Chapter Fifteen

Spontaneous Devotional Service

 BRS 1.2.270 - 287
The Second Wave of the Eastern Ocean deals with sadhana-bhakti, which has two divisions: vaidhi
and raganuga. Chapters Two through Fourteen have described vaidhi-sadhana. Chapters Fifteen
and Sixteen describe raganuga-sadhana.

RAGATMIKA-BHAKTI
Raganuga-sadhana is a devotional practice that strives to cultivate the moods of Krsna's associates
in Vrndavana. Thus, before describing raganuga-sadhana we must first describe the moods of
devotional attachment found in Vrndavana's eternal residents.
Nectar of Devotion uses the term raganuga to denote the devotional attachment of
Vrndavana's residents (see page 119). In Caitanya-caritamrta, however, Srila Prabhupada directly
translated the corresponding text from Bhakti-rasamrta-sindhu, and therein reveals the correct term
to be ragatmika.1

A ragatmika-bhakta embodies the perfection of spontaneous love for Krsna, and a

raganuga-bhakta "follows in the wake" of the perfect devotees, earnestly endeavoring to achieve
their perfect mood of spontaneous love.
The following texts authenticate that this is the proper use of terminology.

Caitanya-Caritamrta, Madhya-Lila 22.154

virajantim abhivyaktam
vraja-vasi-janadisu
ragatmikam anusrta
ya sa raganugocyate

virajantim  — shining intensely; abhivyaktam — fully expressed; vraja-vasi-jana-adisu  — among

the eternal inhabitants of Vrndavana; ragatmikam — devotional service consisting of spontaneous
love; anusrta — following; ya — that; sa  — which; raganuga — devotional service following in
the wake of spontaneous love; ucyate — is said.

Devotional service in spontaneous love is vividly expressed and manifested by the inhabitants
of Vrndavana. Devotional service that accords with their devotional service is called
raganuga-bhakti, or devotional service following in the wake of spontaneous loving service. 2

Caitanya-Caritamrta, Madhya-Lila 22.150

iste svarasiki ragah
paramavistata bhavet
tanmayi ya bhaved bhaktih
satra ragatmikodita

iste — in the desired object of life; svarasiki — appropriate for one's own original aptitude of love;
ragah — attachment; parama-avistata — absorption in the service of the Lord; bhavet — is; tat-
mayi — consisting of that transcendental attachment; ya — which; bhavet — is;

1 The phonetic similarity between "rägänugä" and "rägätmikä" makes it clear that the
apparent error originates with the transcriber of Çréla Prabhupäda's dictations.
2 BRS 1.2.270
bhaktih  — devotional service; sa — that; atra — here; ragatmika-udita — called ragatmika, or
spontaneous devotional service.

When one becomes attached to the Supreme Personality of Godhead, his natural inclination to
love is fully absorbed in thoughts of the Lord. That is called transcendental attachment, and
devotional service according to that attachment is called ragatmika, or spontaneous devotional
service.3

Caitanya-Caritamrta, Madhya-Lila 22.152

ragamayi-bhaktira haya 'ragatmika' nama
taha suni' lubdha haya kona bhagyavan

raga-mayi — consisting of attachment; bhaktira — of devotional service; haya — is;

ragatmika — spontaneous love; nama — the name; taha suni' — hearing this; lubdha — covetous;
haya — becomes; kona bhagyavan — some fortunate person.

Thus devotional service which consists of raga [deep attachment] is called ragatmika,
spontaneous loving service. If a devotee covets such a position, he is considered to be most
fortunate.
In the next text (Cc. Madhya 22.153), Krsnadasa Kaviraja says, lobhe vraja-vasira bhave
kare anugati, sastra-yukti nahi mane — raganugara prakrti: to covet the devotional mood of the
ragatmika devotees is the nature of raganuga.

Conclusion
These texts clearly establish that ragatmika-bhakti is the perfect devotional attachment found in the
residents of Vrndavana, and raganuga-sadhana-bhakti is the practice of a devotee who aspires to
develop their devotional mood.

