RAGAMARGA

Having experienced the controversy about raganuga-bhakti a few years

ago, I desired to understand exactly what Srila Prabhupada said about
it. I already knew that raganuga-bhakti is a part of our siddhanta, and
that it exists in his books. I also knew that some devotees quoted these
books to substantiate their various approaches to ragamarga. Still, I
wanted to fully understand the mood and approach of my Guru
Maharaja, our Founder-Acarya, Srila A.C. Bhaktivedanta Swami
Prabhupada. That would make everything clear.

Premature practise of raganuga-bhajan is still an issue in some circles,

and a related issue is the exclusive concentration on the pastimes of
the Vraja-gopis to the exclusion of the Lord’s other pastimes dismissing
them as inferior. I will address these related topics.

The following are mainly quotes from Srila Prabhupada’s books and a
few from the commentaries of Srila Rupa Goswami’s Bhakti-rasamrta
Sindhu by our previous Gaudiya Vaisnava Acaryas. I have done this for
the specific purpose of comparison. A few notes of my own follow.
This was originally compiled for my own study, but now I have
transformed it into this article, which is far from exhaustive. Still, I
hope it will stimulate thought and add to the awareness of Srila
Prabhupada’s approach or view on spontaneous devotional service or
raga-bhakti.

1) “One who becomes attracted to Kåñëa by hearing of such

attachment (of the Vrajavasis) is certainly very fortunate. When one
becomes deeply affected by the devotion of the residents of Vrajabhümi
and tries to follow in their footsteps, he does not care for the
restrictions or regulations of the revealed scriptures. This is the
characteristic of one discharging räga-bhakti. Devotional service with
attachment is natural, and one who has been attracted by it does not
argue with those who oppose him, even though others may argue by
presenting scriptural injunctions. The natural inclination to devotional
service is also based on scriptural injunction, and one who has
attachment for such devotional service is not required to give it up
simply on the strength of scriptural argument.”
(Teachings of Lord Caitanya, Ch.13)
NOTE: Here the point is that one begins ragamarga when he is deeply
affected by hearing about the natural and spontaneous devotion of the
residents of Vraja. This is a natural development, and such a person is
indeed very fortunate. He internally relishes his particular devotional
attachment knowing it is right without worrying about the arguments
from those opposed to it.

However, Srila Prabhupada generally used the word attachment as a

translation for the stage of bhakti called asakti (see end of purport to
NOI text 7, Cc Madhya 23.13-15, TLC Chapters 1 &13, and finally
NOD Chapter 19). So, although “devotional service with attachment is
natural”, it generally takes many years or an entire lifetime to develop.
Thus one must be patient for it to develop.

2) “If you neglect siddhänta, conclusion, given by the äcäryas, then

you will misunderstand Kåñëa. Kåñëa, therefore Narottama däsa
Öhäkura says... These are the evidences.

rüpa-raghunätha-pade haibe äkuti

kabe häma bhujhaba se yugala-périti

Narottama däsa Öhäkura, such an exalted äcärya, he’s teaching us,

“Don’t try to understand yugala-périti, the love affairs between Rädhä
and Kåñëa, concoctedly, by your own concoction.” No. You should
first of all try to serve the Six Gosvämés, rüpa-raghunätha-pade haibe
äkuti, how they are directing. Just like this Bhakti-rasämåta-sindhu.
Çréla Rüpa Gosvämé is not teaching in the beginning the loving affairs
of Rädhä-Kåñëa. No. He’s training, first of all, the reader, the devotee,
how to become first of all pure devotee.

anyäbhiläñitä-çünyaà
jïäna-karmädy-anävåtam
änukülyena kåñëänu-
çélanaà bhaktir uttamä

