Raga Bhakti & Siddha Deha Topics

Glories of Vilapa Kusumanjali

Mahanidhi Madan Gopal Das

Without any shade of a doubt Vilapa Kusumanjali, “A Flower Bouquet of Lamentations”, is the most important and essential book for any serious sadhaka practicing raganuga-bhakti in manjari-bhava, craving to attain the nitya-seva of Srimati Radhika in the Vraja nikunjas.

Every word, every line and every verse is sheer nectar—full of hope, intimate sevas, tears of lamentation and practical guidance on how to meditate on Bhanunandini’s loving service while being “absorbed in chanting” the Hare Krishna maha-mantra, or while rapt in single-minded contemplation.

I beg those hankering for love divine in Swamini’s seva to daily read and remember, and to think and drink the sweet nectar within all the verses of Srila Raghunatha dasa Goswamipada’s chintamani grantha, Sri Vilapa Kusumanjali.

By this daily practice, flowers of beautiful intimate sevas at Srimati’s sweet lotus feet will blossom on the tree of your hearts! This is the SRI guarantee!!!

Srimati Tulasi Manjari ki jai! Sri Raghunatha Dasa Goswami ki jai! Jai Jai Sri Radhe!

Your Spiritual Body: Siddha Deha

Mahanidhi Madan Gopal Das

The sadhaka jiva’s eternal spiritual identity, the siddha svarupa or spiritual body is not an imagination because it exists eternally in the spiritual realm, Vaikuntha/Vrndavana. As the material sky is unlimited and has unlimited residents, the spiritual sky is also unlimited with unlimited spiritual bodies.

There are unlimited siddha-dehas suitable to the unlimited types of moods of would-be sadhana siddha devotees. And that spiritual body i.e. siddha dehais revealed to a qualified sadhaka by a qualified guru. Or the siddha dehais given by Bhagavan Sri Krishna Himself as the Bhagavata describes regarding Narada Muni, Dhruva Maharaja, Ajamila, Gajendra and Putanarasasi.

Srimad Bhagavatam (3.15.14) says:

vasanti yatra purusah, sarve vaikuntha murtayah,
ye’ nimitta nimittena, dharmen aradhayan harim

“The great liberated persons [sarupya muktas] are residing there eternally [in the spiritual sky]. They all have transcendental Vaikuntha forms [like Visnu], and they worship Hari causelessly.”

In the Krama Sandarbha tika on Srimad Bhagavatam 3.15.14, Sri Jiva Goswamipada says:

vaikunthas yeva nitya ananda rupa murtir yesam, te yatra vasanti,

“The liberated souls living in the spiritual world all have eternal, blissful forms like that of Bhagavan Sri Visnu/Krishna in Vaikuntha.”

In the Priti Sandarbha (10) tika on Srimad Bhagavatam 3.15.14, Sri Jiva Goswamipada says, “Illuminating the spiritual world, Bhagavan Visnu/Krishna has unlimited spiritual forms that ARE ALL ETERNALLY EXISTING THERE (murtir yas tatra vartante) as expansions of Himself. From these unlimited murtis or transcendental forms, Bhagavan gives or awards one murti i.e. siddha svarupa to each liberated soul. This murti or transcendental form resembles that of Bhagavan Visnu/Krishna.

The siddha deha is not within one’s heart or lying dormant inside of one waiting to rise or wake up. In his tika on Vedanta Sutra (4.4.1),Baladeva Vidyabhusana says that by Bhagavan’s mercy the jiva attains its own, eternally existing svarupa (spiritual body) which is not inherent in it.

Unlike the material body inhabited by the atma, that spiritual body i.e. siddha svarupa is not created at some point in time, nor is it external or different from the atma.

Basically, what happens is that at the devotional stage of bhava or prema, one’s eternally existing spiritual body i.e. siddha deha becomes one with the atma or self. For the liberated soul, sadhana-siddha, there is no longer any duality between the self (atma) and the body. In other words, the atma, self, is the siddha deha and the siddha deha is the atma.

But you may ask, ‘Exactly how is the siddha deha non-different from the jivatma, since the jiva is tatastha-shakti, and spiritual bodies are made of svarupa-shakti i.e. antaranga-sakti i.e. Sri Krishna’s eternal internal energy?’

This is a fine point that exceeds the limits of ordinary material logic. The liberated jiva as tatastha-sakti does not change into svarupa-sakti. The siddha deha is not like the physical body of our experience; it’s a body made of bhava, prema—gopi bhava. Similarly, the divine, transcendental form of Srimati Radharani is made of maha-bhava.

The sadhana siddha or liberated tatastha-saktijiva does not become svarupa-sakti. But it is something like an iron rod made red hot by contact of the fire of svarupa-sakti in the form of prema or gopi-bhava that now constitutes one’s siddha deha or bhava deha.

Imagine if you wear a dress made of flame, would you feel different or one with the flame? Similarly, the liberated tatastha-saktijiva experiences a sense of oneness with Sri Krishna’s svarupa-sakti because of it’s possessing a transcendental body, siddha deha, made of gopi-bhava (hladini-sakti).

WHAT ARE SPIRITUAL BODIES DOING NOW?

What are all those spiritual bodies doing right now in the spiritual sky, Vaikuntha/Vrndavana? Unfortunately, other than the evidence given above, there is NO CLEAR objective answer to this question given either in sastra nor by our Gaudiya Vaisnava Sampradaya acaryas like the six Goswamis, Sri Baladeva Vidyabhusana or Visvanatha Cakravartipada.

In the absence of adequate sastrapramana, therefore one must resort to yukti i.e. logic, reason and “common sense” to draw one’s own conclusion.

Or one may select what one considers to be the most reasonable answer to this question from among the various subjective views propounded by different spiritual teachers.

Subjective Answers from Transcendental Teachers:

“The spiritual body i.e. siddha deha is in an ‘in inactive state’, because when talking about transcendental things like this, we are severely limited by our language and our experience to clearly convey the situation there.”
“The spiritual body i.e. siddha deha of the liberated soul exists in Vaikunthalike a 3D picture. And it’s activated when it is awarded to a sadhana siddha devotee.”
“Presently, the siddha dehas of the sadhana siddhas are lying dormant in Vaikuntha like statues, clothes hanging on hangers in a closet, or shiny new cars waiting in showroom for the buyer to purchase, put in the key and drive away.”
“Pramana or spiritual truth, siddhanta is based on sastra and also yukti, common sense. The idea of the siddha deha in Vaikuntha being inactive, dormant, frozen in time and “waiting for the right time to be activated” does not make sense to me.

“The Srimad Bhagavatam statement, na ca kala vikramah (2.9.10), and the acaryas’ tikas establish the fact that unlike here in the material world of our experience, there is no linear time in spiritual world.”

