PARA 7001 Integral Perspectives on Vedanta, Spring 2012 Sprig 2012, Final Paper Bhakti Vedanta of Sri Ramanuja

and Sri Mahaprabu Caitanya by Chien Hui Liu

Vedanta is commonly identified as the Kevaladvaita (Absolute Non-dualism) propounded by Sankaracarya exclusively. While this system of Vedanta philosophy holds a dominant place as the first systematic presentation of the Upanisadic teachings1, emergence of other doctrines that took different angles on Upanisads brought about new spiritual insights to the philosophy. There are five main schools of Vedanta philosophies, namely Advaita of Adi Sankara, Vishishtadvaita of Ramanuja, Dvaita of Madhuacharya, Dvaitadvaita of Nimbarka, and Shuddhadvaita of Vallabha. Among those, the Vaisnava acaryas brought about a beautiful synchronize of systematic philosophical teachings with the sentiments of Bhakti in religious and spiritual life. In this paper, I select two influential personages of Bhakti Vedanta- Sri Ramanuja and Caitanya Mahaprabhu as the topic of discussion. Ramanuja was the first that gives a complete criticism of Advaita Vedanta. Not only is he a philosopher but a Bhaka in spirit. Ramanuja formed a through metaphysics of Vedanta philosophy comingles with the ecstasy of Alvars Bhakti sentiments. Sri Caitanya was notable of his intense Bhakti longings to love of Krsna and brought this influential Bhakti surge with Sankirtan (singing the name of the Lord) awakening the hearts of people. This paper presents an analysis on the philosophical teachings of these two systems with

Bhakti Schools of Vedanta by Svami Tapasyananda, p. 309

emphasis in the doctrine of Bhakti. Sri Ramanuja Philosophical background introduction Ramanuja was born in 1017 C.E, in Tamil Nadu. Ramanuja is a great scholar of Sanskrit and Vedantic philosophy. At the same time, he was deeply influenced by the personalized love for God of the Tamil Alvars. The Alvars, literally means people who are immersed. They are immersed in their love and devotion to the Lord Visnu2. While Ramanuja accepted Yamunacharya as his Manasika Acharya, his great contribution brought about a union between the pure devotional heritage of the Alvars and the philosophical oriented Vedntic methodology. He took the vow to Yamuna and spread Vaisnavism over the South India, his linage which later called Sri Sampradaya or Sri Vaishnavism. Vaishnavaism is one of the three main traditions of Hinduism which venerate Lord Visnu as the Supreme God. Sri Vaishnavism is a sub-denomination of Vaishnavism and the philosophical system of thought culminating in the philosophy of Visishtadvaita espoused by Ramanujacharya3. Followers of Sri Vaishnavism generally worship Vishnu as the supreme God. Vishnu is believed to be the source of

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Meaning of Alvar from www.ramanuja.org The religion of the Hindus, by Kenneth W. Morgan, Published by "Motilal Banarsidass", p. 228

all avatars4. Ramanujas school of philosophy is called Visistadvaita which literally means Advaita with uniqueness/qualifications. It combines Advaita (oneness of God) with Vishesha (attributes), a non-dualistic school of Vedanta philosophy. Although, it is commonly translated as qualified non- dualism. However, the proper English translation should be Non-dualism of the qualified whole according to Tapasyananda as the compound Sandhi rule of Bahuvrihi5. Ramanujas philosophy is the most pre-eminent school of thought among the Bhakti Vedantins6. He was the first to write a comprehensive criticism of Sankaras Kevaladvaita. He is also progressive in his attitude to break caste rules by his early experience to accept Kancipurna, a low caste Sudra, to be his guru. His major work includes a commentary on the Brahma Sutras, Sri Bhasya or Brahma Sutra Bhasya. He also wrote a commentary on the Bhagavad Gita as Gita Bhasya and several books on the Vedas. Ramanuja asserts seven main objections to the Advaitic premises and the works of Shankara7. In contrast to Sankara, the world is ultimately true, the Jiva is ultimately true and God is also ultimately true. He cannot be a qualitiless impersonal

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Bhakti Schools of Vedanta by Svami Tapasyananda, p. 33 Bhakti Schools of Vedanta by Svami Tapasyananda, p. 31 MAYA and AVIDYA:THE Shankara Ramanuja debate By Darren Hackler, p.8

