Anuvrtti by Srila Bhakti Siddhanta Saraswati Thakur. Kama tyaji’ krsna bhaje sastra-ajna mani’ (Sri Chaitanya-charitamrta: Madhya-lila, 22.135). Kama tyaji’ krsna bhaje sastra-ajna mani’ (Sri Chaitanya-charitamrta: Madhya-lila, 22.135)

A practitioner who has not developed taste (ruchi) should engage the tongue which is fond of other tastes and the mind which desires other things in chanting, remembrance, and so on, of Krishna’s Name, Form, Qualities, and Pastimes according to the gradual path, and upon developing taste, they should reside in Vraja and spend their time following the residents of Vraja. This is the essence of all instructions. First in the life of a practitioner is the stage of hearing (sravan-dasa). By hearing about Krishna’s Name, Krishna’s Form, Krishna’s Qualities, and Krishna’s Pastimes at that time, the stage of acceptance (varan-dasa) arrives, and then the practitioner begins to chant about what they have heard. By engaging in chanting with their heart, they come to the stage of remembrance (smaran-dasa). The five types of remembrance are known as smaran, dharana, dhyan, anusmrti, and samadhi. Smaran is remembrance mixed with distraction, dharana is remembrance free from distraction, dhyan is meditation on the entire body of the object of meditation, anusmrti is constant meditation, and samadhi is complete constancy in meditation free from any interruption. After the stage of remembrance is the stage of attainment (apan-dasa). At this stage, the practitioner realises their true self. Then, in the final stage, that of fortune (sampatti-dasa), the practitioner attains absolute perfection (vastu-siddhi).

kama tyaji’ krsna bhaje sastra-ajna mani’
(Sri Chaitanya-charitamrta: Madhya-lila, 22.135)

[“Practitioners give up all selfish desires and serve Krishna according to the directives of the scriptures.”]

By doing this, the practitioner’s taste develops, and when it does:

vidhi-dharma chhadi’ bhaje krsnera charana
(Sri Chaitanya-charitamrta: Madhya-lila, 22.137)

[“They give up their lawful duties and serve Krishna’s feet.”]

ragatmika-bhakti—‘mukhya’ vraja-vasi-jane
tara anugata bhaktira ‘raganuga’-name
(Sri Chaitanya-charitamrta: Madhya-lila, 22.144)

[“The ragatmika-bhakti of the residents of Vraja is supreme. Devotion that follows them is called raganuga-bhakti.”]

iste svarasiki ragah paramavistata bhavet
tan-mayi ya bhaved bhaktih satra ragatmikodita
(Bhakti-rasamrta-sindhu: 1.2.270)

[“Intense natural absorption in one’s beloved is called raga. Devotion based on raga is called ragatmika.”]

ragamayi-bhaktira haya ‘ragatmika’ nama
taha suni’ lubdha haya kona bhagyavan
lobhe vraja-vasira bhave kare anugati
sastra-yukti nahi mane—raganugara prakrti
bahya, abhyantara, —ihara dui ta’ sadhana
‘bahye’ sadhaka-dehe kare sravana-kirtana
‘mane’ nija-siddha-deha kariya bhavana
ratri-dine kare vraje krsnera sevana
(Sri Chaitanya-charitamrta: Madhya-lila, 22.147–8, 151–2)

[“Devotion based on raga is called ragatmika-bhakti. Upon hearing of it, some fortunate souls become greedy for it, and out of such greed, they follow the moods of the residents of Vraja and do not concern themselves with scriptural reasoning. This is the nature of raganuga-bhakti, which has two aspects: an external practice and an internal practice. Externally, in the form of a practitioner, the soul engages in hearing and chanting, and internally, the soul meditates with their spiritual form and serves Krishna in Vraja night and day.”]

seva sadhaka-rupena siddha-rupena chatra hi
tad-bhava-lipsuna karya vraja-lokanusaratah
(Bhakti-rasamrta-sindhu: 1.2.294)

[“Those who are greedy for the mood of their chosen resident of Vraja should follow that resident of Vraja and engage in service in their form as a practitioner and in their spiritual form.”]

nijabhista krsna-prestha pachhe ta’ lagiya
nirantara seva kare antarmana hana
(Sri Chaitanya-charitamrta: Madhya-lila, 22.154)

[“They should follow their chosen devotee of Krishna and constantly engage in service meditatively.”]

krsnam smaran janan chasya prestham nija-samihitam
tat-tat-katha-ratas chasau kuryad vasam vraje sada
(Bhakti-rasamrta-sindhu: 1.2.293)

[“They should remember Krishna and their chosen devotee of Krishna, be attached to narrations about them, and always reside in Vraja.”]

dasa-sakha-pitradi-preyasira gana
raga-marge nija-nija-bhavera ganana
(Sri Chaitanya-charitamrta: Madhya-lila, 22.156)

[“On the path of raga, servants, friends, guardians, and lovers are classified by their respective moods.”]