“In his tika to Brahma Samhita (56), Sri Jiva Goswamipada says “Very great time periods of billions of years, or even split seconds of time do not exist in the spiritual realm of Vaikuntha or Vrndavana.”

“In the Krama Sandarbha tika on Srimad Bhagavatam 3.15.14, quoted above, Sri Jiva Goswamipada uses the word NITYA which means the spiritual body exists eternally in the past, present and future. If the spiritual body is ‘activated’ at some point of time, that would mean it has beginning and thus is not nitya.”

“The idea of the dormant, inactive or still siddha deha is nowhere in sastra, and nor does it make sense (yukti). Presently and eternally in Vaikuntha/Vrndavana the siddha dehas or spiritual bodies of the liberated souls are active. It’s a seamless transfer from death as a perfected premi sadhaka to one’s eternal siddha deha in the spiritual sky, Vaikuntha/Vrndavana.”

“What happens is this: Right here right now on earth, the perfected premi sadhaka is meditating upon and serving in his/her siddha deha, eternal spiritual body. Then at death, that premi bhakta is immediately transferred to Vaikuntha or Vrndavana, and continues serving in that same spiritual body, siddha deha, there in the spiritual realm.”

“Just imagine right here in Radha Kunda, a premi bhakti enters a deep state of meditative samadhi fanning Srimati Radharani in his/her manjari svarupa. Suddenly death comes, then in a flash that premi bhakta, now a sadhana-siddha, continues fanning Srimati Radhika in the spiritual realm in his/her nityasvarupa or eternal siddha deha. Jai Radhe!”

“The Srimad Bhagavatam (1.6.28-29) story of Narada Muni’s death, the immediate attainment of his siddha deha, and his transfer to Vaikuntha gives the proof or praman for this fact. The eternality of the soul’s Vaikuntha/Vrndavana spiritual deha is proven in the vasantiyatrapurusasloka of Srimad Bhagavatam 3.15.14.”

“To repeat, no sastras describe closets in Vaikuntha with dormant siddha dehas hanging on hangers; or still not yet inhabited siddha dehas. Sastra clearly say that the sadhakajiva’s siddha deha is eternal, already in the spiritual realm and actively serving Bhagavan Sri Krishna/Visnu.”

“It’s common sense that a fully Krishna conscious, blissful spiritual entity in a spiritual body, i.e. siddha deha, would be lovingly serving Bhagavan. He or she would not just besitting alone in cave of Govardhana Hill—still, inactive, dormant—and hanging around doing nothing.”

“The spiritual world and everyone in it is fully active, dynamic, and eternally blissful. The idea of a “dormant, inactive, not-yet-inhabited eternal body” or siddha deha in Vaikuntha/Vrndavana does not make any sense at all. The only non-inhabited body is a dead material body!”

We have presented the available sastra praman on the topic of “Your Spiritual Body”, and the subjective views of various spiritual wisdom teachers. Now each reader can choose the answer that seems most reasonable and satisfying to his/her intellect. Jai Jai Sri Radhe!

(concept adapted: Sri Satyanarayana Das Babaji, Sri Advaita Dasji, Sri Krishna Dasji)

2018, Raga Bhakti & Siddha Deha Topics

How To Attain Your Spiritual Body?

Mahanidhi Madan Gopal Das

The eternal constitutional nature of every single jiva is to be an eternal servant of Bhagavan Sri Krishna, jivera svarupa haya krishnera nitya dasa (Caitanya-caritamrta 2.22.108). A transcendental body, siddha deha, fit for serving Bhagavan Sri Visnu/Krishna is being kept in the spiritual sky for each jiva.

When by the mercy of Sri Krishna, Sri Guru and pure devotion one becomes qualified for Krishna’s direct seva, Bhagavan Sri Krishna will give one of those spiritual bodies to the sadhaka. The spiritual body, which is called the siddha-svarupa i.e. siddha deha, is given to a qualified sadhaka to practice raganuga bhakti in order to attain Vraja prema and the eternal seva of Radha Govinda Yugala in Goloka Dhama.

While living in the physical body, a raganuga sadhaka concentrates on nama japa and Radha-Krishna asta-kaliya lila smaran. Externally one follows all the rules of vaidhi-bhakti. But internally, in one’s private mental/heart world, the raga bhakta visualizes his/her siddha deha, and meditates upon serving Radha Govinda Yugala with the feelings and bhava of a gopi/manjari.

In the desired spiritual form, one tries to reach the ideal of mentally serving Radha Govinda Yugala throughout the day and night, asta-kaliya lila smarana bhajana. By continual meditation one gradually enters and experiences Krishna’s Vraja lila as it floods one’s inner being with its eternal presence, tasty bliss and fulfillment.

The internally visualized siddha deha is real. It’s a mental reflection of the transcendental body [siddha-svarupa/deha], which Sri Krishna will reveal and one will directly see and experience at the stage of bhava, prema, or at death as in the case of Narada Muni (SB 1.6.28), Dhruva Maharaja, Ajamila, Gajendra and Putana raksasi.

In Srimad Bhagavatam (3.9.11), Sri Brahma says:

yad yad dhiya ta urugaya, vibhava yanti,
tat tad vapuh pranayase, sad anugrahaya

“Bhagavan Sri Krishna is so merciful to His devotees that He gives them the particular spiritual bodies [siddha dehas] upon which they are meditating upon along with the mood of love [bhava; gopi-bhava] that they are cultivating during sadhana.”

In Sri Gita (4.11), Bhagavan Sri Krishna Himself promises reciprocation: ye yatha mam prapadyante, tams tathaiva bhajam yaham, “I respond to persons according to the manner and mood in which they surrender to Me.” In Priti Sandarbha (50), Sri Jiva Goswami confirms this point by quoting Chandogya Upanisad (3.14.1): yatha kratur asmin loke puruso bhavati tathetah pretya bhavati, “According to the way one is determined to worship the Bhagavan Sri Visnu/Krishna in this life, a person attains an appropriate reward after death.”

Your eternal, individual spiritual body can be attained either by assignment as a precious gift from Sri Guru, or by revelation from Bhagavan Sri Krishna via His omnipotent pure Divine Names.

One teacher described the manifestation of the siddha deha that the sadhaka continually meditates upon thus: “One’s eternally existing siddha deha in Vaikuntha/Vrndavana descends into the mind of the meditative raganuga bhakta in a “shadow” form. That siddha deha is eternally existing spiritual realm, but it clearly and fully manifests in the mind at the particular time when a sadhaka attains bhava or prema.”

Bhakta O.B.L Kapoor explains how the raganuga sadhaka attains the spiritual body, siddha deha thus: “The siddha deha or transcendental body of the sadhaka first appears in the mind of the guru, who then reveals its details i.e. name, color, dress, age, personal seva to Radha-Govinda, and so on to the disciple.