Absolute not capable of being adored and not responsive to devotees love and prayer8. The brief outlines of the seven objections are listed below. 1. Svarupanupaptti: the identity or nature of Avidya 2. Arayanupapatti: the locus of avidya in humans specifically 3. Anirvancaniyanupapatti: indifinibility of the nature or actuality of Avidya 4. Tirodhananupapatti: the obscuration of Brahman as caused by Maya 5. Pramananupapatti: that Avidya is not able to be proved in the Pramanas 6. Nivrittyanupapatti: there is no removal of Avidya in the system 7. Nivartakanupapatti: there is no remover of Avidya postulated. Notion of Brahman Since the subject of Bhakti is the main emphasis of the paper, the notion of Brahman is crucial as Brahman is the object of worship. Ramanuja denotes the Supreme Being by expressions as Brahman, Narayana, Isvara, Bhagavan, Purusottama, Visnu etc9. Among those names, he identified the Upanisadic Brahman mainly with Visnu- Narayana. Brahman is not a transcendent featureless presence but one with infinite number of auspicious attributes. This Supreme Being pervades everything as their indweller and container. This constitutes the doctrine of Sarira-sariri (body and soul), relationship

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Bhakti Schools of Vedanta by Svami Tapasyananda, p. 41 Bhakti Schools of Vedanta by Svami Tapasyananda, p. 31

between Brahman and jagat (manifested universe) of Ramanuja. He commonly used the quote from Antaryami Brahmana of the Brhadaranyaka Upanisad (3.7). He who dwells in all beings but is within them, whom none of the beings knows, whose body I all beings controller, your own self and immortal. He is never seen but is the Seer, He is never heard, but is the Hearer He is the Inner Controller- of our self and immortal10 The Sarira and Sariri (body and soul) relationship are identified by the concept of Sesa and Sesi. Sesa literally means what remains, commonly noted as the servant and Sesi means that which is the whole, commonly noted as the master11. Thus, Brahman is conceived as the Antaryamin or regulator the universe from within12. In Ramanujas theism, God has infinite number of auspicious attributes, known as Svabhava (auspicious quality). Svabhava are qualities that manifested in the Supreme in relation to finite beings13. There are six main qualities (Bhagas) of the countless attributes forming the characteristics of the Bhagavan (God) in the Visnupurana. These are Jnana (omniscience), Bala (omnipotence), Aisvarya (lordship), Sakti (creative power), Virya (immutability) and Teja (splendor). Therefore, God is not characterless (nirguna), but possessed of qualities (saguna). Ramanuja

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Bhakti Schools of Vedanta by Svami Tapasyananda, p. 40 Bhakti Schools of Vedanta by Svami Tapasyananda, p. 41 An Introduction to Indian Philosophy by Satischandra Chatterjee and Dhirendramohan Datta, p. 389 Bhakti Schools of Vedanta by Svami Tapasyananda, p. 36

argues that when the Upanisads deny qualities of Brahman that actually mean that Brahman is free from all imperfections14. Ramanuja used the analogy of body- soul relation to explain this theology. As the soul is not affected by the bodily changes and imperfections; similarly Brahman is not affected by the changes in the universe either. There are two states of Brahman described in Ramanujas theory- Karana Brahma or causal state of Brahman and Karya Brahma or effect state of Brahman. Created objects undergo growth, change and death, but the matter made out of which Karana Brahma (the causal Brahma) maintains in a pure, unmanifested form (avyakta). The soul and Brahman remains unchanged. When objects are created again, and Brahman becomes manifested as the matters in the universe, this manifested form of Brahman is called Karya Brahma. Ramanuja used this theology to explain texts of Upanisads describe Brahman as beyond thought, speech etc. to indicate the unmanifested state of Brahman as the Karana Brahma (causal state)15. Bhakti Bhakti is defined as a form of knowledge which consists of excessive attachment and adoration to the ultimate Reality. As a result, the devotee becomes disinterested in all worldly objects as described in Vedartha Samgraha16. This special form of knowledge stems from the firm conviction of the ultimate relationship with the
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An Introduction to Indian Philosophy by Satischandra Chatterjee and Dhirendramohan Datta, p. 388 An Introduction to Indian Philosophy by Satischandra Chatterjee and Dhirendramohan Datta, p. 388 Ramanuja on Bhakti and Prapatti by Dr. Anima Sen Gupta, p. 166

