Srila Prabhupada explains: "The real purpose of Lord Krsna’s appearance was to stage a dramatic performance of His transcendental pastimes at Vrajabhumi, thus exhibiting the highest limit of transcendental mellows in the exchanges of reciprocal love between the living entity and the Supreme Lord. These reciprocal exchanges of mellows are called raga-bhakti, or devotional service to the Lord in transcendental rapture. Lord Krsna is causelessly merciful and He wants to bestow upon us this privilege of raga-bhakti."
(Cc Adi 4.16p)
"Special natural appreciation of the description of a particular pastime of Godhead indicates the constitutional position of a living entity."
(Cc Adi 4.34p)
"If one does not come to the platform of spontaneous service in the beginning, he must adopt regulative service. This regulative service is called vaidhi bhakti."
(Cc Mad 22.109)
"Anyone who desires to be Krsna conscious in motherly affection or parental affection should contemplate the bodily features of mother Yasoda. It is not that one should desire to become like Yasoda, for this is Mayavada. Either in parental affection or conjugal love, friendship or servitorship -- in any way -- we must follow in the footsteps of the inhabitants of Vrndavana, not try to become like them. Therefore this description is provided here. Advanced devotees must cherish this description, always thinking of mother Yasoda’s features -- how she was dressed, how she was working and perspiring, how beautifully the flowers were arranged in her hair, and so on. One should take advantage of the full description provided here by thinking of mother Yasoda in maternal affection for Krsna."
(SB 10.9.3p)
"In the transcendental realm of Vraja [Vraja-dhama] one should serve the Supreme Lord, Sri Krsna, with a feeling similar to that of His associates, and one should place himself under the direct guidance of a particular associate of Krsna and should follow in his footsteps. This method is applicable both in the state of sadhana [spiritual practices executed while in the stage of bondage], and in the stage of sadhya [God realization], when one is a siddha-purusa, or spiritually perfect soul."
"Caitanya-caritamrta advises those who are neophytes to give up all kinds of motivated desires and simply engage in the regulative devotional service of the Lord according to the directions of scripture. In this way a neophyte can gradually develop attachment for Krsna's name, fame, form, qualities and so forth. When one has developed such attachment, he can spontaneously serve the lotus feet of Krsna even without following the regulative principles. This stage is called raga-bhakti, or devotional service in spontaneous love. At that stage the devotee can follow in the footsteps of one of the eternal associates of Krsna in Vrndavana. This is called raganuga-bhakti. Raganuga-bhakti, or spontaneous devotional service, can be executed in the santa-rasa when one aspires to be like Krsna's cows or the stick or flute in the hand of Krsna, or the flowers around Krsna's neck. In the dasya-rasa one follows in the footsteps of servants like Citraka, Patraka or Raktaka. In the friendly sakhya-rasa one can become a friend like Baladeva, Sridama or Sudama. In the vatsalya-rasa, characterized by parental affection, one can become like Nanda Maharaja and Yasoda, and in the madhurya-rasa, characterized by conjugal love, one can become like Srimati Radharani or Her lady friends such as Lalita and Her serving maids (mañjaris) like Rupa and Rati. This is the essence of all instruction in the matter of devotional service."
(NOI 8p)
"The advanced devotee who is inclined to spontaneous loving service should follow the activities of a particular associate of Krsna in Vrndavana. He should execute service externally as a regulative devotee as well as internally from his self-realized position. Thus he should perform devotional service both externally and internally."
(Cc Mad 22.158, Brs 1.2.295)
"By associating with the devotees of Lord Krsna, one develops a sense of Krsna conciousness and thus becomes inclined toward the loving service of the Lord. By such association only can a conditioned soul achieve a taste for transcendental love and thus revive his eternal relation with Godhead in a specific manifestation and in terms of the specific transcendental mellow (rasa) that one has eternally inherent in him."
(Cc Adi 1.35p)
About associating with likeminded devotees, Srila Prabhupada writes:
"A devotee should make friendship with persons who are on an equal level with himself or who have the same understanding that he does.
(SB 3.29.17p)
One should always take guidance from the spiritual master and more advanced Vaisnavas. Srila Rupa Goswami states that various aspects of vaidhi-bhakti also apply to raganuga-bhakti (Brs 1.2.296) including submission to the spiritual master. Without submission to the guidance of guru, one is not able to follow the residents of Vrndavana.