“The disciple then forms a mental picture of this siddha deha, identifies fully with it as being one’s eternal spiritual body, and in that form always serves Radha-Govinda in his meditation, lila smarana. This type of meditation will bring success because it’s the nature of the mind is to assume the shape of any object upon which it always dwells. And the Gita (8.6) says; sada tad bhava bhavita, “as you think, so you become.” (adapted “Raganuga Bhakti”)

The Srimad Bhagavatam (11.9.23) confirms the powerful effect of form meditation as in contemplating one’s eternal spiritual body or siddha deha. The Bhagavata describes how a small insect, trapped alive inside a hole by a larger insect, out of fear continually meditated on the form of its predator. Due to this absorption, after death that small insect got the same type of body as the bigger one which it was constantly meditating upon.

In Uddhava-gita (11.15.26), Sri Krishna says, “A sadhaka who has faith in Me (mat parah puman) will obtain whatever he/she desires by devotion to Me, and by fixing the mind on Me because My wish is always fulfilled (satya-sankalpa).”

Pandita Sri Ananta Dasa Babaji describes the process for attaining the spiritual body, siddha deha thus: “While meditating on Krishna’s pastimes, the sadhaka will especially contemplate one’s personal eternal seva to Radha-Krishna as revealed by Sri Guru, and eagerly perform that seva within one’s mind. In addition, one will serve in ALLEGIANCE to the nitya-siddha sakhis and manjaris like Visakha-sakhi and Tulasi-manjari (aka Dasa Gosvami).

“ALLEGIANCE means aligning, identifying and mixing one’s mind and heart, thoughts and feelings, with those of one’s role models i.e. Visakha sakhi or Tulasi manjari. By this method the sadhaka’s bhava i.e. gopi/manjari bhava will develop, deepen and eventually become one with theirs.

“The raganuga sadhaka will surely attain success in his manjari svarupa bhajan because he/she has taken full shelter of Bhagavan Sri Krishna, the Absolute Truth personified. Furthermore, the sadhaka gets transcendental power, support and compassionate blessings from bhakti, which is composed of Krishna’s own internal potency, hladini-sakti.

“In this world, the sadhaka will attain siddhi or success in bhajan by receiving the mercy of Sri Guru gained by sincere service. Then in the spiritual realm, by the mercy of one’s guru-rupa manjari, the sadhana siddha will obtain his/her cherished direct seva to Radha-Govinda Yugala in one’s manjari svarupa in the bowers of Vrajadhama. In raganuga bhajan pursuing manjari bhava, this is the way to attain one’s eternal spiritual body, siddha deha.” (adapted “Prema Bhakti Candrika” tikas 55-56)

Obtaining siddha deha ki jai! Sri Guru krpa ki jai! Jai Jai Sri Radhe!

2018, Raga Bhakti & Siddha Deha Topics

Who Can Speak or Hear Rasa Lila?

Mahanidhi Madan Gopal Das

Why do we speak on rasa lila? We discuss rasa lila to please Srila Prabhupada, purify our heart, increase our devotion, dedicate our life to the Bhagavata (nityam bhagavata sevaya), deepen our love and attachment for Radha and Krishna, and to share the blessings of our teacher.

After publishing “Krishna Book” in 1969 as one of his foremost foundational works, Srila Prabhupada ordered all disciples to read it every night before sleeping. Thus, for the last 44 years, Krishna Book has been a main part of our life. And of all the lilas therein, Sri Krishna’s rasa-lila has especially thrilled and enlightened us regarding the divine reality of true love—pure, selfless, blissful and eternal: The immaculate, transcendental romantic love of Bhagavan Sri Krishna, Srimati Radharani and the beautiful cowherd damsels of Vraja.

To answer the often asked questions regarding Sri Krishna’s rasa-lila, we will quote His Divine Grace Srila Prabhupada.

Who can hear rasa-lila?

Srila Prabhupada: “One who has faith in Krishna as the Supreme Personality of Godhead can both describe and hear the rasa-lila.”

Who can speak rasa lila?

Srila Prabhupada: “One should hear the rasa-lila from an authorized spiritual master person in the disciplic succession who is always engaged in Krishna consciousness. In this way, one will understand the whole situation, lose all traces of lust, and be elevated to the highest standard of spiritual life.”

What benefit does one get by hearing rasa-lila?

Srila Prabhupada: “One who actually hears the rasa-lila will become completely freed from lusty desire.” (“Krishna Book” chapter 33)

Indeed, this is a most astonishing benediction which Sri Suka Muni himself proclaims at the end of his rasa lila description.

vikriditam vraja-vadhu, bhir idam ca visnoh
sraddanvito ‘nusrnuyad, atha varnayed yah
bhaktim param bhagavati, pratilabhya kamam
hrd-rogam asv apahinot, yacirena dhirah

“A person who with a reverential attitude hears the transcendental pastimes of Sri Krishna with the damsels of Vraja from the mouth of a pure devotee and then describes those pastimes accordingly, achieves the supramundane loving service of Godhead [Sri Krishna] within no time and thereby drives away mundane lusty desires for sense gratification from his heart.” (Srimad Bhagavatam 10.33.39/trans: Srila Prabhupada “Search Ultimate Goal of Life”)

Second trans: “Anyone who faithfully and continually hears or describes Bhagavan Sri Krishna’s playful affairs with the young gopis of Vrndavana will attain Vraja madhurya Krishna prema, quickly destroy the heart disease of lust, and immediately become steady and serene.”

Sri Caitanya Mahaprabhu personally described the incredible power and benefit of Sri Krishna’s rasa-lila:

ye sune ye pade, tanra phala etadrsi //
sei bhavavista yei, seve ahar-nisi
tanra phala ki kahimu, kahane na yaya //
nitya-siddha sei praya, siddha tanra kaya

Mahaprabhu said, “Anyone who hears or speaks the rasa-lila will attain the fruit of being absorbed in bhava. Day and night such a person will serve Radha and Krishna, and his/her body will become perfect and transcendental [siddha-deha] like Sri Krishna’s eternal associates.” (Caitanya-caritamrta 3.5.49-50)

May all devotees now become inspired to hear, study, meditate and enter the rasa-lila of Radha and Krishna in order to see the most beautiful “smiling face of Krishna” and to experience the “five life airs” (panca-prana) of the Srimad Bhagavatam!

Srila Prabhupada ki jai! Srimad Bhagavatam ki jai! Radha Govinda Yugala ki jai! Jai Jai Sri Radhe!

2018, Raga Bhakti & Siddha Deha Topics

Vrndavana Maha Yogapitha Meditation Part Two

Mahanidhi Swami

For lovers of Radha-Krishna Vrndavana lila and sadhakas doing yogapitha dhyana, we herein present Sri Krishna Dasa Kaviraja’s portrayal of Priya-Priyatam’s Vrndavana Yogapitha from the Govinda Lilamrta.

