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It is a translation along with expanded notes of the Bhajana-darapana commentary written by Srila Sacidananda Bhaktivinoda Thakura, who in this modern age reinitiated the flow of the Bhagirathi river of bhakti which had become practically invisible.
Manah-siksa--written by Sri Raghunatha Dasa Gosvami, the eternal associate of Sri Gauranga--is a collection of eleven verses which offer instructions to the mind. These verses are an excerpt from the book known as Sri Stavavali, a compilation of all of the author's prayers and deep spiritual yearnings. In a very concise manner, Sri Dasa Gosvami has surcharged these eleven verses of Manah-sika with the essence of the teachings of Sri Gaurasundara, the prema-intoxicated embodiment of the combined forms of Sri Sri Radha-Krsna, His intimate associate Sri Svarupa Damodara, and rasacarya Sri Rupa Gosvami.
In the Gaudiya bhakti literatures such as Sri Brhad-bhgavatamrta, Sri Bhakti-rasamrta-sindhu, Sat Sandharbhas, and Sri Caitanya-caritamrta, bhakti has been classified in three divisions: sadhana-bhakti, bhava-bhakti, and prema-bhakti. Sadhana-bhakti is further divided into two stages: vaidhi and raganuga. Bhava-bhakti which arises from vaidhi-sadhana-bhakti and prema-bhakti which arises from bhava-bhakti of that nature are predominated by asivarya-jnana or knowledge of the Lord's opulence and majesty. But bhava originating form raganuga-sadhana-bhakti and prema originating form that standard of bhava is predominated by madhurya or sweetness without the slightest trace of aisvarya.
Only by prema which is predominated by madhurya devoid of any scent of aisvarya or reverence can one obtain the loving service of the lotus feet of Yugala-kisora, Sri Vrajendra-nandana and Srimate Vrsabhanu-nandini. Prema which is predominated by aisvarya causes one to attain to Vaikuntha. Therefore, there is a very subtle yet significant difference between the quality of bhava and prema arising either from vaidhi-sadhana-bhakti or raganuga-sadhana-bhakti. This fundamental difference is the distinctive trait of the line of thought of the Sri Gaudiya Vaisnava acaryas as expressed in this statement from Caitanya-caritamrta, Adi 3.15-17:
sakala jagate more kare vidhi-bhaktiEverywhere in the world people worship Me according to the scriptural rules of vaidhi-bhakti. But one cannot attain Me in My supreme Vraja feature by vaidhi-bhakti. In vaidhi-bhakti, aisvarya-jnana is most prominent. The entire world is mixed with this conception for asivarya-jnana. Prema which is weakened by aisvarya gives Me no pleasure. Those who worship Me according to the rules of vaidhi predominated by aisvarya-jnana go to Vaikuntha and obtrain the four kinds of liberation--sarsthi (opulence like that of the Lord), sarupya (bodily features like those of the Lord), samipya (nearness to the Lord), and salokya (residence in the Lord's realm).
vidhi-bhaktye vraja-bhava paite nahi sakti
aisvarya-jnanete saba jagat misrita
aisvarya-sithila-preme nahi mora prita
aisvarya-jnane vidhi-bhajana kariya
vaikunthake yaya catur-vidha mukti pana
A deep attachment which is permeated by spontaneous and intense absoprtion in the object of one's affection is called raga. Ragamayi-bhakti unto Sri Krsna which is saturated with this deep attachment is known as ragatmika-bhava. Bhakti which follows in the wake of ragatmika-bhakti is called raganuga-bhakti. Greed to obtain the mood of the Lord's ragatmika devotees is the sole qualification for raganuga-bhakti. Such raganuga-bhakti sadhakas should always reside in Vraja. By means of both the physical body and the internally conceived spiritual body which is suitable to carry out the service of Sri Krsna for which one anxiously aspires, one should always remember Sri Krsna and His beloved gopis of Vraja and constantly serve Sri Radha-Krsna Yugala.
