"Spontaneous Devotion"? - The meaning of 'Raga'.

Gaudiya Math and Iskcon books often translate 'Raganuga' and 'Ragamarga' as the path of 'Spontaneous devotion'. It would seem that this is an innovation, for previously the Gaudiya understanding had always been that Raganuga and Ragamarga were sadhana, a gradual process of discipline. Quite the opposite of spontaneity and all this implies.

This (mis)interpretation, I propose, is the source of serious problems for those who subscribe to it. Both amongst those who think they have attained the spontaneous state and become whimsical (for example about the importance of Diksha), and those who thus think that Raga is some distant unattainable thing and thus in effect avoid it, even turning to other sampradayas where the path seems more clearly defined.

But am I being too reductive here? Is a translation of Raga as 'Spontaneous Devotion' so innapropriate as I propose it is? To some extent this is parallel to the 'anuga' thread too, for traditional Raganugiyas emphasise the 'anuga', as in being a follower of the Ragatmikas, while GM innovation seems to emphasise the Raga, in effect confusing Raganuga with Ragatmika.

Your comments please all?

Thank you very much for bringing up this topic, prabhu. I hope to add a more lengthy reply later, God willing. One thing though, could you please expand on this statement, if possible?

"It would seem that this is an innovation, for previously the Gaudiya understanding had always been that Raganuga and Ragamarga were sadhana, a gradual process of discipline."

QUOTE

Given that "lobha", or greed, is the eligibility for raganuga, it indeed does imply something spontaneous. According to Visvanatha, if considerations of scriptural rule and the consequent obligation remain as the ruling impetus, lobha is not considered genuine. The first meaning for the word "spontaneous", according to Merriam-Webster:

- proceeding from natural feeling or native tendency without external constraint;

Of course this is still different from ragatmika, since the self is not filled with paramount attraction, but nevertheless the aspect of natural, unexplainable attraction must be there for treading the path of raganuga.

If one thinks: "I have read it in the scriptures that the constitutional position of the living entity is to serve the Lord. I have philosophically understood as the result of my studies that among varieties of service, the service of the manjaris stands supreme and is the object of the Gaudiya sampradaya. Therefore I must take up the practice of raganuga sadhana." With such thoughts, there is no genuine eligibility for raganuga sadhana. There must be an inner yearning to attain feelings similar to the manjaris, the aspect of "lobha" must be there.

Of course "spontaneous devotion" is not the best translation for "raganuga bhakti" though, since it does not convey the intrinsic aspect of anuga, as you pointed out. To bring this to a practical level, would you have suggestions to a proper, concice English wording of the term? It is quite a task to work out properly descriptive English terminology for the original terms.

I like the translation that I have seen in some translated rasa satras of raga being 'sacred passion'. The word 'spontaneous', in my opinion, has a somewhat negative connotation as a bhakti term, of a feeling that arises out of the spur of the moment. To me it implies a feeling which comes out of its own accord while not consistant in nature.

QUOTE(Radhapada @ June 26 2002,15:17)

I like the translation that I have seen in some translated rasa satras of raga being 'sacred passion'.

Sacred passion certainly corresponds to "raga", but the anuga? How about "devotion following in the wake of sacred passion"?

However, this definition would apply to kamanuga only, since the word passion is somewhat inappropriate for sambandhanuga.

Thanks again for discussing this topic, which for me brings up the very essence of our connection with the Absolute. That `essence` which the raganuga bhakti seeks is the most personal of persons, thus the process itself must be deeply personal and ultimately undefinable.

Speaking from my own initial experience, I felt the irresistably strong need to relate intimately with God. The first book I glanced through was `Nectar of Devotion` and immediately I was attracted to hearing about the mood of the gopis, then Srimati Radharani Herself.

Now, several decades later, I'm still examining what it is that motivates my longing to be exclusively with Her and Her closest girlfriends. Certainly, my desire is first and foremost to enter into an intimate loving relationship with Radhika, while sharing Her moods becomes secondary. Those who wish to become like Her in order to enjoy some personal relationship with Krsna are, from my perspective, missing the whole point and indeed the essence. In fact, I liken such motivation to a girl who would take advantage of her girlfriend's loving vulnerability, associating with her only to steal/share her boyfriend. In other words, purity of motive supercedes purity of process in my opinion.

Sri Radha is so far beyond any definition and how close we get to Her is entirely up to Her and/or Her dearest girlfriends. Their Divine Grace alone decides everything. Perhaps that depends somehow on the quality and/or strength of our longing or maybe not.

