Tag Archive for: Mahanidhi Swami

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THE BITTER SWEET TRUTH

Mahanidhi Swami

In 1972, Srila Prabhupada wrote a very important letter concerning forbidden foods which ISKCON members CAN’T EAT! Of course, as always in Kali-yuga, there are many views, takes, personal anecdotes and “Prabhupada told me personally” quotes on this sweet and bitter topic.

Most senior ISKCON devotees grew up in their spiritual lives not eating this and not missing it. Who needs it—especially when you have Sri Krishna maha-prasada burfi, sandesh, rabri, rasagulla, gulabjamuns, rasa-malai, halavah, simply wonderfuls, lugloos, and date gur kheer.

Besides, it is definitely something that Srimati Radharani NEVER COOKS OR OFFERS to Her dearly beloved Sri Shyamasundaraji. Despite the flurry of opinions and personal anecdotes regarding this topic, the following letter serves as concrete evidence that this eatable SHOULD NOT BE EATEN BECAUSE IT IS AN INTOXICANT!!

What is this mysterious food which fills kids everywhere with supercharged passion?

In the official BBT Folio collection of all Srila Prabhupada’s teachings, we find the following letter wherein Srila Prabhupada says:

“My dear Surasrestha,

Please accept my blessings. I am in due receipt of your letter. COCOA and CHOCOLATE ARE NOT TO BE TAKEN as they are intoxicants!” (SPLetter to Surasrestha, Los Angeles 14 June, 1972)

Srila Prabhupada ki jai! Sri Jagannatha maha-prasadam ki jai! Jai Jai Sri Radhe!

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Thakuraji’s Mental Food

Mahanidhi Swami

The Puranas, Goswami granthas and most Radha-Krishna Archana Puja books describe the bhakti sadhana of manasic-seva. This is one authentic limb of bhakti. It means to mentally, with your thoughts and feelings, offer varieties of invisible and intangible tasty foods to your beloved Thakurajis i.e. Radha-Krishna murtis.

Sri Krishna equally accepts any favorable thing that is lovingly and caringly offered to Him, be it done externally with the body or internally with the mind. The bhakta gets the full benefit and result from both devotional practices. Everywhere shastras proclaim the efficacy of this sublime and mystical practice.

Here are some examples of the visible effect and power of serving Sri Krishna within the mind.

  1. The Padma Purana and Sri Rupa Goswamipada’s Bhakti Rasamrita Sindhu (1.2.282) both narrate the famous story of the Pratinohanapura brahmin who burned his finger tip when testing the temperature of his mentally prepared sweet rice for Thakuraji. Afterwards, Sri Vishnu immediately took him to Vaikuntha.
  2. Sri Narottama Dasa Thakura:

One day while mentally visualizing Radha-Krishna’s divya-lila, Sri Narottama Dasa Thakura was simultaneously mentally stirring milk (his nitya-seva for Swamini). Somehow due absorption in the lila, his “mental milk” boiled over and scalded his hand which he felt and saw upon returning to external consciousness. Sri Jiva Goswamipada thrilled with joy seeing how Narottama had attained bhajana siddhi. (Prem Bhakti Candrika’s tika Sri Ananta Dasji Maharaja)

  1. In Antya-two of Sri Chaitanya Caritamrita, Sri Krishna Dasa Kaviraja tells the amazing story of Nrisimhananda Dasa’s beautiful, opulent and comfortable “mental road” he offered to Mahaprabhu who was traveling outside of Navadvipa. Suddenly his meditation broke and his “mental road” abruptly stopped in the village of Kanai Natashala. And lo and behold in external time and space that is exactly where Mahaprabhu stopped His journey.
  2. Once Sri Raghunatha Dasa Goswami suffered severe indigestion. Doctors diagnosed him and found no cause, especially since he only ate a bit of buttermilk. Humbly, Dasa Goswami revealed the mystery—within in mind during his meditation, he relished a little too much of Srimati Radharani’s “mental kheer prasadam”!
  3. Srila Prabhupada:

“Krishna makes no distinction. Thus, if you serve Krishna by mind He will accept. That is sure!” (conv. Hrshikeshanandaji) “But in case you have nothing to offer materially, but still, you can offer in the mind.” (folio: 740417BG.BOM) “Yes, you are correct—spiritual activities, even mentally performed, are beneficial.” (SPletter 72.12-21)

Offer Mental Chappana Bhoga (56 delightful preps)

Devotees generally eat simply and also externally offer simple foods to Sri Krishna. So why not start doing this from today for the pleasure of Sri Shyama in Vraja Dhama? Offer 6 items externally directly to Thakurji Sri Krishna. And then mentally offer 50 more to make it 56. Sri Sri Radha-Krishna pura santoshanam ki jai! Jagannatha Swami ki jai!

Srila Prabhupada introduced and beautifully sang the following bhoga bhajana which he wanted his followers to sing for the pleasure of Sri Sri Radha-Krishna when They enjoy our simple daily offerings. In Gaudiya Padavali i.e. songbooks, there are literally hundreds of such songs, many of them 500 years in vogue. The following bhajana was penned by Bhaktivinoda Thakura.

It would be best if our friends and students would sing this song at least once daily during their “big” bhoga offering to Sri Krishna. While singing, meditate that in your siddha deha you’re right beside Radhika in Nandagrama, assisting Her by cutting, cooking and giving the various delicacies to Yashoda Ma to serve to Sri Krishna. You may become so absorbed in your bhoga-lila smarana manasi seva than you completely forget to eat! The proper raga and tune of this bhajan is available on I-net.

Sri Krishna Pratah Bhojana Lila

(Nandagram: 7-8 a.m.)

(1) (refrain, sing between stanzas)
bhaja bhakata-vatsala śrī-gaurahari
śrī-gaurahari sohi goṣṭha-bihārī
nanda-jaśomatī-citta-hari

(2)
belā ho’lo dāmodara āisa ekhano
bhoga-mandire bosi’ koraho bhojana

(3)
nandera nideśe baise giri-bara-dhārī
baladeva-saha sakhā baise sāri sāri

(4)
śuktā-śākādi bhāji nālitā kuṣmāṇḍa
dāli dālnā dugdha-tumbī dadhi mocā-khaṇḍa

(5)
mudga-borā māṣa-borā roṭikā ghṛtānna
śaṣkulī piṣṭaka khīr puli pāyasānna

(6)
karpūra amṛta-keli rambhā khīra-sāra
amṛta rasālā, amla dwādaśa prakāra

(7)
luci cini sarpurī lāḍḍu rasābalī
bhojana korena kṛṣṇa ho’ye kutūhalī

(8)
rādhikāra pakka anna vividha byañjana
parama ānande kṛṣṇa korena bhojana

(9)
chale-bale lāḍḍu khāy śrī-madhumańgala
bagala bājāy āra deya hari-bolo

(10)
rādhikādi gaṇe heri’ nayanera koṇe
tṛpta ho’ye khāy kṛṣṇa jaśodā-bhavane

(11)
bhojanānte piye kṛṣṇa subāsita bāri
sabe mukha prakhāloy ho’ye sāri sāri

(12)
hasta-mukha prakhāliyā jata sakhā-gaṇe
ānande biśrāma kore baladeva-sane

(13)
jambula rasāla āne tāmbūla-masālā
tāhā kheye kṛṣṇa-candra sukhe nidrā gelā

(14)
biśālākha śikhi-puccha-cāmara ḍhulāya
apūrba śayyāya kṛṣṇa sukhe nidrā jāya.

(15)
jaśomatī-ājñā pe’ye dhaniṣṭhā-ānīto
śrī-kṛṣṇa-prasāda rādhā bhuñje ho’ye prīto

(16)
lalitādi sakhī-gaṇa avaśeṣa pāya
mane mane sukhe rādhā-kṛṣṇa-guṇa gāya

(17)
hari-līlā ek-mātra jāhāra pramoda
bhogārati gāy ṭhākur bhakativinoda

Translation:

(1) Just worship bhakta-vatsala Sri Gaurahari, who is the selfsame Goshtha-Bihariji Sri Krishna that forever steals the minds and hearts of Yashoda and Nanda Baba.