While continuously residing in Vraja under the guidance of rasika bhaktas who are deeply immersed in the mood of Vraja, one should hear, chant, and remember the name, form,qualities, and pastimes of Sri Krsna. This is the method of bhajana for sadhakas who are traversing the path of raganuga-bhakti. Out of all the angas of bhakti such as sravana and kirtana which have been described in relationship to vaidhi-bhakti, those which are favorable to the development of one's particular disposition may also be accepted on the path of raganuga-sadhana.
It is essential to know that by following the intructions which Sri Caitanya Mahaprabhu gave to all the jivas of this world, a strong yearning
To pursue the path of raganuga will suddenly awake in the sadhaka's heart. Sri Caitanyadeva personally practiced, propagated, and tasted only that bhajana which is undertaken via the raga-marga. If by great fortune the jivas obtain the association of the beloved associates of Sri Gaurangadeva, then they will certainly develop greed for the mood of the eternal residents of Vraja. Until one receives such association, most sadhakas adopt the process of vaidhi-bhakti, which certainly must be done.
By taking shelter of the lotus feet of Sri Caitanyadeva, one will inevitably enter into raga-marga. Sahdakas who are eagerly desrious of entering raga-marga must first practice the sadhana of raganuga-bhakti. The qualification which is required for raganuga-bhakti is extremely high.
When greed actually develops toward the mood of the eternal residents of Vraja, one loses his taste for the things of this world and obtains release from pious and sinful activities, karma, akarma, vikarma, jnana, yoga and nondevotional vairagya.
In vaidhi-marga one first develops sraddha. Then one acquires sadhu-sanga. Thereafter, by practice of bhajana one is released from anarthas. Gradually one then develops nistha, ruci, asakti, and bhava. By this system bhava is obtained after a very long time. But when greed develops, all anarthas are very easily detroyed because of the absence of hankering for material sense enjoyment. Bhava also arises concomitantly with this greed. In raga-marga, however, it is essential to cast off all falsity, deceit, and desire for prestige. If one does not do so, anarthas will increase and one will be dangerously deviated. In this event, debased attachment or raga will be mistaken for visuddha-raga or pure attachment. Gradually one's material association will increase, and the sadhaka will fall down.
Another name for raganuga-bhakti is rupanuga-bhakti. Without becoming a rupanuga or follower of Sri Rupa Gosvami, it is imposible to enter the path of raganuga-bhakti. If by some great fortune a person develops an intense desire to enter the path of raganuga-bhakti, then one should certainly study and follow this Manah-siksa of Sri Dasa Gosvami, the prinicpal follower of Sri Rupa Gosvami.
The renowned devotee of Lord Gaura, namacarya Haridasa Thakura, used to visit their royal court. Their guru and royal priest, Sri Yadunandana Acarya, was in intimate disciple of Sri Advaita Acarya and a close friend of Sri haridas Thakura. It was Yadunandana Acarya who was the diksa guru of Srila Raghunatha Dasa.
In his childhod Raghunatha Dasa received the association of pure devotees such as Sri haridas Thakura and Sri Yadunandana Acarya, and in his early youth he met with Sri Nityananda Prabhu and His associates. This influence left a very deep impression on him in regard to unalloyed bhakti.
He very quickly renounced wealth comparable to that of Indra's and a wife who was a beautiful as an apsara or heavenly goddess. He went to Puri-dhama and submitted himself at the feet of Sri Caitnaya Mahaparabhu , who entrusted him inot the hands of His second self, Sri Svarupa Damodara. Since that time he became known as "Svarupera Raghu' or the Raghu of Svarupa, and by his mercy he acquired elegibility to render intimate service to Sri Gaurasundara. Being very pleased with his unflinching dedication to bhajana and exemplary renunciation, Sri Gaurasundara endowed him with the eligibility to serve Sri Giridhari in the form of Govardhana-sila and Sri Radhika in the form of a gunja-mala.