Meaning of Ragatmika
Literally, ragatmika means one whose very essence (atma) is intense attachment for Krsna (raga).
Raga also means "color." Wearing red-colored eyeglasses causes one to see red everywhere.
Similarly, when one has an extremely intense attachment he sees the object of his obsession
everywhere, all the time.
The passions of this world are only weak and perverted reflections. Real raga is the
passionate obsession with pleasing Lord Sri Krsna. The passion to serve Krsna consumes the
devotee's consciousness to such an extent that they cannot even think of anything else, under any
circumstance.
Srila Rupa Gosvami therefore defines Ragatmika-bhakti as “spontaneous attraction for
something while completely absorbed in thoughts of it, with an intense desire of love (pg 119).”
One can find this intense absorption only in Vrndavana (and, to some extent, in Dvaraka).
The reason for this was explained in the Second Chapter of this book 4

Two Types of Ragatmika-Bhakti

3 BRS 1.2.272
4 (See footnote Error! Bookmark not defined. on page Error: Reference source not
found).
Srila Rupa Gosvami divides ragatmika-bhakti into two categories: (1) kamarupa — sensual
attraction, and (2) sambandharupa — relationship.
Kamarupa consists of devotees with intense desire to satisfy the Lord in conjugal love.
Sambandharupa consists of devotees with intense desire to satisfy the Lord as His parent, friend, or
intimate servant.
Although conjugal love (kama) is also a type of relationship (sambandha), Srila Rupa
Gosvami gives it a separate category to emphasize its preeminent position.

Srimad-Bhagavatam 7.1.31
Srila Rupa Gosvami next quotes a verse from Srimad-Bhagavatam:

gopyah kamad bhayat kamso

dvesac caidyadayo nrpah
sambandhad vrsnayah snehad
yuyam bhaktya vayam vibho

gopyah — the gopis; kamat — by lusty desires; bhayat — out of fear; kamsah — King Kamsa;
dvesac — out of envy; caidya-adayo — Sisupala and others; nrpah — kings; sambandhat — out of
kinship; vrsnayah — the Vrsnis or the Yadavas; snehat — out of affection; yuyam — you (the
Panòavas); bhaktya — by devotional service; vayam — we; vibho — O great King.

My dear King Yudhisthira, the gopis by their lusty desires, Kamsa by his fear, Sisupala and
other kings by envy, the Yadus by their familial relationship with Krsna, you Panòavas by
your great affection for Krsna, and we, the general devotees, by our devotional service, have
obtained the mercy of Krsna. 5

The main point is that spontaneous devotion is the best method of absorbing the mind in Krsna. The
essence of sadhana is absorption of the mind in Krsna. Spontaneous emotion does this more
effectively than regulated practice. Kamsa and Sisupala feared and envied Krsna, but these
emotions caused them to obsessively think about Him and thus become purified to such an extent
that they achieved the same destination as the gopis.

Inimical Emotions Recommended?

It is not that inimical emotions towards Krsna are being recommended. For example, King Vena
6

also hated God, but, unlike Kamsa and Sisupala, his mind was not always absorbed in thought of
the Lord. Therefore his hatred of God only sent him to hell.
7

Thus we clearly see that it is not envy or fear of God which Narada recommends, but total
absorption of the mind in Him, even if out of envy or fear.

5 Çréla Prabhupäda summarizes this text in The Nectar of Devotion, on the bottom of page
119.
6 The word anukulyena in the definition of uttama-bhakti rejects any inimical emotions from
pure devotional service (For further information, see page Error: Reference source not
found of this book).
7 "Somehow or other, one must consider the form of Kåñna very seriously. Then, by one of the
five different processes mentioned above, one can return home, back to Godhead. Atheists
like King Vena, however, being unable to think of Kåñna's form in any of these five ways,
cannot attain salvation. Therefore, one must somehow think of Kåñna, whether in a friendly
way or inimically." (Çrémad-Bhägavatam 7.1.32)
 Categories of Ragatmika-Bhakti
This text confirms Srila Rupa Gosvami's division of ragatmika-bhakti into two categories:
kamarupa and sambandharupa.
Narada mentions six different moods of spontaneous emotional attachment to the Lord, but
only two of these are genuine types of spontaneous devotion (ragatmika-bhakti).
The six moods mentioned by Narada are:
1. Lusty desire in the gopis (gopyah kamat)
2. Fear in Kamsa (bhayat kamsah)
3. Envy in Sisupala and other kings of Caidya (dvesac caidyadayo)
4. Kinship in the Vrsnis or the Yadavas (sambandhat vrsnayah)
5. Affection in the Panòavas (snehat yuyam)
6. Devotional service in Narada (bhaktya vayam)

Fear & Envy

Clearly, fear and envy are not genuine forms of spontaneous devotion. Srila Prabhupada says, “The
attraction of Kamsa to Krsna in fear, and the attraction of Sisupala in envy are not accepted as
devotional service, however, because their attitudes are not favorable (pg 120).”

