Ekadasa-bhava and Raganuga Sadhana Bhakti

by Premananda Das

Sri Sri Guru-Gaurangau jayatah!

In the practice of Raganuga-Sadhana bhakti, the Ekadasa-bhava, or the eleven elements of the sadhaka´s siddha-deha, are essential.

Ekadasa-bhava means Gopi-bhava, the mood of the Gopis of Vraja. Sri Caitanya-caritamrita teaches us about Gopi-bhava as follows:

ataeva gopibhava kari angikara

ratri-dine cinte Radha-Krishnera vihara

siddha-deha cinti kare tahai sevana

sakhi-bhave paya Radha-Krishnera carana

"Therefore accept Gopi-bhava to contemplate Radha-Krishna´s pastimes throughout the day and night. By performing manasi-seva within your internally conceived siddha-deha you will attain Radha-Krishna´s feet."

The sadhaka who has intense lobha for attaining the service of Srimati Radhika and Sri Krishna in Vraja, will receive Ekadasa-bhava from the Diksha-Guru, who comes in a Siddha-Guru-parampara descending directly from one of the nitya-siddha associates of Sriman Mahaprabhu, Srila Nityananda Prabhu or Srila Advaita Acarya Prabhu.

Sri Srimad Bhaktivinod Thakur has written about how Ekadasa-bhava is received from Srila Gurudeva. The Thakur himself received it from his eternal Gurudeva Srila Vipina-vihari Gosvami Prabhupada.

Sadhakera yakhan raganuga-marga lobha haya takhan sadgurur nikata pararthana karile tini sadhakera ruci pariksa kariya tahar bhajana nirnoyer sange sange siddha-dehera paricaya kariya diben.

"When the sadhaka´s lobha is awakened for Raganuga-bhakti he will approach his Gurudeva with great humility. After testing the disciple´s sincerity, the bona fide Guru will instruct the disciple and adjust his bhajana according to the identity of his siddha-svarupa."

(Sri Caitanya-siksamrtam, part 6, chapter 5.)

"What rasa is suited to which jiva is determined by his inner relish. When he gets regard for particular form of bhajana, from that bhajana his ruci can be understood. Deciding that ruci, his spiritual master will initiate him accordingly.

(…)

"If anybody possesses greed for the path of Raganuga-sadhana, he will pray to his Guru, who after examining his ruci will determine the type of bhajana suited to him and give him acquaintance of his siddha-deha.

(…)

"The significance of this type of sadhana is to enter the transcendental Lila of Sri Radha-Krishna and remembering Their eternal Names, Form and Beauty, and Qualities by application of the sadhaka´s relationship with Them, in consonance with his own name and form etc., bestowed by the Guru."

In the book Sri Harinama-cintamani the Thakur explains the method of Raganuga-sadhana. It is important to know the authorized method to attain the supreme goal, if one is to make any progress in one´s sadhana-bhajana. Therefore Srila Bhaktivinod Thakur has mercifully explained it, through his parampara teachings, and in his books.

Let´s see how Srila Bhaktivinod Thakur describes the method of Raganuga-sadhana and how it relates to the sadhaka´s Ekadasa-bhava.

ei ekadasa-bhava sampura sadhane

panca dasa laksya haya sadhakajivane

sravana, varana ara smarana, apana

sampatti ei panca vidha dasaya ganana

"The sadhana relating to the eleven items of ekadasa-bhava is executed in five progressive stages:

1.. Sravana-dasa - the stage of hearing about Radha-Krishna-lila. 2.. Varana-dasa - the stage of accepting. 3.. Smarana-dasa - the stage of remembering. 4.. Apana-dasa - the mature stage 5.. Sampatti-dasa - the attainment of the goal."

Next, the Thakur will explain in detail about these five progressive stages.

Sravana-dasa - the stage of hearing

nijapeksa srestha suddha bhavuka ye jana

bhava-marge Gurudeva sei Mahajana

tahara srimukhe bhava tattvera sravana

haile sravana dasa haya prakatana

bhava-tattva dviprakara karaha vicara

nija ekadasa-bhava Krishna-lila ara

"The Ekadasa-bhava-tattva and Krishna´s astakala-lilas should be heard from a suddha-bhakta more advanced than oneself. This means one´s own Gurudeva, and preferably if he is a bhavuka."