(2) Mother Yashoda calls Krishna: “My dear Damodara, it’s very late. Please come right now, sit down in the dining hall, and take bhoga.”

(3) Nanda Baba directs Giridhari, Baladeva and the other gopas to sit down in rows to eat.

(4) Yashoda, Rohini, Kilimba and other mothers serve a sumptuous feast of bitter vegetables to increase appetite, leafy, pumpkin and banana flower sabzis, fried items, jute leaf salad, baskets of fruit, small square lentil cakes in condensed milk, and thick creamy yogurt.

(5) Also included are fried mung and urad dal patties, rotis, ghee-soaked rice, condensed milk, sesame and milk sweets, rice flour cakes; kheer and cakes floating in milk.

(6) And delicious cheese, nectar rivaling kheer spiced with camphor, bananas, and twelve sour preparations from tamarinds, limes, lemons, oranges, and pomegranates.

(7) And white flour puris sprinkled with sugar, cream-filled puris, laddus, dal patties boiled in misri rice. Krishna eagerly eats all the items.

(8) In supreme bliss, Krishna relishes Radhika’s rice, curries, sweets, and pastries.

(9) Mischievous Madhumaìgala eats laddus, moves his right hand in his left armpit to make a funny thud noise while singing, “Haribol! Haribol!”

(10) Glancing at Radhika and Her sakhis from the corners of His eyes, Krishna Govinda eats with great gusto in Yashoda bhavan.

(11) Afterwards, Krishna drinks rose-scented water, and all the boys stand in lines to wash their mouths.

(12) After washing their mouths and hands, Baladeva and the gopas take rest in great bliss.

(13) Krishnachandra eats the tambula offered by the gopas Jambula and Rasala, and happily sleeps.

(14) While Krishna rests blissfully on an unprecedented bed, Vishalaka gopa refreshes Him with a peacock fan.

(15) On Yashomati’s order, Dhanishtha brings Sri Krishna’s prasadi to Radha who lovingly enjoys it.

(16) Feeling extremely joyful to receive Radha’s prasada, all the sakhis beginning with Lalita start singing about the beautiful qualities of Radha and Krishna.

(17) Thus I, Bhaktivinoda, whose only joy is hari-lila, sing this bhoga aroti song.

Radha-Krishna manasi chappana bhoga seva ki jai! Jai Jai Sri Radhe!

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Rasika Nrsimha Meditation

Mahanidhi Swami

After Uddhava brought Krishna’s words, sandesh, from Mathura, Lalita-sakhi, on Radhaji’s behalf, sent a return message to Krishna via a beautiful white swan. Sri Rupa Goswamipada recounts both messages in two small dramas, Uddhava Sandesh and Hamsaduta.

Regarding Sri Krishna’s avatara of Nrsimha Bhagavan, Lalita-sakhi told the swan to carry the following message to Mathura.

Lalita-sakhi said, “Listen Hamsa, just tell Krishna this: O Shyama, Your lila as half man half lion is long gone. Yet, still You maintain the mood of Nrsimhadeva. You favored Prahladaji, yet at the same time You cruelly ripped open his Papa’s heart. Again You are displaying the same behavior of favoring one, Akrura, while tearing open our hearts and leaving us in such a heartless way.’” (Hamsadutta 131)

Sri Krishna viraha bhava ki jai! Nrsimhadeva ki jai! Jai Jai Sri Radhe!

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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

  1. 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.
  2. 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:

  1. A Golden Glen—circle filled with jeweled paintings or statues of mating animals, birds and devatas to stimulate amorous feelings.
  2. Banana Grove—circle with thousands of banana trees full of ripened fruits, and cooling leaves due to natural camphor oozing from their trunks.
  3. Flower Gardens—circle blossoming with infinite varieties of inconceivably fragrant flowers.
  4. Fruit Orchards—with heavily laden trees bent down due to lots of juicy tasty fruits.
  5. Kunja Cottages—scattered among the various gardens and orchards wherein Vrnda’s vanadasis store paraphernalia for Radha-Madhava’s ratri-lila.
  6. Dense Forests—spread out beyond the orchards.
  7. Betelnut Tree Grove—with green, yellow and fully ripened fruits hanging within reach of the manjari’s graceful lotus stem arms.
  8. 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.
  9. 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

  1. 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!
  2. Gopisvara Mahadeva Mandira: today and then this popular temple is still just northeast of Brahma Kunda!
  3. 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!
  4. 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:

  1. 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.
  2. Scented Water—shaking the blooming red and white lilies in Yamunaji, excited bumblebees make the fragrant flower pollen fall into the water.
  3. 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.

