part-11 the history of raganuga sadhana in gaudiya vaisnavism

Part-11

The History of RaganugaSadhana in Gaudiya

Vaisnavism

Part-11

The History of RaganugaSadhana in Gaudiya Vaisnavism

1) Purpose of Descent of Krsnaand Caitanya Mahaprabhu

Purpose of Descent of Krsna and CaitanyaMahaprabhu

prema-rasa-niryäsa karite äsvädanaräga-märga bhakti loke karite pracäraëa

The Lord wanted to taste (karite äsvädana) thesweet essence of the mellows of love of God(prema-rasa-niryäsa), and He wanted to propagate(karite pracäraëa) devotional service (bhakti) inthe world (loke) on the platform of spontaneousattraction (räga-märga). (CC Adi 4.15)


rasika-çekhara kåñëa parama-karuëaei dui hetu haite icchära udgama

The Lord’s desire to appear was born from tworeasons (ei dui hetu haite icchära udgama): ThusHe is known as supremely jubilant (rasika-çekharakåñëa) and as the most merciful of all (parama-karuëa). (CC Adi 4.16)


aiçvarya-jïänete saba jagat miçritaaiçvarya-çithila-preme nahi mora préta

[Lord Kåñëa thought:] “All the universe is filled(saba jagat miçrita) with the conception of Mymajesty (aiçvarya-jïänete), but love weakened bythat sense of majesty (aiçvarya-çithila-preme) doesnot satisfy Me (nahi mora préta). (CC Adi 4.17)


ämäre éçvara mäne, äpanäke hénatära preme vaça ämi nä ha-i adhéna

“If one regards Me as the Supreme Lord (ämäreéçvara mäne) and himself as a subordinate(äpanäke héna), I do not become subservient to hislove (tära preme nä vaça ämi), nor can it controlMe (nä ha-i adhéna). (CC Adi 4.18)

Purpose of Descent of Krsna and Caitanya Mahaprabhu

mora putra, mora sakhä, mora präëa-patiei-bhäve yei more kare çuddha-bhakti

äpanäke baòa mäne, ämäre sama-hénasei bhäve ha-i ämi tähära adhéna

“If one cherishes pure loving devotion to Me (yei morekare çuddha-bhakti), thinking (ei-bhäve) of Me as hisson, his friend or his beloved (mora putra, mora sakhä,mora präëa-pati), regarding himself as great (äpanäkebaòa mäne) and considering Me his equal or inferior(ämäre sama-héna), I become subordinate to him (seibhäve ha-i ämi tähära adhéna). (CC Adi 4.21-22)


ei çuddha-bhakta laïä karimu avatärakariba vividha-vidha adbhuta vihära

vaikuëöhädye nähi ye ye lélära pracärase se lélä kariba, yäte mora camatkära

“Taking these pure devotees with Me (ei çuddha-bhaktalaïä), I shall descend (karimu avatära) and sport invarious wonderful ways (kariba vividha-vidha adbhutavihära), unknown even in Vaikuëöha (vaikuëöhädye nähiye ye lélära pracära). I shall broadcast such pastimes bywhich even I am amazed (se se lélä kariba, yäte moracamatkära). (CC Adi 4.27-28)


ei saba rasa-niryäsa kariba äsvädaei dväre kariba saba bhaktere prasäda

“I shall taste the essence of all these rasas (ei sabarasa-niryäsa kariba äsväda), and in this way (eidväre) I shall favor all the devotees (kariba sababhaktere prasäda). (CC Adi 4.32)


vrajera nirmala räga çuni’ bhakta-gaëaräga-märge bhaje yena chäòi’ dharma-karma

“Then, by hearing about the pure love of theresidents of Vraja (vrajera nirmala räga çuni’),devotees will worship Me on the path ofspontaneous love (bhakta-gaëa räga-märge bhaje),abandoning all rituals of religiosity and fruitiveactivity (yena chäòi’ dharma-karma).” (CC Adi4.33)


anugrahäya bhaktänäàmänuñaà deham äçritaù

bhajate tädåçéù kréòäyäù çrutvä tat-paro bhavet

“Kåñëa manifests His eternal humanlike form (mänuñaàdeham äçritaù) and performs His pastimes (bhajatetädåçéù kréòä) to show mercy to the devotees (anugrahäyabhaktänäà). Having heard such pastimes (yäù çrutvä),one should engage in service to Him (tat-paro bhavet).”(CC Adi 4.34)

