or moksa without any effort. This shows the great merit of even the Reflection of the Semblance of Rati, what to speak of genuine Rati in Krishna?

Sri Visvanatha Cakravarti points out that this Prativimba Ratyabhasa is powerful enough to bestow moksa on one without one's undergoing the hard penances of sense control, etc. –46-

daivat sad-bhakta-sangena kirtanady anusarinam |
prayah prasanna-manasam bhoga-moksadi raginam || 47 ||

kesamcit-hrdi bhavendoh pratibimba udancati |
tad-bhakta-hrn nabhah sthasya tad samsarga-prabha-vatah || 48 ||

Translation: Owing to one's association at any unknown time with pure devotees and due to one's imitation of those pure and unalloyed devotees in their chanting the Name of the Lord and singing His glories, such persons are generally happy at heart and are desirous of sense-enjoyment or moksa; and amongst such persons who have had the fortune of the association of pure devotees whom they had imitated in regard to the singing the Name of the Lord, only a few and rare are fortunate, in whose hearts the Moon of Bhava, which has appeared in the firmament of the hearts of the pure devotees, is reflected.

Commentary: Sri Jiva Gosvami points out here the process of the appearance of Prativimba Ratyabhasa, i.e. Reflection of the Semblance of Rati. If persons who are longing for sense-enjoyments or for self-merging in the Brahman should perchance have the association of pure devotees, and should they imitate the pure devotees in their chanting of the Name of the Lord even with the same craving for elevation or salvation, they are generally happy at heart; and of such elevationists and salvationists, only a few and rare ones may have the luck, in spite of their non-realization of the faults of such desire for earthly enjoyments or self-merging in Brahman in relation to Uttama Bhakti or pure devotion, that the Moon of Bhava which has appeared in the firmament of the heart of pure devotee-hearts which are fit far the appearance of the Moon of Prema-is reflected on their hearts, but not true nature of Rati. Here the point is this: There is no possibility of the appearance of the Reflection of the Semblance of Rati (Prativimba Ratyabhasa) unless one sings the Name of the Lord in imitation of the singing of the Name of the Lord by genuine and pure devotees and at the same time cherishes desires for enjoyments and moksa. The Lord alone has the quality of bestowing earthly or heavenly pleasures or moksa. And when one's heart is clouded by the desire for either of these two Divine Qualities, there can appear in one's heart only the reflection of the Semblance of Rati, which is not the true nature of true Rati, which is applied to the absolute pleasures of Krishna alone. Pure Rati alone can attract the Supreme Lord in His Fullness, because in pure Rati all the manifold qualities of the Lord are manifest, and it functions for the pleasures of Krishna. Now a question arises: When the moon of Bhava of the sky of the heart of a pure devotee is reflected on the heart of one who has ulterior desires other than pure Bhakti under circumstances, of one's association with such a pure devotee and because of one's imitation of the singing of the Name of the Lord by such a pure devotee, why should not this reflection on the heart of such an individual vanish with the disappearance or non-presence of the pure devotee? The reply is that such Prativimba Ratyabhasa, i.e. Reflection of the Semblance of Rati, becomes permanent in such an individual by long habit that has been developed in the company of the pure devotees.

Sri Mukundadasa Gosvami observes that the appearance of the semblance of Rati in its reflected form is possible only because of the great fortune of the company of pure devotees and by their blessings only in spite of one's longing for enjoyments or moksa and non desiring for the Bhava of the heart of pure devotees. The company of saints is the important factor here. -47,48-

atha chaya
ksudra-kautuhala-mayi cancala duhkha-harini |
rates chaya bhavet kimcit tat sadrsy avalambini || 49 ||

Translation: Next, Chaya-SHADOW RATYABHASA:

What is slightly exciting curiosity of inquisitiveness, fickle, remover of the agonies of earthly afflictions and miseries and adopts a very small degree the resemblance of Rati, is called Chaya Ratyabhasa, i.e. Shadow of the semblance of Rati. –49-

