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Dec 28, 202413 min read

The influence of Jayadeva’s Gītagovindam on the Vaiṣṇava Sahajiyā aspect of the Baul path

Authors: Śrī Ramachandra Roddam and Ananya Bhattacharjee



Eastern India has a rich history of a rich confluence of various Sanātana traditions that led to the emergence of many devotional paths and yogic practices. One such path is the ancient Baul tradition in Bengal, with Birbhum in West Bengal being its epicentre.



Jayadeva Kenduli, a village in Birbhum district, is well known for its ‘Baul Mela’, held annually in conjunction with Makar Sankrānti. Lakhs of devotees come to take a dip in the holy river Ajay on this occasion. The fervour of devotion displayed here is akin to the great Kumbha Melas.

The name of the village ‘Jaydeva Kenduli’ is associated with the saint poet Jayadeva. Although the actual birthplace of Jayadeva is a topic of great dispute among scholars, Jayadeva Kenduli is popularly regarded as the birthplace of the poet, and the historical Baul Mela is held in his honour.

Over the centuries, it has become a well-known religious place, having many temples and ashrams. The Mela starts on the auspicious day that Jayadeva is claimed to have bathed at the Kadaambokhandi ghat of the Ajay river at Jaydeva Kenduli.

The Baul Mela is considered to have been in practice for more than five centuries and is visited by thousands of Baul practitioners, each year.


Maa Parvathy Baul singing in one of the akharas by the Ajay river during the Joydeb Kenduli Baul Mela.

On the banks of Ajay river, many Baul masters have established their akhārās representing the continuity of their lineage over centuries. Each of the akharas especially enshrined a space to revere the lineage of their respective gurus. During the Baul Mela, all the akharas invite many Baul singers and sādhakās (practitioners).

Throughout three nights, they conduct all night singing of the Baul songs. Lakhs of villagers come to this event and camp near these akharas to listen to many great Baul masters sing and share the Baul philosophy. Thus, Jayadeva Mela is regarded as a great sacred space where the essence of the Baul teachings has been disseminated to one and all without any boundaries.


In this essay, we make an attempt to explore the devotional aspects to understand the impact of saint Jayadeva upon the tradition of Vaisṇava Sahajiyās, which later came to be known as Baul.


Joydeb Kenduli Mela in Manohar Khyapa Baba’s ashram, From left: Baul Samrat Purna Das, Sanatan Das Baul, Lakhon Das Baul

Emergence of Sahajiyā path


The Baul path can be described as a unique synthesis of yoga and bhakti. Baul practitioners were earlier known as Vaiṣṇava Sahajiyās, and they hold a unique space among the Vaiṣṇava traditions. Sahajiyā comes from the word Sahaja. Sahaja has a clear root connotation with sa. meaning ‘together’, ‘to be with’, and ja – ‘to take birth’.

It could be perceived as “ that which you are born with, it is not something that needs to be attained.”


The Sahajiyā path upholds that the human body is the microcosm of the Universe and all truths lie within it. Therefore, nothing external is required to realise the truth. Thus, ritual practices that engage with deities who preside over natural forces do not come into the ambit of Baul practice. A Baul believes that all the forces that operate outside are also present within the human body. Through yogic practices, one can harness the power of these forces within the body and transform one’s body into the befitting abode of the immanent Divine. This process is called Kāyā Sādhana.


The sahajiyā aspect of the Baul path is considered to have its origins in Buddhist Sahajiyāna which in turn is considered a sub-tradition among the spectrum of traditions with in Vajrayāna Buddhism. Around the same period, there was a widespread prevalence of the Nātha traditions. Both Nātha traditions and Vajrayāna traditions had yogic spiritual practices at their core. It is highly possible that both Vajrayāna as well as the Nātha traditions had an influence on the origins of the Baul path. The word Sahaja possibly has a very clear connection with the word Sahajiyāna, whose practitioners were called Sahajiyās.