First of all, he’s trying to bring the devotee to the standard devotional
service. Vidhi-märga. Then gradually, when he becomes accustomed,
then räga-märga will be revealed. Räga-märga is not artificial. It
becomes, svayam eva sphuraty adhaù. Sevonmukhe hi jihvädau...
Everything, devotional relationship with Kåñëa, you cannot establish
artificially.
Everyone has got a particular relationship with Kåñëa in his original
constitutional position. That will be revealed gradually as you advance
in devotional service in the prescribed rules and regulations as they are
directed in the çästras and by spiritual master. When you are trained
up properly, you come to the platform of räga-märga, then your
devotional si... That is called svarüpa-siddhi. Svarüpa-siddhi. So
svarüpa-siddhi is attained at a certain stage. Just like svarüpa-siddhi...
The desire for sex life is there in every human being, but when the boy
and the girl come to the mature stage, it become manifest. It is, is not
learned artificially. Similarly, the räga-märga, svarüpa-siddhi, becomes
revealed or manifest. Çravaëädi-çuddha-citte karaye udaya. Udaya. This
very word, udaya, is used. Just like sun. Sun becomes visible when the
sun rises automatically. You cannot force the sun to rise at dead of
night. That is not possible. Sun will rise. You just wait. When the time
will be right, morning, six o’clock, you’ll find the sun. Similarly, the
devotional service, we have to execute with patience…”
(NOD Lecture Vrndavana 20 Oct.1972)

NOTE: Srila Prabhupada is saying that raga-bhakti will come of its own
accord just as the sun naturally comes up in the morning or as sex
desire manifests itself at puberty; it is not learned artificially. Our
particular relationship with Krsna will be revealed gradually (svayam
eva sphuraty), not that, presumptuously, we exclusively hear and
chant about a particular mood while unaware of what is our actual
eternal mood of love. That is revealed in due course, and that is
svarupa-siddhi. Srila Prabhupada is saying that raga-bhakti means at
svarupa-siddhi. Before that time one simply performs vaidhi-bhakti.

3) TRANSLATION
“In this way King Malayadhvaja attained perfect knowledge because in
his pure state he was directly instructed by the Supreme Personality of
Godhead. By means of such enlightening transcendental knowledge, he
could understand everything from all angles of vision.
 PURPORT
In this verse the words säkñäd bhagavatoktena guruëä hariëä are very
significant. The Supreme Personality of Godhead speaks directly to the
individual soul when the devotee has completely purified himself by
rendering devotional service to the Lord. Lord Kåñëa confirms this also
in Bhagavad-gétä (10.10):

teñäà satata-yuktänäà
bhajatäà préti-pürvakam
dadämi buddhi-yogaà taà
yena mäm upayänti te

“To those who are constantly devoted and worship Me with love, I give
the understanding by which they can come to Me.”

The Lord is the Supersoul seated in everyone’s heart, and He acts as the
caitya-guru, the spiritual master within. However, He gives direct
instructions only to the advanced, pure devotees. In the beginning,
when a devotee is serious and sincere, the Lord gives him directions
from within to approach a bona fide spiritual master. When one is
trained by the spiritual master according to the regulative principles of
devotional service and is situated on the platform of spontaneous
attachment for the Lord (räga-bhakti), the Lord also gives instructions
from within. Teñäà satata-yuktänäà bhajatäà préti-pürvakam. This
distinct advantage is obtained by a liberated soul. Having attained this
stage, King Malayadhvaja was directly in touch with the Supreme Lord
and was receiving instructions from Him directly.
(Translation & Purport to SB 4.28.41)

NOTE: Again, raga-bhakti is equated with the stage of liberation when

one is in direct touch with the Lord, hearing directly from Him (saksad
bhagavatoktena). When one is on the platform of raga-bhakti, “the
Lord also gives instructions from within… This distinct advantage is
obtained by a liberated soul.”

