Chapter Seven: Literature of the Rasika Tradition
—Lal Lakshmichand of Ayodhya. With extensive and authoritative scriptural testimony, the Upāsanātraya-siddhānta sets out worship of Sriman Narayana according to the Ramanuja Vaishnavas, worship of Sri Krishna according to the residents of Vrindavan, and worship of Sri Rama according to the residents of Ayodhya.
The compiler’s breadth of spirit and gift for synthesis are evident at every step. Although he possesses a special attachment and faith toward his own chosen Lord, his respect and reverence for other objects of worship are never impaired or sullied. This is the author’s special quality: not the slightest trace of sectarian dogmatism appears in the work.
At one point, p. 120, the text regards Swami Ramananda as an avatāra of Rama. With him it identifies Anantananda as an avatāra of Brahma, Surasurananda of Narada, Sukhananda of Shankara, Naraharyananda of Sanatkumara, Yogananda of Kapila, Pipa Ji of Manu, Kabir of Prahlada, Bhavananda of Janaka, Sena Ji of Bhishma, Galavananda Yogiraj of Shukadeva, Ramadas or Raidas of Yama, and Padmavati of Lakshmi. It gives no source or proof for these claims. Nevertheless, taken as a whole, the work is supremely useful for understanding the comparative mysteries of the three modes of worship and the distinctive character of the Rasika current of Rama worship.
Once Sri Jānaki proposed to Bhagavan Rama that they perform the rāsa. Rama replied: “Vrindavaneshvari Sri Radha is your own portion, and Sri Krishna, son of the cowherd king, is my portion.” As soon as Rama spoke, the whole realm of Goloka appeared before them together with its complete rāsa-maṇḍala. Radha and Krishna then merged into Sita and Rama—Radha into Sita, and Krishna into Rama.1
At several places, the compiler uses statements from different scriptures to establish that Bhagavan Rama is superior both to Narayana and to Krishna, and that Brahma, Vishnu, and Mahesha are empowered manifestations of Rama.2 This should be understood primarily as fidelity to one’s tradition, not sectarian dogmatism—
Footnotes
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Jānaki says: “Beloved, let us two sometimes sport in this bower, lovely and pleasant in every season, just as Radha and Krishna do in Vraja.” Rama replies: “Beloved, that Radha, Queen of Vrindavan, is your portion; Krishna, son of the cowherd king, is my own appointed portion.” The great Radha-Krishna Couple then enters the Sita-Rama Couple. ↩
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The cited verses call Dasharathi Rama the sovereign Lord beyond Narayana and beyond Krishna, and Brahma, Vishnu, and Isha empowered manifestations of the one whose infinite avatāras are portions, partial portions, and powers. ↩