After Sri Gaurasundara withdrew His pastimes from the view of this world, Sri Raghunatha Dasa became overwhelmed with the agony of intolerable separation. He left Puri-dhama and went to Vrndavana with the intention of giving up his life by throwing himself off the peak of Sri Govardhana Hill. There, however, Sri Rupa and Sanatana Gosvamis convinved him to give up his idea by showering him with the nectar of their mercy and sweet Krsna-katha. From that time he became their third brother and took up permanent residence on the bank of Sri Radha-kunda.
At Radha-kunda he remained deeply immersed in worshipping Sri Radha-Govinda in the mood of separation with swevere,nearthly renunciation. At the advanced age of approximately one hundred years, while performing this standard of bhajana, he entered into the unmanifest pastimes of Sri Yugala by entering into Sri Radha-kunda. He is understood to be Rati Manjari in Vraja-lila. In Sri Caitanya-caritamrta, Adi 10.98-102, Sri Krsnadas Kaviraja Gosvami has described Sri Raghunatha Dasa Gosvami's method of bhajana in the following words:
anna-jala tyaga kaila anya-kathanaWhen Sri Raghunatha Das Gosvami came to Vraja, he took up residence at Sri Radha-kunda on the order of Sri Rupa and Sanatana Gosvamis and became immersedin bhajana in the mood of anguished separation. He practically gave up all food an ddrink. Every day he accepted only a few ounces of buttermilk in order to sustain his life. He never spoke or listened to mundane talks which had no connection to Krsna-katha. Every day as a mater o regulation he offered one thousand dandavat pranamas unto Sri Nanda-nandana, Srimati Vrsabanu-nandini, Their eternal pastime-associates, and ot the places of Their divine lila. He also offered two thousand pranamas unto different Viasnavas and chanted harinama to the extent of one hundred thousand names. Day and night he served Sri Radha Krsna within his mind. He discussed the pastimes of Sriman Mahaprabhu for three hours, bathed in Sri Radha kunda three times daily, and would regularly embrace the Vrajavasi Vaisnavas. In this way he used to perform bhakti for twenty-two and a half hours a day out of twenty-four. Thus he would sleep for only one and a half hours, and some days he would not sleep at all.
pala dui-tina matha karena bhaksana
sahasra dandavat kare, laya laksa nama
dui sahasra vaisnavere nitya paranama
ratri-dine radha-krsnera manasa sevana
prahareka mahaprabhura caritra-kathana
tina sandhya radha-kunde apatita snana
vraja-vasi vaisnave kare alingana mana
sardha sapta-prahara kare bhaktira sadhane
cari danda nidra, seha nahe kona-dine
He has written three books which are very famous: (1)Sri Stavavali, (2)Sri Dana-carita (Dana-keli-cintamani), and (3)Sri Mukta-carita. The present book, Manah-siska is included within the Sri Stavavali, a compilation of stavas and stutis composed by him.
Srila Bhaktivinoda Thakura is an intimate associate of Sacinadana Sri Gaurasundara, who is adorned with the complexion and bhava of Sri Radha and who delivers the fallen souls in the age of Kali. He appeared in this world in order to spread sri harinama-sankirtana and to propagate pure bhakti andin particular rupanuga (raganuga) bhakti, thus fulfilling the inner longing of Sri Caitanya Mahaprabhu. He appeared o September 2, 1838 in a highly educated and respected family in a vilage named Virana-gara near Sri Mayapura within the district of Sri Navadvipa-dhama, West Bengal. He disappeared form this world on June 23, 1914 in the city of Calcutta. He wrote approxiately on ehundred books on bhakti in Sanskrit, Bengali, Hindi, English, Oriya, and other languages. For this reason,enlightened persons have called himn'the seventh Gosvami' and the Bhagiratha or Ganges of bhakti in the modern age.