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"We must always remember that such eagerness to follow in the footsteps of the denizens of Vraja (Vrndavana) is not possible unless one is freed from material contamination. In following the regulative principles of devotional service, there is a stage called anartha-nivrtti, which means that disappearance of all material contamination."
(NOD p126)
"By bhajana-kriya one attains freedom from the contamination of materialistic life. He no longer goes to a restaurant or hotel to taste so- called palatable dishes made with meat and onions, nor does he care to smoke or drink tea or coffee. He not only refrains from illicit sex, but avoids sex life entirely. Nor is he interested in wasting his time in speculating or gambling. In this way it is understood that one is becoming cleansed of unwanted things (anartha nivrtti)."
(NOI p7)
However some anarthas accompany the practitioner of Bhakti until very advanced stages (Madhurya Kadambini). Despite of this, the practitioner can cultivate Raganuga Bhakti even without being free of all Anarthas.
A sadhaka in raganuga-bhakti may be a man or woman in this physical world but develops the aprakrta body of a gopi, called a manjari, if his or her raga is awakened in the wake of the Vraja-gopi. Sri Rupa Manjari guides the handmaid in the hold of Sri Lalita sakhi, who in turn engages the handmaid in the specialized services of Sri Radha-Krsna."
(Srila Bhaktisiddhanta Saraswati lecture, quoted in Sri Caitanya’s Teachings)
"Sri Sanatana Gosvami Prabhu, the teacher of the science of devotional service, wrote several books, of which the Brhad-bhagavatamrta is very famous; anyone who wants to know about the subject matters of devotees, devotional service and Krsna, must read this book."
(Cc Adi 5.203p)
"Actually going to Vrndavana involves taking shelter of the six Gosvamis by reading Bhakti-rasamrta-sindhu, Vidagdha-madhava, Lalita-madhava and the other books that they have given."
(Cc Adi 8.31)
"Srila Visvanatha Cakravarti Thakura has given us a transcendental literature entitled Krsna-bhavanamrta, which is full of Krsna’s pastimes. Devotees can remain absorbed in Krsna-thought, by reading such books."
(Krsna p367)
Srila Bhaktisiddhanta Sarasvati Thakur instructs that if one cannot reconcile such apparent contradictions, one should remain neutral and not take sides. Otherwise one may commit offenses
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"If he is sincere in his devotional service he is helped by Krsna Himself within the heart."
(Bg 10.11p)
As Srila Prabhupada said, "The way to develop the love of the gopis is to spread Krsna consciousness all over the world."
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"One who has not been attracted by the transcendental beauty of rasa will certainly be dragged down into material attraction, thus to act in material contamination and progress to the darkest region of hellish life. But by understanding the conjugal love of Radha and Krsna ones is freed from the grip of attraction to material so-called love between man and woman. Similarly if one understands the pure parental love of Nanda and Yasoda for Krsna, he will be saved from being dragged into material parental affection. If one accepts Krsna as the supreme friend, the attraction of material friendship will be finished for him, and he will not be dismayed by so-called friendship with mundane wranglers. If he is attracted by servitorship to Krsna, he will no longer have to serve the material body in the degraded status of material existence with the false hope of becoming master in the future. Similarly, one who sees the greatness of Krsna in neutrality will certainly never again seek the so-called relief of impersonalism or voidist philosophy. If one is not attracted by the transcendental nature of Krsna, one is sure to be attracted to material enjoyment, thus to become implicated in the clinging network of virtuous and sinful activities and continue material existence by transmigrating from one material body to another. Only in Krsna consciousness can one achieve the highest perfection of life."
(Cc Adi 4.35p)
"Vaidhi-bhakti, that is apprenticeship. Real bhakti, para-bhakti, that is raganuga-bhakti. This raganuga-bhakti, we have to come after surpassing the vaidhi-bhakti. In the material, if we do not try to make further and further progress in devotional service, if we are simply sticking to the sastric regulation process and do not try to go beyond that….