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2) The Historical Criticism of Srila Bhakti Siddhanta

Saraswati Thakura

The Historical Criticism of Srila Bhakti Siddhanta Saraswati Thakura

• Historically until the present day there has beena controversy regarding whether or not SrilaBhaktisiddhānta Saraswati Thakura made therāga-mārga a core part of his teaching andpractice.

• Retracing the history resolves this contradiction.

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3) The Internal and External Paths to Raganuga Sadhana

The Internal and External Paths to RaganugaSadhana

• “Çré Caitanya instructed Çréla Svarüpa Dämodarato disseminate rasa-upäsanä, the process ofbhajana inculcated with rasa.

• Accordingly, he composed his diaries on rasa-upäsanä comprising two sections:

1. Antaù-panthä – Internal means of attainment

2. Bahiù-panthä – External means of attainment


• The Internal Path was taught to ÇrélaRaghunätha däsa Gosvämé

• He compiled these teachings in his books suchas Manah-Siksa

• The External Path was taught to ÇrélaVakreçvara Paëòita


• Vakreçvara Paëòita handed it over to ÇrélaGopala Guru Goswami who handed it over tohis disciple Çréla Dhyänacandra Goswami.

• Çréla Dhyänacandra Goswami compiled theteachings in a book called Śrī Gaura-govindārcana-smaraṇa-paddhati.


• An examination of the overall nature of eachpath, along with the differences and similaritiesbetween them will help us understand thiscontroversy better.

• The External-Path consists of a series ofMantras with corresponding meditations onvarious personalities such as Krsna, Radharani,Caitanya Mahaprabhu, Lalita, Vishakha etc.


• It has specific details about when to chantwhich mantras, in what order, etc.

• The book is lengthy, and it would take quitesome time each day to follow all the procedures,which are mostly in addition to what apractitioner would be doing already in terms ofthe aṅgas of bhakti.


• The inner path of Manaḥ-śikṣā by ÇrélaRaghunätha däsa Gosvämé describes apractitioner’s internal states of desire,motivation, and emotion progressing fromspiritual inclination and orientation, throughincreasingly deep and subtle purification, tofully realized spiritual service.

• This paddhati is very short and does not in anyway prescribe a particular daily or regularroutine of activities or mantras.


• In both the internal and external paths, thequalified practitioner would have a guru orgurus, have received the holy name and mantrasfrom a guru, be aiming toward Rādhā andKṛṣṇa in Vṛndāvana, and be in the line of LordCaitanya.

• Meditation on Lalita, Visakha, and Śrī Rūpa arein both.


• The main difference is that the External pathmainly emphasizes the details of what apractitioner should do, say, and think about.

• The Internal path does not elaborate on suchdetails, being mostly about the deep innerchanges of motive, drive and desire that occurwithin as the path is traversed.


• It talks about giving up Prajalpa, overcominglust, anger, illusion etc., about giving up thedesire for fame, adoration, hypocrisy and othersuch obstacles.

• The path mainly emphasizes on innerpurification


• The External path is very open to misuse andcheap imitative travesty.

• A person could become expert at the rituals andprayers, even expert at the meditations in asuperficial way, without either initialqualification or on-going purification.


• This path is thus highly dependent on thepersonal presence and guidance of a guru whois both highly perceptive and scrupulouslyhonest.

• Also, as it involves lengthy procedures, theouter path is most suitable for persons whohave retired from the world.