He continues:

"That great personality who has no selfish interest, who is absorbed in the experience of pure and exalted sentiments, is the Gurudeva on the path of divine emotion. One should hear the details of divine emotions from his holy lips and this is referred to as Sravana-dasa. The principle of divine sentiments is to be considered from two angles: 1. one´s own eleven aspects of spiritual identity and 2. the Divine Lilas of Krishna."

Varana-dasa - the stage of acceptance

Radha-Krishna astakala yei lila kare

tahara sravane lobha haya antahpure

lobha haile Gurupade jijnasa udaya

kemane paibo lila kaha mahasaya

Gurudeva kripa kari karibe varnana

lila-tattva ekadasa-bhava sangatana

prasanna haiya prabhu karibe adesa

ei bhave lila madhye karaha pravesa

Gururupe siddha-bhava kariya sravana

sei bhava sviya citte karite varana

"When lobha arises upon hearing Radha-Krishna´s astakala-lilas, the disciple may ask:' Oh Gurudeva, how is it possible to attain such lilas?'

If pleased with the disciple, the Guru will relate the lila-tattva in context with the sadhaka´s Ekadasa-bhava saying: 'You may enter the lila in this way.' This stage of acceptance is called Varana-dasa."

Let us now take a look at what Ekadasa-bhava is, since it is given by the Guru at this stage of acceptance. (This process of giving Ekadasa-bhava is popularly called Siddha-pranali.)

To obtain authorized knowledge about this subject one has to consult with Sastra, Guru and Sadhu. According to the Thakur in Jaiva-dharma, Srila Gopala-Guru Gosvami, the eternal associate of Sriman Mahaprabhu and Sri Radha-Krishna was given the task of writing about the method of Raganuga-sadhana, by Sri Gauranga and His associates. The Sri Gaura-Govinda-arcana-smarana-paddhati, by Srila Gopala-Guru´s disciple Srila Dhyanacandra Gosvami, a book which is a copy of the original paddhati with some additional verses, has the following to say about Ekadasa-bhava:

a.. Nama (name) SriRupamanjarityadi namakhyan anurupatah

cintaniyam yatayogyam svanama vrajasubhruvam

"As Sri Rupa Manjari and the other Vraja-devis have individual names, the sadhaka also has a manjari name which is to be meditated upon."

Srila Bhaktivinod explains further:

Sri Gurudeva ye manjari-nama diben, sei nami sadhakera nityanama baliya janibe. vrajalalanadikera madhye nama dvara manorama haibe.

"The manjari name that the Guru selects is the sadhaka´s eternal name which renders the sadhaka-manjari 'manorama' among the Vraja-sundaris."

b.. Rupa (form) Arcana-smarana-paddhati:

rupam yuthesvari rupam bhavaniyam prayatnatah

trailokyamohanam kamoddipanam gopikapateh

"As the Yuthesvari, groupleader (Srimati Radhika), is captivating throughout the three worlds and able to invoke Krishna´s kama, so are Her maidservants. With care and attention one should fix the mind on one´s own form as such."

Jaiva-dharma:

sadhakera ruci anusare Sri Gurudeva rupayauvana sampanna ekti kisori siddha-rupa nirnaya kariben. Acintya cinmaya rupa visistha na haile Sri Radhikara paricarika ke haite pare?

"According to the sadhaka´s ruci, taste, the Guru will prescribe a lovely kisori siddha-svarupa (a manjari-svarupa). Without having an inconceivably beautiful form, could anyone possibly become Radha´s dasi?"

c.. Vayasa (age) Arcana-smarana-paddhati:

vayo nanavidham tatra yatu tridasavatsaram

madhuryadbhutakaisoram vikyatam vrajasubhruvam

"The ages of the Vraja-sundaris are all different; the sadhaka-manjari will meditate upon herself as a kisori near about thirteen, the age whereupon youth blossoms."

Jaiva-dharma:

Kaisora vayasa vayasa - dasa vatsara haite solo vatsara paryanta kaisora. Ihakei vayasa-sandhi bale. Manjaridera vayasa dasa haite sevanotikrame caudda vatsra paryanta vridhi paibe. Balya, pauganda o vridha vayasa vrajalalanadikera hay na. Sadhaka nijeke kisori baliya abhiman karibe.