"So long we are up to the adhoksaja knowledge, that is regulative principles. We have to follow the regulative principles strictly. Without vaidhi-bhakti, you cannot reach to the platform of raga-bhakti, although that is our aim. Raganuga, raga-bhakti is executed, following the footprints of the devotees in Vrndavana. That is called raga-bhakti. Krsna’s personal associates. Not to become directly Krsna’s personal associate, but following the footprints of Krsna’s eternal associates, we can come to the stage of raga-bhakti. That is called para-bhakti. That para-bhakti is required. So this Krsna consciousness movement is gradually developing up to the stage of raga-bhakti or para-bhakti. Then life is successful."
(Lecture, 12.11.72. VRN)
By Sripada Aindra Prabhu
It is certainly admissible that realization of one’s siddha-svarupa while still corporeally embodied and the ultimate attainment of one’s siddha-deha upon achieving the Lord’s vraja-lilas can be had by the mercy of the fully blossomed Holy Name who in due course gives everything to the sincere devotee. More siddha-deha diya . . . (Bhaktivinoda Thakura’s Sharanagati – Shri Nama Mahatmya). Also, as stated in Shri Caitanya-caritamrita (adi-lila 1.96), tattva-vastu – Krishna, Krishna-bhakti, prema-rupa / nama-sankirtana – saba ananda-svarupa. “The Absolute Truth is Shri Krishna, and loving devotion to Shri Krishna in the form of [vraja-]prema is achieved through congregational chanting of the Holy Name, which is the essence of all bliss.” Again in the Caitanya Bhagavata (Madh. 23.76-79):
hare Krishna hare Krishna Krishna Krishna hare hare
hare rama hare rama rama rama hare hare
prabhu kahe kahilam ei mahamantra
iha japa giya sabe kariya nirbandha
iha haite sarva-siddhi haibe sabara
sarva-ksana bala’ithe vidhi nahi ara
“The Lord said, ‘Regularly chant japa of this maha-mantra. In this way you will attain all perfections. Chant at any time and in any circumstance. There are no other rules for chanting. Gather together, five or ten, in your own homes, clap hands or play cymbals and sing kirtana of these holy names.’”
Shastric evidence such as this, however, in no way poses to preclude the sadhaka’s need to be esoterically instructed.
Chanting with specific wrong conceptions bears specific wrong results, chanting with no specific conception bears no specific result, chanting with specific inferior conceptions yields specific inferior results, and, unsurprisingly, as one might reasonably gather, chanting the Holy Name with specific superexcellent conceptions yields specific superexcellent results.
Aindra Prabhu's Lobha Moy Shraddha
Lobha, transcendental greed, described by Srila Visvanath Chakravati Thakur as dictated by Aindra Prabhu
When a devotee becomes greedy for Krishna by hearing about the different ecstatic symptoms of devotion displayed by a Parikar participating in Krsna’s Braja pastimes, the devotees thinks ‘let this spiritual emotion also bloom in my heart’. Such meditations are never interrupted by the need to seek consent from either the scripture or logic.
If by chance the devotee feels any uncertainty then his desire to possess the spiritual emotion of a Parikar cannot be called Lobha. No one can ever develop Lobha from following scriptural injunctions! Nor can one obtain the desired spiritual object if the mind is endlessly analyzing whether or not one is eligible.
That’s a very interesting point.
A statement from Bhaktisiddanta Sariswati Thakur’s Prakrita Rasa Sata Dushani as described by Aindra Prabhu
The performance of regulated devotion with faith limited only to such beginning regulations, meaning Vaidhi Shraddha, in other words the performance of regulative devotion based on Shastra Visvaas Mayi Shraddha, which is termed shortly as Vaidhi Shaddha, which means that there is a predominance of fear of transgressing the rules and regulations of Shastra that is the predominating feature of the impetus for engaging in devotional practices…such types of performance of regulative devotional service can never give rise to spontaneous devotional service or Raganuga Bhakti! It can nevergive rise.
So what is actually required is that the receptive disciple hears in the association of the Rasik Vaishnava’s. When we say Rasik Vaishnava’s, Rasik means that he is relishing Rasa. The relishment of Rasa can never appear before the stage of Bhava. So Rasik Vaishnava’s must at least be Bhavuka. They may not be Premika but they must at least be Bhavuka. They must be absorbed in the spontaneous pursuit of their loving devotional sentiment.