• It cannot easily be followed in many differentcircumstances.


• The inner path, by its very nature, cannot beeither imitated or ritualized.

• Also, as the external behaviors prescribed forthis path are very general, there is broad scopefor application to time, place, andcircumstances.


• The superficial behaviors of those on theInternal path can be almost indistinguishablefrom persons who are practitioners of vaidhī-bhakti.

• Therefore, those who are attached to theExternal path, or do not know of the inner path,may then think that those who follow the innerpath are not on the rāga-mārga at all!

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4) The Historical misuse of the External Path

The Historical misuse of the External Path

• There were three specific ways in which theExternal path was misused in Bhaktisiddhānta’stime (and still is today).


The First Historical Misuse

• These followers laid an exclusive, emphasis onattainment of the mood of Rādhā’s manjarī-gopīs.

• Even the mood of Rādhā’s sakhī-gopīs is usuallyexcluded, often with some disdain, what tospeak of the mood of parental, friendly, orservant love.


The First Historical Misuse

• Instead of a guru aiding a practitioner to unfoldand nurture an individual’s own spontaneouslyawakened mood, a pseudo guru prescribes thesame generic manjarī-gopī mood to everyone.


The Second Historical Misuse

• The second misuse was in defining rāgānuga-sādhana exclusively as solitary bhajana withspecific prayers and meditation.

• Even a preacher or teacher of Kṛṣṇaconsciousness would be disqualified from beinga practitioner of rāgānuga-bhakti in thisconcept, what to speak of a householder with ajob or business.


The Third Historical Misuse

• The role of a Guru has been historicallymisunderstood by the practitioners of theExternal path to just give the disciples a siddha-praṇālī initiation.

• There are statements in various places that arāgānuga-sādhaka should consult with guru orsādhus as revelations unfold.


The Third Historical Misuse

• This injunction was historically rejected by boththe disciple and the Pseudo-Guru giving thesiddha-praṇālī initiation.


• Unfortunately, deviant persons and groups,turned siddha-praṇālī into a farce by givingunqualified persons a generic list of the aspectsof their so-called spiritual identity.

• However, meditation on a pseudo spiritualidentity not only has no value, but also impedesthe awakening of one’s real identity.


• Most unfortunately, over a period of time, thisperverted form of the External path was onlyaccepted to be Rāgānuga-Sādhana and theInternal Path was comfortably forgotten.

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5) Resolving the Controversy about Bhaktisiddhānta

Sarasvatī Thakura

Resolving the Controversy about Bhaktisiddhānta Sarasvatī Thakura

• Bhaktisiddhānta Sarasvatī Thakura, taught theinner path of Raghunātha Dāsa Gosvāmī.

• He denounced the false practices that imitatedthe external path, resulting in much confusionas to whether he taught rāgānuga-sādhana atall.

• Most certainly, he did so.


• Bhaktisiddhānta writes:

• You should not mistakenly consider anartha-nivrtti as prayojana, for one thus surmising cannever enter into artha-pravrtti.

• Therefore, I will begin speaking about aṣṭa-kālīya-līlā…

• Let those who have chanted harināma for fifteenor twenty years hear such topics….


• Do not think that aṣṭa-kālīya-līlā is the propertyof prakrta-sahajiyas; it is actually our affair.

• It has to be retrieved from the hands of thosecheaters. (Gauḍīya 13.214)


• A study of the Gauḍīya Maṭha logo whichBhaktisiddhānta designed himself and whichwas on every issue of his official magazineclearly indicates that he did not reject theRaganuga Path.


• From the logo, it is clear Bhaktisiddhānta’sprocess of rāgānuga-sādhana bhakti is based onthe holy name and on śāstra such as the Śrīmad-Bhāgavatam, with the aim of pleasing Rādhā-Kṛṣṇa and obtaining their shelter.