Anyways, these are a few of my thoughts on this matter. There is much more I'd like to share, however past attempts in this regard make me somewhat reluctant to do so, at least on these forums. I will say this though, shared feelings of separation are not only the impetus but also the glue that binds us, heart-to-heart--to our dearmost Radha, and also with each other.

QUOTE

Those who wish to become like Her in order to enjoy some personal relationship with Krsna are, from my perspective, missing the whole point and indeed the essence.

Who would they be?

QUOTE(raga @ June 26 2002,11:30)

QUOTE

Those who wish to become like Her in order to enjoy some personal relationship with Krsna are, from my perspective, missing the whole point and indeed the essence.

Who would they be?

Each of us has to examine our own feelings, deep in our heart-of-hearts, questioning our personal motivations. No one relationship with the Supreme can be considered best, nor can some philosophical or scriptural understanding become the reason behind our `greed`, as you kindly pointed out. I can only express my thoughts and feelings while relating personal experiences.

I was so very thrilled to find out more information on manjaris, after reading in Srila AC Bhaktivedanta's `Teachings of Lord Caitanya` that very little was known about them--apparently he was speaking for himself. It was a small book by Dr. OBL Kapoor, `Lord Caitanya and Raganuga Bhakti` with a full chapter called Manjari Bhava that got me so excited, because it spoke to my heart and explained so much of what had happened to me over the previous twenty years, including the pain and alienation I'd felt with ISKCON.

He defined the different classes of manjaris, including one Radha-dasi that is exclusively devoted to Her and refuses to satisfy Krsna's amorous desires even if ordered to do so by Radhika! I found that quite amazing, to say the least. Anyway, their relationship with both Krsna and Radha intrigues me the most.

If you'd like, prabhu, we could speak about this and more by telephone. Are you still in Finland? If so, give me a number (land based--not cell) and a time (evening New York best) to call. Please do not take anything I've said here as critical or an indication of supposed personal superiority in any way.

QUOTE

It was a small book by Dr. OBL Kapoor, `Lord Caitanya and Raganuga Bhakti` with a full chapter called Manjari Bhava that got me so excited, because it spoke to my heart and explained so much of what had happened to me over the previous twenty years, including the pain and alienation I'd felt with ISKCON.

This book was also a great source of inspiration for me.

QUOTE(adiyen @ June 25 2002,21:12)

... Is a translation of Raga as 'Spontaneous Devotion' so innapropriate as I propose it is?

Your comments please all?

The Raga is defined as the natural excess of desire or attachment of a subject towards the object of desire or attachment(visayinah svabhaviko visaya-samsargecchatisayah prema ragah;Sri Krsna Sandarbha).For instance,whether the self wishes it or not,the five senses cannot but come in contact with the particular objects of
inclination and be attracted by them.The sense of sight is naturally drawn towards beauty,that of smell towards fragrance,etc.In the same way the devotee cannot but be attracted towards the Bhagavat(yatha caksuradinam saundaryam,tadrsa evatra bhaktasya sri bhagavatyapi raga ityucyate,Sri Krsna Sandarbha).

The Raga may admit of various aspects according to the feeling and the relationship conceived between the subject and the object,for the Lord himself has said (SB III.25.38):yesam aham priya atma sutas ca / sakha guruh suhrdo daivam istom("Of whom I am the Beloved,the Soul,the Son,the Friend,the Elderly Ancestor,the Relatives,and the Desirable Deity").

jiva

The quotes above are from Bhakti Sandarbha, from the beginning of Anuccheda 310. The SB verse above is also quoted there.

Yes.The Bhakti Sandarbha deals with the general characteristics of the devotional attitude of Bhakti and the modes and functions of this attitude.

My fault.Thanks ragaji.

jiva

QUOTE(raga @ June 26 2002,11:30)

QUOTE

Those who wish to become like Her in order to enjoy some personal relationship with Krsna are, from my perspective, missing the whole point and indeed the essence.

Who would they be?

**********************************************************
What I meant (somewhat) in this quoted statement by 'personal relationship' is those whose fantasies/meditation/desires involve their entering into a romantic involvement with Sri Krsna separate and apart from that of Srimati Radharani's. My personal realization/understanding is that only Sri Sri Radha-Krsna exists at the center of everything and that we are all supplemental to Them, playing our part in Their infinitely expanding relationship. We are part and parcel of Krsna only as part and parcels of Radha.