Devotional Service in Narada

Narada's attachment to Krsna is called bhaktya. Jiva Gosvami explains that the Sanskrit verb tenses
used here indicate that Narada's devotional service arises from a sense of duty. Thus it is vaidhi-
bhakti, and cannot be counted amongst the genuine forms of ragatmika-bhakti. 8

Affection
The affection of the Panòavas may or may not be ragatmika-bhakti, depending on whether or not it
is mixed with awe and reverence. Generally it is mixed with a mood of reverence, which introduces
restraints of formal etiquette that hinder ragatmika-bhakti. However, when this reverence
sometimes subsides, their affection can be ragatmika-bhakti. Srila Prabhupada explains, “Again he
analyzes the affection of the Yadus. If it is on the platform of friendship then it is spontaneous love,
but if it is on the platform of regulative principles, then it is not (pg 120).”

Lusty Desire & Kinship

Four of the six types of attachment — fear, envy, respectful affection, and obedient devotion —
have been excluded from ragatmika-bhakti. Only the remaining two — lusty desire (kamarupa) and
familial relationship (sambandharupa) — are genuine types of ragatmika-bhakti. This confirms
Srila Rupa Gosvami's analysis.

“They Achieved the Same Goal”

This Srimad-Bhagavatam text indicates that Kamsa, Sisupala, the Yadus, the gopis... all of them
achieved the same goal of life. How could the Lord award his devotees with the same goal as He
awards His enemies?
To clear this doubt, Srila Rupa Gosvami cites the analogy of the sunshine (Brahman) and the
sun-globe (Bhagavan). The demons and devotees both achieved the same goal: Krsna. However, the

8 See Jéva Gosvämé - BRS 1.2.274 & 275.

demons achieved only the Brahman aspect of Krsna, whereas the gopis achieved the highest
Bhagavan realization of Krsna.
Srila Rupa Gosvami quotes two references to prove that the demons achieved only
impersonal liberation in Brahman (Brahmanòa Purana and Tenth Canto). (See pages 121 - 122.)

Summary
Spontaneous attraction (raga) is the supreme means of concentrating the mind upon Krsna. There
are six basic types of spontaneous attraction, and all of them are liberating. However, only two of
the six are genuine types of ragatmika-bhakti that will award the highest goal of prema. These two
are kamarupa and sambandharupa.

Kamarupa (Sensual Attraction)

Kama (lust) is the intense thirst to satisfy the senses. There are two types of kama: material and
spiritual.
Material kama is the intense thirst to satisfy one's own senses. Spiritual kama is the intense
thirst to satisfy Krsna's spiritual senses. Srila Prabhupada says, “This lust is the devotee's excessive
desire to serve the Lord in a particular capacity (pg 122).”

Distinguishing Mundane Kama from Transcendental Kama

The exchange of love between Krsna and the gopis resembles embracing, dancing, and so forth.
This causes some difficulty in the minds of conditioned souls.

The Difficulty
The conditioned soul naturally tends to interpret things in the context of his own experience. In his
experience, conjugal affairs such as dancing and embracing are manifestations of lust. Thus, when
he hears the pastimes of Krsna and the gopis, he misinterprets everything in the context of mundane
lust.
However, a devotee with some genuine realization in bhakti sees the pastimes as they really
are: pure exchanges of unalloyed love. He knows that the gopis' internal motivation is radically
different from the motivation of mundane "lovers," even though their external activities may appear
similar.
Material and spiritual lust are as different as iron and gold. Selfish desire is the motivation
of material lust; selfless desire is the motivation of spiritual lust. In the mundane world, every action
is selfish; in the spiritual world, every action is selfless — exclusively for the Supreme Lord's
pleasure.

Apparent Selfishness
Sometimes it seems that the residents of Vrndavana act for their own happiness, but factually they
act only for the Lord's pleasure. They know that Krsna takes pleasure when His devotee is pleased,
and that is the only reason they sometimes seem to endeavor for their own happiness.

Kama — "Lust"
Spiritual relationships are never "lusty," or selfish. When Srila Rupa Gosvami says that Krsna's
relationship with the gopis is "lusty" (kamarupa) he uses the word in a figurative sense only, to aid
our basic understanding. Srila Prabhupada explains, “...the gopis' ecstatic love for Krsna is
sometimes described by scholars as being like the "lusty desire" of the material world, but actually
this should not be taken as a literal fact. It is simply a way of trying to understand the transcendental
situation (pg 123).”
The gopis are consumed and obsessed by a passion to satisfy Krsna, the force of which is
beyond our ability to comprehend. By comparing it to mundane lust, the single most consuming and
overwhelming urge in our experience, we may catch the slightest hint of the intensity in the gopis
desire to serve Krsna.
We must very carefully understand that Krsna's conjugal love affairs are impeccably
transcendental. Externally they may resemble mundane lust, but internally they are motivated
exclusively by pure, selfless prema.

