Chapter Five: Avatāra Doctrine and Rama Worship

—graceful, rasa-saturated manner. The Vallabha, Gaudiya, and Nimbarka traditions are unmistakably influenced and inspired by it. Alongside the Upanishads, Brahma-sūtra, and Śrīmad Bhagavad Gītā, the Śrīmad Bhāgavata is honoured in these traditions as a sustaining source-text.

At one time a rumour spread that the Bhāgavata had been composed by Bopadeva. Later, calm and dispassionate research concluded that it was the work of Bhagavan Vyasa himself and written in the “language of samadhi.”¹ It presents the Narayana religion itself as Satvata teaching or knowledge of Brahman. Various Puranas therefore call it a commentary upon the Gayatri.²

The Śrīmad Bhāgavata has exercised an exceedingly broad, deep, and enduring influence upon Indian life and discipline. Even the Ramavat traditions did not remain untouched. Playful līlā entered beside sacred propriety, and numerous saṃhitā texts appeared. In highly poetic language, they give magnificent and enchanting accounts of Rama sporting in many ways with thousands upon thousands of female companions.

1. A panoramic view of the Śiva Saṃhitā

Majesty and sweetness

Sweetness manifests only after one has heard of divine majesty. The devotee should first hear of Bhagavan’s sovereignty; once the sense of divinity has been realized, entry into sweetness becomes possible. Knowledge of majesty produces devotion, but devotion is not complete without the disposition of sweetness. Without knowledge of sweetness, full devotion cannot arise.

Agastya is qualified for both knowledge and devotion, whereas Hanuman is qualified for devotion alone, and his qualification rests upon the sweet character of Rama. Agastya contains majesty and sweetness together; in Hanuman only sweetness predominates.

Qualification for sweetness

One becomes qualified for the secret līlā only after the heart has been purified by listening repeatedly to the Rāmāyaṇa. Only four-faced Brahma can narrate the complete Rāmāyaṇa; all other tellings are remnants. Every divine name is contained within the name Rama.

Every living being in every place and time lives in dependence upon Bhagavan. The sole Puruṣa and Lord is Ramachandra; all others stand in the receptive feminine relation. Therefore one Lord alone can sport within everyone at the same moment. The universe cannot contain the full power and capacity that Bhagavan possesses for delighting in his own being. Bhagavan alone is husband and sustainer of all. Even approaching him in the disposition of a paramour can lead to his love—