Supreme. This knowledge is not mere scripture knowledge per se. Real knowledge is a steady, constant remembrance of God (dhruva smrti)17. In Sribhasya, Bhakti is described as a form of loving meditation18. It is equated with dhyana (meditation) and upasana (prayer)19. Dhyana means concentration of mind on Him. Upasana means continuous thought of Him20. Bhakti of this kind is not a state of emotional excitement that emerges and perishes instantly, but the result of constant practices21. Therefore, Bhakti can remain fixed in the mind only through constant meditation, thinking and reflection of the Supreme Being. In Ramanujas doctrine, Jnana Yoga and Karma Yoga are not opposed but both are required and practiced. There are two types of knowledge. The lower knowledge is the realization that one is the Atman and not the body as described earlier. The higher knowledge is the realization that one is merely a Sesa (a part or liege of the Lord) and the Lord is the Sesi (the Whole or the Master). In this way, to know is to love and knowledge and Bhakti becomes one and the same22. Karma Yoga means fulfillment of ones duties without attachment or desire for rewards (such as heaven). That is to surrender fruits of actions as offering to God. According to Ramanjua, this teaching has imparted through the first six chapters of
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An introduction to Indian Philosophy by Satischandra Chatterjee and Dhirendramohan Datta, p. 397 Ramanuja on Bhakti and Prapatti by Dr. Anima Sen Gupta, p. 166 Bhakti Schools of Vedanta by Svami Tapasyananda, p. 76 Bhakti Schools of Vedanta by Svami Tapasyananda, p. 76 Bhakti Schools of Vedanta by Svami Tapasyananda, p. 79 Bhakti Schools of Vedanta by Svami Tapasyananda, p. 79

the Gita23. This detachment from action can be done only from the real identification that one is the Self, not the body (Atmavalokana)24. There are seven fold Sadhana of Bhakti25, disciplines practiced to develop the Sadhana Bhakti into Prema Bhakti (loving devotion). (1) Viveka This means practice of discrimination. This applies to all things taken in through the senses. The emphasis is placed on discrimination in taking food. For example, eat only Sattvika (purity- generating) and are prepared and served only by persons or conditions that are pure. (2) Vimoka This consists in resisting impulses of passions like anger, sexuality, jealousy etc. (3) Abhyasa This denotes to practices that remind one of God as the Indwelling Principle (Sesi) in oneself and the universe. (4) Kriya This consists the five-fold duties of life. (a) The duty to the Devas by performing fire sacrifice as Agnihtra (b) The duty to the Rsis. Rsis are great seers who propounded the Vedas, Puranas etc. (c) The duty to the ancestors by performing
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Sradha and daily ceremonial rites to maintain ones link with ones ancestry (d) Duty towards man which include fulfilling social and professional duties as well as providing services in food, education etc. for the needy persons. (e) Duty towards brute creations such as animals and plants. (5) Kalyana This includes practice of virtues like truth (Satya), straight-forwardness (Arjava), kindness (Daya), benevolence (Dana) and love for all beings (Ahimsa) (6) Anavasada This means the practice of being free from despair or pessimism and maintains a cheerful and positive attitude. (7) Anuddharsa This means the capacity not to yield to excitement or depression and maintains an even temperament in all situations. By the practice of these seven fold Sadhana Bhakti as moral principles, with practice of dhyana (concentration) and upasana (continuous thought of God), ones mind becomes purified and receive a direct perception of Atman knowledge (one as the Atman). This gradually develops into Para bhakti when ones mind goes towards the Lord in places of sense objects. This then gets further intensified to Parama bhakti when the devotee becomes mad with love and intense longing and remains tin

intimacy with the Divine at all times. Parama bhakti, also called Prapatti, when attachment to God becomes the sole music of ones life and immersed in the bliss of Paramatman. Prapatti According to Tapasyananda, there are six devotional attitudes bring one into Prapatti (taking refugee). These attitudes are unalloyed and unshakable faith in God and His Saving Grace26. (1) Resolve to subordinate ones will always to the Divine will. (2) Avoidance of all that are contrary to His will. (3) Firm faith that God is the savior of all (4) Acceptance that Gods protective grace is always with one (5) A feeling of ones pitiable state owing to a realization of the insufficiency of all self-effort made for ones salvation (6) Resigning oneself absolutely to His care and protection The seven fold Sadhanas of Bhakti bring one to the state just prior to the final realization of God. The heart of devotee becomes full with intense love, respect and yearning of the Divine which blossoms from Parabhakti (primary love of God) to Paramabhakti when one wins the Grace of God27.