Evidence for the Purity of Spiritual "Lust"

As evidence of the gopis' transcendental purity, Srila Rupa Gosvami cites the great devotee
Uddhava. Although completely free from all attraction to mundane love affairs, Uddhava glorified
the gopis' love for Krsna. Srila Prabhupada adds the example of Sri Caitanya Mahaprabhu — the
strict sannyasi who also praised the gopis' love of Krsna. If the gopis were affected by mundane sex
desire, these two stalwart personalities would never praise them. (See page 123.)

Transcendental Kama Mixed with Mundane Kama

To further highlight the exalted purity of the gopis' love for Krsna, Srila Rupa Gosvami mentions
Kubja, who's attraction to Krsna was not as pure as the gopis'. The selfish desire that slightly tinged
her attraction excluded her from the category of kamarupa, and relegated her to the lesser status of
kamapraya — "almost lusty desire."
Chapter Sixteen
Spontaneous Devotion Further Described
 BRS 1.1.288 - 309
This chapter continues Srila Rupa Gosvami's analysis of spontaneous devotional service.
As mentioned, the spontaneous love found in the residents of Vrndavana has two
divisions: (1) kamarupa — sensual attraction, and (2) sambandharupa — relationship.
Chapter Fifteen ended the analysis of kamarupa. Chapter Sixteen begins with a brief
analysis of sambandharupa.

Sambandharupa — Relationship
Just as kamarupa (sensual attraction) is the intense attachment to service in the mood of a
lover, sambandharupa (relationship) is the intense attachment to service in the mood of a
parent, friend, or servant.

"No Necessity of Discussing Further"

Both kamarupa and sambandharupa describe the eternal residents of Vrndavana — who
possess the perfection of spontaneous devotion. The primary subject of Chapters Fifteen
and Sixteen, however, is the practice of spontaneous devotion (raganuga-sadhana), not
the perfection of spontaneous devotion (ragatmika-prema). Therefore Srila Rupa
Gosvami presents the subject of ragatmika-bhakti only briefly. Srila Prabhupada says, “In
the stage of devotional service where regulative principles are followed, there is no
necessity of discussing this love, for it must develop of itself at a more advanced stage
(pg 125).”

RAGANUGA-BHAKTI
Spontaneous devotional service (raganuga-bhakti) is the practice of advanced devotees,
intended to cultivate the sentiments of a particular eternal devotee (ragatmika-bhakta).
Before revealing the methods of this practice, Srila Rupa Gosvami first describes the
prerequisite qualifications of the practitioner.

Basic Qualification to Practice

Spontaneous Devotional Service
The basic qualification for raganuga-bhakti is simply a natural, spontaneous desire to
serve Krsna in a specific relationship — a desire that can be evoked by hearing about the
eternal residents of Vrndavana. Nectar of Devotion describes this in a simple way, “There
is a gradual development of the ambition to become like a particular devotee, and this
activity is called raganuga (pg 125).”
Srila Prabhupada's Caitanya-caritamrta more elaborately describes this verse of
Bhakti-rasamrta-sindhu:

tad-tad-bhavadi madhurye
srute dhir yad apeksate
 natra sastram na yuktim ca
tal lobhotpatti-laksanam

When an advanced realized devotee hears about the affairs of the devotees of
Vrndavana — in the mellows of santa, dasya, sakhya, vatsalya and madhurya — he
becomes inclined in this way, and his intelligence becomes attracted. Indeed, he
begins to covet that particular type of devotion. When such covetousness is
awakened, one's intelligence no longer depends on the instruction of sastra (revealed
scripture), logic, or argument. (Cc. Mad 22.155)

The devotional service of a raganuga devotee is guided only by his intense craving to
attain the service of a particular resident of Vrndavana, not by scriptural injunction. Srila
Prabhupada describes, “These raganuga devotees do not follow the regulative principles
of devotional service very strictly, but by spontaneous nature they become attracted to
some of the eternal devotees such as Nanda or Yasoda, and they try to follow in their
footsteps spontaneously (pg 125).”
One point must be repeatedly stressed: That a raganuga devotee is "above the
regulative principles" means that they are not dependant on scriptural injunction for their
inspiration to serve and surrender. Their inspiration comes from their own spontaneous
affection. This does not mean that a raganuga-bhakta does not follow the regulative
principles, it means that their motivation is love (raga), not just obligation (vidhi).
9