Should we invest ourselves romantically in this world with another individual jiva soul, without this realization/understanding, we are misdirecting our energies and losing ourselves in maha maya, as opposed to yoga maya. If, on the other hand, we forsake the desire for personal `romance` in this world and focus on assisting Radhika in Her Divine Romance with Krsna, taking full satisfaction there, we can dovetail emotionally with Her in yoga maya, through His Divine Grace personified as Her girlfriends.

As previously explained, I believe that the key to this is "shared feelings of separation". That mood of Sri Radha that Lord Caitanya so mercifully appeared in is one of Her Divine Separation. That specific mood is what we are meant to serve and our attempts at that will eventually connect us personally to Sri Guru, Srimati Radharani and all of Goloka, internally via the internal potency.

Hoping this makes some sense to someone, because I'd very much like to discuss it from a more personal perspective, preferably by telephone. When Lord Jesus Christ said that if we loved family more than him, then we actually had no love for him at all, this is what I believe he was referring to. Srila Prabhupada (Bhaktivedanta) used to tell us that we had NO family and friends here...

Thanks all for your valuable contributions above which I have not had time to fully digest. But I want to respond on just one point, which is that spontaneous lobha is certainly the impetus for ragamarga, but 'spontaneous devotion' actually suggests being whimsical in ALL one's devotional practices. And there have been groups who have actually done this. For example taking SriMurti surfing on surfboards, and inventing other practices which are not necessarily guru/shastra. I also suggest that confusion about the importance of diksha is caused by belief in 'spontaneity'. My impression is that genuine Raganuga has limits and is a discipline of sorts, so we ought to be able to make some clear distinctions. At least between orthodox and unorthodox. It is said that Sri Kunjabihari Baba took a stand against the sahajiya sects, and it is such distinctions which I seek.

QUOTE

My impression is that genuine Raganuga has limits and is a discipline of sorts, so we ought to be able to make some clear distinctions. At least between orthodox and unorthodox. It is said that Sri Kunjabihari Baba took a stand against the sahajiya sects, and it is such distinctions which I seek, but especially applied to westerners, who I think are inventing new kinds of 'sahajiya' deviation.

I agree. As well, many devotees outside of traditional Gaudiya Vaisnavism get nervous hearing the term raganuga bhakti because they think that it is without a discipline and thus can lead to 'sahajaism'. But what you have mentioned is quite true. New deviations are found in 'spontaneous devotion' as cited above.

Oh, you quoted a statement which I edited out because it could be misconstrued. But you are understanding me, Radhapadji. I am of course mainly talking about experiences from the distant past when we knew less, and what lessons may be learned from it.

Also, keeping in mind the gentle ethos of this site in avoiding criticism of any tradition, I just want to suggest that some in the world in general who are quick to to use (and overuse) the word 'sahajiya' may be themselves the most guilty of it, may in fact be propagating it.

QUOTE(adiyen @ July 03 2002,07:38)

My impression is that genuine Raganuga has limits and is a discipline of sorts...

As we can see from Kavikarnapurna's drama ,he distinguishes the Vaidhi from the Raganuga (CCN,drama III.19),but he thinks that the Raganuga can never follow a fixed course.Did he think on discipline or...?

jiva

We see from the example of Raghunath Das Goswami how his external bhajan was described to be like carved lines on stone.

Jiva, I looked at (English trans) Chaitanya Chandrodaya Nataka, Act 3, line 19. But I don't think that was what you were referring to, or was it? I'd like to read the reference to see your point.

Radhapad, yes, and also there is a practical, but also philosophical point that every tradition must have its defining limits. Within this there will be innovation and development of an accepted kind.

But radical reform, or innovations by those who do not understand the tradition, can be destructive. This is the logic of practical conservatism generally.

Aher iva gatih premnah svabhava-kutila bhavet ,"Love ,like a snake,moves in a crooked way"(Ujjvala-nilamani).

Krsna is whimsycal;he does not answer to rhyme or reason.We are parts of Krsna;therefore,from the absolute point of view,whimsy is what life is all about.

jiva

P.S.Adiyen,my impression is that Kavikarnapura regards Sankirtana to be the sole means of Bhakti,and therefore
,in my opinion,he said that Raganuga can never follow a fixed course.

QUOTE

My impression is that genuine Raganuga has limits and is a discipline of sorts, so we ought to be able to make some clear distinctions.