It should be recognised that while the yoga of both Vajrayāna and Nātha traditions had many scriptures as practicing manuals, for instance, the Hatha Yoga Pradeepika is a seminal text for the yogic practices that were pioneered by Nātha yogis, Sahajiyās however it appears have relied upon disseminating their teaching through song forms. These songs were known as chariyageeti . These songs are replete with yogic insights encrypted in twilight language known as sandhyā bhāshā. Prof. Hariprasad Shastri, an eminent scholar of Bengali language discovered many such chariyageetis in the library of the royal court of Nepal. As per him, the language that was used in the composition of chariyageetis could be considered a source for the later Bengali language. Baul practitioners who use a similar approach to disseminate spiritual teachings through songs now in the Bengali language could be considered as a continuing stream of Sahajiyā approach. A foremost current day Baul Sadhika, Ma Parvathy baul attests to this possible connection between the path of Baul and ancient Sahajayana tradition. Since Baul practitioners were originally called sahajiyās, this plausible connection between the Baul and Sahajiyāna path strengthens.


Unlike yogis of the Vajrayāna tradition or the Nātha tradition, Sahajiyās and later Baul seem not to encapsulate their philosophy or practices in any book form. Therefore, both these traditions can be considered as nirgrānthik that is, they are oral traditions. Baul tradition also differentiates itself from both Nātha as well as Vajrayāna yogic traditions by not having any monastic institutions. Baul path however continued the ancient approach of Guru Shishya paramparā in smaller setups which later came to be known as akharas.


In the Baul path of yugal sadhana, a sadhaka along with a sadhana sanginitogether dedicate their whole life in realizing the divinity symbolised by this divine union. They are neither sanyasins :renunciates in the conventional sense nor are they grihastas: householders. The initiates of the Baul path have to undergo a unique Vairagya diksha as a requisite step to practice yugal sadhana . This diksha is conferred upon them as per the traditional Guru Shishya parampara. Gurus often conduct a thorough assessment of the capability of sadhakas, before initiating on the path of yugal sadhana . Often couples together receive the vairagya diksha, after which they are expected to renounce the worldly pursuits.


 


Emergence of Vaiṣṇava Sahajiyā


Sahajyānā Buddhism spread in Bengal between the ninth and eleventh centuries, during the reign of the Buddhist Pāl dynasty. Then, from the beginning of the twelfth century until the middle of the thirteenth century, Bengal was ruled by the Senas who were Vaiṣṇavas. During the Vaiṣṇava movement, adopting the theme of Radha and Krishna began to flourish. Alongside, the Sahajiyā movement also began to spread, albeit within a closed circle of initiates.


The thirteenth-century Sanskrit saint poet Jayadeva wrote the Gītagovindam, a devotional poetic exposition about the union of Śrī Krishna and Śrī Radharani in sacred Vrindāvan. It played a foundational role in the emergence of the Bhakti movement, in the eastern part of India. Jayadeva is the first poet who mentioned Lord Jagannāth in the form of Radha and Krishna in divine union and represented Buddha as the ninth incarnation of Śrī Vishnu in his Daṣavatārā stotra in Gītagovindam. In Gītagovindam, one can observe many motifs that resonate with the principles of Sahajiyā path. The proximity of Gītagovindam with the praxis of Sahajiyā path seems to have played a pivotal role in the emergence of the Vaiṣṇava Sahajiyā path. As a result, the Vaiṣṇava Sahajiyā movement had all the elements of the Buddhist Sahajyānā, but now the cause became Śrī Krishna and the effect Śrī Radharani.

The most influential Bhakti stream in Bengal emerged under the influence of Śrī Chaitanya Mahaprabhu, who came to be known as the originator of the now eminently recognized Gaudiya Vaiṣṇava tradition. He revered Jayadeva’s devotional composition of Gītagovindam as a superlative expression of Madhurya Bhakti, a unique path of Devotional expression. Śrī Chaitanya Mahaprabhu came to be revered amongst all extant traditions of Vaiṣṇavism as verily the avatar, embodiment of divine descent, who manifested the union of Śrī Krishna and Śrī Radharani in his body.