Yogapitha Mandir and Surrounding Area

Simhasana—Radha-Govinda’s simhasana (royal throne or seat). In the middle of the golden Yogapitha Mandir is a golden throne resting on the back of carved golden sunstone jewel lion with ruby eyes resting on his haunches. The ruby eyed lion supporting the simhasana (lion or royal throne/seat) has its front paws raised to appear like he’s flying. A golden umbrella spreads out above the simhasana.
Surrounding Kunjas—Eight desire tree kunjas stand in eight directions around the Yogapitha Mandir. Each kunja has a small, jeweled cottage covered by intertwining desire creepers. Beyond the eight kunjas are circles of many more kunjas, each one double the size of the previous. There are circles of 8, 16, 32, 64, 128, 356, etc. individual kunjas around the Vrindavana Yogapitha.

Area Beyond Yogapitha

In concentric circles surrounding the Yogapitha Mandira and its thousands of keli-kunjas (love bowers) are the following:

A Golden Glen—circle filled with jeweled paintings or statues of mating animals, birds and devatas to stimulate amorous feelings.
Banana Grove—circle with thousands of banana trees full of ripened fruits, and cooling leaves due to natural camphor oozing from their trunks.
Flower Gardens—circle blossoming with infinite varieties of inconceivably fragrant flowers.
Fruit Orchards—with heavily laden trees bent down due to lots of juicy tasty fruits.
Kunja Cottages—scattered among the various gardens and orchards wherein Vrnda’s vanadasis store paraphernalia for Radha-Madhava’s ratri-lila.
Dense Forests—spread out beyond the orchards.
Betelnut Tree Grove—with green, yellow and fully ripened fruits hanging within reach of the manjari’s graceful lotus stem arms.
Coconut Groves—surround the entire area of Govinda-sthali Maha Yogapitha and border Yamunaji. The continuous line of trees looks like a necklace around the island.
Keli Nikunjas—beyond the coconut groves and near Yamunaji’s banks are hundreds of secluded intimate pastime groves. These kunjas are formed from various trees and vines i.e. asoka, bakula, campaka, kadamba, mango, punnaga, vetasi; and vines of madhavi, malati etc. Many richly blossoming, verdant trees hang luxuriantly over Yamunaji.

Yogapitha Related Lila Sthalis

Brahma Kunda: 5,000 years ago and in 2018, just northeast of the Yogapitha Mandir, which is exactly where the old Govindaji temple stands today, is Brahma-kunda!
Gopisvara Mahadeva Mandira: today and then this popular temple is still just northeast of Brahma Kunda!
Vamsivata: today and then this lila-sthali is still just northeast of Gopisvara Mahadeva Mandira! Govindaji relaxes on the jeweled dais (ratna-vedi) here to call the gopis to His side with His enchanting murali. Muralidhara Sri Syama ki jai!
Yamuna Pulina: Just north of today’s ancient Vamsivata is a sandbar in Yamunaji where Rasabihari and the gopi ramanis blissfully dance in rasa [invisible today to most]. The brilliant sandbanks along Yamunaji appear brighter than camphor glistening in the moonlight. With her love-excited waves Yamunaji spashes all sides of the rasa-mandala. Hundreds of private pastime madhavi-kunjas and countless celestial flower gardens lie beyond Yamunaji banks. The sensational lotus footprints of Syama and the sakhis can always be found here, and seen even today by some!

Yamunaji’s Sevas:

Sri Yamunaji loving and personally serves Sri Sri Radha and Krishna in the following tasteful ways:

Water Depth—to blissfully serve Syamasunda’s jala-keli lilas with His beloved damsels, Yamunaji varies her depths to either ankle, knee, waist, chest, head, or super deep waters.
Scented Water—shaking the blooming red and white lilies in Yamunaji, excited bumblebees make the fragrant flower pollen fall into the water.
Colorful Birds—swans, cranes, humming birds, nightingales, and others sing attractively and play on Yamunaji’s banks.

We hope this article will increase everyone’s loving appreciation for Sri Vrndavana Dhama, and also help the sadhaka’s dive deep into the blissful world of lila-smarana and manasi-seva in their beautiful eternal and divine spiritual forms, siddha dehas.

To dive deeper in the ocean of Krishna lila you can read chapter 21 of Govinda Lilamrta, Krishna Bhavanamrta or hear our Govinda Lilamrta audio narration on Soundcloud and mnsaudio.com

Sri Maha Vrindavana Yogapitha ki jai! Sri Sri Radha-Govinda Yugala ki jai!

Sri Guru ki jai! Jai Jai Sri Radhe!

Part one of Yogapitha meditation is available here.

2018, Raga Bhakti & Siddha Deha Topics

Vrndavana Maha Yogapitha Meditation Part One

Mahanidhi Swami

Vrindavana Maha Yogapitha

Before Their nightly rasa dance (ratri/nisa lila (10:48 p.m.-3.36 a.m.), Sri Sri Radha-Govindadeva meet Their beloved sakhis in a jeweled temple called the Yogapitha Mandir in Vrndavana. The entire area of Yogapitha appears like an island in Yamunaji. The island is formed by Yamunaji who rushes in from the north, divides into two branches flowing by the island’s east and west sides, and again unites in the south to form one gorgeous blue river. It appears like Yamunaji is holding Yogapitha on her lap with the arms of her beautiful waves.

From Yamunaji’s banks the island rises gradually to a small hillock shaped like a sea turtles’s back. More than fifty types of exotic trees embraced by fragrant flowering vines adorn the island. To facilitate learning lila and meditation, we present the individual features of Vrndavana’s Maha Yogapitha.

Names of Yogapitha

Govinda-sthali is the main name of Yogapitha which amazingly can change its colors according to time and the moods of Radha and Krishna. For various confidential reasons, the gopis call it Keli Mandir. When Sundari and the sakhis see Yogapitha, they succumb to sumptuous thoughts of Syama. The Vedas call it Gopala’s Simhasana Yogapitha.

The Urdhvamnaya Tantra mentions many deeply descriptive names i.e. Ananda Mandap, Candravali Duradarsa, Kandarpa Mandapa, Keli Mandir, Maha-madhurya Mandapa, Radha Saubhagya Mandir, Ratna Mandap, Sathrajya Mandap, Saubhagya Mandapa and Srngara Mandap.

Yogapitha Area General Description

From a drone view the entire golden-soiled area of Govinda-sthali, which stands on top of the hillock, looks like a huge lotus flower with thousands of petals. Each petal is actually a separate seva kunja of a specific sakhi for serving Syamasundara!