Visvanatha gives the example of a man who desires to drink milk in his Raga Vartma Candrika (1.7).

tataz ca tAdRza lobhavato bhaktasya lobhanIya tad bhAva prAptyupAya-jijJAsAyAM satyAM zAstra yukty-apekSA syAt. zAstra-vidhinaiva zAstra-pratipAdita yuktyaiva ca tat pradarzanAt, nAnyathA. yathA dugdhAdiSu lobhe sati kathaM me dugdhAdikaM bhaved iti tad upAya jijJAsAyAM tad abhijJApta jana kRtopadeza vAkyApekSA syAt. tataz ca gAH krINAtu bhavAn ity Adi tad upadeza vAkyAd eva gavAn ayana tad ghAsa pradAna tad dohana prakaraNAdikaM tata eva zikSen na tu svataH. yad uktam aSTama skandhe “yathAgnim edhasya taJ ca goSu bhuvy annam ambUdyamane ca vRttim. yogair manuSyA adhiyanti hi tvAM guNeSu buddhyA kavayo vidanti.”
Now, when both the above-mentioned kinds of ‘greedy’ devotees become inquisitive about how to attain the desired feeling of Krsna’s eternal associates in Vraja, then we see that they are dependent on information from the revealed scriptures or on logical arguments. The way can only be shown through the rules set forth by the scriptures and their resultant logical arguments. There is no other way. Just like when one is greedy for cow’s milk, one must ask someone who knows about it how to get that milk, and one is dependent on that trusted person’s instructions. That person will say: “You should buy a cow”, and will also instruct one how to bring the cow, how to feed it grass and how to milk it. One does not attain the required knowledge just-like-that, without being instructed. It is said in the Eighth Canto of Srimad Bhagavata (8.6.12): “Just as people get fire from firewood, milk from cows, foodgrains and water from the earth and money from trade, and thus keep themselves alive, in the same way, O Visnu, You are attained by the practise of different kinds of yoga, through the attributes of nature and through the use of one’s intelligence. That is what the poets say.”

This is something often misconceived. People tend to think, on account of hearing the "nAtra zAstraM na yuktiJ ca" without understanding the context, that this stanza means that raganuga bhakti has nothing to do with scriptural injunctions and logic. It is only the impetus for practice which is beyond scriptural injunctions and logic, not the practice itself.

However, on the platform of rAgAtmikA bhakti, when all practice is completed, and one has taken birth in the lila in an appropriate parsada-deha, certainly such considerations vanish from the awareness. At this stage, both impetus and activities are beyond scriptural injunctions and logic, as the self is thoroughly saturated with and consisting of rAga.

Beautiful, Ragaji! Just the response I was seeking. Thank you.

Jivaji, I feel that whimsy is valid spiritually, emotionally, philosophically, theoretically, and poetically. But not physically. Not in this Sadhaka Deha.

Bhakti whether via sankirtana or sravana or smarana or dhyan, is of course free-flowing in response to the divine whimsy of Sri Krishna 'AzliSya vA pAda-ratAm pinaStu mAm...'. But we must remain responsive to His whimsy, rather than to our own. This is what I am getting at. Our whimsy is as a follower of His, as Raganugiya: followers, (not initiators) of Whimsy.

Did not Rupa say that Bhakti without sastric rules is just a disturbance to society?

'Thank you very much for bringing up this topic, prabhu. I hope to add a more lengthy reply later, God willing. One thing though, could you please expand on this statement, if possible?

"It would seem that this is an innovation, for previously the Gaudiya understanding had always been that Raganuga and Ragamarga were sadhana, a gradual process of discipline." '

Thank YOU for your interesting contributions, Prabhu.

Here's some expansion of my statement: Sri Swami Prabhupada's presentation of Rupa's BRRS translates Raganuga as 'spontaneous devotion'. I have also seen it pointed out, and verified for myself, that there is confusion between Raganuga and Ragatmika in this book. Admittedly this was an early attempt to present Rupa's book, the western editors knew little of its teachings (in my edition, 'Pranali' is written as 'Pranai'), and despite its faults is a worthy first attempt.

But Swami Prabhupada is using a translation already current in Gaudiya Math. Ref 'Tattva Viveka, Tattva Sutra, & Amnaya Sutra', Gaudiya Math, Madras, 1979, originally by Bhaktivinoda, trans (from an earlier translation into Bengali by unnamed: BSS?) by Narasimha Brahmacari.

p279, sutra 111 'vizuddhi rAgamArgena saivAnveSTabyA'

is translated as 'Krishna-Lila should be sought-after in the spontaneous service of the Unalloyed devotion'. (previous sutra 110: 'zrI kRSNa lIla-astu sarva-rasa pratiSTHa').

An interesting translation, but accurate? Itself a translation of an earlier translation from sanskrit into Bengali, no doubt by Sri Siddhanta Sarasvati himself.

