while reading "Madhurya kadambini" i found a very interesting verse. the first one of the second shower.
what i found very encouraging was the last line of this verse.
it mentions, that raganuga-bhakti AND vaidhi-bhakti manifest EQUALLY the symptoms of klesaghni and subhada.
so, if one can only practice raganuga-bhakti AFTER the disappearance of the material suffering ( due to the anarthas) , then why does Srila Vishvanath Cakravartipad mentions here that by performing raganuga-bhakti, material sufferings are destroyed?
clearly, it says that raganuga-bhakti as a sadhana manifests the destruction of sufferings.
Jay Sri Radhe!
QUOTE
first verse, second shower
TRANSLATION: Unalloyed devotion unmixed with jnana, karma and others, can be compared to a wish-fulfilling creeper appearing in the field of the senses. This bhakti is the shelter of fortunate devotees, who are like bees desiring to taste only nectar and who vowed to give up all desires except Bhagavan and bhakti. The very life of this creeper is the favourable loving service of the Lord. Like a touchstone, this creeper of bhakti eventually transforms the iron-like material nature of the senses into the most pure transcendental gold. Gradually the sadhana-bhakti creeper sprouts and unfolds two leaves. The first is called klesaghni, destroyer of material sufferings, and the second is called subhada, giver of all auspiciousness. The inner surface of the two leaves is the domain of the king called raga (spontaneous devotion), and is very smooth, the sign of its being born out of spontaneous greed. It is superior due to its appearance from the pure affectionate relation with the Lord as described in the Bhagavata (3,25.38), “I am their dear one, very life, son,..." The outer surface of the leaves is ruled by another king known as vaidha (regulative devotion) and slightly rough in nature, the sign of its being born from the injunctions of the scriptures. It is somewhat inferior and slightly rough due to the lack of pure affectionate relation with the Lord. Srimad-Bhagavata (2.1.5) says, "Therefore, persons desiring fearlessness should worship the Lord, the Supersoul." However, both raga and vaidhi, almost equally manifest the symptoms of klesaghni and subhada.
TRANSLATION: Unalloyed devotion unmixed with jnana, karma and others, can be compared to a wish-fulfilling creeper appearing in the field of the senses. This bhakti is the shelter of fortunate devotees, who are like bees desiring to taste only nectar and who vowed to give up all desires except Bhagavan and bhakti. The very life of this creeper is the favourable loving service of the Lord. Like a touchstone, this creeper of bhakti eventually transforms the iron-like material nature of the senses into the most pure transcendental gold. Gradually the sadhana-bhakti creeper sprouts and unfolds two leaves. The first is called klesaghni, destroyer of material sufferings, and the second is called subhada, giver of all auspiciousness. The inner surface of the two leaves is the domain of the king called raga (spontaneous devotion), and is very smooth, the sign of its being born out of spontaneous greed. It is superior due to its appearance from the pure affectionate relation with the Lord as described in the Bhagavata (3,25.38), “I am their dear one, very life, son,..." The outer surface of the leaves is ruled by another king known as vaidha (regulative devotion) and slightly rough in nature, the sign of its being born from the injunctions of the scriptures. It is somewhat inferior and slightly rough due to the lack of pure affectionate relation with the Lord. Srimad-Bhagavata (2.1.5) says, "Therefore, persons desiring fearlessness should worship the Lord, the Supersoul." However, both raga and vaidhi, almost equally manifest the symptoms of klesaghni and subhada.
your servant
Tarunji