He revealed the place of Sri Gauranga's appearance at the yoga-pitha in Sri Mayapoura and also begot Srila Bhaktisiddhanta Sarasvati. Furthermore, bu his influential and impeccavble discourses, articles and books about pure bhakti, and by establishing Sri Nama-hata or the marketplace of the holy name in every town and village, he laid the foundation for widespread distribution of rupanuga-bhakti throughout the world. Today the outcome of this is directly visible everywhere. The sound vibration of Sri Gaura Krsna-nama-sankirtana resounds in every corner of the world, and even in far off Western and Eastern countries enourmous, opulent temples have been built.
My most worshipful Gurudeva,astottara-sata Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaj, isa guardian of the Sri Gaudiya sampradaya and the founder-acarya of the Sri Gaudiya Vedanta Samiti as well as the Guaidya Maths or temples which operate under the jurisdiction of that Samiti. In addition to the books which hepersonallywrote, he republished the books of Srila Bhaktivinoda Thakura and othe previous acaryas in the Bengali language. Now by his heartfelt desrie, inspiration and cuasselessmercy, Jaiva-dharma, Sri Caitanya-siksamrta, Sri Caitanya Mahaprabhura-siksa, Sri Siksastaka, and other books have been published in India's national language of Hindi, while others are still being published.
The present director and acarya of the Sri Gaudiya Vedanta Samiti, my most worshipful godbrother parvrajakacarya Sri Bhaktivedanta Vamana Maharaja, is deeply immersed in transcendental knowledge and is an intimate servant of the lotus feet of our Gurudeva. I humbly pray at his lotus feet that he may kindly offer this precious book, Manah-siksa, into the lotus hands of our beloved Gurudeva, thus fulfilling the inner longing of his heart.
I am fully confident that devotees who have a deep yearning for bhakti and particularly raganuga-bhakti sadhakas, who covet the dust of Vrndavan will have tremendous appreciation for this book.. Faithful persons who study this book will obtain qualifications to enter into the prema-dharma of Sri Caitanya Mahaprabhu. Inconclusion, may our most worshipful Gurudeva, who is the conentrated manifestation of the Lord's compassion pour down a profuse shower of mercy upon us, thus enabling us to attain greater and greater eligibility in fulfilling the inner longing of his heart. Ths is our anxious, heartfelt prayer at his lotus feet, which bestows Krsna-prema.
Nrsimha Caturdasi
510 years after the apperance
of Lord Gauranga (Gaurabda)
(1918 by the Inidan Calendar)
2nd May, 1996
An aspirant for a particle of mercy
of Sri Hari, Guru and Vaisnavas,
Humble and insignificant,
Tridani Bhaksu Sri Bhaktivedanta Narayana
"Mahotsavayate menas to enjoy bliss. How Krnsa is running forward. His earings are swinging o nhis cheks. He is wearing pitambara, a yellow cloth. Yasoda has decoated her child very beautifully. Krsna looks backwards, and seeing Yasoda coming to catch Him, runs again. Yoasoda is very full-bodied, and as she is running, her body is trembling. This is the 'mahotsava' of Gokula. Whosever sees this becomes enchanted. Such mahotsavas are manifested by harinama. Sri Nama produces Radha-kunda mahotsavayate, Vrndavana mahotsavayate--but according to one's adhikara. To attain this we should perform bhajana like the raganuga Viasnavas--with firm nistha. " (Sri Manah-siksa, back cover)
*************************************************************
(*Note from Puru: The teachings of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada and Srila Bhaktivedanta Narayana Maharaj are parallel. Here are His Divine Graces' translations and purports to the verses mentioned by Srila B.V. Narayana Maharaj in his preface to the Mana-siksa. Some additional verses have also been included)
Excerpted from Sri Caitanya-cartamrta:
Published by The Bhaktivedanta Book Trust 1974
sakala jagate more kare vidhi-bhakti