• Srila Prabhupada also writes about the principlebehind the logo and then speaks about the logoitself in his Bhagavatam purport and class:


• Neophyte devotees worship the Lord accordingto pāncarātrika-vidhi, or the regulativeprinciples enjoined in the Nārada-pancarātra.

• Rādhā-Kṛṣṇa cannot be approached by theneophyte devotees; therefore, temple worshipaccording to regulative principles is offered toLakṣmī-Nārāyaṇa.


• Although there may be a Rādhā-Kṛṣṇa vigraha,or form, the worship of the neophyte devotees isacceptable as Lakṣmī-Nārāyaṇa worship.

• Worship according to the pāncarātrika-vidhi iscalled vidhi-mārga, and worship according tothe bhāgavata-vidhi principles is called rāga-mārga.


• The principles of rāga-mārga are especiallymeant for devotees who are elevated to theVṛndāvana platform.

• The inhabitants of Vṛndāvana…are actually onthe rāga-mārga or bhāgavata-mārga platform.

• They participate in five basic rasas: dāsya,sakhya, vātsalya, mādhurya, and śānta.(Śrīmad-Bhāgavatam 4.24.45–46, purport)


• My Guru Mahārāja introduced... You have seenthe, what is called? That signia?

• One side, pancarātriki-vidhi, one sidebhāgavata-viddhi.

• That is... I have seen that Gauḍīya Maṭhaemblem.


• Yes. And, so actually, bhāgavata-mārga is verystrong. That is sufficient.

• But without pancarātrika-vidhi this pollutedbody, polluted mind of the devotee, cannot bepurified. (lecture Śrīmad-Bhāgavatam 6.2.24–25, February 13, 1971, Gorakhpur)


• Regarding his own practices, he was the discipleof Gaura Kiśora Dāsa Bābājī, who taught himthe worship of Rādhā-Kṛṣṇa in vipralambha, themood of separation.

• Bhaktisiddhānta especially liked one song ofRaghunātha Dāsa Gosvāmī expressingseparation from Śrīmatī Rādhārāṇī.


• He copied those songs of separation and madethem the basis of his personal meditations.

• He revealed that Nayanamaṇī Manjarī is hisultimate spiritual identity.

• It is well-known that Śrī Vrajapattana was theplace of his intense bhajana where he hadperformed the vow of chanting a billion names.


• Therefore, rather than receiving formal siddha-praṇālī, we find evidence that Bhaktisiddhāntahimself, under the guidance of his guru,accepted at least some of the major practices ofthe External path.


• Bhaktisiddhānta consistently gave emphasis, asdoes Raghnunatha Dāsa Gosvāmī in Manaḥ-śikṣā, on an internal change of motive andconsciousness that must occur when traversingthe path of rāga.

• It is on this point more than any other where wefind firm evidence for Bhaktisiddhānta teachingthe inner path of rāgānuga-sādhana.


• The following letter encapsulatesBhaktisiddhānta’s teachings and view onRaganuga Sadhana:

• The aṣṭa-kālīya-līlā and related topics that youhave heard about from Vaiṣṇavas in Vṛndāvanais undoubtedly worshipable.

• Yet how these pastimes are conceived in thestate of infestation by anarthas is not at allworshipable.


• By repeated chanting, a special individual iscapable of knowing these matters, which is theidentity of the svarūpa.

• By attaining anartha-nivṛtti, one’s svarūpa isautomatically awakened, and the eternal modeof thinking that is innate to it manifests.

• Those who profess to teach or reveal thisidentity are deceitful, for it cannot be done.


• On the other hand, if a devotee receives someinspiration after sincerely chanting for a longtime, he should go to the sad-guru or anadvanced devotee and ask that it be confirmedand purified by him.

• The svarūpa has eleven (ekādaśa) aspects.


• There are many cases of unscrupulous guruswho artificially force-feed these topics tounqualified practitioners, yet that cannot becalled a symptom of spiritual perfection.