As Raganuga is traditionally a sadhana, a set of practices which must be learned and followed closely, the use of 'Spontaneous' by Sarasvati is important, perhaps radical. I have recently read Jagat's essay on BSS's 'Bhagavati diksha' and 'Bhagavat Parampara' innovations. And the re-interpretation of Gaudiya Vaishnavism as something innate and 'spontaneous' is at the core of his recreation of the tradition according to this essay, which is on Istagosthi site. Along with Jagat's earlier study 'Parampara Institution in GV' I consider it essential reading for those interested in the origin and meaning of the Gaudiya Math and Iskcon.

At the same time I feel this innovation is actually a root cause of problems in those organisations, and as we are not concerned with such problems on this site (there are already enough discussions of this elsewhere) I am only discussing this for the sake of getting our own position and understanding of the original teachings clear. Raga's quote from Visvanatha is very helpful in this regard.
Thank you all.

QUOTE

Here's some expansion of my statement: Sri Swami Prabhupada's presentation of Rupa's BRRS translates Raganuga as 'spontaneous devotion'. I have also seen it pointed out, and verified for myself, that there is confusion between Raganuga and Ragatmika in this book. Admittedly this was an early attempt to present Rupa's book, the western editors knew little of its teachings (in my edition, 'Pranali' is written as 'Pranai', and despite its faults is a worthy first attempt.

As far as I recall, the editor of an early version of “Nectar of Devotion” thought that raganuga and ragatmika mean the same thing, and changed also all ragatmikas to raganuga. At least, that's the story as I heard it. I think some of the references to raganuga have now been changed to ragatmika. It is intriquing though to note that it took them some twenty years to figure out that there is a difference between raganuga and ragatmika bhakti. This confusion is still repeated in the writings of his disciples, such as in their commentaries on the later cantos of the Bhagavata (see 11.3.11 for an example). At some places in NOD such statements are still present, such as in the 15th chapter (quoted from the latest version of Vedabase):

Examples of spontaneous devotional service can be easily seen in Krsna’s direct associates in Vrndavana. The spontaneous dealings of the residents of Vrndavana in relationship with Krsna are called raganuga. These beings don’t have to learn anything about devotional service; they are already perfect in all regulative principles and have achieved the spontaneous loving service of the Supreme Personality of Godhead. For example, the cowherd boys who are playing with Krsna do not have to learn by austerities or penances or yogic practice how to play with Him. They have passed all tests of regulative principles in their previous lives, and as a result they are now elevated to the position of direct association with Krsna as His dear friends. Their spontaneous attitude is called raganuga-bhakti.

Rupa Gosvami defines “raganuga” as follows:

virAjantIm abhivyaktAM vraja-vAsi-janAdiSu
rAgAtmikAm anusRtA yA sA rAgAnugocyate
“That devotional practice which follows in the wake of the residents of Vraja, whose very self embodies brilliant, perfectly expressed loving attachment (rAgAtmikA) is called raganuga.”

He then continues with the text, as follows:

Sri Rupa Gosvami has defined raganuga-bhakti as spontaneous attraction for something while completely absorbed in thoughts in it, with an intense desire of love. Devotional service executed with such feelings of spontaneous love is called raganuga-bhakti. Devotional service under the heading of raganuga can be further divided into two categories: one category is called “sensual attraction,” and the other is called “relationship.”

Now, this is certainly ragatmika bhakti which Rupa Gosvamipada is speaking about, divided into kamanuga and sambandhanuga. The original verse from BRS is as follows (1.2.272, 290):

iSTe svArasikI rAgaH paramAviSTatA bhavet
tan-mayI yA bhaved bhaktiH sAtra rAgAtmikoditA
“When there is supreme absorption and loving attachment towards one’s chosen Deity in accordance with one’s natural inclination, such devotion is called rAgAtmikA.”

rAgAtmikAyA dvaividhyAd dvidhA rAgAnugA ca sA
kAmAnugA ca sambandhAnugA ceti nigadyate
“Ragatmika-bhakti is of two kinds, and so is raganuga-bhakti. These two forms are known as

kamanuga (following one’s passion) and sambandhanuga (following one’s relationship).”

There indeed appears to be some confusion over BRS in the NOD beyond the raganuga/ragatmika issue, as well as in his CC commentaries. I would like to quote a couple of passages in this regard to illustrate statements which are possible causes of confusion.

Sometimes people consider, I believe largely on account of the following statement, that one who is engaged in raganuga-bhakti need not follow scriptural injunctions.