Commentary: Sri Jiva Gosvami observes that here the word Chaya is used in the sense of luster. According to Amara-Kosa, Chaya has different meanings, such as, wife of sun-god, luster, reflected image, absence of sunshine, etc. Here kanti, i.e. luster should be understood to mean reflected image. Because Chaya is used here as luster, which is a reflected image, which again has the association of a semblance, it has been called Chaya Ratyabhasa, i.e. Shadow-semblance of Rati. Slighting curiosity means the curiosity about the spiritual singing of the Glories of the Lord or chanting of the Lord's Name and dancing of devotees in ecstasy, thinking them to be all secular affairs! Even then, because as light image of the spiritual curiosity or inquisitiveness about Rati is reflected here, it is called Chaya or Shadow. The shadow of Rati, of cause, carries a certain similarity with Rati. It is, therefore, fickle, being a shadow of Rati; and is not steady like Prativimba Ratyabhasa, because secular curiosity cannot be steady and strong as desire for sense-enjoyments and moksa which are present in Prativimba Ratyabhasa. In spite of all these limitations, Chaya or Shadow Ratyabhasa by its intrinsic nature remove earthly miseries. As Chaya or shadow semblance of Rati (Bhava) is not clouded by the desires of enjoyments and moksa, which are necessary factors in Prativimba Ratyabhasa or reflected aspect of the semblance of Rati it does not follow that Chaya semblance of Rati shall fall short of, or be too narrow to include the generic signs of Rati, viz. tears, horripilation, etc. because curiosity itself is a form of enjoyment. One the other hand, the Prativimba Ratyabhasa, i.e. the reflected semblance of Rati will not be so wide as to include Chaya Ratyabhasa in it, because the ‘insignificant curiosity' itself differentiates Chaya Ratyabhasa from Prativimba Ratyabhasa. –49-

hari-priya-kriya-kala-desa-patradi-sangamat |
apy anusangikad esa kvacid ajnesv apiksyate || 50 ||

Translation: The shadow of this Rati appears in some undeserving and less intelligent people also if they concomitantly perform the act of listening and singing which are pleasing to Lord Hari, observe the time of Lord's Advent celebrations and live in Vrindabana and have occasional company of saints or devotees. –50-

Commentary: Commenting on the sloka Sri Jiva observes that here ‘company or association of the actions that are pleasing to Lord Hari' means simultaneous association by even an undeserving person of all the factors viz., of singing and listening to the Name of Lord Hari which are pleasing to Him together with the company of devotees and observance of Lord's Advent Celebrations and pilgrimage to Vrndabana all at the same time.

Sri Mukundadasa Gosvami points out that anusangik or accessory should be understood to mean achievement only by dint of good fortune without any preconceived object or aim. Some undeserving and ignorant persons, refers to some amongst those who aspire after enjoyment and liberation.

Sri Visvanatha Cakravati explains ignorant as those who are free from any desire for self-merging in the Brahman, i.e. moksa, and bereft of the various Anubhavas, such as forbearance, habit of not allowing even a moment to go in vain, ardent attachment for the singing of the Name of the Lord, etc. in the wake of Rati - such are ignorant persons. –50-

kintu bhagyam vina nasau bhava-cchayapy udancati |
yad abhyudayatah ksemam tatra syad uttar ottaram || 51 ||

Translation: By the appearance of which there is gradual unfolding of fortune or bliss, that Shadow of Bhava does not appear in the heart without good luck. –51-

Commentary: Sri Mukundadasa Gosvami points out that ‘even Shadow of Bhava' explicitly explains that the Prativimba Ratyabhasa i.e. reflection of the semblance of Rati does not appear without a good fortune. It has already been said that the reflection of the semblance of Rati (Prativimba Ratyabhasa) is caused by fortunate listening to and singing of the Name and glories of the Lord. Now, here it is shown that the cause of Shadow semblance of Rati (Chaya Ratyabhasa) is due to the fortunate association of each one of the actions, which are pleasing to Lord Hari. When previous desires are washed off or burnt and there is full appearance of both Prativimba Ratyabhasa and Chaya Ratyabhasa caused by singing the Name of Lord Hari, then such a blessed person gradually attains ardent attention send profound attachment for Lord Hari. –51-

hari-priya-janas yaiva prasada-bhara-labhatah |
bhavabhaso ‘pi sahasa bhavatvam upagacchati || 52 ||

