Discussion between Sri Caitanya and Ramananda Ray

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1 - 4

sañcārya rāmābhidha-bhakta-meghe
sva-bhakti-siddhānta-cayāmṛtāni
gaurābdhir etair amunā vitīrṇais
taj-jñatva-ratnālayatāḿ prayāti

Gaura (Şri Caitanya Mahaprabhu) as an ocean distributed - gaura-abdhiḥ vitīrṇais
the amount of nectarean conclusions about his own devotional service–cayā amṛtāni siddhānta sva-bhakti
infusing it in that devotee like a cloud named Rāma- sañcārya etair amunā bhakta-meghe abhidha rāma
through which he attained this knowledge, the abode of jewels– prayāti taj-jñatva ālayatām ratna

jaya jaya śrī-caitanya jaya nityānanda
jayādvaita-candra jaya gaura-bhakta-vṛnda

All victory to Şri Caitanya, all victory to Nityananda, all victory to Advaita-candra, all victory to the devotees of Gaura (the name of Şri Cetanya before He started the drama of being a sannyasi) and to Vrinda Devi.

pūrva-rīte prabhu āge gamana karilā
'jiyaḍa-nṛsiḿha'-kṣetre kata-dine gelā

According previous program the Lord (Gaura) as he went further - rīte pūrva prabhu gamana āge
came after some days to a place called Nrisimha - karilā gelā kata-dine kṣetre jiyaḍa-nṛsiḿha

nṛsiḿha dekhiyā kaila daṇḍavat-praṇati
premāveśe kaila bahu nṛtya-gīta-stuti

Seeing the Lord Nrisimha he offered his respect - nṛsiḿha dekhiyā kaila -praṇati
(falling to the ground) as a stick—daṇḍavat
absorbed in the divine love -aveśe prema
He danced, sang, and offered a lot of praising - kaila nṛtya gīta bahu stuti

 

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5-9

"śrī-nṛsiḿha, jaya nṛsiḿha, jaya jaya nṛsiḿha
prahlādeśa jaya padmā-mukha-padma-bhṛńga"

Oh Lord Nrisimha, all victory to You Nrismha, victory, victory to You Nrismha - śrī-nṛsiḿha, jaya nṛsiḿha, jaya jaya nṛsiḿha
all victory to the Lord of Prahlad and the goddess of Fortune, the bee of His face like a lotus - prahlādeśa jaya padmā mukha padma bhṛńga

ugro 'py anugra evāyaḿ sva-bhaktānāḿ nṛ-keśarī
keśarīva sva-potānām anyeṣāḿ ugra-vikramaḥ

Although ferocious (because of His form of) human and lion - apy ugro nṛ-keśarī
certainly like a lioness to her young cubs - eva keśarī iva sva-potānām
this is not ferocious for His own devotees - ayaḿ anugra sva-bhaktānāḿ
(whereas) for others (His) strength is ferocious - anyeṣām vikramaḥ ugra

ei-mata nānā śloka paḍi' stuti kaila
nṛsiḿha-sevaka mālā-prasāda āni' dila

In this way He recited various verses in (His) praise - ei-mata paḍi' nānā śloka kaila stuti
(and as such) the servant (of the temple) of Lord Nrisimha - sevaka nṛsiḿha
brought garlands and food offered (to Lord Nrisimha) - āni' mālā prasāda dila.

pūrvavat kona vipre kaila nimantraṇa
sei rātri tāhāń rahi' karilā gamana

As previously, some brahmana made Him an invitation -pūrvavat kona vipre kaila nimantraṇa
(but) that night (Goura) remained there (in temple) (and then) went (further) - sei rātri tāhāń rahi' karilā gamana

 

prabhāte uṭhiyā prabhu calilā premāveśe
dig-vidik nāhi jñāna rātri-divase

In the morning the Lord rising - prabhāte prabhu uṭhiyā
and being absorbed in the divine love –āveśe prema
went day and night without knowing - calilā rātri-divase nāhi jñāna
(if it was) right and wrong - dik-vidik
 

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Cetanya Cearitamrita 2.8.8-20

pūrvavat kona vipre kaila nimantraṇa
sei rātri tāhāń rahi' karilā gamana

prabhāte uṭhiyā prabhu calilā premāveśe
dig-vidik nāhi jñāna rātri-divase

pūrvavat 'vaiṣṇava' kari' sarva loka-gaṇe
godāvarī-tīre prabhu āilā kata-dine

godāvarī dekhi' ha-ila 'yamunā'-smaraṇa
tīre vana dekhi' smṛti haila vṛndāvana

sei vane kata-kṣaṇa kari' nṛtya-gāna
godāvarī pāra hañā tāhāń kaila snāna

ghāṭa chāḍi' kata-dūre jala-sannidhāne
vasi' prabhu kare kṛṣṇa-nāma-sańkīrtane

hena-kāle dolāya caḍi' rāmānanda rāya
snāna karibāre āilā, bājanā bājāya

tāńra sańge bahu āilā vaidika brāhmaṇa
vidhi-mate kaila teńho snānādi-tarpaṇa

prabhu tāńre dekhi' jānila — ei rāma-rāya
tāńhāre milite prabhura mana uṭhi' dhāya

tathāpi dhairya dhari' prabhu rahilā vasiyā
rāmānanda āilā apūrva sannyāsī dekhiyā

sūrya-śata-sama kānti, aruṇa vasana
subalita prakāṇḍa deha, kamala-locana

dekhiyā tāńhāra mane haila camatkāra
āsiyā karila daṇḍavat namaskāra

uṭhi' prabhu kahe, — ūṭha, kaha 'kṛṣṇa' 'kṛṣṇa'
tāre ālińgite prabhura hṛdaya satṛṣṇa

As previously the Lord made all people (He met) into Vaishnavas - pūrvavat prabhu kari' sarva loka-gaṇe 'vaiṣṇava'
and after some days arrived on the bank of the river Godavari - kata-dine āilā tīre godāvarī

Seeing the river Godavari He remembered the river Yamnuna - dekhi' godāvarī ha-ila smaraṇa yamunā
and seeing the forests on the banks (of the river) - dekhi vana tīre
He remembered Vrindavan - haila smṛti vṛndāvana

For some time He danced in that forest - kata-kṣaṇa kari' nṛtya-gāna sei vane
(than) crossed the river Godavari and took a bath there - pāra hañā godāvarī kaila snāna tāhāń
 

Leaving the bathing place the Lord sat down - chāḍi ghāṭa prabhu vasi
in a short distance, near the water- kata-dūre jala-sannidhāne
(and started) chanting the name of Lord Krishna - kare sańkīrtane nāma kṛṣṇa

At this time arrived (there) Ram-ananda Ray - hena-kāle āilā rāmānanda rāya
riding on a palanquin accompanied by a (religios) musical band - dolāya caḍi bājāya bājanā

 

In his association there were a lot of Brahmanas following strictly the Vedic principles - tāńra sańge āilā bahu brāhmaṇa vaidika
This (Rāmānanda Rāya) took a bath and offered oblation according to ritualistic ceremonies- teńho kaila snāna-ādi-tarpaṇa vidhi-mate

The Lord (Şri Cetanya) seeing him, understood that this is Rāmānanda Rāya- prabhu dekhi' tāńre jānila ei rāma-rāya
and in His mind the Lord stood up and ran to meet him- mana prabhura uṭhi dhāya tāńhāre milite

But the Lord remained very patient sitting. - tathāpi prabhu rahilā dhariya dhari' vasiyā
As Rāmānanda Rāy arrived (there), he saw the wonderful sannyasi (Şri Cetanya)- rāmānanda āilā dekhiyā apūrva sannyāsī

The luster (of the Lord) was as of a hundred suns - kānti sama sūrya-śata
His garment was like saffron, - vasana aruṇa
His body was strongly built and big - deha subalita prakāṇḍa
(and His) eyes were like lotus petals - locana kamala-

Seeing Him (Seing Lord Caitanya), (Rāmānanda Rāy) wondered in his mind- dekhiyā tāńhāra haila camatkāra mane
(Rāmānanda Rāy) came (closer) and fell to the ground like a rod, paying obeisance - āsiyā karila daṇḍa-vat namaskāra.