Achieving This Qualification

The basic qualification for raganuga-bhakti is simply eagerness (lobha) to achieve the
service of a particular ragatmika devotee, but this eagerness is not cheap or easy to come
by. Lobha (intense covetousness) refers to the state where one's sole and overwhelming
desire is to please Krsna in a particular way. As long as there is some other desire in one's
heart, the required intensity of focus cannot manifest.
Therefore generally lobha cannot awaken until the devotee achieves steadiness at
the completion of anartha-nivrtti. After having thoroughly heard Srimad-Bhagavatam
and being freed from all unwanted desires, generally it is only then that one possesses the
qualification to practice genuine raganuga-bhakti.
Srila Prabhupada thus states, “We must always remember, however, that such
eagerness to follow in the footsteps of the denizens of Vraja (Vrndavana) is not possible
unless one is freed from material contamination.” He defines freedom from material
contamination, “There is a stage called anartha-nivrtti, which means the disappearance
of all material contamination (pg 126).”

9 Also, in "above the regulative principles" the term regulative principles refers to
either the injunctions of Vedic dharma or to the 64 aìgas of sädhana-bhakti, not
the "four regulative principles:" no meat-eating, no intoxication, no illicit sex, and
no gambling.
 Raganuga is Within the Realm of Sadhana
Upon completing anartha-nivrtti, one becomes qualified for raganuga-bhakti. Anartha-
nivrtti occurs within the stage of sadhana, before bhava or prema. We must therefore
conclude that raganuga-sadhana, although a very advanced platform of spiritual
development, is still within the realm of sadhana. It is not bhava or prema.
Freedom from anarthas comes at the stage of nistha. However, it is true that
slight traces of anartha remain until one attains the stage of prema. Thus, in an extended
sense, it may be said that anartha-nivrtti is not actually complete until the stage of
prema. 10

Srila Rupa Gosvami and Srila Prabhupada, however, do not use the term in this
extended sense. The following will make this point clear:
Raganuga-bhakti is discussed in the Second Wave of Bhakti-rasamrta-sindhu.
The Second Wave deals exclusively with sadhana-bhakti, the Third Wave with bhava-
bhakti, and the Fourth Wave with prema-bhakti. Thus, by its location in the text we can
clearly understand that raganuga-bhakti is an element of sadhana, not of bhava or
prema.
The same fact is also clear from Nectar of Instruction (text eight, purport). There,
Srila Prabhupada translates Bhakti-rasamrta-sindhu 1.2.295: “In the transcendental realm
of Vraja (Vraja-Dhama) one should serve the Supreme Lord, Sri Krsna, with a feeling
similar to that of His associates, and one should place himself under the direct guidance
of a particular associate of Krsna and should follow in his footsteps. This method is
applicable both in the method of sadhana (spiritual practices executed while in the stage
of bondage) and in the stage of sadhya (God realization), when one is a siddha-purusa, or
spiritually perfect soul.” [Emphasis added]

Summary
The basic qualification for spontaneous devotional service is lobha (the strong desire to
serve Krsna in a specific relationship) which generally manifests only when one is "freed
from material contamination."

Practices of Spontaneous Devotional Service

Three texts in Bhakti-rasamrta-sindhu describe the actual practices of raganuga-bhakti.
Srila Prabhupada summarizes these in Nectar of Devotion, from the third paragraph of
page 126 to the subheading "conjugal love."

Verse One (BRS 1.2.294)

krsnam smaran janam casya
prestham nija-samihitam
tat-tat-katha-ratas casau

10 Çréla Viçvanätha Cakravarté Öhäkura's Mädhurya-kadambiné (third shower)

explains all these details of anartha-nivåtti.
 kuryad vasam vraje sada

krsnam — Lord Krsna; smaran — thinking of; janam — a devotee; ca — also;

asya  — of His; prestham  — very dear; nija-samihitam — chosen by oneself; tat-tat-
katha — to those respective topics; ratah — attached; ca  — and; asau — that; kuryat —
should do; vasam — living; vraje — in Vrndavana; sada — always.