So it is necessary to hear from Rasik Vaishnava’s. It is important to point out that the association can be had through Vani and that Srila Prabhupada is Param Rasik Vaishnava number 1. As a Nitya Siddha Avatar coming from the spiritual world, he himself concurred that he is Shaktya-avaysa Avatar of Nityananada Swarupa Shakti.
…Even the idea of study in the Rasa Shastra’s as described by Srila Prabhupada is a kind of taboo in the context of our society. That sense of lets say apprehension about trying trying to discover the subject matter of attraction to our hearts, or in other words, sometimes we hear No No, first deserve then desire, first deserve then desire. Well we also say first deserve then desire, first deserve then desire! But the principle is when you deserve to desire is when your desire is big enough! When your desire is so big that there is no room in your heart for any other desire.
That is the mark of Lobha.
That is the mark of Lobha. When we see, by hearing the pastimes of Krsna that our heart becomes infatuated, inflamed with a desire to also have similar bhava’s, then it is possible for us to go beyond the restriction of our anartha’s. That is the qualification of Raganuga Bhakti. Our qualification to practice attraction-based Bhakti rather than fear based Bhakti, which will ultimately result in attraction-based spontaneous devotional service, Braja Bhakti.
So, in the matter of Sadhana bhakti for the sadhaka – there are two paths, Vaidi and Raganuga. But this Raganuga path can not be equated with spontaneous devotional service. To the extent one has lobha-moy-sradha, one is situated on the Raganuga Marg. But to the extent this is not there it must be supplemented with Vaidhi.
From Jaiva Dharma – Srila Bhaktivinoda Thakur
Chapter Twenty-one - Nitya-dharma O Sambandhabhidheya-prayojana (Prameyantar-gata
Abhidheya-vicara Raganuga-sadhana-bhakti)
Vrajanatha: Please tell what the word 'raga' means. I wish to
understand that first.
Babaji: Materialists fall in love with the objects of the
material senses. This love may be called 'raga'. In this way the
eyes become excited when they see beauty and other attractive
qualities. In this way one is attracted to the material sense
objects and the mind develops 'raga' or love for them. When that
love (raga) is placed in Lord Krsna as its only object, that is
called 'raga-bhakti'. Srila Rupa Gosvami explains that when love
is focused on a single object of desire, that is called 'raga'.
When this kind of love exists in devotional service, then the
devotional service is called 'ragatmika-bhakti'. In brief, when
there is a love-filled thirst to attain Lord Krsna, that is called
ragatmika-bhakti. As long as this raga has not manifested itself,
one is enjoined to follow vidhi-bhakti, following the rules and
regulations of scripture. Awe, fear and faith are the three
aspects of vaidhi-bhakti. An intense desire to meet Lord Krsna and
associate with Him in His pastimes is the main feature of
ragatamika-bhakti.
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Vrajanatha: What is the connection between raganuga-bhakti and
the different limbs of vaidhi-bhakti?
Babaji: A person engaged in raganuga-bhakti also performs the
different activities of sadhana-bhakti, such as hearing and
chanting the glories of the Lord. However, within his heart he is
a follower of the people of Vraja. In this way he tastes the
nectar of always serving the Lord. At the same time he serves in
this way within his heart, he engages in the activities of sadhana-
bhakti with his external body.
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Vrajanatha: How are these two sentiments manifested in the
practice of raganuga-bhakti?
Babaji: By seeing the sweetness of Lord Krsna's Deity form and
by hearing the descriptions of Lord Krsna's pastimes, one develops
a desire to fall in love with Krsna. Devotees who have that desire
practice raganuga-bhakti that is either kamanuga or sambandhanuga.
Among both liberated souls and beginners engaged in
sadhana bhakti, many souls with external male material bodies have
original spiritual forms that are female.
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Vrajanatha: What rasa should I cultivate in raganuga-bhakti?
Babaji: Baba, look at your own nature. Because of that nature
you have a certain inclination. According to that inclination you
naturally accept a particular rasa. You should follow the
footsteps of an eternally liberated soul who serves the Lord in
that rasa. You should closely examine your own inclination. If
you are inclined to the path of raga-bhakti, then you should follow
your inclination. If you are not inclined to the path of raga-
bhakti, then you should follow the path of vaidhi-bhakti.