The Lord stood up and said - prabhu uṭhi' kahe
get up and chant Krişna Krişna - uṭha kaha kṛṣṇa kṛṣṇa
The Lord was very eager to embrace him heartedly - prabhura sa-tṛṣṇa ālińgite tāre hṛdaya
 

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Cetanya Cearitamrita 2.8.21-24

tathāpi puchila, — tumi rāya rāmānanda
teńho kahe, — sei hańa dāsa śūdra manda

Still he inquired: Are you Rāy Rāmānanda? - tathāpi puchila tumi rāya rāmānanda
He replied: I am that servant, of śūdra class - teńho kahe sei hańa dāsa śūdra manda

tabe tāre kaila prabhu dṛḍha ālińgana
premāveśe prabhu-bhṛtya dońhe acetana

Thereafter the Lord embraced him firmly - tabe prabhu tāre kaila ālińgana dṛḍha
Both absorbed in the divine love, the Lord and the servant, lost their consciousness – dońhe premāveśe prabhu-bhṛtya acetana

svābhāvika prema dońhāra udaya karilā
duńhā ālińgiyā duńhe bhūmite paḍilā

As they embraced each other, their own feelings of love (as they are eternally together in Goloka-Vrindavan part of the spiritual world )

were awakened in them both - ālińgiyā duńhe svābhāvika prema karilā udaya dońhāra
and they fell to the ground. - paḍilā duńhe bhūmite

stambha, sveda, aśru, kampa, pulaka, vaivarṇya
duńhāra mukhete śuni' gadgada 'kṛṣṇa' varṇa

Paralyzed , perspirating, tears flowing from their eyes, shivering, horripilating and becoming pale - duńhāra stambha sveda aśru kampa pulaka vaivarṇya
from their mouths were heard the letters Krishna - mukhete duńhāra śuni gadgada varṇa kṛṣṇa

 

Tika:

Here are described satvika bhavas of the two.

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25-35

dekhiyā brāhmaṇa-gaṇera haila camatkāra
vaidika brāhmaṇa saba karena vicāra

ei ta' sannyāsīra teja dekhi brahma-sama
śūdre ālińgiyā kene karena krandana

Seeing this, the followers of the brahmanical system wondered -dekhiyā brāhmaṇa-gaṇera haila camatkāra
these Brahmanas, strict followers of the rules of shastra , have all considered: -brāhmaṇa vaidika karena saba vicāra
We see as (this) sannyasi whose effulgence is indeed like the (light) brahman- dekhi sannyāsīra teja ei ta' sama brahma
embracing a shudra (a servant - person of the last social class) (which is against the rules) - ālińgiyā śūdre
(and even more) why do they cry? - kene karena krandana

ei mahārāja — mahā-paṇḍita, gambhīra
sannyāsīra sparśe matta ha-ilā asthira

This governor and highly learned (shudra) - ei mahārāja mahā-paṇḍita
touched the sober sannyasi - sparśe gambhīra sannyāsīra
who became restless, like a madman - ha-ilā asthira matta

ei-mata vipra-gaṇa bhāve mane mana
vijātīya loka dekhi, prabhu kaila samvaraṇa

As the followers of the brahmanical system thought in this way in their mind - vipra gaṇa bhāve ei mata mane mana
the Lord seeing (those) outside people, restrained (His emotions) - prabhu dekhi vijātīya loka kaila samvaraṇa.

sustha hañā duńhe sei sthānete vasilā
tabe hāsi' mahāprabhu kahite lāgilā

Becoming calm, both sat down at that spot - su-stha hañā duńhe vasilā sei sthānete
Then, smiling, mahāprabhu began to speak- tabe hāsi' mahāprabhu lāgilā kahite

'sārvabhauma bhaṭṭācārya kahila tomāra guṇe
tomāre milite more karila yatane

Sārvabhauma Bhaṭṭācārya spoke about your qualities - sārvabhauma bhaṭṭācārya kahila guṇe;
(so) I endeavored to meet you - more karila yatane milite

tomā milibāre mora ethā āgamana
bhāla haila, anāyāse pāiluń daraśana'

I came here to meet you - āgamana ethā tomā milibāre
It was very good, that I got your darshan without difficulty - bhāla haila pāiluń daraśana anāyāse.

rāya kahe, — sārvabhauma kare bhṛtya-jñāna
parokṣeha mora hite haya sāvadhāna

Rāmānanda Rāya replied, “Sārvabhauma Bhaṭṭācārya think of me as his servant- rāya kahe sārvabhauma kare jñāna bhṛtya
Even in my absence he takes care to help me - parokṣeha mora sāvadhāna hite haya.

tāńra kṛpāya pāinu tomāra daraśana
āji saphala haila mora manuṣya-janama

(then) By his mercy I got your interview - tāńra kṛpāya pāinu daraśana tomāra
Today my birth as a human being, was deemed successful - āji janama mora manuṣya haila sa-phala.

sārvabhaume tomāra kṛpā, — tāra ei cihna
aspṛśya sparśile hañā tāńra premādhīna

Sārvabhauma Bhaṭṭācārya got your mercy - sārvabhaume kṛpā tomāra
(and) as You became influenced by that love - hañā adhīna prema tāńra
the symptom of it - cihna tāra ei
is that you touched a person (like me – a shudra) - sparśile aspṛśya

kāhāń tumi sākṣāt īśvara nārāyaṇa
kāhāń muñi rāja-sevī viṣayī śūdrādhama

Whereas You are directly the Supreme Lord Narayan - kāhāń tumi sākṣāt īśvara nārāyaṇa
I am only a servant of the king, a materialist, the lowest servant - kāhāń muñi rāja-sevī viṣayī adhama śūdra

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36-40

mora sparśe nā karile ghṛṇā, veda-bhaya
mora darśana tomā vede niṣedhaya

You didn’t hate to touch me - nā karile ghṛṇā mora sparśe
You didn’t fear (the instructions of the) Veda - veda-bhaya
which forbid the association with one like me - vede tomā niṣedhaya darśana mora

tomāra kṛpāya tomāya karāya nindya-karma
sākṣāt īśvara tumi, ke jāne tomāra marma

Due to Your mercy, You engaged in an offensive action (by touching me) - tomāra kṛpāya tomāya karāya karma nindya
You are directly the Supreme Lord - sākṣāt īśvara
Which person (can understand) the purpose (of Your activities)? - ke jāne tomāra marma

āmā nistārite tomāra ihāń āgamana
parama-dayālu tumi patita-pāvana

Your are utmost merciful with the fallen souls - tumi parama dayālu patita pāvana
(Therefore) You came here to save Me - tomāra āgamana ihāń nistārite āmā

mahānta-svabhāva ei tārite pāmara
nija kārya nāhi tabu yāna tāra ghara

The nature of great personalities is to save the fallen - svabhāva mahānta ei tārite pāmara
although (this) is not their own business - tabu nāhi kārya nija
they go the houses of such persons- yāna ghara tāra.