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Vrndavana Maha Yogapitha Meditation Part One

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 in Govinda Lilamrta.

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

  1. Grounds—The central ground of Govinda-sthali is golden with jeweled designed borders surrounded by thousands of kalpa vrksa kunjas.
  2. 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.

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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!

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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)

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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!

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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!

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Raganuga Bhakti: Clearing Misconceptions

Mahanidhi Swami

For the last thirty years, we have often heard the following false statements and misconceptions regarding the topic of raganuga-bhakti from the leaders and followers of various spiritual missions.

By quoting Gaudiya Vaisnava shastra, this post will remove these misconceptions and establish the truth and real facts about the practice of raganuga-bhakti. The misconceptions will be followed by the truth and correct conception.

LIST OF POPULAR MISCONCEPTIONS ON RAGANUGA BHAKTI

  1. MISCONCEPTION: “You have to be a pure devotee or be a very advanced devotee to practice raganuga-bhakti.”

TRUTH: Wrong! Vaidhi bhakti and raganuga-bhakti are two parallel paths of sadhana bhakti. Practice of either path can begin at the stage of anartha nivrtti. Both paths progress through the stages of anartha nivrtti, nishtha, ruchi, asakti and culminate in prema. However, the prema perfection of vaidhi sadhana takes one to Vaikuntha or to the majestic, formal realm of Goloka, a vaibhava expansion Goloka Vrindavana. Whereas, the prema perfection of raganuga sadhana immerses one in the intimately sweet madhurya-lila seva of Radha-Govinda Yugala in Gokula Vrindavana, the topmost plane of spiritual attainment.

Shastra Proof: Vaidhi bhakti and raganuga-bhakti are two parallel paths of sadhana bhakti. (Bhakti Rasamrita Sindhu 1.2.5) Vaidhi sadhakas attain Goloka not Gokula Vrindavana. (Bhakti Rasamrita Sindhu 1.2.303, Srila Visvanatha Cakravarti tika; and Raga Vartma Chandrika 1.12)

yeṣāṁ tu vṛndāvane rādhā-kṛṣṇayor mādhuryāsvādane ‘bhilāṣaḥ athaca nyāsa mudrādi vaidhī mārgānusāreṇa bhajanaṁ teṣāṁ dvārakāyāṁ na rukmiṇī-kāntasya prāptis tatrābhilāṣābhāvāt. na vā vṛndāvane śrī rādhā-kṛṣṇayoḥ prāptiḥ rāga mārgeṇa bhajanābhāvāt. tasmāt teṣāṁ vidhi mārgeṇa bhajana kāryasya aiśvarya-jnānasya prādhānyaṁ yatra yathābhūtasya śrī vṛndā-vanasyāṁśe goloke śrī rādhā-kṛṣṇayoḥ prāptiḥ na tu śuddha mādhuryamaye vṛndāvane iti jneyam.

  1. MISCONCEPTION: “O, Prabhu, You are not qualified for practicing raganuga-bhakti sadhana.”

In this regard, we once heard a Guru address an audience of 100 disciples: “None of you are qualified to practice raganuga-bhakti. So don’t even think about it or reading anything about this. Just do your service!”

TRUTH: First of all, such statements are made because of personal interest or mission maintenance considerations. Secondly, how can anyone generically judge the content of another devotee’s attraction to Krishna, or the sweetness one feels in his/her heart regarding Radha-Govinda Yugala? The practice of raganuga-bhakti sadhana has nothing to do with age, gender, ashram, spiritual experience, titles or posts.