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Vijaya-kumara: Master, I have studied Srimad Bhagavatam for
many days. Whenever I hear or read of Lord Krsna's pastimes, in my
heart I yearn to serve the divine couple as Srimati Lalita does.
Babaji: Don't say anything more. You are a manjari follower
of Sri Lalita-devi. What service do you think is appropriate for
you?
Vijaya-kumara: In my heart I think Sri Lalita has ordered me
to string garlands of flowers. I gather many beautiful flowers,
make them into garlands, and place them in her beautiful hand. She
gives me a smile of mercy, and then she places them around the
necks of Sri Sri Radha-Krsna.
Babaji: May you attain that service. I give you my blessings.
At that moment Vijaya-kumara fell, weeping, at his spiritual
master's lotus feet. Seeing his emotional state, the saintly
babaji said to him, "Baba, within your heart you should always
practice raganuga-bhakti, and externally you should engage in
vaidhi-bhakti." Seeing Vijaya-kumara's good fortune, Vrajanatha
placed these words before his spiritual master's feet: "O master,
when I think of Lord Krsna's pastimes I desire to become a follower
of Subala."
Babaji: To what kind of activities do you feel attracted?
Vrajanatha: Subala and I will fetch the calves that have
strayed far away. As Krsna sits down and plays the flute, by
Subala's mercy I will let the calves drink water, and after I will
bring them again to our brother Krsna. That is my desire.
Babaji: I give you my blessings. May you become a follower of
Subala and in that way serve Lord Krsna. You are qualified for
sakhya-rasa.
This was all a great wonder. From that day on, in his heart,
Vijaya-kumara began to think of himself as a maidservant of Srimati
Lalita. Then he began to see the elderly babaji as an incarnation
of Sri Lalita.///////////////////////////////
From that day on Vrajanatha saw the elderly babaji as an
incarnation of Subala.///////////////////////
Thinking that their lives had not become perfect, Vrajanatha
and Vijaya-kumara happily followed the path of raganuga-bhakti.
Externally everything was as before. Externally Vijaya-kumara was
a male, but within his heart he had become a gopi. Meanwhile
within his heart, Vrajanatha had become a cowherd boy.
A good part of the night had already passed. Chanting on japa
beads the mantra:
Hare Krsna Hare Krsna
Krsna Krsna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare
that their spiritual master had given them, the two of them
walked toward Bilva-puskarini. Almost half the night had passed.
The moon rose. The season place a pleasant situation in every
direction. When they came to Laksmana-tila, the two men sat under
an amalika tree.
Vijaya-kumara asked Vrajanatha, "O Vrajanatha,
the desires in our hearts are now fulfilled. Because we have
attained the mercy of a great Vaisnava, we will not attain the
mercy of Lord Krsna. Now we should consider what will happen in
the future. Vrajanatha, with an honest heart please tell me: What
will you do? Will you marry, or will you take parivrajaka
sannyasa? This request does not come from me. I only ask so I can
tell your grandmother."
Vrajanatha: Uncle, I am devoted to you. You are a pandita and
a Vaisnava. In the absence of my father, you are my guardian. The
path that you order, I will follow. I do not wish to become
attached to material things, and thus forget the spiritual goal of
life. Therefore I do not wish to marry. What do you think?
Vijaya-kumara: I will not force you. You decide for yourself
and tell me.
Vrajanatha: I will ask our spiritual master. I will do
whatever he says.
Vijaya-kumara: Good. Tomorrow we will go and hear what
Prabhupada says about this.
Vrajanatha: Saintly uncle, what do you think? Should I become
a householder? Should I not become a parivrajaka sannyasi?
Vijaya-kumara: Baba, my conclusion is the same as yours. We
are of one mind. Accept parivrajaka sannyasa and extinguish the
fire of household life. If you accept household life your heart
will dry up. You will be cheated of the nectar of devotional
service. My wish is that you follow whatever Sri Prabhupada says
about this.
A large part of the night had passed. It was right that they
return home. Again and again singing the glories of Lord Hari, the
uncle and nephew returned home, honoured prasadam and went to
sleep.