Tika:
This activity became partly degraded to propaganda preaching of neophite people, which preach things they have never realized,

and the preaching is based on … hearing from other ... neophite people …which pose as all knowing, spiritual realized persons.

mahad-vicalanaḿ nṝṇāḿ gṛhiṇāḿ dīna-cetasām
niḥśreyasāya bhagavan nānyathā kalpate kvacit

Oh Lord, the great personalities travel - bhagavan mahat-vicalanam
to save the low minded householders - niḥśreyasāya nṝṇām dīna-cetasām gṛhiṇām
and not to attain anything else (followers, associations, temples) - na kalpate kvacit anyathā

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41-47

amara sange brahmanadi sahasreka jana
tomara darsane sabara dravi-bhuta mana

In my association there were more than 1000 Brahmanas and other people - amara sange sahasreka brahmanadi jana
Their hearts melted as they saw You - sabara mana dravi-bhuta darsane tomara

krishna krishna nama suni sabara vadane
sabara anga pulakita, asru nayane

From everyone’s mouth is heard the name Krişna Krişna - sabara vadane suni nama krishna krishna
On everybody’s body the hairs stand on end, and tears are in their eyes- sabara anga pulakita asru nayane

akritye-prakritye tomara isvara-lakshana
jive na sambhave ei aprakrita guna

According to bodily features (and) behavior You are the Supreme Lord- akritye prakritye tomara isvara
Such transcendental qualities are not possible symptoms of ordinary living beings - ei aprakrita guna na sambhave lakshana jive

prabhu kahe tumi maha-bhagavatottama
tomara darsane sabara drava haila mana
anyera ki katha, ami mayavadi sannyasi
amiha tomara sparse krishna-preme bhasi
ei jāni' kaṭhina mora hṛdaya śodhite
sārvabhauma kahilena tomāre milite

The Lord replied: You are the best of the topmost devotees - prabhu kahe tumi maha-bhagavata-uttama
By seeing you, everyone’s heart become soft - darsane tomara mana sabara haila drava
(Altough) I am a sannyasi of maya-doctrine -ami sannyasi maya-vadi
by touching you I (started to) float in the (divine) love of Krişna- sparse tomara bhasi preme krishna
What to speak of others? - ki katha anyera

Knowing this Sārvabhauma Bhaṭṭācārya told Me to meet you - ei jāni sārvabhauma kahilena tomāre milite
To purify My heart, which is very hard - mora śodhite hṛdaya kaṭhina

Tika:
According maya-vada: the body of an avatar of the Lord is made of maya (illusion),

as in the case of ordinary living beings. Vaishnavas do not agree with it.

ei-mata duńhe stuti kare duńhāra guṇa
duńhe duńhāra daraśane ānandita mana

In this way they both praised the qualities of the other - mata dunhe stuti kare guna dunhara
Seeing each other, their hearts became ecstatic - darasane dunhe dunhara mana anandita

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48-56

hena-kāle vaidika eka vaiṣṇava brāhmaṇa
daṇḍavat kari' kaila prabhure nimantraṇa

At this time a vaidika vaişnava brahmana - hena-kale eka vaishnava brahmana vaidika
Offered obeisance falling flat and made an invitation to the Lord - kari dandavat kaila nimantrana prabhure

nimantraṇa mānila tāńre vaiṣṇava jāniyā
rāmānande kahe prabhu īṣat hāsiyā

The Lord accepted his invitation knowing (him) to be a vaişnava - prabhu manila nimantrana tanre janiya vaisnava
(and) smiling a little told to Ramananda - hasiya isat kahe ramanande Mahaprabhu

tomāra mukhe kṛṣṇa-kathā śunite haya mana
punarapi pāi yena tomāra daraśana

(My) mind (wants) to hear narrations about Krişna from your mouth -mana haya śunite kathā kṛṣṇa tomāra mukhe
So (I’d like) to have again your audience -yena pāi punarapi tomāra daraśana

rāya kahe, āilā yadi pāmara śodhite
darśana-mātre śuddha nahe mora duṣṭa citte
dina pāńca-sāta rahi' karaha mārjana
tabe śuddha haya mora ei duṣṭa mana

Rāmānanda Rāya replied: if you came to purify a fallen soul (like me) - rāya kahe yadi āilā śodhite pāmara
Only Your audience cannot purify my polluted conscience - mātre darśana nahe śuddha citte duṣṭa mora
Please stay five to seven days to clean my polluted mind - karaha rahi pāńca-sāta dina mora mārjana duṣṭa mana
In this was it will became pure — tabe ei haya śuddha

 

yadyapi viccheda dońhāra sahana nā yāya
tathāpi daṇḍavat kari' calilā rāma-rāya

Although for both of them the separation was intolerable - yadyapi dońhāra viccheda nā yāya sahana
nonetheless Rāmānanda Rāya offered obeisance flat on the ground and departed - tathāpi rāma-rāya kari daṇḍavat calilā

prabhu yāi' sei vipra-ghare bhikṣā kaila
dui janāra utkanṭḥāya āsi' sandhyā haila

The Lord went to the house of that brahmana and took lunch (there) - prabhu yāi sei ghare vipra kaila bhikṣā
As the evening came, the two (Şri Cetanya and Ramananda Ray) became impacient (to meet) - āsi sandhyā dui janāra haila utkaṇṭhāya

prabhu snāna-kṛtya kari' āchena vasiyā
eka-bhṛtya-sańge rāya mililā āsiyā

After finishing (his) ritual bath the Lord sat down (waiting)- kari snāna-kṛtya prabhu āchena vasiyā
and Rāya Rāmānanda came to the meeting with only one servant - rāya āsiyā mililā sańge eka bhṛtya

namaskāra kaila rāya, prabhu kaila ālińgane
dui jane kṛṣṇa-kathā kaya rahaḥ-sthāne

Rāmānanda Rāya offered obeisance and the Lord embraced him - rāya kaila namaskāra prabhu kaila ālińgane
The two discussed about Krişna's activities in a secluded place- dui jane kaya kathā kṛṣṇa; rahaḥ-sthāne

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57-58

prabhu kahe, — "paḍa śloka sādhyera nirṇaya"
rāya kahe, — "sva-dharmācaraṇe viṣṇu-bhakti haya"

The Lord said, „Recite a verse ascertaining the goal (of life) - prabhu kahe paḍa śloka nirṇaya sādhyera
Rāmānanda Rāya said, “Executing one’s occupational duty is devotional service for (Lord) Vişnu- rāya kahe ācaraṇe sva-dharma haya viṣṇu-bhakti

varṇāśramācāra-vatā puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā nānyat tat-toṣa-kāraṇam (from Viṣṇu Purāṇa 3.8.9)

Through the adequate behavior according to the social and spiritual system- ācāra-vatā varṇa-āśrama
The human being worships the Supreme Enjoyer Vişnu - pumān ārādhyate paraḥ puruṣeṇa viṣṇuḥ
There is no other way , which can cause His satisfaction - na anyat panthā kāraṇam tat toṣa

Tika:

In Bhagavata Purana 1.2.13, Suta explains to the sages gathered in the Naimişa forest (Namiş-aranya):

ataḥ pumbhir dvija-śreṣṭhā / varṇāśrama-vibhāgaśaḥ
svanuṣṭhitasya dharmasya / saḿsiddhir hari-toṣaṇam

You, second born (through brahmana initiation), so the highest perfection- dvija-śreṣṭhā ataḥ saḿsiddhir hari
for the human being is the execution of one’s own occupational duties- pumbhir svanuṣṭhitasya dharmasya
according the division of the social and spiritual system – vibhāgaśaḥ varṇāśrama
(by this) one pleases the Supreme Lord – toṣaṇam hari.

