A question may then arise: How is it that Sri Lilâshuk suddenly became qualified to relish the ‘Râs–ras’ that is so very confidential? Srila Kavirâj Goswâmicharan replies that he had heard about Sri Râdhâ’s anurâg for Sri Krishna from Chintâmani the prostitute. Therefore, his heart was attracted towards ‘Râs – ras’ and so he started performing Sri Krishna–bhajan in the Râgânugâ path.

Although we may not be in the stage of rati (passion), the Râgânugâ sâdhak has to perform bhajan by meditating on his siddha-deha. They, who have reached the rati stage, do not have to meditate consciously on their siddha-deha. It is spontaneous for them.

Lilâshuk is a devotee of madhur–ras. Therefore, he gained the rati born of madhur–ras and gradually he reached the stage of anurâg. At this stage, he was automatically inspired by his siddha-deha. The properties of Râgânugâ bhakti are mentioned in Sri Bhakti-Rasâmrita-Sindhu as follows –

 

 

 

Are we qualified for Râgânugâ bhakti?

” ishte svârasiki râgah param-avishtâta bhavet,

tanmayi ya bhaved – bhaktih satra râgâtmik – odita.

virajantim – abhivyaktam vrajavâsi – janâdishu,

râgâtmikâm-anusritâ yâ asa râgânug – ochyate.

râgâtmik-aikika nishthâ ye vrajavâsi- janadayal,

teshâm bhavaptaye lubdho bhaved-atradhikaravan.

tat-tad-bhâavadi-madhurye shruti dhiryad – apekshate,

nâtra shâstram na yuktincha tal- lobhotpatti – lakshanam.”

Meaning – “‘Râg’ means natural and supreme engrossment in one’s object of desire. We call this râg–filled devotion as ‘râgâtmikâ–bhakti.’ It is prominently expressed in the Vrajavâsis. When we follow in the footsteps of a devotee having râgâtmikâ–bhakti, it is called Râgânugâ–bhakti. Now, suppose there is a Vrajavâsi who has single–minded râgâtmikâ–bhakti and a certain bhâv for Sri Krishna. If a person is extremely greedy to obtain that same bhâv, then he is qualified for practicing Râgânugâ–bhakti. The mood and efforts of the Vrajavâsis are always pleasing to Krishna. When we learn this from their sweet pastimes and have even little bit realisation in our heart, oblivious of scriptural injunctions, we feel tempted towards the same bhâv–mâdhurya¹ – this is the sign that we have started feeling greedy.”

In Chaitanya-Charitâmrita Srila Kavirâj Goswâmi has written –

“The inherent property of ‘râg’ is to have a deep thirst for our worshipped Deity. The Vrajavasis have this sort of outstanding bhakti, hence we call their devotion as ‘Râgâtmikâ bhakti’. Practising devotion by following in their footsteps is called ‘Râgânugâ–bhakti.’ Its symptom is – complete absorption in our Beloved. the nature of a Râgânugâ devotee is that he is not overruled by scriptural injunctions.” – (C.C. Madhya.23.84-88)

We call a bhakti full of râg as râgâtmikâ.² Upon hearing about it, some rare fortunate person may be tempted towards it. Greedily he starts following in the Vrajavâsis’ mood.

Srila Kavirâj Goswâmi has quoted the properties of ‘râg’ and ‘anurâg’ from Ujjwal–Neelmani as follows –

Stages of ‘prem’

“When ‘rati’ becomes permanent and firm, we call it ‘prem’. Just as the seed of sugarcane sprouts into a sugarcane stem, from which we obtain juice. This juice is then concentrated and it forms molasses, which is converted into lump sugar. Later on, this lump sugar forms candied sugar and then refined sugar that is ultimately converted into white superfine sugar. Similarly this ‘prem’ gradually increases to sneha, mân, pranay, râg, anurâg and bhâv.”

– (U.N. Sthâyibhâv-prakaran.59-60)

 

(to be continued)

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