4) “All these rasas, or mellows, are situated on the transcendental

platform. Pure devotees take shelter of one of them and thus progress
in spiritual life. Actually one can take shelter of such spiritual mellows
only when one is completely uncontaminated by material attachment.
When one is completely free from material attachment, the feelings of
the transcendental mellows are awakened in the heart of the devotee.
That is svarüpa-siddhi, the perfection of one’s eternal relationship with
the Supreme Lord. Svarüpa-siddhi, the eternal relationship with the
Supreme Lord, may be situated in one of the transcendental mellows.”
(Cc Madhya 8.82 pp)

NOTE: Again the same point has appeared. At svarupa-siddhi, the

feelings of transcendental mellows are awakened in the heart. This
happens “when one is completely freed from material attachment.”

5) ‘Elsewhere there is this statement: “O my Lord, Supreme Personality

and eternal friend, although You are full of bliss and knowledge, You
have become the friend of the residents of Våndävana. How fortunate
are these devotees!” In this statement the word “friend” is specifically
used to indicate intense love. Friendship, therefore, is better than
servitude. In the stage above däsya-rasa, the devotee accepts the
Supreme Personality of Godhead as a friend. This is not at all
astonishing, for when a devotee is pure in heart the opulence of his
worship of the Deity diminishes as spontaneous love for the
Personality of Godhead is manifested.” (SB 7.5.23-24 purport)

NOTE: When the devotee is pure in heart the opulence (reverence) of

his worship diminishes as ragamarga is manifested. As far as I can
ascertain, Srila Prabhupada has never said to practice raga-bhakti
before svarupa-siddhi even though it is a part of sadhana; it is at a very
advanced stage of sadhana wherein there is revelation of one’s svarupa.
At that stage one knows that he can deeply enter into the esoteric
practice that mainly consist of remembering the Lord’s pastimes and
one’s own role in those pastimes while externally continuing with the
usual devotional practices. However, this is done confidentially
without anyone else’s awareness since it is internal. And one would
certainly not advertise oneself as being on such a level.

In Radha-kunda in 1932, Srila Bhaktisiddhanta Sarasvati Thakura

lectured, “It is said, apana bhajana-katha na kahibe jathathata – One
should not reveal one’s bhajan to others. If we disregard this
instruction of our previous acaryas, then there may be a permanent fall
from the realm of devotional service.”
6) “Spontaneous love of Kåñëa as exhibited by the Våñëis and the
denizens of Våndävana is eternally existing in them. 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. (NOD Ch. 16)

NOTE: “It must develop of itself”. Compare this with the statements
from quote #2: “It is not learned artificially” and quote # 4, “mellows
are awakened in the heart.” It’s clear from these and other statements
that spontaneous devotion will appear within us at a certain stage of
our devotional development.

7) “Caitanya-caritämåta advises those who are neophytes to give up all

kinds of motivated desires and simply engage in the regulative
devotional service of the Lord according to the directions of scripture.
In this way a neophyte can gradually develop attachment for Kåñëa’s
name, fame, form, qualities and so forth. When one has developed
such attachment, he can spontaneously serve the lotus feet of Kåñëa
even without following the regulative principles. This stage is called
räga-bhakti, or devotional service in spontaneous love. At that stage
the devotee can follow in the footsteps of one of the eternal associates
of Kåñëa in Våndävana. This is called rägänuga-bhakti.”

(NOI text 8 purport wherein Srila Prabhupada quotes from the

Anuvrtti commentary of Srila Bhaktisiddhanta Sarasvati Thakura)

NOTE: Srila Bhaktisiddhanta Sarasvati Thakura says that after

developing attachment (asakti) one may follow in the footsteps of
eternal residents of Vrndavana. This is confirmed by Thakura
Bhaktivinode in his Bhajana-rahasya, “Acquaitance with one’s siddha-
deha is appropriate at the stage of positive attachment (asakti)….
…The intelligence of one who thinks of his siddha-deha without
first achieving eligibility becomes bewildered.”