Śrī Nityananda Mahaprabhu , who was the chief spiritual collaborator of Śrī Chaitanya Mahaprabhu , enabled the integration of many smaller spiritual sects under the larger umbrella of Vaiṣṇavism, now established as envisioned by Śrī Chaitanya Mahaprabhu. It is thus, that the Sahajiyā practitioners too got integrated into the Vaiṣṇava fold and were known as Vaiṣṇava Sahajias. As the path of Vaishanava Sahajias further evolved, it came to be known as Baul. A common agreement between scholars with regards to the term Baul is that it is derived from the word Vayu, meaning breath. Given yogic practices with breath are very central to Baul, this inference seems to have gathered support. Even today, the majority of Baul lineages in their invocatory prayers, ascribe Śrī Chaitanya Mahaprabhu and Śrī Nityananda Mahaprabhu as the foremost gurus of the path. Thus, the Baul path carved out a unique niche for itself amongst the Vaiṣṇava bhakti paths.


 

Jayadeva Goswami, Gītagovindam and its impact on Vaiṣṇava Bhakti


Gītagovindam is a poetic offering exalting the Yugal Radha Krishna, their divine union being the seat of all creation. It is a collection of twelve chapters, that contain one or more prabandhas or divisions. These prabandhas contain ashtapadis, meaning “eight-versed hymns.” Each ashtapadi unravels the captivating tale of Śrī Krishna’s divine love with Śrī Radharani, by depicting the various stages of love such as attraction, longing, disagreement, separation, hurt, pride, reconciliation, and finally union.

Gītagovindam praises the different avatars of Narayana, describes the beauty and attraction of Śrī Krishna and Śrī Radharani, Śrī Krishna’s rasaleela with the gopis, the beauty of spring season, Śrī Radharani’s longing to attain Śrī Krishna and Śrī Krishna’s longing to be in union with Śrī Radharani. Śrī Radharani’s sakhi plays a pivotal role as her friend, confidante, messenger, and Acharya (teacher), who accomplishes the final task of re-uniting Śrī Krishna and Śrī Radharani. While the Gītagovindam presents a love story on the surface, its true essence lies in its profound exploration of Bhakti, the path of devotion. Through the passionate yearning of Radha for Krishna, the poem depicts the atman’s intense longing for the divine, culminating in the blissful union of Jeevathma & Paramatma also called madhura bhakti.


It is said that once when Jayadeva was having some trouble regarding a particular verse of the Gītagovindam, Śrī Krishna himself came in disguise of Jayadeva and wrote down the verse and even ate the prasadam prepared by Padmavati. Gītagovindam is an offering of Jayadeva’s deep devotion to Śrī Krishna and Śrī Radharani.

Gītagovindam’s musical charm in composition remains unique in Sanskrit literature and has perennial appeal. Jayadeva is regarded as the Adipadkarta: the earliest composer of the Vaiṣṇava songs. Due to his influence, the Radha Krishna love lore was accepted as the universal source material for composing the Vaiṣṇava songs called Padavali. Jayadeva’s seminal work paved the way for later Bhakti poets to include the themes of madhurya bhakti in their works.


 

Centrality of Madhurya Bhakti:


Before Gītagovindam, we see that in authoritative Vaiṣṇava texts like Bhagvata Purana, Śrī Krishna was always depicted as Bhagwan, who gives divine spiritual guidance to everyone, including the gopis.

Jayadeva, by depicting the divine union of Śrīmati Radharani and Śrī Krishna as the most pristine manifestation of madhurya bhakti in Vrindavana, established that the Lord was someone with whom the devotee can have a personal relationship. While the Gītagovindam introduced the concept of madhurya bhakti , Śrī Chaitanya Mahaprabhu exalted and championed it as the most superior of the types of relationships a devotee can experience with the Lord, thus upholding it as the ideal for the followers of the Chaitanyite sects.