The devotee should always think of Krsna within himself, and one should choose a
very dear devotee who is a servitor of Krsna in Vrndavana. One should constantly
engage in topics about that servitor and his loving relationship to Krsna, and one
should live in Vrndavana. However, if one is physically unable to go to Vrndavana,
he should mentally live there. (Cc Mad 22.160)

The first practice of raganuga-bhakti is to meditate on the relationship of service between

Krsna and His dear devotee. The specific relationship and devotee one meditates upon
depends on one's devotional aspiration. For example, one who desires to serve with
conjugal affection may meditate on the mood and service of a specific gopi for Kisora
Krsna. One who desires to serve with parental affection may meditate on the mood and
service of Mother Yasoda for Kumara Krsna.
A person who aspires to constantly remember Krsna and His eternal devotees is
advised to take shelter of Vrndavana. One should physically live in Vrndavana, and
mentally live there by constantly remembering the exchanges between Krsna and His
devotees there. Mental residence in Vrndavana is more essential than physical residence,
although they are both important. Srila Prabhupada says, “if one is physically unable to
go to Vrndavana, he should mentally live there (pg 126).”
Srila Prabhupada summarizes these instructions of Srila Rupa Gosvami, “When
one is actually liberated from material contamination, he can always remember an eternal
devotee in Vrndavana in order to love Krsna in the same capacity. And developing such
an aptitude, one will always live in Vrndavana, even within his mind (pg 126).”

Verse Two (BRS 1.2.295)

seva sadhaka-rupena
siddha-rupena catra hi
tad-bhava-lipsuna karya
vraja-lokanusaratah

seva — service; sadhaka-rupena — with the external body as a devotee practicing

regulative devotional service; siddha-rupena — with a body suitable for eternal, self-
realized service; ca — also; atra — in this connection; hi — certainly; tad — of that;
bhava — mood; lipsuna — desiring to obtain; karya — to be executed; vraja-loka — of
the particular servant of Krsna in Vrndavana; anusaratah — by following in the
footsteps.
The advanced devotee who is inclined to spontaneous loving service should follow
the activities of a particular associate of Krsna in Vrndavana. He should execute
service externally as a regulative devotee as well as internally from his self-realized
position. Thus he should perform devotional service both externally and internally.
(Cc. Mad 22.158)

The first verse instructed the raganuga-bhakta to always think about an eternal devotee
of Vrndavana. The present verse elaborates on this, instructing how to think of this
Vrndavana devotee and absorb oneself in his or her loving service-mood.
We should first note that the residents of Goloka Vrndavana simultaneously exist
in two manifestations, as sadhakas and as siddhas. For example, Srila Rupa
simultaneously exists in Gaura-lila as Srila Rupa Gosvami (a sadhaka), and in Krsna-lila
as Srila Rupa Manjari (a siddha). Since the residents of Vraja have two manifestations,
there are two ways to meditate upon them. The first is externally and the second is
internally.

Externally
The word sadhaka-rupena instructs one to be absorbed in thought of an eternal resident
of Vrndavana by externally following the activities of their sadhaka form. For example,
one who desires to achieve the service and mood of Srila Rupa would follow in the
footsteps of Srila Rupa Gosvami's sadhana — nicely described by Srinivasa Acarya in
Saò Goswamy-astaka. 11

Srila Prabhupada says, “A devotee who is actually advanced in Krsna

consciousness, who is constantly engaged in devotional service, should not manifest
himself, even though he has attained perfection. The idea is that he should always
continue to act as a neophyte devotee as long as his material body is there. Activities in
devotional service under regulative principles must be followed even by the pure devotee
(pg 126).” 12

11 saìkhyä-pürvaka-näma-gäna-natibhiù kälävasäné-kåtau
nidrähära-vihärakädi-vijitau cätyanta-dénau ca yau
rädhä-kåñna-guna-småter madhurimänandena sammohitau
vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau

"I offer my respectful obeisances unto the Six Gosvämés. . . who were engaged in
chanting the holy names of the Lord and bowing down in a scheduled
measurement. In this way they utilized their valuable lives, and in executing these
devotional activities they conquered over eating and sleeping and were always
meek and humble, enchanted by remembering the transcendental qualities of the
Lord."
12 Random House Webster's dictionary defines neophyte as "a beginner or a novice."
In context of the three phases of bhakti — sädhana, bhäva, and prema —
"neophyte" refers to sädhana. The idea here is this: regardless of how advanced
one actually is, he should always externally behave as a person diligently
practicing to cultivate devotion.
 Internally
The word siddha-rupena instructs one to be absorbed in thought of an eternal resident of
Vrndavana by internally (mentally) following the behavior of their siddha form. For
example, one who desires to achieve the service and mood of Srila Rupa would internally
meditate on the activities of Srila Rupa Manjari — nicely described by Raghunatha dasa
Gosvami in Vraja-vilasa-stava. 13

Srila Prabhupada summarizes, “But when he realizes his actual position in

relationship with the Lord, he can, along with the discharging of regulative service, think
within himself of the Lord, under the guidance of a particular associate of the Lord, and
develop his transcendental sentiments in following that associate (pgs 126 - 127).”