Translation: Even the resemblance of Bhava may suddenly develop into Bhava if one is immensely blessed by the dear devotees of Lord Hari! –52-

Commentary: Commenting on this sloka Sri Mukundadasa Gosvami observes that eva-even, in the text, signifies that even if there be no ardent attention to spiritual practices, one's Prativimba Ratyabhasa and Chaya Ratyabhasa may develop into Bhava only by exceptional grace of the dear devotees of the Lord.

tasminn evaparadhena bhavabhaso ‘py anuttamah |
kramena ksayam-apnoti khathah purna-sasi yatha || 53 ||

Translation: If one should commit offense at the feet of such dear devotees of the Lord, then even the best resemblance of Bhava slowly disappears from the heart like the Full Moon on the firmament. –53-

Commentary: Sri Mukundadasa Gosvami points out that it is only due to offense committed at the feet of the dear devotees that one's best reflection of Bhava fades away, and not because of sense-enjoyments. –53-

kimca
bhavo ‘py abhava-mayati Krishna -presthaparadhatah |
abhasatam ca sanakair-nyuna-jati-yatam api || 54 ||

Translation: Besides, if one commits offense at the feet of the most dear devotees of the Lord, then Bhava is completely destroyed, or slowly degenerates into its resemblance and ultimately to a lower grade of its category. –54-

Commentary: Sri Jiva observes that if offense be committed tat the dear devotees and very dear devotees of the Lord, and if both these two forms of offenses be very severe then, they completely destroy Bhava in the heart; if the offenses be of a medium nature, then that Bhava turns into a resemblance of Bhava; and if the offenses be of a very mild nature, then Bhava attains an inferior category.

Sri Mukundadasa Gosvami points out that dear devotees of Lord Hari and very very dear devotees of the Self-same Supreme Lord Sri Krishna , who have attained self-realization and Krishna -realisation by spiritual practices, are devotees of two different categories; and if one should commit severe offenses to both the classes of the devotees of Lord Krishna , then Bhava (Rati) is completely destroyed. But in case of lesser offenses, Bhava degenerates into abhasa or reflection and Chaya or shadow of Bhava, i.e. there arises in the heart desires for the four forms of mukti; and if offense were of a very mild nature, Bhava (Rati) is transformed into a lower grade of Rati. That is to say, Madhura Rati, which is highest, becoming Vatsalya Rati, Vatsalya Rati becomes Sakhya Rati, Sakhya Rati becomes Dasya Rati, and Dasya Rati becomes Santa Rati.

Sri Visvanatha's comment is almost the same as that of Sri Mukundadasa, and therefore it is not repeated here. –54-

gadha-sangat sadayati mumuksau supratisthite |
abhasatam asau kim-va bhajaniyesa-bhavatam || 55 ||

Translation: If there be constant and intense attachment for those who are well established in the aspiration for moksa or self-merging in the Brahman, there one's Bhava is changed into all reflection and shadow of a resemblance of Bhava, and such a person then attains the arrogance of identifying himself with the Supreme Object of devotion i.e. the Godhead. –55-

Commentary: Sri Jiva observes that bhajantyesa-bhavatam i.e. considering oneself to be the Godhead who is the Object of devotion, means to arrogate to oneself the position of the Object or devotion who is God Himself. It means that such a person then begins to say, "I am God! I am Brahman! I am the Supreme Object! I that Divinity who am now changed into the present form! etc."

Sri Mukundadasa says that it means that such a person attains state of mind when he begins to imagine himself as Brahman-he attains a feeling: I am the Brahman!

Sri Visvanatha Cakravarti points out that ‘well established in the aspiration for moksa' means one who has achieved fame in establishing moksa as the highest end by means of twisting the esoteric meaning of the Scriptures and by knowledge of the Scriptures supported by human reasoning and favorable arguments. Such a person is referred to here. –55-