Şri Krişna says in Bhagavad-gita 4.13:

cātur-varṇyaḿ mayā sṛṣṭaḿ guṇa-karma vibhāgaśaḥ
tasya kartāram api māḿ viddhy akartāram avyayam

I created the four social divisions - mayā sṛṣṭaḿ cātur-varṇyaḿ
according one’s qualities and (associated) work (occupational duty) - vibhāgaśaḥ guṇa-karma
Although I am their creator – api tasya kartāram
You should know Me as The Non-doer and imperishable- viddhy māḿ akartāram avyayam

Şri Krişna says in Bhagavad-gita 18.45-46

sve sve karmaṇy abhirataḥ saḿsiddhiḿ labhate naraḥ
sva-karma-nirataḥ siddhiḿ yathā vindati tac chṛṇu

yataḥ pravṛttir bhūtānāḿ yena sarvam idaḿ tatam
sva-karmaṇā tam abhyarcya siddhiḿ vindati mānavaḥ

Following one’s own (assigned) work a man achieves perfection - abhirataḥ sve sve karmaṇy naraḥ labhate saḿsiddhiḿ
Listen (how) in this way by engaging in one’s own work one attains perfection - chṛṇu tac yathā nirataḥ sva-karma vindati siddhiḿ

Worshiping the One from whom all living entities emanated - abhyarcya tam yataḥ bhūtānāḿ pravṛttir
(and) Who pervades this all (universe) - yena tatam sarvam idaḿ
(by following) one’s own occupational duties the man attains perfection - sva-karmaṇā mānavaḥ vindati siddhiḿ

59
prabhu kahe, — "eho bāhya, āge kaha āra"
rāya kahe, "kṛṣṇe karmārpaṇa — sarva-sādhya-sāra"

The Lord said: this is external - prabhu kahe eho bāhya
continue to talk further - āge kaha āra
Śrī Rāmānanda Rāya said: Offering the results of (one’s own) occupational duties to Krişna - rāya kahe arpaṇa karma kṛṣṇe
Is the essence of all goals -sāra sarva sādhya

[anadi 0]

Karma - the activity according one's Dharma

 

Krishna says to Arjuna:

karmaṇaiva hi saḿsiddhim āsthitā janakādayaḥ
loka-sańgraham evāpi sampaśyan kartum arhasi (Bhagavad Gita 3:20)

Through karma (performing of prescribed duty - dharma) even (the King) Janak and others -karmaṇā eva janakādayaḥ
certainly situated (himself on the level of) perfection - āsthitāḥ saḿ-siddhim
and also to instruct all the people - eva api loka-sańgraham
You should act taking it into consideration - kartum arhasi sampaśyan

To convince Arjuna to fight, Krişna presented this argument, of acting according his own warrior dharma.

Nowadays people have the idea that karma means action instead of prescribed work.

karmaṇo hy api boddhavyaḿ / boddhavyaḿ ca vikarmaṇaḥ
akarmaṇaś ca boddhavyaḿ / gahanā karmaṇo gatiḥ (Bhagavat-gita 4.17)

Karma is certainly difficult to understand - karmaṇo hy api boddhavyaḿ
also vikarma is difficult to understand - ca vikarmaṇaḥ boddhavyaḿ
and akarma is difficult to understand - akarmaṇaś ca boddhavyaḿ

the course of karma is very difficult (to ascertain) - gatiḥ karmaṇo gahanā

 

1. Karma, is the action prescribed according varNa – social class and asram – religious order,

which leads to the satisfaction of the Supreme Lord Hari

who bestows mukti (no eternal personal relation with Him – as long as pure bhakti was not performed).
 

2. Vikarma - acting in society against the prescribed duty , leads to a miserable destiny and destin-ation.

 

3. Akarma - not acting according the prescribed duty in varna-ashrama due to 

 -  ignorance, but continuing to act in the social frame of varna-ashram – breacking its laws, - which is vikarma.
 -  engagement in activities for the attainment of mukti (liberation from the bondage of this illusory material energy - maya)
 - engagement in devotional activities (bhakti) - for the attainment of divine love prema.

 

[anadi 0]

Karma - the activity according one's Dharma

 

If one takes into account that the true Dharma of the soul ist uttama bhakti,

than one can understand the subtle meaning of Krishna's verse (Bhagavat-gita 4.18 )
 

karmaṇy akarma yaḥ paśyed / akarmaṇi ca karma yaḥ
sa buddhimān manuṣyeṣu / sa yuktaḥ kṛtsna-karma-kṛt

That person endowed with discrimination power (intelligence) - sa manuṣyeṣu buddhimān
sees action in akarma and inaction in karma and - yaḥ paśyed karmaṇy akarma akarmaṇi ca karma.
That person is linked (with the spiritual plane, although) she does all kind of activities (in this world) - sa yuktaḥ kṛtsna-karma-kṛt.

Tika:
The meaning is that for an intelligent person,
karma (action prescribed according varNa – social class and asram – religious order) is inaction,

because it is not related to the eternal nature of the soul: shuddha bhakti – pure loving service to The All Attractive,
and such a person sees akarma – not following the prescribed duties of varNa-asharam system,

(which are due to the false identification of the soul with temporary denominations of the material body),

as real activity – as one’s activity is related to the real identity of the soul:

a loving servant, friend, parent,

or erotic lover of the Lord (in parakya bhava (extra conjugal relation) or svakya bhava (conjugal relation)),

which encompasses the nitya dharma – the eternal duty of the soul.

 

[anadi 0]

Sri Caitanya was not satisfied with the answer of Ramananada Raya regarding the goal of human life,

as this said that acting according one's prescribed duties (varna-ashrama dharma) would be that goal of life:

 

59
prabhu kahe, — "eho bāhya, āge kaha āra"
rāya kahe, "kṛṣṇe karmārpaṇa — sarva-sādhya-sāra"

The Lord said: this is external - prabhu kahe eho bāhya
continue to talk further - āge kaha āra
Śrī Rāmānanda Rāya said: Offering the results of (one’s own) occupational duties to Krişna - rāya kahe arpaṇa karma kṛṣṇe
Is the essence of all goals -sāra sarva sādhya

 

And as we may see Rāmānanda Rāya sugested a better solution,

not only karma (acting according one's prescribed duties)

but Karma-Yoga as the goal of human life:

Offering the results of (one’s own) occupational duties to Krişna.

