atha rAgAnugA -
virAjantIm abhivyaktAM vraja-vAsI janAdiSu |
rAgAtmikAm anusRtA yA sA rAgAnugocyate || 270 ||
"The devotion which is clearly present in the associates of the Lord in Vraja is called devotion filled with loving attachment (ragatmika-bhakti), and devotion following in the wake of this ragatmika-bhakti is called raganuga-bhakti."
rAgAnugA-vivekArtham Adau rAgAtmikocyate || 271 ||
"To discern the meaning of raganuga, ragatmika is first described."
iSTe svArasikI rAgaH paramAviSTatA bhavet |
tan-mayI yA bhaved bhaktiH sAtra rAgAtmikoditA || 272 ||
"That devotion in which one is filled with abundant natural love for the Chosen One is known ragatmika."
sA kAmarUpA sambandha-rUpA ceti bhaved dvidhA || 273 ||
"Its two divisions are that which has the form of an amorous desire (kamarupa) and that which has the form of a relationship (sambandharupa)."
tathA hi saptame (7.1.29-30) -
kAmAd dveSAd bhayAt snehAd yathA bhaktyezvare manaH |
Avezya tad aghaM hitvA bahavas tad-gatiM gatAH || 274 ||
gopyaH kAmAd bhayAt kaMso dveSAc caidyAdayo nRpAH |
sambandhAd vRSNayaH snehAd yUyaM bhaktyA vayaM vibho || 275 || iti ||
As in the Seventh Canto (7.1.29-30):
"By absorbing their minds in the Lord due to lust, envy, fear, affection and devotion, many gave up sin and attained their goal; the gopis with lust, Kamsa with fear, the kings headed by Caidya (Sisupala) with envy, the Vrishnis with their relationship, you (Yudhisthira and others) with affection and we with devotion, O great one."
AnukUlya-viparyAsAd bhIti-dveSau parAhatau |
snehasya sakhya-vAcitvAd vaidha-bhakty-anuvartitA || 276 ||
"Fear and envy are contradictory, as they are unfavourable. Friendship arising from affection is said to be brought about through vaidhi-bhakti."
kiM vA premAbhidhAyitvAn nopayogo'tra sAdhane |
bhaktyA vayam iti vyaktaM vaidhI bhaktir udIritA || 277 ||
"What then to say of those who are engaged in sadhana, and whose prema has not come about yet? The words 'we with devotion' refers to vaidhi-bhakti."
yad-arINAM priyANAM ca prApyam ekam ivoditam |
tad brahma-kRSNayor aikyAt kiraNArkopamA-juSoH || 278 ||
"When it is said that both His enemies and His dear ones attained the same, this is so because of the unity of Brahman and Krishna, as compared to the sun and the sunshine."
brahmaNy eva layaM yAnti prAyeNa ripavo hareH |
kecit prApyApi sArUpyAbhAsaM majjanti tat-sukhe || 279 ||
"Generally the enemies of Hari dissolve into Brahman, but some of them attain a semblance of sarupya, diving in its joy."
tathA ca brahmANDa purANe -
siddha-lokas tu tamasaH pAre yatra vasanti hi |
siddhA brahma-sukhe magnA daityAz ca hariNa hatAH || 280 ||
As in Brahmanda-purana:
"Beyond darkness is the siddha-loka where both the siddhas and the demons slain by Hari reside, immersed in spiritual joy."
rAga-bandhena kenApi taM bhajanto vrajanty amI |
aGghri-padma-sudhAH prema-rUpAs tasya priyA janAH || 281 ||
"However, one who approaches him with worship in the bonds of passion attains prema for His nectarine lotus feet and becomes a beloved of His."
tathA hi zrI-dazame (10.87.23) -
nibhRta-marun-mano'kSa-dRDha-yoga-yujo hRdi yan
munaya upAsate tad-arayo'pi yayuH smaraNAt |
vayam api te samAH sama-dRzo'Gghri-saroja-sudhAH || 282 ||
As in the Tenth Canto (10.87.23):
"That which the sages attained through worshiping in a firm fixation of yoga, having brought their breath, mind and senses under control, Your enemies also attained by thinking of You. We, who have an equipoised vision, desire to relish the ambrosia of your lotus feet like the women, whose thoughts were attached to Your rod-like arms which resemble the lord of the serpents."