8) Eligibility for Spontaneous Devotional Service

“Persons desiring to follow in the footsteps of such eternal devotees of

the Lord as the Våñëis and Våndävana denizens are called rägänugä
devotees, which means that they are trying to attain to the perfection of
those devotees.
These rägänugä 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
Yaçodä, and they try to follow in their footsteps spontaneously. There
is a gradual development of the ambition to become like a particular
devotee, and this activity is called rägänugä.

“We must always remember, however, that such eagerness to follow in

the footsteps of the denizens of Vraja (Våndävana) is not possible
unless one is freed from material contamination. In following the
regulative principles of devotional service, there is a stage called
anartha-nivåtti, which means the disappearance of all material
contamination. Sometimes someone is found imitating such devotional
love, but factually he is not freed from anarthas, or unwanted habits. It
has been seen that a so-called devotee proclaims himself a follower of
Nanda, Yaçodä or the gopés, while at the same time his abominable
attraction for mundane sex life is visible. Such a manifestation of
divine love is mere imitation and has no value. When one is actually
spontaneously attracted to the loving principles of the gopés, there will
be found no trace of any mundane contamination in his character.

“Therefore, in the beginning, everyone should strictly follow the

regulative principles of devotional service, according to the injunctions
of the scriptures and the spiritual master. Only after the stage of
liberation from material contamination can one actually aspire to
follow in the footsteps of the devotees in Våndävana.

“It is said by Çré Rüpa Gosvämé, “When one is actually liberated from
material contamination, he can always remember an eternal devotee in
Våndävana in order to love Kåñëa in the same capacity. And developing
such an aptitude, one will always live in Våndävana, even within his
mind.” The purport is that if it is possible one should go and physically
be present at Vrajabhümi, Våndävana, and be engaged always in the
service of the Lord, following the devotees in Vraja-dhäma, the
spiritual realm of Vraja. If it is not possible, however, to be physically
present at Våndävana, one can meditate anywhere upon living in that
situation. Wherever he may be, one must always think about life in
Vraja-dhäma and about following in the footsteps of a particular
devotee in the service of the Lord.
“A devotee who is actually advanced in Kåñëa 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. But when he
realises 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.”
(NOD Ch.16)

NOTE: Here is something substantial. One must be freed from material

contamination—beyond anartha-nivrtti—after the stage of liberation,
because he must have a clear indication of his relationship with the
Lord before he begins meditating on certain lilas or cultivating a
certain mood. Srila Prabhupada says “But when he realises his actual
position in relationship with the Lord, he can, along with the discharge
of regulative service, think within himself of a particular associate of
the Lord, and develop his transcendental sentiments in following that
associate”. So the practice begins when he realises his actual position.
But what happens before that? How can one honestly begin focusing
on manjari-bhava or any bhava before he knows it to be his factual
svarupa? Therefore, a general hearing of krsna-lila without excessive
focusing on any particular rasa appears to be appropriate before
svarupa-siddhi.

The following three references from the pen of Srila Prabhupada

address this topic about focusing one’s hearing on specific lilas of one
exclusive rasa. One additional reference from Caitanya-bhagavata is
given to show that Sriman Mahaprabhu Himself, acting as an acarya,
would hear a variety of pastimes.

A) “There are different transcendental activities of the Lord, and each

and every one of them is competent to bestow the desired result,
provided the hearing process is perfect. In the Bhägavatam the
activities of the Lord begin from His dealings with the Päëòavas. There
are many other pastimes of the Lord in connection with His dealings
with the asuras and others. And in the Tenth Canto the sublime
dealings with His conjugal associates, the gopés, as well as with His
married wives at Dvärakä are mentioned.
Since the Lord is absolute, there is no difference in the transcendental
nature of each and every dealing of the Lord. But sometimes people, in
an unauthorised hearing process, take more interest in hearing about
His dealings with the gopés. Such an inclination indicates the lusty
feelings of the hearer, so a bona fide speaker of the dealings of the Lord
never indulges in such hearings. One must hear about the Lord from
the very beginning, as in the Çrémad-Bhägavatam or any other
scriptures, and that will help the hearer attain perfection by
progressive development. One should not, therefore, consider that His
dealings with the Päëòavas are less important than His dealings with
the gopés. We must always remember that the Lord is always
transcendental to all mundane attachment. In all the above-mentioned
dealings of the Lord, He is the hero in all circumstances, and hearing
about Him or about His devotees or combatants is conducive to
spiritual life.” (SB 1.8.36 purport)

