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T. Krsna dasa

I am interested in Chaitanya Vaishnavism. This site is inspired by the teachings of Sri Satyanarayana dasa Babaji, scholar and practitioner.

The qualification for vaidhī sādhanā bhakti

In kārikā 1.2.9, Rupa Goswami writes that vaidhī bhakti is the duty of everyone in varṇāśrama : इति असौ स्याद् विधिर् नित्यौ सर्व-वर्णाश्रमादिषु| नित्यत्वेSपि अस्य निर्णितम् एकादश्यादिवत् फलम्|| This vidhi (vaidhī bhakti) is a compulsory or regular activity (nitya) for all varṇas and āśramas. Even though it is nitya, […]

The definition of vaidhī uttamā sādhanā bhakti

Having defined uttamā sādhanā bhakti, Rupa Goswami lists its two divisions: वैधी रागानुगा चेति सा द्विधा साधनाभिधा| vaidhī rāganugā ceti sā dvidhā sādhanābhidhā That sādhanā bhakti is known to be of two types: vaidhī and rāganugā. There is a common misconception in some modern sects of Caitanya Vaisnavism that vaidhī bhakti […]

Is the sādhya, bhāva or prema?

Rupa Goswami in his भक्तिरसामृत सिंधु has presented three divisions of उत्तमा भक्ति (uttamā bhakti): sādhanā, bhāva and prema. sādhya and sādhana are only two. Jiva Goswami and Visvanatha Cakravarti Thakur have given two different explanations for why Rupa Goswami makes three divisions. Their explanations offer deeper insight into bhāva and […]

bhāva: dormant or absent?

There are two opposing views on where bhāva, the sādhya of sādhanā bhakti1, exists before it manifests in the heart (heart refers to the unconscious mind). One view is that bhāva is dormant in the heart, that is, it has been eternally present. This is the view in some modern […]

Śrī Rūpa defines sādhanā bhakti, Part II

The second line of the definition of साधना भक्ति given by Śrī Rūpa Goswami is as follows: नित्य सिद्धस्य भावस्य प्राकट्यम् हृदि साध्यता| nitya siddhasya bhāvasya prākaṭyam hṛdi sādhyatā sādhyatā means the manifestation of the nitya siddha bhāva in the heart. We will unpack each of the words here and […]

Śrī Rūpa defines sādhanā bhakti, Part I

There is a method to Śrī Rūpa Goswami’s presentation in the भक्तिरसामृत सिंधु which is borrowed from न्याय. It has three elements to it: उद्देश्य, लक्षण and परीक्षा. उद्देश्य means listing items, लक्षण means defining the items, and परीक्षा is testing the definition- that is explaining it in detail1. In the भक्तिरसामृत सिंधु […]

Cause and effect in uttamā bhakti

In Indian philosophy1, साधन (sādhana) and साध्य (sādhya) refer to cause and effect, or ingredient and product. Say for example, we are preparing soup. Before the soup comes into existence, only its separate ingredients exist – vegetables, tomatoes, some masala, water, salt etc.. Mixing the ingredients together and […]

Other equivalent definitions of uttamā bhakti

Rupa Goswami goes on to point out in his master piece भक्ति रसामृत सिंधु (Bhakti rasāmṛta sindhu) that उत्तमा भक्ति (uttamā bhakti) is also defined equivalently in other places in the scriptures. For example, there is the famous verse from नारद पंचरात्र: सर्वोपाधि विनिर्मुक्तम् तत्परत्वेन निर्मलम् हृषीकेन हृषिकेश […]