 

And to back up his sugestion he gives pramana (evidence) from the scriptures:

 

60
yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam

“Whatever you do, whatever you eat, whatever you offer or give away - yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat
whatever austerities you perform, O son of Kunti(Arjuna), do that, as an offering to Me - yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam “

Tika:
Krishna said also previously to Arjuna that one should do one's duty

unattached to the result, only as a matter of duty:

tasmād asaktaḥ satataḿ kāryaḿ karma samācara
asakto hy ācaran karma param āpnoti pūruṣaḥ (Bhagavad-gita 3. 19)

“Thus a person who always performs - tasmāt pūruṣaḥ satatam samācara kāryam
unattached the work according one’s own duty - asaktaḥ karma
certainly performing the prescribed duties achieves the Supreme - āpnoti hi karma ācaran param”

 

[anadi 0]

Sri Caitanya was also not satisfied with the new proposal (Karma-Yoga) as the goal of life,

and Ramanada Raya proclaimed that one should better renounce varna-ashram dharma,

and should surrender to the Lord:

 

61
prabhu kahe, — "eho bāhya, āge kaha āra"
rāya kahe svadharma-tyāga, ei sādhya-sāra"

The Lord said: This is external - prabhu kahe eho bāhya
go on talking further- āge kaha āra
Rāmānanda Rāya replied: Renuouncing one's own prescriebed work , this is the essence of all goals - rāya kahe tyāga sva-dharma ei sāra sādhya.
 

62
ajnayaivam gunan doshan
mayadishtan api svakan
dharman santyajya yah sarvan
mam bhajet sa ca sattamah

Although (these) are my instructions for everyone’s prescribed work – api adishtan maya svakan dharman
Thus knowing (its) qualities and faults- evam ajnaya gunan doshan
anyone who renounce everything - yah santyajya sarvan
and worships Me - ca mam bhajet
is the highest transcendentalist -sah tamah sat.

63
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
mokshayishyami ma sucah (quote from Bhagavad-gita. 18.66)

Renounce any prescribed duty - parityajya sarva-dharman
Take me as the only shelter - vraja mam ekam saranam
I will liberate you from all reactions of sinful life - aham tvam mokshayishyami sarva-papebhyah
don’t worry - ma sucah.
 

Tika:
Krishna said at the end of his gita, that one should renounce any kind of dharma (related to varna-ashram, as was the case with Arjuna, He talked to).

In this connection, Srila Raghunatha das Gosvami, a renowned Gaudiya Vaishnava, writes in his booklet Instruction for the mind - Manah-siksha (Mantra 2):

na dharmaḿ nādharmaḿ śruti-gaṇa-niruktaḿ kila kuru
vraje rādhā-kṛṣṇa-pracura-paricaryām iha tanu
saci-sunum nandisvara-pati-sutatve guru-varam
mukunda-presthatve smara param ajasram nanu manah

O mind really don’t do either dharma or adharma – manah kila kuru na dharmam na adharmam
mentioned (in the writings) that follow the vedic literature - niruktam gana sruti
but do the abundant worship of Radha Krişna here in Vraja - tanu paricaryam pracura radha-krisna iha vraje
(and) certainly always meditate on the son of Saci (Gaura – Sri Krishna-Caitanya) - nanu ajasram smara saci-sunum
As the son of the leader of Nandagram (Nanda Baba – the father of Krişna) - nandisvara-pati-sutatve
and the best spiritual master, who is very dear to Mukunda – varam guru presthatve mukunda
 

[anadi 0]

Krishna said at the end of His gita, that one should renounce any dharma and just surrender unto Him.

The meaning of Surrendering is given in Vaişnava-tantra (quoted in Bhakti-sandarbha (Anuccheda 236) by Raghu-nath das Gosvami :

 

anukulyasya sańkalpa pratikulyasya varjanam

rakśiṣyatiti viśvaso goptṛtve varaṇaṁ tatha

atma-nikśepa-karpaṇye sad-vidha śaraṇagati

 

There are six sympotoms of surrendering:

 

(1) anukulyasya sańkalpa – The oath (sankalpa) to accept those things which are favorable - Anukulyasya (for spiritual life).

(2) Pratikulyasya-varjana – The oath to reject those things which are not favorable (for spiritual life).

 

(3) rakśiṣyatiti viśvaso – having confidence –vişvas

– that the Lord is the protector and

that one cannot really get protection from anyone else, or any other activities, except the ones related to the Lord.

(4) goptṛtve varaṇaṁ – having confidence that the Lord is one’s real maintainer.

 

(5) atma-nikśepa– offering one’s soul to the Lord, expressed by the attitude:

“I cannot do anything without Him. Without Lord’s desire, nothing can be accomplish.”

The devotees, which have no other shelter, have this type of confidence.

 

(6) karpaṇye – to be humble, expressed by the attitude: “I am very low and insignificant.”

 

In this connection some Gaudiya Vaishvavas sing this song:

 

Sri-kṛṣṇa-caitanya prabhu jīve doyā kori’

swa-pārṣada swīya dhāma saha avatari’

atyanta durlabha prema koribāre dāna

śikhaya śarańāgati bhakatera prāńa

 

Because of His compassion for the fallen souls, Şri Krişna Caitanya came in this world with His associates and His divine abode.

To freely distribute the ecstatic love of God, which is very hard to attain,

He preached sharanagati (the six ways of surrender). This sharanagati is the very life of devotees.

 

dainya, ātma-nivedana, goptṛtve varańa

‘avaśya rakṣībe kṛṣṇa’—viśvāsa, pālana

 

Humbleness, dedication of the soul, accepting Lord Krişna

as the only maintainer and protector.

 

bhakti-anukūla-mātra käryera svīkara

bhakti-pratikūla-bhāva varjanāṅgikāra

 

Accepting all that is favorable for bhakti,

and rejecting that which is unfavorable.

 

şad-aṅga śaraṇāgati haibe jāhāra

tāhāra prārthanā śune śri nanda-kumāra

 

The prayers of those, who follow the six ways of surrender are heard

by the young son of Nanda Maharaja (Şri Krişna).

 

This surrendering is not bhakti, but the door to bhakti.

And as such Sri Caitanya Mahaprabhu told Ramananda Ray, that this is also external (to bhakti)

[anadi 0]

Nitya-dharma

 

Is explained in Srimad Bhagavatam

 

An object is called a vastu, and its eternal nature is known as its nitya-dharma.

“The word vastu is derived from the Sanskrit verbal root vas, which means ‘to exist’, or ‘to dwell’.
The verbal root becomes a noun when the suffix tu is added.
Therefore, vastu means ‘that which has existence or which is self-evident’.
There are two types of vastu: vAstava and avAstava.
The term ‘truly abiding substance’, västava-vastu, refers to that which is grounded in transcendence. Temporary objects, avästava vastu, are dravya (solid objects), guNa (material qualities), and so on.

Real objects have eternal existence.
Unreal objects only have a semblance of existence, which is sometimes real and sometimes unreal.
“It is said in the Srimad-Bhagavatam (1.1.2)

dharmaḥ projjhita kaitavo 'tra paramo nirmatsarāṇāḿ satāḿ
vedyaḿ vāstavam atra vastu śivadaḿ tāpa-trayonmūlanam

Renounce entirely dharma which yield material fruits – projjhita dharmaḥ kaitavo
and herein (in Bhagavat Puran) get to know – atra vedyaḿ
the transcendental, pure, eternal, - paramo nirmatsarāṇāḿ satāḿ
auspicious real object (Sri Bhagavan) - śivadaḿ vāstavam vastu
which uproots the threefold miseris - unmūlanam tāpa-traya

Sri Bhagavan is the only real Entity (vAstava-vastu).
The living entity (jiva) is a distinct or individual part of that Entity,
while mAyA – the potency that produces bewilderment – is the energy of that Entity.