B) “Neophyte devotees simply try to understand the pastimes of the

Lord and are not very interested in hearing about the activities of His
devotees, but such discrimination should not be indulged in by any
real devotee. Sometimes less intelligent men try to hear about the räsa
dance of Kåñëa and do not take care to hear about other portions of
Çrémad-Bhägavatam, which they completely avoid. There are
professional Bhägavata reciters who abruptly go to the räsa-lélä
chapters of Çrémad-Bhägavatam, as if other portions of Çrémad-
Bhägavatam were useless. This kind of discrimination and abrupt
adoption of the räsa-lélä pastimes of the Lord is not approved by the
äcäryas. A sincere devotee should read every chapter and every word of
Çrémad-Bhägavatam…” (SB 4.12.44 purport)

C) “Devotees of Kåñëa are always eager to hear about the

transcendental activities of the Lord. His activities of fighting,
kidnapping and running away from the battlefield are all
transcendental, being on the absolute platform, and devotees take a
transcendental interest in hearing of them. The pure devotee does not
make the distinction that some activities of the Lord should be heard
and others avoided. There is, however, a class of so-called devotees
known as präkåta-sahajiyäs who are very much interested in hearing
about Kåñëa’s räsa-lélä with the gopés but not about His fighting with
His enemies. They do not know that His bellicose activities and His
friendly activities with the gopés are equally transcendental, being on
the absolute platform. All the transcendental pastimes of Kåñëa
described in Çrémad-Bhägavatam are relished by pure devotees through
submissive aural reception. They do not reject even a drop.”
(Krsna Book, Ch. 52)

D) “Hearing Gadadhara read Srimad Bhagavatam, Lord Caitanya would

manifest many symptoms of ecstatic love. A hundred times Lord
Caitanya attentively heard Gadadhara read the story of Prahlada and
the story of Dhruva.” (Sri Caitanya-bhagavata, Antya 10.33-34)

NOTE: There are certain devotees who concentrate on hearing only

lilas of the Vraja gopis' madhurya-rasa and minimize others. They even
shun other lilas as detrimental. One such devotee once mentioned to
me that I should be careful because I produced “Gitamrta” a dramatic
reading of Bhagavad-gita on audiocassette. This person said that it
could ruin my bhava. But if that’s true then why did Srila Prabhupada
comment on and continuously preach Bhagavad-gita? And
furthermore, why did Srila Visvantha Cakravartipada, the topmost
rasika-bhakta, comment on it so extensively?

Another incident that illustrates this point is found in the behavior of

one Vaisnava that occurred in the Juhu ISKCON temple some years
ago. This person commented to a local brahmacari upon being asked to
lecture from Prahlada-siksa in Srimad Bhagavatam, “They’ve stuck me
with Prahlada and Hiranyakasipu, but I want to talk about gopis.”
Could you imagine Srila Prabhupada responding in such a manner?
Shouldn’t a Vaisnava preacher be concerned only with the benefit of
the audience, not with his own preferences? Srila Prabhupada was
only too happy to speak from Prahlada Maharaja’s teachings, and we
saw him do so with great relish and enthusiasm.

Another devotee, also in Bombay, was a great Rama Bhakta. After

contact with some “rasika-bhaktas”, however, she began refraining
from bowing down to Lord Rama during the greeting of the Deities.
She halted at Radha-Rasabihari's altar, not wanting to approach Sita-
Rama thinking that doing so may interfere with her “bhava”. However,
the sages at Dandakaranya who actually possessed the adhikara for
raganuga-bhajan, did not hesitate to approach Lord Rama. In fact, His
beauty acted as a stimulus for their love and reminded them of their
Lord Govinda. Furthermore, by Lord Rama’s mercy, their desires were
completely fulfilled in their next lives, and they took birth as Vraja-
gopis in prakata-lila.
These and other such incidents demonstrate the lack of understanding
and application of ragamarga by a growing number of Vaisnavas in and
outside of ISKCON.