Trees: The trees include amaranth, asoka, asvattha (peepul), bakula, banana, banyan, betel, bilva, campaka, date and coconut palms, guvaka, jackfruit, jambu, kadamba, lodhra, mango, naga-kesara, parijata, plaksa, punnaga, tamala, and sandalwood. Water basins of different shapes and heights made of rare gems i.e. blue sapphires crystal, diamond, emerald, moonstone, and ruby surround each tree.

Desire Trees: The unlimited kalpa latas and vrksas (desire-fulfilling vines & trees) supply anything at any time. Fulfilling all Krishna’s seva needs, they regularly give lots of tasty fruits, fragrant powders, clothes, ornaments, scents and gems! The flower laden vines automatically form garlands for Krishna’s use. To satisfy Radha-Govinda, colorful jeweled swings decorated with fancy fabrics and flowers hang from the many desire trees.

Birds: Vraja’s birds attract and excite everyone with their skittish movements and jovial sweet singing. There are bharadvajas, cakoras, cakravakas, cranes, cuckoos, doves, haritas, mynas, parrots, peacocks, pigeons, roosters, sparrows, swans etc.

Animals: Assorted animals, including black stags and twelve species of deer i.e. Renku, Camaru, and Rohita frolic in the forests and nibble on the fresh grass in Vrndavana.

Kunjas: To excite loving hearts, the walls of Krishna’s jeweled keli kunjas have gem pictures of mating birds, animals and celestials. Colorful canopies hang over the beds of fragrant flower petals adorned with comfortable pillows.

Next to the beds are small tables with canisters of kajjala and kunkuma, crystal glasses, flower fans, jugs of honey nectar, mirrors of jewels, pan boxes, and perfumes. Aho! The kunjas look like jeweled temples, but the walls are merely flowering creepers and the roofs are just dense tree foliage.

Yogapitha Mandira Area

Grounds—The central ground of Govinda-sthali is golden with jeweled designed borders surrounded by thousands of kalpa vrksa kunjas.
Yogapitha Mandir—in the center of everything is the jeweled Yogapitha Mandir. The mandir is surrounded by a raised veranda with jeweled steps on four sides. Parijata, Mandara, Haricandana and Santanaka desire trees decorate its four corners.

From the four directions around the Yogapitha Mandir, there are four jeweled pathways down the hill to Yamunaji. Evenly spaced, super fragrant bakula trees line the paths. Colorful well-designed flower beds lie between the trees. At the end of each pathway are four beautiful jeweled bathing ghatas jutting into Yamunaji.

Radha-Govinda Yugala Vrindavana Yogapitha ki jai! Jai Jai Sri Radhe! Jai Sri Krishna!

Read part two here.

2018, Raga Bhakti & Siddha Deha Topics

Why Always Gopi Bhava?

Mahanidhi Swami

Devotees often ask the question, “Why does it always have to be gopi-bhava? Why can’t one become a servant, cowherd boy or parent of Bhagavan Sri Krishna?”

Theoretically such attainments are possible, but factually the Gaudiya Vaisnava shastras praman and 500 years of tradition do not support such a conclusion. Such a question is actually irrelevant and out of frame because Sri Chaitanya Mahaprabhu, the founder and propagator of Gaudiya Vaisnava dharma, came to this world to give the rarest of rare gifts of gopi-bhava to all thirsty seekers of spiritual perfection in Radha-Krishna prema.

Now what is that extraordinary gift?

Sri Krishna Dasa Kaviraja perfectly describes Sri Chaitanya Mahaprabhu’s gift in the very beginning of Sri Chaitanya Caritamrita (1.4):

anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau,
samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam
hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ
sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ

“May the most beautiful, golden transcendental form of Sacinandana [Sri Chaitanya Mahaprabhu], who is Bhagavan Sri Hari Himself, always be manifest in the core of your heart. Out of His infinite compassion, Chaitanya Mahaprabhu has come to give (samarpayitum) what no incarnation has ever offered before, namely the unprecedented gift of Srimati Radharani’s unnata ujjvala-rasam (mahabhava Vraja madhurya rasa), and the treasure of Srimati Radhika’s loving service.”

Sri Jiva Goswamipada tika: “Bhagavan Sri Nandanandana appeared in Navadvipa as Sri Chaitanya Mahaprabhu to give the most rare and valuable gift of Srimati Radharani’s mahabhava (unnatojjvala rasa). By appearing in this world, Sri Gauranga Mahaprabhu revealed and distributed the sweet ocean of Sri Radhika’s Vraja madhurya prema, which is only attainable by becoming a maidservant [manjari, kinkari] of Srimati Radharani.” (Anarpita carim shlokasya vyakhya, trans. Sri Bhanu Swami)

If one wants to worship Radha-Krishna and attain the Lovely Divine Couple in the spiritual realm of Vrindavana, he/she must follow the Vraja-gopis as seen in the well-known shastric examples of Sri Uddhava Mahasaya, the Dandakaranya sages having darshana of Bhagavan Sri Ramachandra, and the most exalted Shruti sages who, desiring to become Krishna’s gopi lovers in Vraja, practiced raganuga-bhakti in allegiance to Radhika’s gopis.

If anyone seriously wants to know the actual “as it is” sadhana and sadhya (practice and final destination) of Gaudiya Vaisnavism as introduced and spread by Sri Chaitanya Mahaprabhu, then you must read, study and reflect upon only two chapters of Sri Chaitanya Caritamrita, adi lila chapter four and madhya lila chapter eight. By studying these two chapters everyone will obtain the unmotivated truth regarding what is Krishna Consciousness, what is the goal of human life, and how to attain it.

What follows is the essence of those chapters, and the final conclusive truth regarding real and transparent Gaudiya Vaisnava dharma.

rādhā kṛṣṇera līlā ei, ati gūḍhatara, dāsya vātsalyādi bhāve, nā haya gocara

“Because Radha-Krishna’s pastimes are extremely confidential, They CANNOT BE ATTAINED or understood by the rasas of dasya, vatsalya or sakhya [being a cowherd boy]! (Caitanya Caritamrita 2.6.201)

sabe eka sakhī gaṇera ihāṅ adhikāra, sakhī haite haya ei līlāra vistāra

“Only the Vraja sakhi/manjaris are qualified to attain Radha-Krishna’s pastimes, and it is they alone who nourish and expand them.” (Caitanya Caritamrita 2.6.202)

sakhī vinā ei līlāya anyera nāhi gati, sakhī-bhāve ye tāṅre kare anugati
rādhā-kṛṣṇa-kuñjasevā-sādhya sei pāya, sei sādhya pāite āra nāhika upāya

“No one can enter Radha-Krishna’s pastimes without following the sakhis. Anyone who adopts the mood of the sakhis (sakhi/manjari bhava) and follows them will attain the Vraja nikunja seva of Radha-Krishna. There is no other way to attain this.” (Caitanya Caritamrita 2.8.204-5)

