Ramananda-Samvada
Last updated
Last updated
The conversations between Shri Chaitanya and Ramananda Raya are replete with profound spiritual insight. Through careful inquiry and gentle encouragement, Shri Chaitanya extracts the essence of Vaishnava theology, arriving at the most profound and esoteric conclusions of pure devotion. By the empowerment of Shri Chaitanya, Ramananda expertly DRAWS the entire landscape of various spiritual practices, clearly establishing what the aspiration of every sincere Vaishnava should be:
D – Duties R – Results A – Abandon W – Wisdom S – Self-Surrender
When asked to articulate the ultimate goal of life, Ramananda began by promoting the observance of one’s worldly duties in the varnasrama system. However, since this scientific division of society has become perverted in the modern age, with material ambition taking precedence over spiritual elevation, Shri Chaitanya asked Ramananda to go deeper and elucidate further. Although strict adherence to varnasrama obligations can certainly support one’s spirituality, internal surrender and pure devotion to the Supreme Personality must ultimately manifest. Shri Chaitanya encouraged Ramananda to express these finer points.
Digging deeper, Ramananda explained that whilst fulfilling worldly obligations one should actively offer the results of that work to Krishna. This added element introduces a more personal and direct connection with the Supreme Person, and is thus considered a more elevated position. Yet Shri Chaitanya was still not satisfied; though offering the results of work gradually purifies one’s consciousness, it may not completely extricate one from material life, since worldly attachments could still remain.
At this point Ramananda suggested that one abandon varnasrama altogether and fully embrace a life of renunciation. Though this is undoubtedly an advanced stage of spirituality, is still fails to fully connect us with Krishna. Perfection of consciousness is a combination of material detachment and spiritual attachment. This stage focuses on the negation of the material, but does not fully connect one with the sweet devotional service of Krishna. Thus, Shri Chaitanya urged Ramananda to explain further.
The Governor then extolled the glories of devotional service based on wisdom, philosophy and logic (jnana-misra-bhakti). Here, simultaneous to detachment from the world, is a more conscious understanding of the Absolute Truth. This understanding, however, is limited to the impersonal feature of the Supreme, and does not fully appreciate the personality, activities and variegatedness of Krishna in the spiritual world. Convinced that Ramananda had more to contribute, Shri Chaitanya patiently egged him on.
Ramananda arrived at the apex of spiritual understanding when he outlined pure devotional service, free from material desires and philosophical speculation, as the ultimate goal of life. Here, the surrendered soul selflessly dedicates his body, mind and words in the service of Krishna. His external social position is of no consequence since he has transcended the world by dint of his complete absorption in spiritual activity. He is liberated even while living.
Shrila Prabhupada wonderfully summarises this progression of spiritual practice as follows: “In this age there is no possibility of acquiring spiritual knowledge by discharging one’s duties in the varnashrama-dharma system, by devotional service mixed with fruitive activity, by renunciation, or by devotional service mixed with the culture of knowledge. Because most people are fallen and because there is no time to elevate them by a gradual process, the best course, according to Lord Chaitanya, is to let them remain in whatever condition they are in but to engage them in hearing of the activities of the Supreme Lord as those activities are explained in the Bhagavad-Gita and Shrimad-Bhagavatam. The transcendental messages of the scriptures should be heard from the lips of realized souls. In this way a person may continue to live in whatever condition he is in and still make spiritual progress. Thus one can surely advance and fully realize the Supreme Personality of Godhead.”
Ramananda then elucidated the various degrees and relationships of spontaneous love between Krishna and His devotees. His answers culminate in descriptions of the gopis, and Srimati Radharani in particular, highlighting their intense selfless love which remains unparalleled within the entire universe.