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Bhakti Schools of Vedanta by Svami Tapasyananda, p. 80 Ramanuja on Bhakti and Prapatti by Dr. Anima Sen Gupta, p. 167

There are apparently two opposing views to the methods of Bhakti and Prapatti. One point of view argues that Prapatti is superior to Bhakti and Prapatti is regarded as the easier and simpler path leading to Moksa28. The other holds that Prapatii and Bhakti are intrinsically the same, not one is superior to the other. Prapatti is superior to Bhakti that a single moment of the attitude can bring the Lords Grace operative on the Jiva immediately and laborious less in Prapatti. Strong faith in God, resignation to Him, and non-attachment are the qualities that link man with Him and elicit His Grace. These are fundamental for salvation than the self-effort of man29. While practioners of Bhaktiyoga requires spiritual disciplines of learning, rendering services and meditation, the followers of Prapatti attain the same goal without the arduous efforts. Hence Prapatti is superior to Bhakti.

On the other hand, some argue that Prapatti is not a different and independent method of God- realization. The essence of Prapatti lies in surrendering ones self wholly at the feet of God, and in such a self-effecting manner, all sins are pardoned through the Grace of God30. Intense devotion arises spontaneously in the devotees mind as one realizes that God is the refuge of all beings and all beings are the modes of God31. Self- surrendering and self- effecting love of God which are both the

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Concept of Prapatti in Ramanujas Gitabhasya, by Nancy Nayar, p. 112 Bhakti Schools of Vedanta by Svami Tapasyananda, p. 81 Ramanuja on Bhakti and Prapatti by Dr. Anima Sen Gupta, p. 167 Ramanuja on Bhakti and Prapatti by Dr. Anima Sen Gupta, p. 167

essences of Bhakti and Prappati are expounded in his Gita Bhasya32. God is both the means and the end. Both Bhakti and Prappati are resplendent with Divine Grace33. In conclusion, in Sri Vaishnava, the aim of life is to live a life of loving devotion to God, this has been traditionally described as a continuous stream of remembrance of God, uninterrupted like the flow of oil34. Although Jnana yoga and Karma yoga are not excluded in the path of liberation, Bhakti yoga is considered the central medium to God. As Tapasyananda commented, Ramanuja was essentially a devotee and philosophy was only means for him to bridge the gulf between the Vedic philosophical methodology and the emotional absorption of the Alvars35. Sri Krsna Caitanya Caitanya Mahaprabhu is a Vaishnava saint of the Bengal school and believed to be a full incarnation of Krsna by followers of Gaudiya Vaishnavism36 (also known as Chaitanya Vaishnavism and Hare Krishna). He was also sometimes referred to by the names Gaura (golden one) due to his light skin complexion37, and Nimai due to his being born underneath a neem tree. In an early age, Caitanya was known as a Nyaya scholar and professor who toured around India and won debates over various argumentations. It was later when he met his guru, the ascetic Ishvara Puri and
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Ramanuja on Bhakti and Prapatti by Dr. Anima Sen Gupta, p. 167 Ramanuja on Bhakti and Prapatti by Dr. Anima Sen Gupta, p. 168 The Concept of Prapatti in Ramanujas Gitabhasya by Nancy Nayar, Bhakti Schools of Vedanta by Svami Tapasyananda, p. 24 Hindu Encounter with Modernity, by Shukavak N. Dasa In the Name of the Lord, by Deccan Herald

received initiation from Gopala Krisna mantra that awakened his innate love for Krsna. Caitanya often absorbed himself in ecstasies of communion with the Lord Krsna or Radhas excessive love to Krsna. The only written work by Caitanya has been recorded is the Siksastaka (eight verses of instruction). This is a composition of poetic verses revealed his intense love and longing for God. Caitanya did not write any philosophical works of his school himself, but left the task to a group of theologians, known as the Six Gosvamis of Vrindavan to form a distinct metaphysics and theology named Acintya Bhedabheda, which means Inconceivable Identity- in difference. Acintya Bhedabheda In theology, Caitanya school regards the Supreme Person as the Saktimat, and Its/His power as Sakti. The Supreme Person remains transcendental while Its/His Sakti projects the world of multiplicity. The Saktimat although in the midst of the multiplicity created by Sakti, does not Itself/Himself being affected38. It is different from the Sankaras Advaita Vedanta that in Caitanyas school, manifestation is real and not in any sense illusory. It is changeful but not illusory. There is no falsity in the Supreme Reality39. The form is higher than the formless. In Acintya Bhedabheda, inconceivable identity-in-differences, Sakti is both