vidhi-bhaktye vraja-bhava paite nahi sakti
aisvarya-jnanete saba jagat misrita aisvarya-sithila-preme nahi mora prita
aisvarya-jnane vidhi-bhajana kariya
vaikunthake yaya catur-vidha mukti pana
sarsti, sarupya, ara samipya, salokya
sayujya na laya bhakta yate brahma-aikya
yuga-dharma pravartaimu nama-sankirtana
cari bhava-bhakti diya nacamu bhuvana
apani karimu bhakta-bhava angikare
apani acari' bhakti sikhaimu sabare
apane na kaile dharma sikhana na yaya
ei ta' siddhanta gita-bhagavate gaya
(Cc. Adi-lils Ch.3, Txt. 15-21)
Translation and Commentary by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
*************************************************************
mahaprabhura priya bhrtya----raghunatha-dasa
sarva tyaji' kaila prabhura pada-tale vasa
The forefathers of Srila Raghunatha dasa Gosvami were all Vaisnavas and were very rich men. His spiritual master at home was Yadunandana Acarya. Although Raghunatha dasa was a family man, he had no attachment for his estate and wife. Seeing his tendency to leave home, his father and uncle engaged special bodyguards to watch over him, but nevertheless he managed to escape their vigilance and went away to Jagannatha Puri to meet Sri Caitanya Mahaprabhu. This incident took place in the year 1439 sakabda (A.D. 1518). Raghunatha dasa Gosvami compiled three books, named Stava-mala (or Stavavali), Dana-carita and Muktacarita. He lived a long time. For most of his life he resided at Radha-kunda. The place where Raghunatha dasa Gosvami performed his devotional service still exists by Radha-kunda. He almost completely gave up eating, and therefore he was very skinny and of weak health. His only concern was to chant the holy name of the Lord. He gradually reduced his sleeping until he was almost not sleeping at all. It is said that his eyes were always full of tears. When Srinivasa Acarya went to see Raghunatha dasa Gosvami, the Gosvami blessed him by embracing him. Srinivasa Acarya requested his blessings for preaching in Bengal, and Srila Raghunatha dasa Gosvami granted them. In the Gaura-ganoddesa-dipika (186) it is stated that Srila Raghunatha dasa Gosvami was formerly the gopi named Rasa-manjari. Sometimes it is said that he was Rati-manjari.
prabhu samarpila tanre svarupera hate
prabhura gupta-seva kaila svarupera sathe
sodasa vatsara kaila antaranga-sevana
svarupera antardhane aila vrndavana
vrndavane dui bhaira carana dekhiya
govardhane tyajiba deha bhrgupata kariya
ei ta' niscaya kari' aila vrndavane
asi' rupa-sanatanera vandila carane
tabe dui bhai tanre marite na dila
nija trtiya bhai kari' nikate rakhila
mahaprabhura lila yata bahira-antara
dui bhai tanra mukhe sune nirantara
anna-jala tyaga kaila anya-kathana
pala dui-tina matha karena bhaksana
sahasra dandavat kare, laya laksa nama
dui sahasra vaisnavere nitya paranama
ratri-dine radha-krsnera manasa sevana
prahareka mahaprabhura caritra-kathana
tina sandhya radha-kunde apatita snana
vraja-vasi vaisnave kare alingana mana
sardha sapta-prahara kare bhaktira sadhane
cari danda nidra, seha nahe kona-dine
tanhara sadhana-riti sunite camatkara
sei rupa-raghunatha prabhu ye amara
inha-sabara yaiche haila prabhura milana
age vistariya taha kariba varnana
(Cc. Adi-lila Ch. 10, Txt 91-104)
Translation and Commentary by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
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"Gentlemen, the offering of such an homage as has been arranged this evening to the acaryadeva is not a sectarian concern, for when we speak of the fundamental principle of gurudeva or acaryadeva, we speak of something that is of universal application. There does not arise any question of discriminating my guru from yours or anyone else's.
There is only one guru, who appears in an infinity of forms to teach you, me and all others."
His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
Excerpted from:
Our Eternal Guide
Om Tat Sat
Your servant,
Puru Das Adhikari
[Originally published 02/12/00 on VNN]
