Chapter Eight: Literature of the Rasika Tradition in Hindi

Artha-pañcaka

By Sri Yugalananyasharan

General introduction

By order of Sri Ramdevsharan Maharaj, mahant of Sri Lakshman Kila in Ayodhya, and at the prompting of Mahatma Sri Ramcharansharan, Seth Vanshidhar Ladiwale had this work printed by Sri Ramayan Press Limited, Ayodhya. Sri Rambahadur Sharan of Muzaffarpur published it.

Subject

The Artha-pañcaka written by Sri Yugalananyasharan Maharaj is one of the most important foundational works of the discipline of rasa. In exceedingly simple and lucid dohās, it explains the principles and unfolds their devotional meaning.

This brief work contains: (1) an examination of the jīva’s nature; (2) an examination of God’s nature; (3) an examination of the means, including contemplative relationship; (4) an examination of the fruit, with a particular determination of the principle of the supreme human end; and (5) an examination of obstacles. It concludes with an arrangement for the devotional use of one’s remaining time.

The work ends by remembering Sri Gurudev Jivaram “Yugala-priya.” In short, it carefully presents all the principles in condensed, simple, graceful, and intelligible dohās. It deserves sustained reflection. One may say without hesitation that this jewel of a work contains an ocean in a pitcher. Its explanation of the principles of worship of the Couple is deeply perceptive.

Examples:

When the powerful bodily prārabdha is left behind, one directly meets Sri Siyavar.
Placing every burden upon Siyavar, one grasps his arm and takes refuge.
The person who spends every day beholding the Divine Couple is to be understood as firmly surrendered.
The net of the world does not touch such people, nor does even a trace of ignorance afflict them.
They sport beside Sri Sitavar in many forms of boundless exhilaration.
They desire the continuous service of that ocean of nectar and immeasurable surges of supreme delight.
They regard whatever pleases the Lord as their own enjoyment and become happy in his happiness, enchanted by their true nature.

The formless dwells throughout all things, but in devotees’ hearts appears with form.
Without Yugalananya’s discernment, blind and uncultivated people wander in confusion.
There is no sweetness in the formless, which is merely the all-pervading aspect.
The graceful mystery dwells within the embodied form, as Sri, the Veda, and Shesha expound.

When the inner faculty becomes pure and detachment from sense objects enters within,
one undertakes in proper sequence the practice of the eight limbs beginning with restraint.
Within the bower of the mind one meditates in this manner: amid sun and fire, the sovereign lady occupies the left side—