Siddha-Pranali — A Fallacious Interpretation

Srila Prabhupada warns us to be careful of the so-called siddha-pranali process. This
process is based on an interpretation of the current sloka of Bhakti-rasamrta-sindhu that
is deviant in two ways.14

The first deviation is to prematurely imagine one's eternally perfect spiritual form
(siddha-rupa). Srila Prabhupada says, “They imagine that they have become associates of
the Lord simply by thinking of themselves like that (pg 127).” According to acaryas,
realization of one's siddha-rupa develops gradually by the purified desire of the heart.
The second deviation is their proposal that the word vraja-loka (residents of
Vrndavana) refers exclusively to the residents of Vrndavana in Krsna-lila such as Srila
Rupa Manjari, and not to the residents of Vrndavana in their Gaura-lila such as Srila
Rupa Gosvami.
Thus they wrongly interpret seva sadhaka-rupena, siddha-rupena catra hi to
mean that one should imitate the activities of the gopis, both as one's external sadhana
and as one's internal meditation. One can see such men dressed in saris, jewellery, etc.;
not worshipping guru or Tulasi; and making a show of imitating the behavior of the
gopis, even though they are not yet purified of basic material desires. Srila Prabhupada
succinctly states, “Their external behavior is not at all according to the regulative
principles (pg 127).”

13 tambülärpana-päda-mardana-payo-dänäbhisärädibhir
våndäranya-maheçvarim priyatayä yas toñayanti priyaù
präna-preñöhä-sahké-kuläd api kiläsankocitä bhümikäù
keli-bhümiñu rüpa-maïjaré-mukhas tä däsikä saàçraye

"By offering Her betel nuts, by massaging Her feet, by bringing Her water, by
arranging for Her secret meeting with Lord Kåñna, and by performing many other
services, many gopé maidservants affectionately please Çré Rädhä, who is more
dear than life. I take shelter of those gopé maidservants, who have Çréla Rüpa
Maïjaré as their leader."
14 Siddha-pranälé originates with Rüpa Kaviräja, a deviant disciple of Hemaliné
Öhäkurané, Çrénivasa Äcärya's daughter.
 Verse Three (BRS 1.2.296)
sravanot-kirtanadini
vaidha-bhakty uditani tu
yanyaìgani ca tanyatra
vijneyani manisibhih

Learned acaryas know that the 64 practices of vaidhi-bhakti — headed by hearing

and chanting — are also useful in raganuga-bhakti.

Raganuga-sadhana does not entail a rejection of vaidhi, but a more focused

concentration upon particular aspects that are conducive to the individual devotee's
particular mood of service. For example, the raganuga devotee does not abandon regular
hearing and chanting, but focuses his hearing and chanting upon particular topics that
specifically nourish his particular serving mood.
Deity worship is another example. The raganuga devotee does not reject this
aspect of vaidhi-sadhana. He may continue to worship the Deity, but in a way conducive
to his devotional mood. Later in the chapter Srila Rupa Gosvami will illustrate this with
the story of an old man who developed the aspiration to love Krsna in a paternal mood.
Narada Muni advised him to worship the Deity as his own beloved son, following the
footsteps of Nanda Maharaja.
Srila Prabhupada extracts the essence of this third instruction from Bhakti-
rasamrta-sindhu, “Learned acaryas recommend that we follow the regulative principles
even after the development of spontaneous love for Krsna... one should specifically
engage himself in the type of devotional service for which he has a natural aptitude... In
this way, everyone should act according to his particular taste (pg 127).”

Two Types of Raganuga-Bhakti

There are two categories of raganuga-bhakti: (1) kamanuga, and (2) sambandhanuga.
Raganuga-bhakti Ragatmika-bhakti
Kamanuga Kamarupa
Sambandhanuga Sambandharupa
Kamanuga is a devotional practice that strives for the mood of the kamarupa ragatmikas
(the gopis of Vrndavana or the queens of Dvaraka). Sambandhanuga is a devotional
practice that strives for the mood of the sambandharupa ragatmikas (The devotee of
Vrndavana in parental, friendly, or servile love).