"The kisori age is from ten years up to sixteen and is also referred to as 'vayasa-sandhi' ( the time when a woman´s form develops). The manjaris´ ages start from ten and extend up to fourteen. Radha´s sakhis and manjaris are all kisori. Thus the sadhaka shall conceive of his eternal svarupa as a kisori."

d.. Vesha (dress) Arcana-smarana-paddhati:

vesonilpatadyaisca vicitralankritaistatha

svadya dehanurupena svabhava rasa sundarah

"One´s manjari-svarupa is meditated upon as dressed in blue silken garments with gold and jewelled ornaments which are gorgeous to behold."

Jaiva-dharma:

sevara upayogi nana vidha silpa kalaya sakala manjargana abhighya tad anurupa guna o vesa sri gurudeva sadhakake nirdistha kariben.

"The manjaris are well qualified in all arts of seva. According to the sadhaka´s particular ruci, however, the Guru will select in which qualities and in which dress the sadhaka-manjari shall be adorned."

e.. Sambandha (relationship) Arcana-smarana-paddhati:

sevya sevaka sambandhah svamanovrtti bhedatah

pranatyaghapi sambandham na kada parivarttayet

"Due to the particular desire of the sadhaka the relationship between the worshipper and the worshippable is adjusted. In life or death this sambandha can never be broken.

Jaiva-dharma:

sadhaka sambandha visaya niye eirupa bhavibena ami sri radhikara paricarikar paricarika, sri radha amar jivitesvari, krishna tahar jivitesvara; sutarang radhavallabhi amar pranesvara.

"The sadhaka´s sambandha with Radha-Krishna is to be meditated upon as follows:

Sri Radhika-devi is my Pranesvari; I am the maidservant of Her maidservants. Because Krishna is Radhika´s Pranesvara - Radha-Vallabha (Radha-Krishna) are my worshippable object."

f.. Yutha (group) Arcana-smarana-paddhati:

yathayuthesvariyutha sada tisthiti tadvesa

tathaiva sarvatha tisthed bhutva tad vasavarttini

"The sadhaka-manjari belongs to Sri Radhika´s yutha, group; thus Radha is the yuthesvari, group leader. One should thus meditate:

I follow the requests of Radha and remain by Her side subjugated by Her numerous qualities."

Jaiva-dharma:

Srimati radhikai yuthesvari. Radhikara astasakhir madhye kaharo gane takite haibe sadhaker rucikrame sri gurudeva astasakhider ekti ganer ganer madhye avastan nirdesa kariben. Sei sakhira ajnakrame sri yuthesvari sahita lilamaya srikrishnake sadhaka-manjari seva kariben.

"In Radharani´s yutha each of the eight chief sakhis form subgroups called 'gana'. After testing the sadhaka´s ruci, the Gurudeva will select in which gana the sadhaka-manjari will serve."

7) Ajna (order)

Arcana-smarana-paddhati:

yuthesvarya sivasyajnamadaya hariradhayo

yathocitanca susrasam kuryadananda samyuta

"The sadha-manjari honours the yuthesvari´s order as her life and soul. Thus all types of appropriate seva are performed to increase the pleasure of Radha-Govinda."

Jaiva-dharma:

Ajna dui prakara arthat nitya o naimittika. Karunamaya sakhi ye nitya seva sadhaka manjarike ajna kariben taha mirapeksa haiya astakalera madhye yakhana yaha kartavya taha kariben. Abar upastita anya kona seva prayojana mota ajna karile taha naimittika ajna; tahao visesa yatnera sahita palan karite haibe.

"Orders are of two types: nitya (regular) and and naimittika (occasional). The daily seva which the merciful Prana-prestha-sakhi imparts is the nitya-ajna. Without consideration the sadhaka-manjari executes them at the prescribed moments during the course of the astakala. On special occasions namittika orders are given. They must also be looked after with due care and attention."

a.. Seva (service) Arcana-smarana-paddhati:

camara vyajanadinam sarvajna pratipalanam

itiseva parijneya yathamati vibhagasah

"With expertise the sadhaka-manjari will execute two categories of seva: verbal orders, and relative services, beginning with camara fanning."

b.. Parakastha (one´s supreme ambition) Arcana-smarana-paddhati:

sri radhakrishnoryad tad rupamanjarikadya

prapta nityasakhitanca tatha syamiti bhavayet

"I shall become a nitya-sakhi (manjari) and serve Radha and Krishna in the footsteps of Sri Rupa Manjari - this is my parakastha."