Therefore, the word vastu refers to three fundamental principles: Bhagavan, the jiva, and maya.
Knowledge of the mutual relationship between these three principles is known as pure knowledge (zuddha-jJana).

The living entity - jiva - is a real entity, and his eternal characteristic quality is his true nature.
Nature arises from the elementary structure of an object (ghaTana).
By Lord’s desire, when an object is formed, a particular nature is inherent
in that structure as an eternal concomitant factor. This nature is the nitya-dharma of the object

The true nature or nitya-dharma of jiva is
- divine love – prema and
- the urge to show it by rendering service - bhakti.
The object of that prema is the Supreme Lord.
If you study Bhagavat Puran you will realize this truth, and you will go on study the teachings of Sri Caitanya, which are based on Bhagavat Puran.

The true nature or nitya-dharma of jiva gets distorted by long-term association with the illusory energy maya.
The nature of a given object becomes altered or distorted when a change takes place within it,
either by force of circumstance, or due to contact with other objects.
With the passage of time, this distorted nature becomes fixed, and appears to be permanent,
as if it were the eternal nature of that object.

This distorted nature is not the svabhAva (true nature); it is called nisarga, that nature which is acquired through long-term association.
This nisarga occupies the place of the factual nature, and becomes identified as the svabhAva.

The svabhAva of an object is its nitya-dharma (eternal function),
while its acquired nature is its naimittika-dharma (occasional function).

(based on Jaiva Dharma of Bhaktivinod Thakur)

[anadi 0]

As Sri Caitanya was also not satisfied with the new proposal (Karma-Yoga) as the goal of life,

and Ramanada Raya proclaimed that one should better renounce varna-ashram dharma,and  surrender to the Lord:

 

63
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
mokshayishyami ma sucah (quote from Bhagavad-gita. 18.66)

Renounce any prescribed duty - parityajya sarva-dharman
Take me as the only shelter - vraja mam ekam saranam
I will liberate you from all reactions of sinful life - aham tvam mokshayishyami sarva-papebhyah
don’t worry - ma sucah.

 

Sri Caitanya was also not satisfied with that proposal as the goal of life:

 

64

prabhu kahe, -- "eho bahya, age kaha ara"
raya kahe, "jnana-misra bhakti -- sadhya-sara"

The Lord said: this is external - prabhu kahe eho bahya

go on to talk further - age kaha ara
Ramananda Ray said: Knowledge (about the Absolute) mixed with bhakti is the essence of al goals -raya kahe jnana-misra bhakti sara sadhya

[anadi 0]

To sustain his previous statement Ramananda Ray quotes from Bhagvavad-gita:

65

brahma-bhutah prasannatma na socati na kankshati
samah sarveshu bhuteshu mad-bhaktim labhate param

Spiritually situated, the happy soul -bhutah brahma prasanna atma
neither lament nor hankers - na socati na kankshati
(and) equally disposed to every being- samah sarveshu bhuteshu
attains the highest devotional service for Me- labhate param bhaktim mat

Tika:
this is the transcendental level, from which True Bhakti (pure bhakti) can be done.
But this is not the bhakti level.
In this vers 18.54 from Bhagavad-gita, bhagavan Şri Krişna, shows clearly that Parama Bhakti can be executed,

after the attainment of the spiritual platform (brahma bhuta).
In the words of the Gaudiya Vaishnavas Param Bhakti can be attained after the stage of Bhava,

which corresponds to the spiritual platform, as it is expressed by Rupa Gosvami in Bhakti Rasa-amrita Sindhu (1.3.1)

śuddha sattva viśeṣātmā prema suryāḿśu sāmyabhāk
rucibhiś citta māsṛṇya kṛd asau bhāva ucyate

When the soul attains a specific pure goodness- atmā viśeṣa  śuddha-sattva

(which is the spiritual platform - brahma bhuta- but corresponding to a specific loving relation between the almost manifested spiritual body and the Lord),
than the rays of the divine attraction manifest - prema-suryāḿśu sāmyabhāk
and as the consciousness melts – citta māsṛṇya

by a blend of divine tastes –rucibhiś,
one attains the state of Bhava.

So the attainment of the spiritual platform alone – brahma bhuta –

based on knowledge about the greatness of the Lord did not satisfy Sri Caitanya,

because this knowledge increases the awe and reverence

and decreases the possibility of an intimate relation of love with the Lord.

[anadi 0]

66

prabhu kahe eho bahya, age kaha ara
raya kahe jnana-sunya bhakti sadhya-sara

The Lord said: This is external - prabhu kahe eho bāhya
go on talking further- āge kaha āra
Ramananda Raya replied: bhakti without knowledge about the opulence of the Absolute - raya kahe bhakti sunya jnana
is the essence of all goals -sara sadhya

 

 

Tika:

After Şri Krişna Caitanya rejected also The Transcendental Knowledge mixed with Bhakti, jnana-misra bhakti 

as the essence of the goal of life - sara sadhya, Ramananda Ray presented a verse from Bhagavata Purana

which indicates the renunciation of Transcendental Knowledge and

The Immersion into the narrations of the pastimes of the Lord as the final goal of life.

This verse was spoken by Brahma, the first being in the universe, to Şri Krişna,

as He was only a „child”, after Brahma stole His friends and calves.
This theft lasted only one second for the Brahma, but one year for Krişna in Bhauma-Vrindavan.

Afterwards Brahma saw the friends and and calves were still there.
He was somewhat confused, and he didn’t figure out what happened,

but Krişna revealed the fact that all those friends and calves were not His friends and calves,

but expansions of His own (Vishnu formes) that replaced His friends and calves.
Seeing the extraordinary power and opulence of the Supreme Lord Krishna, in the form of a child,

Brahma utters many verses in praising the Lord.

One of these verses was presented by Ramananda Ray to Sri Caitanya,

as proof for his statement that jnana-sunya bhaktiis the essence of the goal of life:

67
jñāne prayāsam udapāsya namanta eva
jīvanti san-mukharitāḿ bhavadīya-vārtām
sthāne sthitāḥ śruti-gatāḿ tanu-vāń-manobhir
ye prāyaśo 'jita jito 'py asi tais tri-lokyām (SB 10.14.3)

Letting aside the endeavours to accumulate transcendental knowledge - udapāsya prayāsam jñāne
(which one) certainly respects - eva namanta
living from the narations of transcendental situated persons- jīvanti -mukharitāḿ -sat
which discuss about You - vārtām bhavadīya
situated on the position of realising the Şrutis - sthitāḥ sthāne gatāḿ śruti
with body, word and mind - tanu-vāń-manobhir
the ones that endeavours in this way, conquer You (through attachment and love) - ye thais prāyaśo jito
Although in the three worlds You are unconquerable - apy tri-lokyām asi ajita

[anadi 0]

As Lord Gauranga heard that Verse from Srimad Bhagavatam spoken by Brahma himself,

which says that one should let aside the endeavors to accumulate transcendental knowledge,

and just hear about the pastimes of the Lord, for the first time, since the beginning of the discussion,

Sri Caitanya says that this injunction is all right, or in other words is not external to the inner nature of the soul.
So seen, we may assume that the Teachings of Lord Gauranga (Sri Caitanya) start with the hearing about the pastimes of the Lord. Everyone should estimate what one’s own sadhana is supposed to start and continue with.