• Those who have achieved svarūpa-siddhi gainsuch realization through internal revelation; theguru’s only involvement is to assist his disciples’ongoing advancement.


• As a sādhaka progresses toward siddhi, all thesethings are naturally revealed within the sevan-mukha heart. (Bhaktisiddhānta’s letter, 17November 1930 Patravali 2.89–90)

• So, by the grace of guru and advanced devoteesall is revealed, but a formal siddha-praṇālī is notnecessary.


• In a letter on 18 December, 1932,Bhaktisiddhānta similarly wrote:

• “Only the holy name can reveal the spiritualform of the living being and cause him to beattracted to Kṛṣṇa’s form, qualities, andpastimes.”


• The ultimate conclusion is that Bhaktisiddhāntataught purification of anarthas through chantingthe holy name, Deity worship, study of theśāstras, visiting the holy places, serving thedevotees, and helping others to take up Kṛṣṇaconsciousness, all under the direction of guru.

• This is also the teaching of Çréla Raghunäthadäsa Gosvämé in his books like Manah Siksa.


• Bhaktisiddhānta Sarasvatī Thakura accepted asbonafide both the external and internal pathswhich Svarūpa Dāmodara had imparted toVakreśvara Paṇḍita and Raghunātha Dāsa,respectively.

• However, in Bhaktisiddhānta’s time the externalpath had, generally, become a mockery due tounqualified persons’ imitative methods.


• Bhaktisiddhānta and his faithful followers,therefore, emphasized the internal path ofManaḥ-śikṣā, which is almost impossible tocounterfeit.

Part-11

The History of Raganuga Sadhana in Gaudiya Vaisnavism

6) Don’t let the Pendulum Swing to the other end. The issue of Ultra-Conservative Approach

Don’t let the Pendulum Swing to the other end

• Because the Gaudiya Vaisnava history is fraughtwith nasty deviations due to a prematureacceptance of the Raganuga Path, many maywrongly deduce that Raganuga is somethingfrom which to protect practising devotees.

• They may think, “Let devotees practiseregulative devotional service and find out aboutspontaneous devotion when they are liberated.”


• This ultra-conservative attitude may appear validto some devotees, but it is not the attitude of theVaiñëava äcäryas, including Çréla Prabhupäda.

• True, many people have been led off the path ofpure devotion in the name of rägänuga-bhakti;that phenomenon should not be ignored orallowed to grow.


• But Bhaktisiddhänta Sarasvaté Öhäkura reasonsthat the fault is not with spontaneous devotionbut with its false teachers.

• Ignoring rägänuga-bhakti, he writes, has “notmade it unimportant.”

• Indeed, he goes on to say that “preventative anddiscouraging methods do not offer any positivecure [for such abuse] and have, as a matter offact, been found to be practically useless.”


• This comment is relevant to ISKCON,particularly in light of recent unsuccessfulattempts by our leadership to restrict the studyof spontaneous devotion.

• Resolutions have done nothing to stem the tideof growing interest in the subject; if anything,they have done the opposite.


• Bhaktisiddhänta Sarasvaté Öhäkura recommends“intensive counter propaganda”; we should present theright conception of spontaneous devotion and thusstem the tide of immature practice.

• He explains that spontaneous devotion is part andparcel of the soul and cannot be ignored.

• Instead it should be understood through the teachingsof Rüpa Gosvämé by devotees surrendered to the lotusfeet of their spiritual masters.

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Practice of Rägänuga-Bhakti

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1) Four Essential Elements of Raganuga Practice

Four Essential Elements of Raganuga Practice

kåñëaà smaran janaà cäsyapreñöhaà nija-saméhitam |tat-tat-kathä-rataç cäsaukuryäd väsaà vraje sadä

Remembering the Våndävana form of Kåñëa(kåñëaà smaran) and His dear associates (ca asyapreñöhaà janaà) who have inclinations for servicesimilar to one’s own (nija-saméhitam), absorbingoneself in hearing topics related to them (tat-tat-kathä-ratah), one should always live in Vraja(kuryäd väsaà vraje sadä). (BRS)


• Now starts the description of the method ofrägänuga-sädhana.