tatra kAmarUpA -
sA kAmarUpA sambhoga-tRSNAM yA nayati svatAm |
yad asyAM kRSNa-saukhyArtham eva kevalam udyamaH || 283 ||
Then kamarupa (that which has the form of erotic desire):
"Kamarupa leads the thirst for sambhoga (amorous union) to its pinnacle die due to its being solely for Krishna's pleasure."
iyaM tu vraja-devISu suprasiddhA virAjate |
AsAM prema-vizeSo'yaM prAptaH kAm api mAdhurIM |
tat-tat-krIDA-nidAnatvAt kAma ity ucyate budhaiH || 284 ||
"This is eminently present in its splendour in the Vraja-devis. Their specific love attains unique madhuri (sweetness). Being the abode of amorous plays, the wise call it kama (lust)."
tathA ca tantre -
premaiva gopa-rAmANAM kAma ity agamat prathAm || 285 ||
As in the tantra:
"The wives of the cowherds had prema alone, which became famous as kama (sensual love)."
ity uddhavAdayo'py etaM vAJchati bhagavat-priyAH || 286 ||
"Uddhava, and others dear to Bhagavan, desire that."
kAma-prAyA ratiH kintu kubjAyAm eva sammatA || 287 ||
"The rati of Kubja is known to resemble kama."
tatra sambandha-rUpA -
sambandha-rUpA govinde pitRtvAdy-AbhimAnitA |
atropalakSaNatayA vRSNInAM vallavA matAH |
yadaizya-jJAna-zUnyatvAd eSAM rAge pradhAnatA || 288 ||
Then sambandha-rupa (that which has the form of a relationship):
"Sambandha-rupa is that in which an abhimana (identification) as Govinda's father and so forth exists. The Vrisnis and the cowherds are considered to exemplify this. Their raga is eminently free from awareness of His majesty."
kAma-sambandha-rUpe te prema-mAtra-svarUpake |
nitya-siddhAzrayatayA nAtra samyag vicArite || 289 ||
"Since prema is the sole nature of both kama-rupa and sambandha-rupa, and since the nitya-siddhas are their abode, this is not explored further in here."
rAgAtmikAyA dvaividhyAd dvidhA rAgAnugA ca sA |
kAmAnugA ca sambandhAnugA ceti nigadyate || 290 ||
"As ragatmika is of two kinds, so is raganuga. It is known as that which follows the amorous desire (kamanuga) and that which follows the relationship (sambandhanuga)."
tatra adhikArI -
rAgAtmikAika-niSThA ye vraja-vAsi-janAdayaH |
teSAM bhAvAptaye lubdho bhaved atrAdhikAravAn || 291 ||
Then the one who is eligible for that:
"The very being of those who reside in Vraja is steeped in loving attachment. One who becomes greedy to attain feelings similar to theirs possesses eligibility."
tat-tad-bhAvAdi-mAdhurye zrute dhIr yad apekSate |
nAtra zAstraM na yuktiM ca tal-lobhotpatti-lakSaNaM || 292 ||
"When one hears about the sweetness of their feelings and so forth, and a desire for attaining the same awakens in the consciousness without dependence on scripture and logic, this is a symptom of the awakening of greed (lobha)."
vaidha-bhakty-adhikArI tu bhAvAvirbhavanAvadhi |
atra zAstraM tathA tarkam anukUlam apekSate || 293 ||
"However, until bhava arises within the one eligible for vaidhi-bhakti, he remains dependent on scriptures and logical considerations."
kRSNaM smaran janaM cAsya preSThaM nija-samIhitam |
tat-tat-kathA-rataz cAsau kuryAd vAsaM vraje sadA || 294 ||
"One should remember the beloved Sri Krsna and His associate of one’s own preference, being attached to narrations about them and always residing in Vraja."
sevA sAdhaka-rUpeNa siddha-rUpeNa cAtra hi |
tad-bhAva-lipsunA kAryA vraja-lokAnusArataH || 295 ||
"One should serve both in his present sadhaka-body and in his siddha-form, following in the wake of the residents of Vraja, desiring to have feelings similar to theirs."
zravaNotkIrtanAdIni vaidha-bhakty-uditAni tu |
yAny aGgAni ca tAny atra vijJeyAni manISibhiH || 296 ||
"Hearing, chanting and the other limbs of vaidhi-bhakti are also to be engaged in. This is what the learned ones have ascertained."