68

prabhu kahe, "eho haya, age kaha ara"
raya kahe, "prema-bhakti -- sarva-sadhya-sara"

The Lord said: this is all right - prabhu kahe eho haya
continue to talk further - age kaha ara
Ramananda Raya said: Devotional Service out of divine love (for the Supreme Lord)- raya kahe bhakti prema
Is the essence of all goals - sarva-sadhya-sara.

Tika:
Here Ramananda Raya speaks about prema-bhakti, that means, he speaks about that devotional service,

that one does for the Lord, out of one’s revealed loving relation with Him, and not because of other reasons.
So one’s sadhana should get one to the point of revelation of one’s special kind of loving relation with the Lord.
In the beginning as the devotee continues to hear about the pastimes of the Supreme Lord,

one becomes attracted, in a specific way by Him,
and as this attraction grows, it becomes attachment,
like the attachment of His Own eternal associates,

which naturally are inclined to do whatever may please the beloved Lord, in one of His specific Forms, one is attracted to.

This is presented by the Gaudiya Vaishnava Rupa Gosvami, in defining the highest type of Bhakti, which he relates it to Sri Krishna.

anyabhilaşita şunyam / jnana karmady anavritam
anukulyena krişnanu / şilanam bhaktir uttama

Cultivating the activities - şilanam
- meant for the pleasure of Lord Krishna - anukulyena krişnanu
- void of any material wishes – şunyam anyabhilaşita
- uncovered by jnana (knowledge about the opulence of the Absolute) or karma (duty in varna-aşram dharma) – anavrita jnana karmady
is called Supreme Devotional Service - uttama-bhakti.

These activities are both external as well as internal, in the mind, where one may meet Krishna in the beginning,

following a meditational process like the one prescribed by the Gaudiya Vaishnavas, called– raganuga bhakti.

[anadi 0]

As Lord Gauranga heard that Verse from Srimad Bhagavatam spoken by Brahma himself,

which says that one should let aside the endeavors to accumulate transcendental knowledge,

and just hear about the pastimes of the Lord, for the first time, since the beginning of the discussion,

Sri Caitanya says that this injunction is all right, or in other words is not external to the inner nature of the soul.
So seen, we may assume that the Teachings of Lord Gauranga (Sri Caitanya) start with the hearing about the pastimes of the Lord.

In this connection everyone can estimate what one’s own sadhana is supposed to start and continue with.

68

prabhu kahe, "eho haya, age kaha ara"
raya kahe, "prema-bhakti -- sarva-sadhya-sara"

The Lord said: this is all right - prabhu kahe eho haya
continue to talk further - age kaha ara
Ramananda Raya said: Devotional Service out of divine love (for the Supreme Lord)- raya kahe bhakti prema
Is the essence of all goals - sarva-sadhya-sara.

Tika:
Here Ramananda Raya speaks about prema-bhakti, that means, he speaks about that devotional service,

that one does for the Lord, out of one’s revealed loving relation with Him, and not because of other reasons.
So one’s sadhana should get one to the point of revelation of one’s special kind of loving relation with the Lord.
In the beginning as the devotee continues to hear about the pastimes of the Supreme Lord,

one becomes attracted, in a specific way by Him,
and as this attraction grows, it becomes attachment,
like the attachment of His Own eternal associates,

which naturally are inclined to do whatever may please the beloved Lord, in one of His specific Forms, one is attracted to.

This is presented by the Gaudiya Vaishnava Rupa Gosvami, in defining the highest type of Bhakti, which he relates it to Sri Krishna.

anyabhilaşita şunyam / jnana karmady anavritam
anukulyena krişnanu / şilanam bhaktir uttama

Cultivating the activities - şilanam
- meant for the pleasure of Lord Krishna - anukulyena krişnanu
- void of any material wishes – şunyam anyabhilaşita
- uncovered by jnana (knowledge about the opulence of the Absolute) or karma (duty in varna-aşram dharma) – anavrita jnana karmady
is called Supreme Devotional Service - uttama-bhakti.

These activities are both external as well as internal, in the mind, where one may meet Krishna in the beginning,

following a meditational process like the one prescribed by the Gaudiya Vaishnavas, called– raganuga bhakti.

[anadi 0]

In the following vers Ramananda Ray explains the meaning of prema-bhakti:

69
nanopacara-krita-pujanam arta-bandhoh
premnaiva bhakta-hridayam sukha-vidrutam syat
yavat kshud asti jathare jaratha pipasa
tavat sukhaya bhavato nanu bhakshya-peye

By performing varieties of offerings and worshiping out of (deep, true) love - krita nana-upacara pujanam premna
the friend of all distressed persons (the Supreme Lord) - arta-bandhoh
indeed the heart of a devotee is made to flee in transcendental bliss - eva hridayam bhakta syat vidrutam sukha
similarly as one becomes happy - tavat bhavato nanu sukhaya
when food and drink (enter) the stomach- bhakshya peye jathare
and there is a strong hunger and thirst - yavat asti jaratha kshut pipasa

Tika:
To perform real bhakti one needs a strong hunger and thirst for Krishna
To underline this important aspect of true devotion Ramanada Ray talkes further about greed.

70
krishna-bhakti-rasa-bhavita matih
kriyatam yadi kuto 'pi labhyate
tatra laulyam api mulyam ekalam
janma-koti-sukritair na labhyate

The absorbing of mind in the taste of bhakti for Krishna- bhavita matih rasa bhakti krishna
could be performed, if it would be available somewhere - kriyatam yadi labhyate kutah api
In fact the greed is the only price to get it - tatra api laulyam ekalam mulyam labhyate
Not the pious deeds of millions of lives - na sukritaih koti janma.

Tika:
Some consider that this would be the condition to start performing raganuga bhakti, but in fact Raganuga Sadhana Bhakti start with Shravan Dasa – the Hearing about the pastimes of Krishna in Vrindavan (including His dealings with the gopis) as also Bhaktivinoda Thakur writes in
Harinama-cintamani providing details of how this process is to take place:

ei ekadas bhava sampura sadhane
pancha dasa lakhya hoy sadhakjive
sravan, baran ara smaran, apana
sampatti ei pancha vidha dasay ganan

The sadhana relating to the eleven items of Siddh-pranali (ekadas-bhava) is executed in five progressive stage:

1) Shravan – dasha (the stage of hearing)
2) Baran- dasha (the stage of accepting)
3) Smaran-dasha (the stage of remembering)
4) Apana –dasha (the mature stage)
5) Sampatti dasha (the stage of perfection)

How can be one greedy for something one does not know.
So, as previously deliniated, one should first hear about the intimate dealings of Krishna with the different types of Vrajavasis,
from books like Govinda Lilamrita, Krishna Bhavanamrita and Krishnanika Kaumudi,
and ascertain what kind of loving relation one is most attracted to. This is the begining of ragananuga sadhana bhakti.