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Bhakti Schools of Vedanta by Svami Tapasyananda, p. 314 Bhakti Schools of Vedanta by Svami Tapasyananda, p. 313

identical and different from Saktimat. Saktimat and Sakti are intrinsically the same, the difference lies in Satimat remain unaffected in the transformation of Sakti. These two seemingly contradictory features co-exist but not to be explained logically. Therefore, it is acintya incomprehensible by human thought40. The analogy often used as an explanation in this context in the relationship between the Sun and the Sunshine41. For example both the sun and sunshine are part of the same reality. Qualitatively the Sun and the Sunshine are not different, but as quantities they are very different. This analogy is applied to the relationship between living beings and God - the Jiva being of a similar quality to the Supreme being, but not sharing the qualities to an infinite extent. Thus there is a difference between the souls and the Supreme Lord. Ten roots (Dasa Mula) Caitanyas theological teachings can be summarized as ten roots or maxims (dasa mula)42. 1. The statements of amnaya (scripture) are the chief proof. By these statements the following nine topics are taught. 2. Krsna is the Supreme Absolute Truth.

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Bhakti Schools of Vedanta by Svami Tapasyananda, p. 315 Prabhupada, A.C.Bhaktivedanta Swami (1988). Srimad Bhagavatam. Bhaktivedanta Book Trust. Bhag. 4.31.16 42 Jaiva dharma: The universal religion, by Thakura, B. (1993).

3. Krsna is endowed with all energies. 4. Krsna is the ocean of rasa (theology). 5. The jivas (individual souls) are all separated parts of the Lord. 6. In bound state the jivas are under the influence of matter, due to their tatastha nature. 7. In the liberated state the jivas are free from the influence of matter, due to their tatastha nature. 8. The jivas and the material world are both different from and identical to the Lord. 9. Pure devotion is the practice of the jivas. 10. Pure love of Krsna is the ultimate goal. 11. Krsna is the only lovable blessing to be received. In Caitanyas school, Krsna is the transcendental spiritual Reality within whom time and space are included. His form is a multiform which can take any other form. There is no distinction between spirit and form in absolute sense43. Hence, the system of Caitanyas school claims itself to be Advaya Vada, a doctrine of the one without a second, which Sat-Cid-Ananda Para-Brahman is identified with Krsna. Krsna is the Absolute Person, indivisible and all inclusive44.

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Krsna is Rasa (bliss) or Madhurya (sweetness) with Aisvaryas (majesties). Madhurya is the highest value and Aisvarya (majesty) comes after that. Therefore, devotees adore Krsna as all-sweetness, Madhurya than His Aisvarya aspects. As a Bhagavan, Krsna embodies all the Bhagas, the six fold Divine majesties Aisvarya (power), Dharma (goodness), Yasas (glory), Sri (splendor), Jnana (knowledge) and Vairagya (detachment)45. Radha- Krsna Conception In Gaudiya Vaishnavism, it is believed that Caitanya was Radha and Krsna come in one personality46. Krsna, by the wish to taste His own divine bliss that Radha enjoyed, came into incarnation of Caitanya. There were many incidents that Caitanya, as embodiment of Radha, had engrossed in the intense longing of Krsna and shown agonizing pangs of separation47. It is a way that he taught Prema (intense longing) by his own example48. The conception of Radha- Krsna love is that of an unalloyed divine manifestation. The terms male and female are to be understood in a mystic sense. Krsna is referred as the only Male, and His Sakti is considered Female in the relationship49. The Gaudiya school has continuously opposed to the misconception that this divine love