According to the Gaudiya Vaiṣṇavas, a devotee can have five types of divine love relationships with the Supreme Lord–


santa - neutral, silent, inert

dasya - as a servant to the Lord

sakhya - as a friend, in a reciprocal relationship

vatsalya - having parental affection for the Lord

madhurya - Conjugal love


These expressions of divine love are said to exist eternally in Vrajabhumi.

According to Sri Chaitanya Mahaprabhu, our perception of these five rasas in the material world becomes distorted due to our ignorance. If these rasas are re-established with Lord Krishna, the result is eternal, blissful life. The fifth stage of a relationship called madhura-rati is the highest transcendental stage of a relationship with Śrī Krishna . It is described as the conjugal relationship experienced between Sri Krishna and the gopis of Vrajabhumi - Śrīmati Radharani and Her assistants - Lalita, Visakha, and others. In embodying the madhurya-rasa, one can become like Śrīmati Radharani or the other gopis. Devotees of the Bhakti path offer devotional service by following in the footsteps of the gopis of Vrindavan.


 

Madhura Bhakti as the basis of Baul Yoga:


Baul practitioners admit that love is not possible without an object of love. Yet, they say that love transfuses the two into one — individuality and duality are transcended and there is simply one unity.


The Sahajiyā oriented approach of baul practitioners finds great resonance in madhura bhakti as expounded in gitagovindam . Gītagovindam essentially contemplates upon the culmination of the union of Śrī Krishna and Sri Radharani. Baul integrates this aspect of the union into their deha tattvasadhana.


Baul seeks the transcendent within the body , through the purification of senses (representing the pancha bhutas i.e five elements). Therefore, the goal of Baul sadhana is to realise spiritual existence through one’s own physical existence. As per Baul practitioners, any stated spiritual realisation which is not realised with in the body is considered to be a speculation, anumaan. Thus, Baul exhorts the seeker to realise spiritual truth dwelling in present moment, bartamaan.


It is breath, vayu that signifies the present moment in our experience. Baul through yogic sadhana makes this breath a bridge that joins seekers’ consciousness with Supreme Being, who dwells within us as the man of the heart or Moner Manush. According to the great Baul Guru, Sri Sanatan Das Baul, just as air is used for various locomotive activities like cycling, motoring, or flying, similarly in the human body, by practicing the air in three forms - inhalation, exhalation and retention, the Baul practitioner can cross this shore of life and reach the other shore.


The two aspects of Rupa-Svarupa are significant principles for the Baul path. Rupa refers to the physical form of the human being whereas Svarupa refers to the metaphysical existence of human beings. The aim of Baul sadhana is realization of Svarupa in Rupa through purified love and devotion, where gross love is transformed into Divine Love. This movement from the gross to the subtle is a core yogic aspect of the Baul sadhana. The discovery of the subtle within the gross matter is the metaphorical churning of milk to bring out the butter.

The five elemental human body, deha represents the corporeality of material existence for the spiritual practitioner of the Baul path. A Baul practitioner considers desire , kāma as the gross primal motivating force of all of corporeality. In order to embody the goal of union between this corporeal truth and the transcendent. The sādhaka intuits the necessity of transforming desire, kāma into the force of pure love, prema. In order to achieve this transformation, a Baul practitioner cultivates divine emotion, bhāva as the central force . Cultivation of the divine emotion, bhava is complemented with cultivation of divine body , aprākritik deha .


 

Parallels between Sahajiyā stages and aspects in the Gītagovindam:


An eminent scholar of the performing arts and the Natyashastra, Smt.Anupama Kylash finds in Gītagovindam a parallel between the progression of the stages of the Sahajiyā path with the order of nāma, mantra, bhāva, prema, and rasa in the text.

The stages of Sahajiyā practitioner are :


Sthūla : This is the stage of ignorance, where one is in a state of living an ordinary, unawakened life.