tatra kAmAnugA -
kAmAnugA bhavet tRSNA kAma-rUpAnugAminI || 297 ||
"The following of amorous feelings (kamanuga) appears as a thirst for following in the wake of that which consists of amorous feeling (kamarupa)."
sambhogecchA-mayI tat-tad-bhAvecchAtmeti sA dvidhA || 298 ||
"Its two divisions are (1) filled with desire for union (sambhogecchamayi) and (2) consisting of a desire for Her feelings (tad-bhaveccatma)."
keli-tAtparyavaty eva sambhogecchA-mayI bhavet |
tad-bhAvecchAtmikA tAsAm bhAva-mAdhurya-kAmitA || 299 ||
"That which aims for amorous sports is known as sambhogecchamayi, and that which longs for the sweetness of the feelings is known as tad-bhavecchatmika."
zrI-mUrter mAdhurIM prekSya tat-tal-lIlAM nizamya vA |
tad-bhAvAkANkSiNo ye syus teSu sAdhanatAnayoH |
purANe zruyate pAdme puMsam api bhaved iyam || 300 ||
"Those who are desirous to attain bhava after beholding the sweetnes of the beautiful deity or hearing of His pastimes may follow one of these two sadhanas (methods of attainment). As known from the Purana, this is so even for the men."
purA maharSayaH sarve daNDakAraNya-vAsinaH |
dRSTvA rAmaM hariM tatra bhoktum aicchan suvigraham || 301 ||
te sarve strItvam ApannAH samudbhUtAz ca gokule |
hariM samprApya kAmena tato muktA bhavArNavAt || 302 ||
Thus: "In the days of yore, all the great sages living in the dandaka-forest saw Hari as Rama and desired to enjoy with this beautifully-shaped person. All of them became women and appeared in Gokula, having attained Hari through kama, and thus becoming free from the ocean of worldly existence."
riraMsAM suSThu kurvan yo vidhi-mArgeNa sevate |
kevalenaiva sa tadA mahiSItvam iyAt pure || 303 ||
"A person who desires to make love with the Lord, but serves only on vidhi-marga, will attain the position of a Queen in Dvaraka."
tathA ca mahA-kaurme -
agni-putrA mahAtmAnas tapasA strItvam Apire |
bhartAraM ca jagad-yoniM vAsudevam ajaM vibhum || 304 ||
As in the Maha-Kurma:
"The noble sons of Agni became women through austerity, attaining Vasudeva, the unborn and all-pervading womb of the cosmos, as their husband."
atha sambandhAnugA -
sA sambandhAnugA bhaktiH procyate sadbhir Atmani |
yA pitRtvAdi-sambandha-mananAropanAtmikA || 305 ||
"The saints speak of sambandhanuga-bhkait as that in which the relationship of a father and so forth is attributed unto oneself and meditated upon."
lubdhair vAtsalya-sakhyAdau bhaktiH kAryAtra sAdhakaiH |
vrajendra-subalAdInAM bhAva-ceSTita-mudrayA || 306 ||
"The desirous sadhakas engage in devotion with parental affection, friendship and so forth with the moods, actions and gestures of the king of Vraja, Subala and others."
tathA hi zruyate zAstre kazcit kurupurI-sthitaH |
nanda-sUnor adhiSThAnaM tatra putratayA bhajan |
nAradasyopadezena siddho'bhUd vRddha-vardhakiH || 307 ||
"It is known from the scriptures that a certain old carpenter living in Kurupuri became perfected upon worshiping the son of Nanda as his son in his home, as instructed by Narada."
ataeva nArAyaNa-vyUha-stave -
pati-putra-suhRd-bhrAtR-pitRvan maitravad dharim |
ye dhyAyanti sadodyuktAs tebhyo'pIha namo namaH || 308 ||
As in Narayana-vyuha-stava:
"Our repeated respects are unto those who are always firmly engaged in meditating on Hari as a husband, a son, a beloved, a brother, a father or a friend."
puSTi-mArgatayA kaizcid iyaM rAgAnugocyate || 309 ||
"The only causes of the appearance of sacred greed are the mercy of Sri Krishna or the mercy of His devotee. Therefore some also call the path of raganuga-bhakti with the name pusti-marga (the path of grace)."