Raganuga-sadhana - Sri Rupa Gosvami’s conclusions regarding the method for performing raganuga-bhajana are stated in Bhaktirasamrta-sindhu (1.2.294-296) as follows: "One should constantly remember one’s dearest nava-kisora Sri Nanda-nandana and the beloved associates of Krsna who are possessed of sajatiya-bhava or the identical mood for which one aspires. One should always reside in Sri Vraja-dhama with great attachment for hearing topics regarding Krsna and His devotees.

If one is physically unable to live in Vraja, one should do so mentally. This is the method of raganuga-bhakti-sadhana.” Sri Rupa Gosvami continues: "A sadhaka who has lobha for raganuga-bhakti should serve Sri Krsna both in the sadhaka-rupa and the siddha-rupa in accordance with the bhava of the Vrajaparikaras who possess the same mood for which he aspires. The angas of bhakti such as sravana, kirtana, sri guru-padasraya, and others in regard to vaidhi-bhakti, are also useful and necessary in raganuga-bhakti. But judicious sadhakas will adopt only those angas which nourish their specific bhava, avoiding those which hamper it.”

Examples of the angas of bhakti in regard to raganuga-sadhana are as follows: sravanam in madhura-rasa means that one will hear how a maidservant serves Lalita, Visakha, Radha and Krsna. Kirtana means that one will learn how to do pati-vancanam, that is speaking sweet words to the husband in order to cheat him and go to participate in the lila of Radha and Krsna. Smaranam means to remember how Lalita and Visakha are rendering service to Srimati Radharani. Pada-sevanam means to take Srimati Radharani to meet with Krsna at night. Arcanam is done with the corner of the eyes. When Krsna is returning from the cow-pastures with the cowherd boys and the cows, all the gopis are standing at their doorsteps doing arcana with the corner of their eyes. Everything is there; the flame is there, water is there, sneha, mana, pranaya and everything else is there. Krsna also accepts their worship with the corner of His eyes. This is called arcana. Atma-nivedanam means gopijana-vallabhaya svaha: "I am the maidservant of Radha and Krsna, and I am offering my entire being to Them.”

(See also: Raganuga-sadhana, Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

raganuga-bhakti

The stage of sadhana-bhakti in which one’s practice of devotional service to Krishna becomes spontaneous and follows in the mood of one of Krishna’s eternal associates in Vraja.

(See also: raganuga-bhakti, Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Raganuga-bhakti - bhakti which follows in the wake of the ragatmika nature present in the hearts of the Lord’s eternal associates in Vraja is known as raganuga-bhakti.

(See also: Raganuga-bhakti, Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Raganuga-prakrti - nature which impels one to follow the soul’s spontaneous attraction toward Krsna. When the intelligence is liberated from the bondage of maya, human nature no longer needs to be governed by rules and prohibitions; rather, it is prompted by spontaneous love. The raganuga nature is the unadulterated nature of the jiva. It is svabhava-siddha (the perfected state of the self) , cinmiaya (transcendental) , and jasa-mukta (free from bondage to dull matter).

(See also: Raganuga-prakrti, Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Sneha - affection. In chapter twenty-one two kinds of sneha are being described by Babaji Mahasaya. He says that sneha is related to sakhya-bhava, this does not mean in the intimate sense of relationship. That kind of sakhya-bhava comes under the category of sambandha-rupa.

Sakhya-bhava in this chapter means the ordinary type of sakhyam, which comes in the nine items of bhaktithat Prahlada Maharaja mentions in Srimad-Bhagavatam. Here sakhyam is in vaidhi-bhakti, and it means to serve Krsna with an ordinary sense of friendliness (sakhya-bhava) , and to know Krsna as a friend (sakha). Since this comes under the jurisdiction of vaidhi-bhakti, it is not part of raganuga-bhakti. The other kind of sneha comes in the category of prema (sneha, mana, pranaya, etc.) , and therefore cannot be performed in raganuga-sadhana, but it can come in ragatmika-bhakti. It cannot be followed. It can only develop in prema after vastu-siddhi, when the bhakta has taken birth in the womb of a vraja-gopi, and so it cannot be practiced in raganugasadhana- bhakti.

(See also: Sneha, Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Raga-marga - the path of raga, or spontaneous attachment; see raganuga.

(See also: Raga-marga, Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

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