1 - These two verses of BRS 1.2.291,292 describe Lobha, the starting point of Raganuga Bhakti.
This Lobha can arise at any stage, but it is most common to arise between Bhajana Kriya and the end of Anartha Nrvitti, or Nistitha Bhajana Kriya.
2 - There is a misconception that Raganuga Sadhakas do not follow scriptural injunctions.
When Sri Rupa, Sri Jiva and Sri Visvanatha describes here, in the case of Lobha, that they do not follow scriptural injunctions it is because they do so out of personal attraction without being a scriptural imposition.
However, Raganuga Sadhakas after awakening Lobha follow all the precepts of the scriptures. 16 rounds, 4 principles, mangal arati, book distribution, etc, etc. All the same.
When it is said that they do not follow the scriptures it is only referring to that they do not do 3 things only: Mudras, Nyasa and absorb themselves in the pastimes of Dvaraka. The rest is all the same.
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Another translation of the same commentary of Sri Jiva Gosvami:
"When a person realizes to some degree the sweetness of the love and activities of the inhabitants of Vraja through hearing from the scriptures such as Bhagavatam, which describe these siddha devotees, his/her intelligence may develop disregard for the injunctions of scripture (sastram) and logic (yuktim), though logic is certainly employed."
(BRS 1.2.292)
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1 - Esses dois versos do BRS 1.2.291.292 descrevem Lobha, o ponto de partida de Raganuga Bhakti.
Esta Lobha pode surgir em qualquer estágio, mas é mais comum surgir entre Bhajana Kriya e o final de Anartha Nrvitti, ou Nistitha Bhajana Kriya.
2 - Existe um equívoco de que os Raganuga Sadhakas não seguem as injunções das escrituras.
Quando Sri Rupa, Sri Jiva e Sri Visvanatha descrevem aqui, no caso de Lobha, que eles não seguem as injunções escriturais é porque o fazem por atracção pessoal, sem ser uma imposição escritural.
No entanto, Raganuga Sadhakas após despertar Lobha seguem todos os preceitos das escrituras. 16 voltas, 4 princípios, mangal arati, distribuição de livros, etc, etc.
Quando se diz que eles não seguem as escrituras está apenas se referindo ao facto de que eles não praticam somente 3 coisas: Mudras, Nyasa e não se absorvem nos passatempos de Dvaraka. O resto é tudo igual.
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Outra tradução do mesmo comentário de Sri Jiva Gosvami:
"Quando uma pessoa percebe alguma coisa da doçura do amor e das actividades dos habitantes de Vraja através de ouvir as escrituras como o Bhagavatam, que descreve estes devotos siddha, sua inteligência pode não dar importância aos preceitos das escrituras (sastram) e lógica (yuktim), embora a lógica seja certamente empregada."
(BRS 1.2.292)
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man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo ’si me
"Pense sempre em Mim e torne-se Meu devoto. Adore-Me e ofereça-Me homenagens. Agindo assim, você virá a Mim impreterivelmente. Eu lhe prometo isto porque você é Meu amigo muito querido."
O significado de Srila Prabhupada então é uma beleza. Devemos meditar (man-manā) na forma de Krsna.
"Aquela forma com duas mãos que seguram uma flauta, o menino azulado cujo rosto é belo e que tem penas de pavão no cabelo." Vrndavana.
E o Senhor promete que qualquer um que faça isto retornará à morada de Kṛṣṇa.
Jaya, Jaya, Jaya
Vitória, Vitória, Vitória
Nada de outras formas. Viṣṇu, Nārāyaṇa, Rāma, Varāha, etc. Nada de Vaikuntha.
Mais Raganuga, impossível !!!
Srila Prabhupada Ki Jaya !!!
Vaisnavas Gaudiya adoram Radha Krsna nos Nikunjas em Vrndavana. Todas as outras Rasas e Formas são adoradas e respeitadas, mas são secundárias.
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Bhagavad-gītā 18.65
man-manā bhava mad-bhakto
mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te
pratijāne priyo ’si me
"Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend."
Srila Prabhupada's purport then is very beautiful. We should meditate (man-manā) on the form of Krsna.
"The very form with two hands carrying a flute, the bluish boy with a beautiful face and peacock feathers in His hair." Vrndavana.
And the Lord’s promise is that anyone who do that will certainly return to the abode of Kṛṣṇa.
Jaya, Jaya, Jaya
Victory, Victory, Victory
Nothing of other forms. Viṣṇu, Nārāyaṇa, Rāma, Varāha, etc. No Vaikuntha.
More Raganuga, impossible !!!
Srila Prabhupada Ki Jaya !!!
Gaudiya Vaisnavas worship Radha Krsna at the Nikunjas in Vrndavana. All other Rasas and Forms are worshiped and respected, but they are secondary.
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In Rāga-vartma-candrikā 1.11,12,13,14 Śrīla Viśvanātha Cakravartī explains:
"(1) Svābhīṣṭa-bhāvamaya (composed of one’s cherished mood)–When śravaṇa, kīrtana and other such limbs of bhakti are saturated with one of the primary bhāvas (dāsya, sakhya, vatsālya or mādhurya), they nourish the tree of the sādhaka’s future prema. At that time, they are called bhāvamaya-sādhana. When prema manifests, they are called bhāvamaya-sādhya.
(2) Svābhīṣṭa-bhāva-sambandhī (related to one’s desired mood) –The limbs of bhakti, including guru-padāśraya, mantra-japa, smaraṇa, dhyāna and so on, are known as bhāva-sambandhīsādhana. Because the following of vows on holy days such as Ekādaśī and Janmāṣṭamī assists the limb of smaraṇa, it is considered partial bhāva-sambandhī.
(3) Svābhīṣṭa-bhāva-anukūla (favourable to one’s desired mood)–Wearing neckbeads made of tulasī, applying tilaka, adopting the outward signs of a Vaiṣṇava, serving Tulasī, performing parikramā, offering praṇāma and so forth are bhāva-anukūla.
(4) Svābhīṣṭa-bhāva-aviruddha (neither opposed to nor incompatible with one’s desired mood)–Respecting cows, the banyan tree, the myrobalan tree and brāhmaṇas are conducive limbs and therefore called bhāva-aviruddha.
The aforementioned (1–4) kinds of spiritual practices are all to be adopted in the performance of bhajana.
(5) Svābhīṣṭa-bhāva-viruddha (opposed to one’s desired mood)- Ahaṅgrahopāsanā (considering oneself identical with the object of worship), nyāsa (mental assignment of different parts of the body to various deities), mudrā (particular positions of intertwining the fingers), dvārakā-dhyāna (meditation on Kṛṣṇa’s pastimes in Dvārakā) and other such limbs as elaborate prāṇāyāma should be abandoned in the performance of rāgānuga-bhakti, because they are opposed to the attainment of one’s cherished bhāva."
O Raga Vartma Candrika é um livro essencial e indispensável em Raganuga bhakti.
https://www.anantdasbabaji.com/copy-of-philosophy-detailed
https://www.purebhakti.com/resources/ebooks-magazines/bhakti-books/english/571-raga-vartma-chandrika