According to Sri Rupa Gosvami, if one’s mind and senses become even slightly attracted to and interested in seeing the beautiful murtis of the stunningly gorgeous Radhe-Shyama or Sri Sri Radha Raman or, or if one feels a sweet feeling of loving attraction in his/her heart after hearing the astonishing Vraja madhurya lila katha of Radha-Krishna and Their sakhi manjaris—then one is qualified to begin and to practice raganuga-bhakti sadhana.

In other words, qualification is based on one’s individual taste, attraction and the sweetness one experiences by living in Sri Vraja Dhama, worshiping and seeing Radhe-Shyama, and hearing/reading the Vraja lilas (especially asta-kaliya-lila) of Radha-Madhava and the gopis.

Shastra Proof: “Those who develop longing for the bhāva of the gopīs after seeing the sweetness in the deity of Krishna and the gopīs, or after hearing about His pastimes with the gopīs, are qualified for sādhana of either of these types of kāmānuga-bhakti [i.e. raganuga-bhakti sadhana following the gopis and manjari of Vraja]. The Padma Purāṇa says gender does not matter, so even men can attain the bhakti of the Vraja gopis.” (Bhakti Rasamrita Sindhu 1.2.300)

śrī-mūrter mādhurīṁ prekṣya, tat-tal-līlāṁ niśamya vā
tad-bhāv ākāṇkṣiṇo ye syus, teṣu sādhana tānayoḥ
purāṇe śruyate pādme, puṁsam api bhaved iyam

Sri Jiva Goswamipada said, “When one REALIZES TO SOME DEGREE the sweetness of the love and activities of Sri Krishna’s eternal Vrajavasi associates through hearing from the scriptures such as Bhāgavatam, which describe these siddha devotees, his/her intelligence may develop disregard for the injunctions of scripture (śāstram) and logic (yuktim), though logic is certainly employed.” (tika Bhakti Rasamrita Sindhu 1.2.292)

  1. MISCONCEPTION: “In raganuga-bhakti sadhana there are no rules, so you just follow your ‘bhava’ and serve Radha and Krishna according to your liking.”

TRUTH: Again, totally wrong! A raganuga-bhakti sadhaka FOLLOWS ALL THE RULES AND REGULATIONS of vaidhi sadhana plus more. Yes, a raganuga sadhaka rises by 4 a.m; attends mangala aratika; chants 16 rounds minimum; studies Srimad Bhagavatam and Goswami granthas; travels and preaches; distributes audios, videos, posts and books; follows the 4 regulative principles; daily bathes twice/thrice; only eats Krishna prasadam; wears devotional clothes…and so on.

In Raga Vartma Chandrika, Srila Visvanatha Cakravarti has clarified this point by saying, “A raganuga-bhakti sadhaka follows all the rules of vaidhi bhakti except the following [which today practically no one does anyway]:

1) Read & Meditate upon Sri Krishna’s Dvaraka lila (dvaraka-dhyana);

2) Worship the Dvaraka Queens (mahishi-puja);

3) Use mudras in puja;

4) Do nyasa to purify body;

5) Think, “I am Krishna” “Radha” or such and such istadevata (ahamgrahopasana)

Shastra Proof: (Bhakti Rasamrita Sindhu 1.2.296 tika of Srila Visvanatha Cakravarti; and Raga Vartma Chandrika)

  1. MISCONCEPTION: “If the members of the mission start practicing raganuga-bhakti, no one will preach anymore and the mission will collapse.”

TRUTH: Again, wrong! As previously said, many famous raganuga sadhakas are also preaching worldwide, printing and distributing books and lecturing on Krishna consciousness.

Raganuga bhakti is a private, internal practice based one’s raga or personal attraction toward Sri Krishna and His eternal Vrindavana associates in a particular way. Just like a husband externally works hard to maintain his family while simultaneously internally deepening his love and commitment to his wife and children. The outreach practices of preaching, traveling and training disciples can easily go on side by side with raganuga-bhakti sadhana.

Shastra Proof: Raganuga-bhakti like vaidhi bhakti is a sadhana, a daily practice leading to spiritual perfection. (Bhakti Rasamrita Sindhu 1.2.5)

Raganuga-bhakti sadhana ki jai! Manjari bhava ki jai! Jaya Jaya Sri Radhe!