NOD, Chapter 16:

“Persons desiring to follow in the footsteps of such eternal devotees of the Lord as the Vrsnis and Vrndavana denizens are called raganuga devotees, which means that they are trying to attain to the perfection of those devotees. These raganuga devotees do not follow the regulative principles of devotional service very strictly, but by spontaneous nature they become attracted to some of the eternal devotees such as Nanda or Yasoda, and they try to follow in their footsteps spontaneously.”

However, Rupa Gosvamipada makes it clear that the principles of vaidhi-bhakti which he has described earlier in the BRS (1.2) are also to be followed by those who follow the path of raganuga (BRS 1.2.296):

zravaNotkIrtanAdIni vaidha-bhakty-uditAni tu
yAny aGgAni ca tAny atra vijJeyAni manISibhiH
“Sravana, kirtana and so on are also to be practiced and depended upon in raganuga bhakti. This is the conclusion of the realized souls.”

In his commentary to Caitanya Caritamrita (2.8.55), Swami Bhaktivedanta makes the following statement:

Unless one is liberated, he should not try to hear about the loving affairs between Radha and Krsna. If one is not liberated and listens to a relation of the rasa dance, he may remember his own mundane activities and illicit connections with some woman whose name may also be Radha. In the conditioned stage one should not even try to remember such things. By practicing the regulative principles, one should rise to the platform of spontaneous attraction for Krsna. Then and only then should one hear about radha-krsna-lila. Although these affairs may be very pleasing both to conditioned and to liberated souls, the conditioned soul should not try to hear them.

Rupa Gosvami explains that the qualification for raganuga-bhakti awakens when one hears about the madhurya-lila of Radha and Krishna (BRS 1.2.292):

tat tad-bhAvAdi mAdhurye zrute dhIr yad apekSate
nAtra zAstraM na yuktiM ca tal lobhotpatti lakSaNam
“If, upon hearing about the sweetness of loving emotions, one experiences a longing in his mind for attaining the same, from that moment onwards he no longer depends on scriptural injunctions and logic; such is the symptom of greed.”

In other words, one becomes eligible for raganuga-bhakti only after hearing of such pastimes. Liberation is not a prerequisite for such hearing. According to Sri Suka Muni (SB 10.33.39), faith is the qualification for such hearing. Speaking of one who is qualified for hearing and discussing such pastimes, he states, “zraddhAnvito ’nuzRNuyAd atha varNayed yaH”. The result of such hearing is described in the very same verse: “bhaktiM parAM bhagavati pratilabhya kAmaM / hRd-rogam Azv apahinoty acireNa dhIraH” -- One attains supreme devotion for the Lord, the heart-disease of lust vanishes from the heart, and thus one becomes sober in mind. Sometimes (CC 3.5.48) Swami Bhaktivedanta translates this verse backwards, stating: “A transcendentally sober person who, with faith and love, continually hears from a realized soul about the activities of Lord Krsna in His rasa dance with the gopis...” However, the word “dhira” is given in the end of the verse, denoting the result of, and not the qualification for such engagement. Liberation in itself, or the stage of jivan-mukta,

corresponds to svarupa-siddhi, or the platform of bhava-bhakti.

The aforementioned verse of Rupa Gosvami (BRS 1.2.292) is translated by Swami Bhaktivedanta as follows (CC 2.22.155):

When an advanced, realized devotee hears about the affairs of the devotees of Vrndavana -- in the mellows of santa, dasya, sakhya, vatsalya and madhurya -- he becomes inclined in one of these ways, and his intelligence becomes attracted. Indeed, he begins to covet that particular type of devotion. When such covetousness is awakened, one’s intelligence no longer depends on the instructions of sastra [revealed scripture] or on logic and argument.

A careful study of the original verse reveals that the words “advanced” and “realized” are nowhere to be found there. The same phenomena is repeated in his translation of CC 2.8.222:

vraja-lokera kona bhAva laJA yei bhaje
bhAva-yogya deha pAJA kRSNa pAya vraje
“In his liberated stage the devotee is attracted by one of the five humors in the transcendental loving service of the Lord. As he continues to serve the Lord in that transcendental mood, he attains a spiritual body to serve Krsna in Goloka Vrndavana.”

A careful reader will note that the first sentence is not to be found in the verse at all. The verse itself is interesting, though, in explaining how “Anyone who engages in bhajan adopting a mood of Vraja-loka, to him Krishna gives a body in Vraja suitable for that mood.” There are more statements by Swami Bhaktivedanta to the same extent, such as the following in his commentary on the Srimad Bhagavata (3.7.19):

A living entity in the liberated position of transcendental service to the Lord becomes attracted to one of the above-mentioned mellows, and when one is engaged in transcendental loving service to the Lord, one’s service attachment in the material world is automatically vanquished.