Kamanuga — Conjugal Love

The Nectar of Devotion begins to describe Kamanuga-sadhana-bhakti on page 127, at
the subheading "Conjugal Love."
 There are two divisions of kamanuga: (1) sambhoga icchamayi — striving to
serve Krsna as do those who directly meet Him in conjugal love, and (2) tat-tad-bhava-
icchatmika — striving not to directly meet with Krsna, but to assist the Supreme Heroine,

Rägänugä-Bhakti

Kämänugä Sambandhänugä
Conjugal loveFriendship and parenthood

Sambhoga-icchämayé Tat-tat-bhäva-icchätmikä
Mood of the Heroine Mood of the
Heroine's maid

Srimati Radharani and thus directly experience Her loving mood, through service and
appreciation.

Eligibility for Kamanuga

One gradually becomes eligible for kamanuga-sadhana-bhakti by developing a natural
attraction to serving Krsna in conjugal love. One achieves this mainly by worshipping
Deities of Radha-Krsna and hearing Krsna's pastimes with the gopis.
Srila Prabhupada explains, “This development of conjugal love can be possible
only with those who are already engaged in following the regulative principles of
devotional service, specifically in worship of Radha and Krsna in the temple. Such
devotees gradually develop a spontaneous love for the Deity, and by hearing of the Lord's
exchange of loving affairs with the gopis, they gradually become attracted to these
pastimes (pg 128).”

Eligibility in Males
Since conjugal love of Krsna entails feminine sentiments on behalf of the devotee, one
may have the impression only females can properly aspire for it. To dispel this
misconception — and establish that our transcendental relationship with Krsna has
nothing to do with the material body — Srila Rupa Gosvami cites the sages of
Danòakaranya. Although they were all men, when they saw Lord Ramacandra their
conjugal love for Krsna blossomed. They took their next birth as daughters of gopis and
got the direct association of Lord Krsna. (See page 128)

Two Further Classifications

There are two moods in conjugal love: (1) parakiya — unwedded, and (2) svakiya —
wedded.
Parakiya is practiced by those who follow in the footsteps of the gopis of
Vrndavana. One who perfects this sentiment will be elevated to Goloka Vrndavana, “to
associate with the gopis and enjoy loving affairs with Krsna there (pg 129).”
 Svakiya is practiced by those who follow in the footsteps of Krsna's wedded wives
in Dvaraka. One who perfects this sentiment will be elevated to Dvaraka, “where the
devotee becomes a queen of the Lord (pg 129).” The reference from Maha Kurma
Purana is an example of this. 15

Sambandhanuga (Parenthood or Friendship)

This chapter ends with a summary of Srila Rupa Gosvami's instructions on developing
spontaneous attachment to Krsna in parental or friendly moods.
Like conjugal love, parenthood and friendship have two categories. The first
aspires for direct parenthood or friendship with Krsna; the second aspires for service and
appreciation of Krsna's parents and friends. Srila Prabhupada explains, “In the
development of becoming either the father or friend of Lord, there are two varieties. One
method is that one may try to become the father of the Lord directly, and the other is that
one may follow Nanda Maharaja and cherish the ideal of being Krsna's father (pg 129).”
Srila Rupa Gosvami warns of the danger in aspiring for direct relationship,
especially concerning parenthood. In desiring to directly become the father of Krsna, one
may inadvertently develop the desire to become Nanda Maharaja himself. This is no less
mayavada than desiring to be Krsna. If one becomes contaminated by such mayavada
implications, whatever advancement he has made is obliterated. 16

Srila Rupa Gosvami gives an example of sambandhanuga-sadhana-bhakti, “In

the Skanda Purana there is a story of an old man residing in Hastinapura, capital of the
kingdom of the Panòus, who desired Krsna as his beloved son. This old man was
instructed by Narada to follow in the footsteps of Nanda Maharaja, and thus he achieved
success (pg 130).”

Alternate Terminology
Srila Rupa Gosvami closes the discussion of raganuga-sadhana-bhakti by mentioning
that some people (the Vallabha-sampradaya) use the term pusti-marga to indicate
raganuga-sadhana. Srila Prabhupada says, "This process of devotional service is
sometimes called pusti-marga (pg 130).”

15 BRS 1.2.303 — Jéva Gosvämé and Viçvanätha Cakravarté Öhäkura explain that if
one desires the mood of conjugal service to Kåñna, yet the desire is not strong
enough to overpower his fear of neglecting proper etiquette in service to the Lord
(ie. he does not rise above the platform of vaidhi-bhakti) then his conjugal
attraction will grant him the attainment of svakéya, or servitorship amongst the
Queens of Dvärakä.
16 For further clarification of this point, refer to the following: The Nectar of Devotion,
pages 129 - 130 & page 206; Waves of Devotion, page Error: Reference source
not found.