The essence of all instructions is to render service within the heart under the guidance of Krishna’s dear devotees who reside in Vraja: the cows, the flute, the kadamba trees, and the other living entities in santa-rasa; Chitraka, Patraka, Raktaka, and the others in dasya-rasa; Baladev, Sridam, Sudam, and the others in sakhya-rasa; Nanda, Yasoda, and the others in vatsalya-rasa; and Radhika, Lalita, and the others in madhura-rasa.

Bhajana-lalasa

hari he!
sri-rupa-gosani sri-guru-rupete
siksa dila mora kane
“jana mora katha namera kangala!
rati pabe nama-gane [1]

O Lord! Srila Rupa Goswami, in the form of Sri Guru, spoke these instructions into my ears: “O beggar for the Name! Understand my words and you will attain attachment to chanting the Name.

krsna-nama-rupa- guna-sucharita
parama yatane kari’
rasana-manase karaha niyoga
krama-vidhi anusari’ [2]

“Engage your tongue and mind in chanting and remembering Krishna’s Names, Forms, Qualities, and Pastimes with great care, following the gradual process.

vraje kari’ vasa raganuga hana
smarana kirtana kara
e nikhila kala karaha yapana
upadesa-sara dhara” [3]

“Reside in Vraja, become a raganuga (a follower of the devotees in Vraja), and engage in remem­brance and chanting. Spend all your time in this way and hold this to be the essence of all instructions.”

ha! rupa-gosani daya kari’ kabe
dibe dine vraja-vasa
ragatmika tumi tava padanuga
ha-ite dasera asa [4]

O Srila Rupa Goswami! When will you mercifully grant this beggar residence in Vraja? You are a ragatmika devotee (a devotee with deep loving attachment for Krishna’s service), and becoming a follower of your footsteps is the desire of this servant.

Verse Nine

व ै क ु ण ् ठ ा ज ् ज न ि त ो व र ा म ध ु प ु र ी त त ् र ा प ि र ा स ो त ् स व ा द ्
व ृ न ् द ा र ण ् य म ु द ा र प ा ण ि र म ण ा त ् त त ् र ा प ि ग ो व र ् द ् ध न ः ।
र ा ध ा क ु ण ् ड म ि ह ा प ि ग ो क ु ल प त े ः प ् र े म ा म ृ त ा प ् ल ा व न ा त ्
क ु र ् य ा द स ् य व ि र ा ज त ो ग ि र ि त ट े स े व ा ं व ि व े क ी न क ः ॥ ९ ॥

vaikunthaj janito vara madhu-puri tatrapi rasotsavad-
vrndaranyam udara-pani-ramanat tatrapi govardhanah
radha-kundam ihapi gokula-pateh premamrtaplavanat
kuryad asya virajato giri-tate sevam viveki na kah [9]

madhu-puri –Mathura, janitah –because of [Krishna’s] birth [there, is] vara –higher vaikunthaj –than Vaikuntha. tatra api –Therein, vrndaranyam –Vrndavan [is higher] rasotsavat –because of the Rasa Dance. tatra api –Therein, govardhanah –Govardhan [is higher] ramanat –because of the amorous play [of He who has] udara –liberal pani –hands. iha api –Herein, radha-kundam –Radha Kunda [is higher] aplavanat –because of the flood amrta –of the nectar pateh –of the Lord gokula –of Goloka’s prema –divine love. kah –What viveki –wise soul na kuryat –would not engage sevam –in the service asya –of it [Radha Kunda], virajatah –situated tate –beside giri –Govardhan? [9]

Above Vaikuntha is Mathura, where Krishna took birth.
Above Mathura is Vrndavan, where Krishna enjoys the Rasa Dance.
Above Vrndavan is Govardhan, where Krishna plays amorously.
And above Govardhan is Radha Kunda,
where the nectar of Krishna’s divine love overflows.
What wise soul would not serve
Radha Kunda at the base of Govardhan Hill?

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