A careful reader will note that the passage above states, that (1) Attraction awakens in one who is in a liberated stage, and (2) when serving according to that attraction, his material bondage vanishes.

Visvanatha explains in his Raga Vartma Candrika (2.7) how one on the path of raganuga-bhakti attains the stages of anartha-nivritti and so forth:

atha rAgAnugA bhakti majjanasyAnartha nivRtti niStha-rucyAsaktyantaraM prema-bhUmikArUdhasya sAkSAt svAbhISTa-prApti-prakAraH pradarSyate.

“Now it will be described how the raganugiya bhakta gradually advances through the stages of anartha nivrtti (cessation of bad habits), nistha (fixation), ruci (taste), and asakti (attachment to the beloved deity) up to the stage of prema (love of God) and the direct attainment of his beloved deity.”

In other words, one need not be liberated from anartha to be qualified for raganuga-bhakti.

Swami Bhaktivedanta explains the two-fold division of sadhana into vaidhi and raganuga as follows (NOD 2):

Now this sadhana-bhakti, or practice of devotional service, may also be divided into two parts. The first part is called service according to regulative principles: one has to follow these different regulative principles by the order of the spiritual master or on the strength of authoritative scriptures, and there can be no question of refusal. That is called vaidhi, or regulated. One has to do it without argument. Another part of sadhana-bhakti is called raganuga. Raganuga refers to the point at which, by following the regulative principles, one becomes a little more attached to Krsna and executes devotional service out of natural love. For example, a person engaged in devotional service may be ordered to rise early in the morning and offer arati, which is a form of Deity worship. In the beginning, by the order of his spiritual master, one rises early in the morning and offers arati, but then he develops real attachment. When he gets this

attachment, he automatically tries to decorate the Deity and prepare different kinds of dresses and thinks of different plans to execute his devotional service nicely. Although it is within the category of practice, this offering of loving service is spontaneous.

However, spontaneous attraction in engaging in the limbs of vaidhi-bhakti does not equal raganuga bhakti if it lacks a feeling of allegiance to a particular eternally liberated resident of Vraja whose moods one desires to attain. In such a situation, it is ruci on the path of vaidhi-marga. As already indicated earlier (RVC 2.7), both the vaidhi-sadhaka and the raganuga-sadhaka pass through the various stages delineated in the adau sraddhah-verse on their respective paths. Vaidhi-sadhana and raganuga-sadhana are not two subsequent stages of one path, but two different paths leading to separate goals. This is clearly related in the Caitanya Caritamrita (2.24.87, 85):

vidhi-bhaktye pArSada-dehe vaikuNThete yAya
“By vidhi-bhakti, one obtains a form of the Lord’s associate in Vaikuntha.”

rAga-bhaktye vraje svayaM-bhagavAne pAya
"By raga-bhakti, one obtains Svayam Bhagavan in Vraja."

Swami Bhaktivedanta explains:

Without serving Krsna according to the vidhi-marga regulative principles of the pancaratrika-vidhi, unscrupulous persons want to jump immediately to the raga-marga principles. Such persons are called sahajiya.

However, it is nowhere stated that one must first engage in vidhi-marga practices and later in the practices of raga-marga. Of course Jiva explains that for the awakening of lobha a certain lucidity of mind is required, and since vidhi-bhakti clarifies the mind, it may be regarded as an indirect cause for attaining eligibity for raga-marga, but it is never a direct cause. It has already been discussed earlier how those on raga-marga are also bound to follow the principles of sravana, kirtana and so forth.

Raganuga-sadhakas are of two kinds, namely (1) jata-ruci, or those whose taste has already awakened, and (2) ajata-ruci, or those whose taste has not yet awakened, though they have taken up the practice of raganuga-sadhana. Jiva Gosvami describes the appropriate practices for the second class of devotees as follows (Bhakti Sandarbha 312.22):

ajAta-tAdRza-rucinA tu sad-vizeSAdara-mAtrAdRtA rAgAnugApi vaidhI-saMvalitaivAnuSTheyA | tathA loka-saMgrahArthaM pratiSThitena jAta-tAdRza-rucinA ca | atra mizratve ca yathA-yogyaM rAgAnugayaikI kRtyaiva vaidhI kartavyA |

“Those bhaktas who have developed some interest in the path of raganuga-bhakti- sadhana, but who do not possess such a deep hankering as the jata-ruci-raganuga-bhaktas, should combine the principles of vaidhi-bhakti with their performance of raganuga-sadhana.”