Next Sri Krishna Dasa Kaviraja quotes his earlier classic “Govinda Lilamrita”:

vibhur api sukha-rūpaḥ sva-prakāśo’pi bhāvaḥ,
kṣaṇam api nahi rādhā-kṛṣṇayor yā ṛte svāḥ
pravahati rasa-puṣṭiṁ cid-vibhūtir iveśaḥ
śayati na padam āsāṁ kaḥ sakhīnāṁ rasajñaḥ

“O Vṛndā! As Bhagavan Sri Krishna nourishes everything just by His cit śakti, the boundless love of Radha and Krishna, which is the self-manifest essence of transcendental bliss, is nourished at all times only by the association of the sakhīs. Which devotee knowledgeable of rasa would not take shelter of these sakhis? (Govinda Lilamrita 10.17/Caitanya Caritamrita Madhya 8.206)

Srila Prabhupada’s very sweet and realized translation: “The pastimes of Sri Radha and Krishna self-effulgent, happiness personified, unlimited and all-powerful. Even so, the spiritual humors (rasas) of these pastimes are never complete without the gopīs, Sri Krishna’s personal friends. Bhagavan Sri Krishna is never complete without His spiritual potencies. Therefore, unless one takes shelter of the gopīs, one cannot enter into the company of Rādhā and Kṛṣṇa. Who can be interested in Their spiritual pastimes without taking their [Vraja gopis] shelter?” (Caitanya Caritamrita 2.8.206)

After establishing the goal of Gaudiya Vaisnavism which is serving Radha-Krishna in the kunjas of Vrindavana as a sakhi/manjari in allegiance to Srimati Radharani’s nitya siddha gopis, Raya Ramananda tells the kind of sadhana needed to attain this goal.

rāgānuga mārge tāṅre, bhaje yei jana, sei jana pāya vraje, vrajendra-nandana

“If anyone worships Sri Krishna by practicing raganuga bhakti sadhana, then he/she will attain Vrajendranandana Sri Krishna in Vraja.” (Caitanya Caritamrita 2.8.221)

Raya Ramananda concludes his Sri Chaitanya inspired teachings by giving the final word concerning Mahaprabhu’s mission, teachings, and the goal of Gaudiya Vaisnavism. He orders every Gaudiya Vaisnava to accept gopi-bhava, and practice raganuga bhakti sadhana by meditating on your spiritual body (siddha deha), and worshiping Radha-Govinda Yugala in the groves of Sri Vrindavana Dhama.

ataeva gopī-bhāva kari aṅgīkāra, rātri-dina cinte rādhā-kṛṣṇera vihāra

“Thus I implore one and all to accept gopi-bhava and day and night meditate on Radha-Krishna’s madhurya lilas.” (Caitanya Caritamrita 2.8.228)

siddha-dehe cinti’ kare tāhāṅñi sevana, sakhī-bhāve pāya rādhā-kṛṣṇera caraṇa

“By always thinking of your siddha deha [spiritual body] in sakhi/manjari bhava, you will attain the lotus feet of Radha-Krishna.” (Caitanya Caritamrita 2.8.229)

Concluding Comments:

Since everything above is correct, clear and truthful Krishna consciousness, why on earth would anyone rebel against Mahaprabhu’s merciful teachings, and introduce some other sadhana or sadhya like dasya or sakhya rasas (i.e. becoming cowherd boy)? Sri Chaitanya Mahaprabhu is giving us a gift—a GIFT OF GOD!

In Vedic culture if someone rejects an offered gift, it is considered very rude, offensive, hurting and sinful. A gift expresses another’s love and gratitude toward you. So how can you ignore or neglect it, and even complain saying, “O I don’t like the color, it’s so cheap, can’t you get something better.”

So just imagine how Sri Chaitanya Mahaprabhu feels when someone says, “O Mahaprabhu, NO THANK YOU—I DON’T WANT YOUR GIFT. I want something else.” What a ridiculous response to God’s gift. If someone comes to you and offers you the best, most valuable, pleasing, satisfying and fulfilling gift, it is completely nonsensical to say, “O, I don’t want that, I want something less.”

Besides that, if you examine the entire 500 year history of the Gaudiya Vaisnava Sampradaya with its various branches and parivars, you WILL NOT FIND ANYONE or any group of serious sadhakas practicing any form of sadhana or upasana along with meditating upon a siddha deha in any other rasas (i.e. dasya, sakhya, vatsalya) then this manjari bhava in Vraja madhurya rasa! To conclude, we say, “How can anyone argue against all these conclusive teachings of Sri Chaitanya Mahaprabhu [outlined above], and present an alternative path, method of worships and destination or goal [i.e. dasya/sakhya rasa]? (Comments by Sri Advaita Dasji)

Gopi-bhava upasana ki jai! Radha-Krishna Vraja kunja seva ki jai! Manjari-bhava ki jai! Jaya Jaya Sri Radhe!

2018, Raga Bhakti & Siddha Deha Topics

Rasika Tilaka Meanings

Mahanidhi Swami

Puranas and Goswami granthas say that the Bhagavan nama chanted while marking each part of the body with gopi-chanda are different forms of Sri Vishnu. With their rasika vision, however, Gaudiya Vaisnava’s see Vrindavana Sri Krishna and Srimati Radharani in each of the 13 tilaka names chanted while applying tilaka. Here we present the rasika tilaka meanings to help everyone remember Radha-Krishna Yugala in Vraja Dhama whenever they apply tilaka.

Rasika Meaning of Tilak Names

Narayana=== Krishna rests on water in Vraja when shows gopis Sheshashayi lila.

Madhavaya===Krishna, who runs (dhava) after Srimati Radhika (ma=Sri Lakshmi Devi).

Govindaya=== Krishna pervades n fully delights (vindate) the senses (go) of the gopis.

Viṣṇave namaḥ=== Krishna is all-pervading within the gopis’ hearts, minds and bodies.

Vamanaya===Krishna is a naughty but simple cowherd boy.

Damodaraya===Nivi Damodara, Krishna, bound by Radha’s underwear string (nivi) for showing up late.

Padmanabhaya===Krishna’s navel looks like a blossoming lotus.

Sridharaya===Krishna tightly holds (dhara) Sri Radha in His loving embrace.

Hrshikeshaya===Krishna tastes bliss in controlling the gopis’ senses.

Madhusundanaya=== Shyama always drinks the sweet nectar of Radharani’s lips.

Trivikramāya namaḥ===Krishna has many features and dances in rasa with three (tri) special (vi) dance steps, krama.

Keshavaya===Krishna expertly combs and brushes Kishori’s long black silky tresses.