• One should remember the most dear form ofKåñëa (preñöham kåñëam), the son of Nanda ofkaiçora age, and the devotees of that particularform of Kåñëa (asya janam), who have the sametype of desires (for serving Kåñëa) as oneself(nija-saméhitam).


• Remembering such devotees, one should live inVraja.

• If possible, one should physically live inVåndävana, the place where Kåñëa resided asNanda’s son.

• If one cannot do that, one should live therementally.

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2) The Right kind of Meditation for a Raganuga

Sadhaka

The Right kind of Meditation for a RaganugaSadhaka

• The bona fide meditation is to remember theactivities of the Vraja-väsé to whom one hasbecome attracted.

• For example, devotees attracted to the service ofthe cowherd boy Çrédämä may meditate onÇrédämä’s beautiful features, how he jokes andplays with Kåñëa, how he tends cows during theday, and so on.

The Right kind of Meditation for a RaganugaSadhaka

• Devotees attracted to the service of Rüpa-maïjaré, the siddha-rüpa of Rüpa Gosvämé, maymeditate on how Rüpa-maïjaré accompaniesÇrématé Rädhäräëé to Her meetings with Kåñëa,how she anoints the Divine Couple withsandalwood paste and how she fans Them with awhisk.

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3) How will I know which Vraja-väsé to follow?

How will I know which Vraja-väsé to follow?

• The truth is that devotees qualified to cultivatesuch a relationship would not ask this question.

• The devotees’ original relationship with Kåñëa isdormant within them.

• It is not something that is whimsically adopted.


• A natural and special appreciation for thepastimes of Kåñëa awakens in qualified devoteesas they hear Çrémad-Bhägavatam and chant HareKåñëa.

• By continuously hearing and chanting, a sinceredevotee is naturally drawn to a particular moodof service and to a particular Vraja-väsé.


• In this regard Çréla Prabhupäda writes, “Specialnatural appreciation of the descriptions of aparticular pastime of Godhead indicates theconstitutional position of a living entity.” [ÇréCaitanya-caritämåta, Ädi-lélä 4.34]

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4) Prerequisites for Remembering Krsna and

the Vrajavasis

Prerequisites for Remembering Krsna and the Vrajavasis

• How does a devotee remember Kåñëa and Hisassociates?

• Since one cannot practise remembrance(smaraëa) artificially, one must have twoprerequisites:

1. Purity of Heart

2. Suitable knowledge.


• Purity of heart makes the mind peaceful enoughto enter thoughts of Våndävana.

• Knowledge of the Vraja-väsés’ pastimes, features,and qualities provides the subject matter inwhich to immerse the mind.

• In this regard Çréla Prabhupäda was fond ofquoting the following two verses fromNarottama Däsa Öhäkura:


viñaya chäåiyä kabe çuddha ha’be manakabe häma heraba çré-våndävana

“When the mind is completely purified, beingfreed from material anxieties and desires, then Ishall be able to understand Våndävana and theconjugal love of Rädhä and Kåñëa, and then myspiritual life will be successful.”


rüpa-raghunätha-pade haibe äkutikabe häma bujhaba se yugala-piréti

“When shall I be very much eager to study thebooks left by the Six Gosvämés, headed by ÇrélaRüpa Gosvämé and Çréla Raghunätha DäsaGosvämé? By their instructions I shall be able toproperly understand the loving affairs of Rädhäand Kåñëa.” (Prärthanä 1.3–4)


• Devotees must first achieve freedom frommaterial contamination by practising the step-by-step process of regulative devotion outlined byRüpa Gosvämé.

• The mind then purified, they can gainknowledge of Våndävana from the books of theSix Gosvämés and their authorized followers inthe line of our founder-äcärya, Çréla Prabhupäda.