Hence it is clear that both tread the path of raganuga, not the path of vaidhi, while the other must mix the principles of vaidhi-bhakti into his practice of raganuga. But what are the elements to be mixed in, if in any case the jata-rati sadhakas also engage in the practices of vaidhi-bhakti (as in BRS 1.2.296)? Those who have not attained a constant relish in the name, form, qualities and pastimes must engage in raganuga sadhana out of a sense of obligation even at times of no relish. This is the essential feature of that vaidhi-bhakti which to be mixed in the raganuga-sadhana in the initial stages of practice. When relish awakens, there is no longer any question of obligation as an occasional impetus, since the relish itself carries the sadhaka forth in his practices.

QUOTE(adiyen @ July 05 2002,04:37)

Jivaji, I feel that whimsy is valid spiritually, emotionally, philosophically, theoretically, and poetically. But not physically. Not in this Sadhaka Deha.

Did not Rupa say that Bhakti without sastric rules is just a disturbance to society?

Adiyen,we agree.Ordinarily,whimsy is a bad thing.If we act whimsically,neglecting scriptural injuction,we cannot be happy.In the BRS,Rupa Gosvamin has said,anyabilasita sunyam,'whimsical activity must be abandoned'.At the same time,he tell us that adherence to scriptural injunctions that confine us to the plane of karma must be abandoned along with the culture of knowledge (janna) that merely frees us from the plane of cause and effect , jnana- karmady-anavrtam.Then what should we do?Anukulyena krsnanu-silanam,devotees must engage in activities that are plesing to Krsna.,who is most whimsical.

Again,from the ABSOLUTE perspective,whimsy is not a bad thing.This is Caitanya vision.He sew everywhere only Vrndavana, a happy life,visvam purna sukhayate.He saw the world as an abode of joy.I wish to come to caitanya-darsana,the world as seen by Caitanya.

jiva

A further note on the word "spontaneous". The word raganuga consists of two parts, "raga" meaning "passion, love", and "anuga" meaning "following in the wake of, under the guidance of", raganuga-bhakti meaning a practice of sadhana which aspires for feelings similar to the ragatmika Vrajavasis. Raganuga sadhana is divided into ajata-ruci and jata-ruci (viz. Jiva's BS, CC), the latter being "spontaneous" in nature, and the former being less spontaneous.

The closest calls for "spontaneous" are "svAbhAvika", "inherent, arising from one's nature", and "svArasika", "of one's own taste". The first word is not found in the BRS to define "rAgAnugA", and the second one is in fact used to define "rAgAtmikA" in BRS 1.2.272. Then of course we have the word "sahaja", "innate, natural", used in BRS (daksina-vibhaga) in connection with the various constituents of bhakti-rasa. None of these words are used to describe a raganuga sadhaka.

Of course attraction and greed for a particular mood of devotion are "spontaneous" in the sense that a natural attraction within the sadhaka awakens towards a particular mood, but the initial stages in the evolution of a raganuga-sadhaka are by no means entirely spontaneous. Thus spontaneity is a marginal characteristic rather than a defining characteristic of rAgAnugA, and consequently "spontaneous" is not a befitting categorical translation of the concept "rAgAnugA".

Excellent summation, Madhavanandaji, concise and powerful. This is as I suspected. Thus we have serious philosophical differences with those who interpret raganuga bhakti as 'spontaneous devotion'.

One last matter in this regard: as I already mentioned, I believe the origin of this (mis)interpretation goes back before the English translations to the Bengali literature of the Gaudiya Math, in the foundational writings of Sri Bhaktisiddhanta Saraswati. It would be definitive to trace this back to those early writings, but this is beyond my abilities. If some scholar out there wants to take this up, I feel there is an academic monograph which should be written about this which should be published. Surely it is so significant that one of the journals interested in GV would have to publish it, though it is a part of the greater issue of GM innovation which has been most deeply investigated and revealed by Jagat and he deserves the credit.

As it stands, GM supporters are carrying on unaware of their philosophical remoteness. A search-engine looking for 'raganuga' turns up many variations of 'When is one ready for spontaneous devotion?'.

Also we could publish a booklet "Is Raganuga Bhakti 'Spontaneous Devotion'?". It would cause a stir and perhaps open eyes.

QUOTE

Also we could publish a booklet "Is Raganuga Bhakti 'Spontaneous Devotion'?". It would cause a stir and perhaps open eyes.

The "Resources" section of www.gaudiya.com (the work-in-progress gaudiya-com) will have a vast selection of essays. I could do a bit of writing and add it there one of these days (weeks).