(source: Gurudeva, Advaita dasji n md)

2018, Raga Bhakti & Siddha Deha Topics

Sri Krishna RASA LILA: Astonishing Benefits

Mahanidhi Swami

The benefits of reading, hearing or speaking Sri Krishna’s Rasa Lila portrayed in the Bhagavata are stupendous and absolutely astonishing. As Gaudiya Vaisnavas, we will find great encouragement to study this subject by hearing the following teachings of our founder, Sri Chaitanya Mahaprabhu, and the world’s most famous preacher of “Krishna Consciousness”, 108 Sri Sri Bhaktivedanta Swami Srila Prabhupada.

Once 500 years ago, Sri Chaitanya Mahaprabhu instructed a Brahmin, Pradyumna Mishra, and all of us about the glories of Sri Krishna’s Rasa Dance described in Srimad Bhagavatam. Sri Chaitanya Mahaprabhu said:

vraja-vadhū-saṅge- kṛṣṇera, rāsādi-vilāsa
yei -jana -kahe,- śune, –kariyā- viśvāsa
hṛd-roga-kāma- tāṅra, tat-kāle haya- kṣaya
tina-guṇa-kṣobha- nahe, mahā-dhīra- haya,

“If one faithfully hears Sri Krishna’s rasa lila and other pastimes with the young brides of Vraja i.e. gopis, then one will no longer be agitated by maya; lust will be destroyed; and one will become very calm and peaceful.

Sri Chaitanya Mahaprabhu continues:

ujjvala- madhura- prema, bhakti -sei -pāya
ānande -kṛṣṇa-mādhurye, vihare -sadāya

“One will attain the sweet intimate loving seva of Sri Krishna, and always feel blissful by remembering Sri Krishna’s sweet Vraja lilas. (Caitanya Caritamrita 3. 5.45-47)

ye- śune, ye- paḍe, tāṅra –phala- etādṛśī
sei –bhāvāviṣṭa- yei, seve- ahar-niśi
tāṅra- phala- ki- kahimu, kahane- nā- yāya
nitya-siddha- sei, prāya-siddha- tāṅra- kaya

“One who hears or speaks rasa-lila will be immersed day and night in madhurya-bhava and Krishna’s seva. What more can I possibly say? One will attain a siddha deha, eternal spiritual body like one of Sri Krishna’s eternal associates.” (Caitanya Caritamrita 3.5.45-50)

You will be surprised to know that way back in 1969, Srila Prabhupada also glorified the hearing of rasa lila, and even encouraged it in the right circumstances. His Divine Grace even went so far as to say that conditioned souls, which means everyone on this planet, “SHOULD HEAR THE RASA LILA.” Please do the needful after deeply reflecting on the following statements Srila Prabhupada made in his BBT Kṛṣṇa Book printed in 1969.

In chapter 33 of Kṛṣṇa Book, Srila Prabhupada said:

“One who actually hears the rasa-lila will become completely freed from the lusty desire of sex life.

“The conditioned soul should hear the rasa-lila dance from an authorized spiritual master, who is in the disciplic succession, and is always engaged in Krishna consciousness. When a person hears the rasa-lila in this way, the effect will be sure: he will be elevated to the highest position of spiritual life.” (Krishna Book, Srila Prabhupada)

Bhagavata Rasa Lila ki jai! Gauranga Mahaprabhu ki jai! Jai Jai Sri Radhe!

2018, Raga Bhakti & Siddha Deha Topics

Raganuga Bhakti: Proof & Facts

Mahanidhi Swami

Sri Caitanya Mahaprabhu personally taught sadhana bhakti and its two divisions, vaidhi and raganuga, to his chief followers Sri Ramananda Raya, Sri Sanatana Goswami and Sri Rupa Goswamipada.

Raganuga-bhakti means having a fervent desire and attraction to follow the feelings and sevas of a particular eternal Vrajavasi associate of Sri Krishna, who personifies the foundational loving relationship i.e. sthayi-rati, that you want to eternally have with Bhagavan Sri Krishna. For example, if you desire to love and serve Krishna as His household servant i.e. dasya-rati, you’ll emulate and Raktaka, Patraka etc.

Desiring friendship i.e. sakhya-rati (becoming a cowherd boy) with Krishna means to follow the moods and ways of Subala, Sridama, etc. For a parental relationship i.e. vatsalya-rati, your ideals are Nanda Baba and Yasoda Ma; and if you hanker for Krishna’s seva in amorous love i.e. srngara madhurya-rati, you will practice raganuga-bhakti in allegiance to Srimati Radharani, Lalita, Visakha, Sri Rupa or Tulasi manjari.

So you can see that there are four paths of raganuga-bhakti leading either to dasya, sakhya, vatsalya or madhurya ratis in Vrndavana.

FACT ONE:

However, the most startling and significant FACT IS that Sri Caitanya Mahaprabhu Himself, the Six Goswamis, Sri Narottama Dasa Thakura, and Sri Visvanatha Cakravarti, and all the Gaudiya Vaisnava acaryas ONLY TAUGHT AND WROTE specifically about practicing raganuga-bhakti sadhana TO BECOME A SAKHI/MANJARI in srngara madhurya-rati to eternally serve Radha-Krishna in the kunjas of Vrndavana!

Therefore, as a Gaudiya Vaisnava where is the scope for anything else like becoming a cowherd boy, parent or servant in Vraja? Where will you find the sastras, the sacred books, the Gurus, the mantras, and the teachings to pursue any other sthayi-rati than srngara madhurya-rati to become a sakhi/manjari dasi maidservant of Sri Sri Radha and Krishna?

The answer is you won’t find help anywhere in the Gaudiya Vaisnava sampradaya.

YOU WILL BE LOST—stranded, alone and wandering without guidance, which is definitely a risky path to tread. Gaudiya Vaisnavism means raganuga-bhakti, and for Sri Caitanya Mahaprabhu, the Six Goswamis and all our acaryas, RAGANUGA BHAKTI MEANS VRAJA GOPI BHAVA AND MADHUYRA RATI!

Sri Caitanya Mahaprabhu Himself directly experienced, relished and taught ONLY ABOUT raganuga-bhakti in srngara madhurya-rati. Mahaprabhu also instructed all His DIRECT FOLLOWERS to do the same. Thus Sri Raya Ramananda, Sri Sanatana Goswami, Sri Rupa Goswamipada, Sri Raghunatha Dasa Goswami and Sri Krishna Dasa Kaviraja wrote extensively about practicing raganuga-bhakti to become a sakhi/manjari of Radha-Govinda Yugala in Vraja.

What is the proof for all these statements? Sri Caitanya Mahaprabhu’s direct words and teachings are the proof that gopi/manjari bhava is the one and only way to attain success and spiritual perfection in Krishna bhakti bhajana.

The following quotations from Sri Caitanya Caritamrta will prove and establish all the truths revealed above. Please carefully read these verses and study them with your teachers. Also read these two chapters in order to fully grasp this subject: Sri Caitanya Caritamrta Adi-lila chapter 4; Madhya-lila chapter 8, and all the later chapters of Antya-lila.