Pravartaka : This is the first stage of practice where a devotee has just set foot on the path by getting initiated by a dikśa guru. This stage is also known as the Mantrasraya, where the devotee adopts the Nama and Mantra. After initiation, the devotee should recite Mantras and perform various pious acts under the guidance of the Guru.

This helps cultivate devotion and attraction to Sri Krishna, and elevates the practitioner towards higher stages of the spiritual path.


Sādhaka : Mature stage of practice -

When the Pravartaka attains perfection with the recitation of Nama and Mantra, he is elevated to the middle stage of Sadhaka. At this stage, the practitioner under the guidance of the Shiksha guru starts cultivating Bhavaor spiritual emotional love for Krishna . The bhava is essential to generate the desire to experience the presence of God within.


Siddha : The Supreme stage of practice - The practitioner has reached the pinnacle of his practice, where he realizes from his inner experience that the Supreme Being exists. At this stage, the Siddha adopts Prema for the Lord and becomes intimately acquainted with Him. All of his earthly desires are shed away until he is overcome with the desire to experience the bliss of union with the Paramatma. He thus experiences the Rasa, the nectar of eternal bliss of union with his dearest Lord Shri Krishna. Therefore, Rasa is the ultimate emergence of the Sahajiyā sadhaka’s journey.


The Pancha Asrayas of Nama Mantra, Bhava, Prema and Rasa are attributed to the three stages of Pravarta, Sadhak and Siddha. According to the Sahajiyā work “Radharasakarika,” From the Mantrasraya/Namasraya stage one is able to go to Vaikuntha, known to be the abode of Shri Krishna. Then, at the Bhavasraya and Premasraya stages, one realises within oneself the emotional and sentimental love respectively, for Shri Krishna. Further, in these two Asrayas , the intrinsic nature of the devotee is transformed to the blissful nature of Radha, as the highest spiritual embodiment of love and Mahabhava. Finally, one arrives at the the Rasasraya stage, where one realises the Madhurya-sudha or the blissful nectar of Krishna.


Dr. Anupama Kailash, a scholar and expert of Gītagovindam has observed that the way Jayadeva has composed and arranged Gītagovindam, it mirrors the order of the Pancha Asrayas of the Sahajiyā path. The Gītagovindam begins with nama and mantra, with the Dashavatara strotra and the second song and both of them end with invocation of ‘Shree Jayadeva Hare Jaya Jayadeva Hare’. The third song is an expression of bhava , the subsequent songs express the prema and longing between Radha and Krishna and ultimately Gītagovindam culminates into the rasa of the divine union of Shri Krishna and Shrimati Radharani.


 

Conclusion:


The path of the Baul has been forged over centuries, through various trials, tribulations, and transformations, enriched by varied philosophies, on the quest of experiencing Union with the Supreme Being. Jayadeva’s Gītagovindam became the pivotal inspiration for the early Vaiṣṇava Sahajiyā movement.


The Baul path is one of discipline, contemplation and constant purification. It is shedding what is not natural to the Self , shedding layers of artifice, to get to the primordial source of Creation, the Supreme Self within, the True Self. Experiencing the sweet blissful nectar of the madhurya bhāva, the most transcendental experience within the sacred temple of the ordinary human body, composed of the pancha bhūtas. It may be misinterpreted, mislabeled and vilified through eyes of ignorance and doubt, but the Baul cares for it not, for he is eternally free, in the mellows of eternal Vrindavana.


 



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1 comment

1 Comment

Unknown member
Jan 01

Thank you for your research and what you share

From my side i investigate a lot about "The Moner Manush" origin, when i dive into some texts and within myself too 😊

I discovered that in some text of Nag Hammadi there is the mention of The Other in human heart, they call him the Man from the Origin, this research leads me to the sumerian culture where i discovered that a lot of rituels who are now mainly recognize like Indian traditions, was a part of the mesopotamian culture. As you said Moner Manush is the Supreme Consciouness in human heart who need to be recovered by true Love and true wisdom. I warmly recommand the good documentary…

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