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5) Development of Attraction to Vrndavan is

Gradual

Development of Attraction to Vrndavan is Gradual

• Attraction to a resident of Våndävana develops instages.

• First, a general attraction for a particulardevotional mood arises—perhaps friendship orconjugal love.

• Next, a specific attraction to devotees whorender service in that mood develops.

Development of Attraction to Vrndavan is Gradual

• The last to awaken, when taste and attachmenthave matured, is attraction to a specific Vraja-väsé.

• When devotees reach the stage of bhäva-bhakti,they are no longer at the stage of practice.

• Revelation confirms or modifies their spiritualidentity and the particulars of who they arefollowing in Vraja.

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6) Genuine Raganuga Bhakti Cannot be Imitated

Genuine Raganuga Bhakti Cannot be Imitated

• Even after cultivating mountains of knowledge,however, devotees cannot remember Kåñëa andHis associates without mental purity.

• The mind plays an essential role in remembranceand hence in spontaneous practice.

• Therefore genuine rägänuga-bhakti cannot beimitated.

Genuine Raganuga Bhakti Cannot be Imitated

• Devotees either have control of the mind or theydo not.

• Mental control and meditation are pillars of theeightfold yoga system, and as such they playimportant roles in bhakti-yoga.

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7) Internal and External Practices

Internal and External Practices

sevä sädhaka-rüpeëasiddha-rüpeëa cätra hi |tad-bhäva-lipsunä käryä

vraja-lokänusärataù

Following after the inhabitants of Vraja (vraja-lokaanusärataù), one should perform service (sevä hikäryä) in one’s physical body (sädhaka-rüpeëa)and in one’s siddha body (siddha-rüpeëa ca), witha desire for a particular bhäva (tad-bhäva-lipsunä).(BRS)


• Sädhaka-rüpa refers to the physical body of thepractitioner.

• Siddha-rüpa refers to the body which is suitablefor one’s desired service, and which has beendeveloped by internal meditation.


• The idea here is it is simultaneous in rägänuga-bhakti, not at the same instant, but during thesame period.

• For instance, for some hours he will meditate,and the rest of the day he will chant, read, anddo deity services.


• The siddha-rüpa is given by a guru on the pathof räga-bhakti when he sees the qualification forrägänuga-bhakti and a particular inclination in aparticular disciple.

• Theoretically this would be a form of anassociate of one of the prominent devotees inVraja with a specific rasa—däsya, sakhya, vatsalaor madhura.


• Along with the form, specific dress and servicefor Kåñëa throughout the day would be given.

• However, forms of maïjarés, assistants to thesakhés of Rädhä, seem to be the most prominentforms given.

• The details are given in works by GopälaguruGosvämé, Dhyänacandra Gosvämé andViçvanätha Cakravarté Öhäkura.


• One serves with a desire for the particular bhävaor rati of an associate of Kåñëa situated in Vraja(tad-bhäva-lipsunä).

• One should follow in the footsteps of the dearassociates of Kåñëa in Vraja (vraja-lokä) andothers loyal to them.


• One should follow after the dear devotees ofKåñëa such as Rädhä, Lalitä, Viçäkhä, Çré Rüpa-maïjaré and those following after them—personssuch as Çré Rüpa and Sanätana Gosvämés (vraja-lokänuñärataù).

• Accordingly, one should perform mental servicein one’s siddha-rüpa, following after theexamples of Çré Rädhä, Lalitä, Viçäkhä, Çré Rüpa-maïjaré and others.


• In one’s physical body, one should performservices using one’s body, following afterpersons such as Çré Rüpa and Sanätana Gosväméssituated in Vraja.

• By the word vraja-lokä, one should understandpersons situated in Vraja — Rädhä, Candrävaléand others.

• Following after them, one should performservice using one’s physical body also.

part-11 the history of raganuga sadhana in gaudiya vaisnavism

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