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has a sexual basis50. While sex is based on physical body as a part of Maya Sakti and is motivated by self-centered and self- regarding pleasure, love is self-giving and egoless51. The small self is forgotten and the happiness of Krsna becomes the only rewards that His servitors desire. Bhakti Bhakti may be translated as loving and adoring service of God without any consideration than the joy of the beloved Lord52. Bhaktas eschew Vedic rituals (Karma), the desire for Mukti (Jnana), as well as the concentration of Yoga and keep solely the loving devotion to the Lord. The ideal is not to merge in God but be in service of Him it is not to become sugar but to taste it. Bhakti is both the end and the means. The highest goal of Jiva is to attain the state of Priti (pure delight) in the service of Krsna without any other desires obtainable by human effort or Moksa53. Rupa Goswami was one of the famous theologians of Gaudiya Vaishnavism established theological foundations for the devotional practices, Sadhana-bhakti of the tradition. The two important Sanskrit works are Bhakti-rasamrta-sindhu and Ujjvala-nilamani54. Sadhana Bhakti is divided into three types vaidhi-bhakti, raganuga-bhakti and

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Bhakti Schools of Vedanta by Svami Tapasyananda, p. 327 Bhakti Schools of Vedanta by Svami Tapasyananda, p. 327 Bhakti Schools of Vedanta by Svami Tapasyananda, p. 329 Bhakti Schools of Vedanta by Svami Tapasyananda, p. 331 Shukavak N. Dasa, http://www.sanskrit.org/www/Great%20Personalities/rupa%20goswami.html

ragatmika-bhakti. Vaidhi-bhakti means practice with various rules that cultivate the sense of devotion. The word vaidhi means "what is based on rules". The practices include reciting the names of Krsna (japa), fasting, study of scripture, and so forth. There are sixty four disciplines outlined for the practice of vaidhi-bhakti. These disciplines can be summarized the nine limbs of discipline prescribed in Bhagavata Sravana (hearing the excellences of the Lord), Kirtana (singing His name), Smarana (remembering Him by repeating His Name), Padasevanam (service of the world as Gods manifestation), Arcana worship of Him in holy images), Vandana (obeisance to Him, Dasya (feeling of being His servant), Sakhya (having intimacy of friendship) and Atmanivedana (dedicating oneself wholly to Him) with addition of reverence of Guru55. The goal of these practices is to purify the heart of the sadhaka and develop sense of loving adoration of God for the next stage, raganuga-bhakti. Rupa Gosvami defines raganuga-bhakti as the method of bhakti which follows the perfect devotion demonstrated by the inhabitants of Vraja. The people of Vraja become exemplary models of devotion called ragatmika-bhakti. Ragatmika-bhakti is demonstrated by the interrelationships between Krsna and his friends, parents and so forth56. In raganuga-bhakti, it involves the transformation of the practitioner's identity

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Bhakti Schools of Vedanta by Svami Tapasyananda, p. 333 Shukavak N. Dasa

from a person of this world into an impersonal divine relationship with Krsna. There are five types of devotional sentiments can be cultivated in this stage: Santa- rasa (peaceful mood), Dasya- rasa (mood of servitude), Sakhya- rasa (mood of friendship), Vatslya- rasa (parental mood) and Madhurya- rasa (conjugal mood). In short, vaidhi-bhakti may be described as the grammar of love, raganuga-bhakti may be described as the literature of love and ragatmika-bhakti may be described as the actual poetic experience itself57. In conclusion, both Sri Ramanuja and Sri Catitanya Mahaprabu brought the sweetness of Bhakti into the spiritual philosophy of Vedanta that touched the inner most longing of the souls. Philosophy is not merely topics of arguments for the philosophers but inspiration moving on the path of Bhakti.

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Reference Anima Sen Gupta, Ramanuja on Bhakti and Prapatti, Vedanta Kesari. 1981 Kenneth W. Morgan. The religion of the Hindus. Motilal Banarsidass. 1987 Nancy Nayar, Concept of Prapatti in Ramanujas Gitabhasya, Journal of South Asian Studies Prabhupada, A.C.Bhaktivedanta Swami (1988). Srimad Bhagavatam. Bhaktivedanta Book Trust. Bhag. 4.31.16 Ramanuja organization, Meaning of Alvar, retrieved from www.ramanuja.org Satischandra Ghatterjee and Dhirendramohan Datta (2007). An Introduction to Indian Philosophy. Daryaganj, New Delhi. 110 002 Shukavak N. Dasa, retrieved on April 13, 2012, http://www.sanskrit.org/www/Great%20Personalities/rupa%20goswami.html Svami Tapasyananda. Bhakti school of Vedanta. Sri Ramakrishna Math. Mylapore, Chennai. 600 004 Thakura, B. (1993). Jaiva dharma: The universal religion (K. Das, Trans.). Los Angeles, CA: Krishna Institute