71
prabhu kahe eho haya age kaha ara
raya kahe dasya-prema sarva-sadhya-sara

The Lord said: This is all right - prabhu kahe eho haya
Go on and talk further - age kaha ara
Ramananda Raya replied: (Divine) love in servitudine - raya kahe, "dasya-prema
is the essence of all goals - sara sarva-sadhya.

Tika:
In the previous verse the followers of Gaudiya Math (including associations like Iskcon -founder "Prabhupada" or Bhakti-Trust - founder Narayana Maharaja)
use the translanlation of the word prema as spontaneous love, but this is the state of the eternal inhabitants of Vrindanvana,
not that of a practitioner - sadhaka.
and secondly this is not the meaning of the word prema.

The fact that these verses do not refer to raga-atmika bhakti ( spontaneous bhakti of spontaneous love – of the inhabitants of Goloka Vrindavan) comes clear in the next verses 72- 75.

Also one should know that raganuga bhakti is a type of sadhana,

which has as goal the attainment of raga-atmika bhakti - bhakti of the spontaneous love of the eternal inhabitants of Vrindavan.

 

[anadi 0]

To underline that Divine Love in servitude - dasya-prema
is the essence of all goals of life - sara sarva-sadhya, Ramananda Raya quotes the verse 9.5.16 from Şrimad Bhagavatam,

where Durvāsā Muni eulogize the Divine Love in servitude of Mahārāgi Ambarīş,

who it is not said to have practiced raganuga sadhan bhakti to become an eternal Vraja-vasi:

72
yan-nāma-śruti-mātreṇa pumān bhavati nirmalaḥ
tasya tīrtha-padaḥ kiḿ vā dāsānām avaśiṣyate

Only by hearing that name (of the Supreme Lord) - mātreṇa śruti yat nāma
a man becomes pure - pumān bhavati nirmalaḥ
What else remains to be attained for the one who serves - kiḿ vā tasya dāsānām
the feet like a place of pilgrimage (of the Lord) - tīrtha-padaḥ

Tika:

This verse also glorifies the power of the name of the Supreme Lord.
Therefore one should not neglect the chanting of the holy names of the Lord.
The Brihad Näradiya Purana clearly states:

harer nama harer nama harer namaiva kevalam
kalau nasty eva nasty eva nasty eva gatir anyatha

To make spiritual progress in Kali-yuga there is no other way, there is no other way, there is no other way
than by chanting the holy name, chanting the holy name, chanting the holy name.”

The importance of chanting the holy name in Kali-yuga (our time)

kṛte yad dhyāyato viṣṇuḿ
tretāyāḿ yajato makhaiḥ
dvāpare paricaryāyāḿ
kalau tad dhari-kīrtanāt (Srimad Bhagavatam 12.3.52)

That same result tat (achieved) in Satya-yuga kṛte by meditation dhyāyataḥ on Lord Viṣṇu; viṣṇum
in Tretā-yuga; tretāyām by performing sacrifices (in sacrificial arenas) yajataḥ makhaiḥ
in the age of Dvāpara dvāpare by worshiping (theDeity of the Lord in Temple) paricaryāyām
(is achieved) in the age of Kali kalau by chanting the names of Lord Hari hari-kīrtanāt


A similar verse is found in the Viṣṇu Purāṇa (6.2.17), and also in the Padma Purāṇa (Uttara-khaṇḍa 72.25)

and the Bṛhan-nāradīya Purāṇa (38.97):

dhyāyan kṛte yajan yajñais
tretāyāḿ dvāpare 'rcayan
yad āpnoti tad āpnoti
kalau sańkīrtya keśavam

"Whatever is achieved by meditation in Satya-yuga, by the performance of sacrifice in Tretā-yuga,

and by the worship of Lord Kṛṣṇa's lotus feet in Dvāpara-yuga is obtained in the age of Kali simply by glorifying the name of Lord Keśava."

Śrīla Jīva Gosvāmī has further quoted from the Brahma-vaivarta Purāṇa concerning the degraded condition of people in Kali-yuga:

ataḥ kalau tapo-yoga-
vidyā-yajñādikāḥ kriyāḥ
sāńgā bhavanti na kṛtāḥ
kuśalair api dehibhiḥ

"Thus in the age of Kali the practices of austerity, yoga meditation, Deity worship, sacrifice and so on,

along with their various subsidiary functions, are not properly carried out, even by the most expert embodied souls.

Śrīla Jīva Gosvāmī has also cited the Cāturmāsya-māhātmya of the Skanda Purāṇa

concerning the necessity of chanting the holy names of the Lord in this age:

tathā caivottamaḿ loke
tapaḥ śrī-hari-kīrtanam
kalau yuge viśeṣeṇa
viṣṇu-prītyai samācaret

"In this way the most perfect penance to be executed in this world is the chanting of the name of Lord Śrī Hari.
Especially in the age of Kali, one can satisfy the Supreme Lord Viṣṇu by performing sańkīrtana.''

 

[anadi 0]

Than Ramananda Raya quotes Yāmunācārya in his Stotra-ratna (43).

73
bhavantam evānucaran nirantaraḥ
praśānta-niḥśeṣa-mano-rathāntaraḥ
kadāham aikāntika-nitya-kińkaraḥ
praharṣayiṣyāmi sa-nātha-jīvitam

By always serving You ( Supreme Lord) - nirantaraḥ anucaran bhavantam
the wheel of mind certainly becomes steady - ratha manaḥ eva niḥśeṣa praśānta
When will I be exclusively one of the eternal servants - kadā aham aikāntika antaraḥ nitya kińkaraḥ
of a such Master, I’ll live really happy - sa-nātha jīvitam praharṣayiṣyāmi

74
prabhu kahe, "eho haya, kichu āge āra"
rāya kahe, "sakhya-prema — sarva-sādhya-sāra"

The Lord said: This is all right - prabhu kahe eho haya
Go on and say more - age kichu ara
Ramananda Raya said: the divine love in friendship - rāya kahe sakhya-prema
is the essence of all goals (of life) - sara sarva-sadhya.

Tika:
Although even dasya-prema is available in the eternal Goloka – Vrindavan,

still Ramananda Raya starts the presentation of this eternal World of raga-atmika bhakti

from the level of sakhya-prema and in this connection he qotes Sri Śuka (Bhāgvatam. 10.12.11):

75
itthaḿ satāḿ brahma-sukhānubhūtyā
dāsyaḿ gatānāḿ para-daivatena
māyāśritānāḿ nara-dārakeṇa
sārdhaḿ vijahruḥ kṛta-puṇya-puñjāḥ

In this way, from the transcendentalists who attained the happiness of impersonal brahman- ittham satām anubhūtyā sukha brahma
from those who accepted the servitude for the Supreme Lord - gatānām dāsyam para-daivatena
(and) from those who are under the shelter of the (material) illusory energyi - māyā-āśritānām
Those who accumulated reams of pious deeds - kṛta-puṇya-puñjāḥ
play like human children with (the Supreme Lord) - vijahruḥ sārdham nara-dārakeṇa

Tika:
These innocent friends of the Lord, love Him regardless His godhood.

This is “spontaneous” love, where the Lord is loved in an intimate relation,

just for the (sweet) way he is, not for what He is, not for His Lordship.
This is one kind of love which give birth of – raga-atmika bhakti.