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.
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.
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.
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.
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.
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?
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-