In Sri Caitanya Caritamrta, madhhya-lila, chapter eight (Caitanya Caritamrita 2.8.57-191), Mahaprabhu asks life’s most crucial questions. What is the goal of human life and how to attain it? Mahaprabhu then directly empowers and enlightens Sri Ramananda Raya, who in turn gives the perfect answers, which Mahaprabhu patiently listens to. What follows is a summary of Mahaprabhu’s teachings on what is raganuga-bhakti, how to practice it, what wonderful result does it give the sadhaka?

First Mahaprabhu asks, “What is the way and the means (sadhana) to attain the ultimate goal (sadhya) of human life?

Raya Ramananda answers, “Vishnu bhakti is the goal, and one can perform it by following the rules and duties of one’s position, sva dharma acarane, aka following the varnasrama system.” (Caitanya Caritamrita 2.8.57)

Mahaprabhu replied, “This is external or irrelevant, so go forward and speak more about the means and goal of human life, eho bahya, age kaha ara.”

Raya Ramananda continued each time speaking what he thought was the essential goal of life, sarva-sadhya-sara. (Caitanya Caritamrita 2.8.59) Raya Ramananda then said karma arpana as the goal, and again Mahaprabhu rejected this practice saying speak more, go further.

Raya Ramananda mentioned svadharma tyaga (renouncing one’s sva-dharma); and jnana-misra bhakti (bhakti mixed with brahma jnana and yoga).

Mahaprabhu rejected both saying they are external, speak further.

Then Raya Ramananda said, jnana-sunya bhakti (bhakti free from brahma jnana), and Mahaprabhu said, “This is OK, but go further, speak more.” Raya Ramananda replied by saying Krishna prema bhakti is the goal. Nodding His beautiful golden head in approval, Mahaprabhu said, “Yes this is OK, but go further speak more about this.”

Raya Ramananda: “Dasya prema, serving Sri Krishna as a humble servant.”

“Yes this is OK, but go further and speak more about this said Mahaprabhu.”

Raya Ramananda: “Sakhya prema (serving Krishna like His friends Sridama or Subala), and vatsalya-prema (serving Krishna like Yasoda Ma).” Hearing this, Mahaprabhu smiled in joy saying, “Yes, these are the TOP, but go further, speak more, eho uttama, age kaha ara.”

Raya Ramananda said life’s perfection is kanta Krishna prema (serving Krishna as His transcendental amorous lover like Srimati Radharani and the Vraja-gopis). Then he perfectly defined it in 16 most wonderful verses (Caitanya Caritamrita 2.8.80-95). Hearing his elucidation, Mahaprabhu’s heart swelled and His beautiful lotus faced flushed with bliss as He replied, “Radha’s Krishna kanta prema is certainly the HIGHEST LIMIT OF HUMAN PERFECTION, sadhya avadhi suniscaya. Be merciful and speak a little more, krpa kari kaha age kichu haya.” (Caitanya Caritamrita 2.8.96-97)

After Raya Ramananda mentioned only three verses about Radhika’s exceptional Krishna prema, Mahaprabhu said, “By hearing about Radharani, I feel so happy! Your katha is a rushing river of unprecedented nectar, but speak more, age kaha, sunite pai sukhe, apurv amrta nadi vahe!” (Caitanya Caritamrita 2.8.101)

Raya Ramananda then uttered 18 of the choicest sastric praman verses to describe the matchless pure love of Srimati Radharani. (Cc. 2.8.98-116) Sighing in ultimate satisfaction, Mahaprabhu loudly proclaimed, “Now I have learned the topmost objective of all transcendental wisdom, saba tattva-vastu, haila mora jnana!! And now I understand the ultimate goal of human life and the means to attain it; but say a little more, janilun sadhya sadhana nirnaya, age ara anilun sadhya-sadhana-nirnaya ache kichu.” (Caitanya Caritamrita 2.8.117-118)

Raya Ramananda then expertly and fully explained all about Radha and Krishna’s transcendental forms (svarupa-tattva), rasa-tattva, prema-tattva, and Radha-Krishna prema tattva. However, when he mentioned Radha-Madhava’s prema vilasa varta, a bewildering revolution in divine amorous ecstasy, Mahaprabhu succumbed to prema, and covered Ramananda’s mouth with His hand, preme sva-haste tanra mukha acchadila. (Caitanya Caritamrita 119-193) Sri Caitanya Mahaprabhu ki jai! Radha-Krishna prema ki jai!

Mahaprabhu concluded, “O Raya Ramananda, without practicing raganuga bhakti sadhana this topmost goal of human life, Radha-Krishna prema, will never be attained, sadhya vastu sadhana vinu, keha nahi paya. So please tell Me (and all Gaudiya Vaisnavas) the means to attain, kaha pabara upaya, Radha-Krishna prema?” (Caitanya Caritamrita 2.8.197)

Raya Ramananda said, “Radha-Krishna lila is very deep and confidential. YOU CAN NEVER ATTAIN IT by dasya, sakhya or vatsalya bhava, i.e. being Krishna’s servant, cowherd boy or parent. There is one and only one way to attain the goal of Radha-Krishna’s pastimes and Their seva in the bowers of Vraja. One must adopt gopi-bhava and follow the Vraja-gopis, sakhi bhave kare anugati, radha krishna kunja seva sadhya sei paya, ara nahika upaya!” (Caitanya Caritamrita 2.8.204-205)

Raya Ramananda then spoke 16 amazing verses about the beautiful Vraja gopis. So how to attain all of this? Raya Ramananda answers, “You must worship Radha-Krishna on the path of raganuga-bhakti, raganuga marge bhaje, yei jana.” (Caitanya Caritamrita 2.8.221)

So how to practice raganuga-bhakti? Ramananda answers, “You must accept gopi-bhava, and day and night meditate on the pastimes of Radha and Krishna, ataeva gopi bhava, kari angikara, ratri dina cinte radha krishna vihara. Remember your eternal spiritual body, SIDDHA DEHA, and mentally serve Radha and Krishna. By doing this you will attain the perfection of gopi-bhava and the lotus feet of Radha-Krishna, siddha-dehe cinti kare sevana, sakhi bhave paya radha krishnera caraëa” (Caitanya Caritamrita 2.8.228-229)

After hearing Raya Ramananda’s perfect and complete description about the TOPMOST means and goal of human life, sadhana sadhya sara, Mahaprabhu tightly embraced him and started crying profusely in ecstatic love, eta suni prabhu, kaila alingana, karena krandana. (Caitanya Caritamrita 2.8.233)

Thus concludes the full and clear meaning of exactly what is raganuga-bhakti with all facts and proof from sacred sastra. Jai Jai Sri Radhe! Jai Srila Prabhupada! Jai Gurudeva!