c.. Palyadasi (the mood of being a fostered maidservant) Arcana-smarana-paddhati:

palyadasi sa ca prokta paripalya priyamvada

svamanovrtti rupena ya nitya paricarika

"By remaining under the care and protection of a senior Vraja-gopi, the sadhaka-manjari is referred to as her palyadasi."

d.. Nivasa (kunja of residence) Arcana-smarana-paddhati:

nivaso vraja madhye tu radhakrishna sthali mata

vamsivatasca sri nandisvarasca apyati kautukah

"Within Vraja-mandala at Vamsi-vata, Nandisvara, etc., Radha-Krishna enact their nitya-vihara; those lila-sthalis are the residence for my siddha-deha."

Jaiva-dharma:

Vraje nityavasi vasa. Vrajera madhye ksana grame sadhaka gopi haiya janama haya, abar gramantare ksana gopera sahita sadhaka-manjari vivaha hay, kintu krishnera murali rabe akristha haiya radhikara anugatya tahara radha-kundastha kunje ekti kutira vasa kariben - ei abhimane siddha vasi sadhaka manjari nivasa.

"To eternally reside in Vrindavan is the meaning of nivasa. The sadhaka takes birth as a gopi in a particular village in Vraja. Then, after marriage, she resides in her father-in-law´s house. When the sound of Krishna´s melodious flute enters the ears however, the allurement for Radha´s seva brings the sadhaka-manjari to Radha-kunda. It is here that she has a kunja and kutira for residence."

Now, let us return to the description of the five progressive stages of Raganuga-sadhana.

Smarana-dasa - the stage of remembrance

Harinama-cintamani:

nija siddha ekadasa-bhave vrati haye

smaribe sudridha citte nija-bhava caye

smarane vicara eka ache to sundara

apanarera yogyasmrti koto nirantara

apanarera ayogya smarana yadi haya

bahu yuga sadhileo siddhi kabu naya

"One should regularly practice ekadasa-bhava-smarana with special attention on the lilas corresponding to one´s mood. Fortunately, only the lilas in which the sadhaka finds interest need to be contemplated, for otherwise siddhi (perfection) may not take place even after many lifetimes of devotional practice."

When the mature sadhaka has become aware of his sthayi-bhava in relation to Radha-Krishna, only sravanam, kirtanam and smaranam in relation to one´s particular mood should be performed. If a devotee´s sthayi-bhava is manjari-bhava, he will attain siddhi through hearing, reciting and remembering Radha-Krishna´s amorous pastimes. The Gosvamis have written many books about these pastimes, such as Govinda-lilamrta and Krishna-bhavanamrita, so that we may know about and obtain the desire to take part in the pastimes of Radha-Krishna.

Apana-dasa - the mature stage

apana sadhane smrti yabe haoye vrati

acire apana-dasa haya suddha ati

nija suddha bhavera ye nirantara smrti

tahe dura haya sighri yara bandha mati

"In the course of time as the sadhaka becomes adept in the art of smarana-sadhana his mind shall become free from material bondage due to its fixation on the goal."

smarane ei panca-dasa atikrama karite anipuna lokera pakse bahuyuga yaite pare; nipunabyaktidera pakse alpadine apanadasa upastita haya.

"For the unadept, it could take many yugas to progress from Smarana-dasa to Sampatti-dasa. For the expert sadhaka, however, Apana-dasa may awaken in a short time only."

Sampatti-dasa - the attainment of siddhi

samadhi svarupa smrti ye samaye haya

bhavapana dasa asi haibe udaya

sei kale nija siddha-deha abhiman

parajiya jada-deha habe adhisthan

takhana svarupe vraja-vasa ksane ksana

bhavapane sva-svarupe here vraja-vana

"Through unwavering svarupa-smrti (remembrance of one´s siddha-svarupa) samadhi shall be invoked causing one´s material identity to lose precedence. Then, from moment to moment, darsana of Krishna-lila in one´s siddha-svarupa becomes possible."

A jiva who has reached this stage, Svarupa-siddhi, will upon leaving the material body be transferred to a material universe where Radha-Krishna-lila takes place. When Krishna and His associates leave that material universe, the jiva also goes to Goloka Vrindavan, and thus attains the final goal, which is termed Vastu-siddhi.

From a fallen servant of the servants of Srila Bhaktivinod Thakura (Srimati Kamala Manjari),

Premananda Dasa

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