9) “Çréla Rüpa Gosvämé states in Bhakti-rasämåta-sindhu:

sevä sädhaka-rüpeëa
siddha-rüpeëa cätra hi
tad-bhäva-lipsunä käryä
vraja-lokänusärataù (1.2.295)

“In the transcendental realm of Vraja [Vraja-dhäma] one should serve

the Supreme Lord, Çré Kåñëa, with a feeling similar to that of His
associates, and one should place himself under the direct guidance of a
particular associate of Kåñëa and should follow in his footsteps. This
method is applicable both in the stage of sädhana [spiritual practices
executed while in the stage of bondage] and in the stage of sädhya
[God realization], when one is a siddha-puruña, or a spiritually perfect
soul.”
(Nectar of Instruction Text 8, purport)

NOTE: I remember reading this translation of the BRS sloka in NOI in

1979. At that time I thought that this gave me a license to aspire for
these higher realms. Anyway, Srila Prabhupada translates it differently
in Cc.M22.158, leaving out the part about it being “applicable in the
stage of sadhana [or bondage].”

However, Sri Jiva Goswami and Sri Visvanatha Cakravartipada both

comment on the word “sadhaka-rupena” as meaning simply in one’s
physical body. Sri Mukunda Das Goswami adds that it can also mean
in the stage of early spiritual practices. Of course, we accept Srila
Prabhupada’s presentation in NOI, but what does “while still in the
stage of bondage” mean? One could easily interpret it anyway he likes,
but according to the last quote, the candidate must be at least beyond
anartha-nivrtti. So “stage of bondage” has some parameters, i.e. nistha,
ruci or asakti.
Again, Srila Prabhupada clearly says what he means by anartha-nivrrti
in NOD as quoted previously, “When one is actually spontaneously
attracted to the loving principles of the gopés, there will be found no
trace of any mundane contamination in his character. Therefore, in the
beginning, everyone should strictly follow the regulative principles of
devotional service, according to the injunctions of the scriptures and
the spiritual master. Only after the stage of liberation from material
contamination can one actually aspire to follow in the footsteps of the
devotees in Våndävana.”

It is not uncommon that a sadhaka considers himself more elevated

than he actually is. One may derive pleasure from thinking in this way
or even from advertising oneself as such. These are certainly anarthas
and will simply obstruct one’s progress. The desires for labha, puja and
pratistha will not only spoil one’s attempt to enter ragamarga, but it
will also create obstacles to vaidhi-sadhana bhakti.

10) lobhe vraja-väséra bhäve kare anugati

çästra-yukti nähi mäne——rägänugära prakåti

TRANSLATION
“If one follows in the footsteps of the inhabitants of Våndävana out of
such transcendental covetousness, he does not care for the injunctions
or reasonings of çästra. That is the way of spontaneous love.

PURPORT
“Çréla Bhaktisiddhänta Sarasvaté Öhäkura says that a devotee is
attracted by the service of the inhabitants of Våndävana–namely the
cowherd men, Mahäräja Nanda, mother Yaçodä, Rädhäräëé, the gopés,
and the cows and calves. An advanced devotee is attracted by the
service rendered by an eternal servitor of the Lord. This attraction is
called spontaneous attraction. Technically it is called svarüpa-
upalabdhi. This stage is not achieved in the beginning. In the
beginning one has to render service strictly according to the regulative
principles set forth by the revealed scriptures and spiritual master. By
continuously rendering service through the process of vaidhé bhakti,
one’s natural inclination is gradually awakened. That is called
spontaneous attraction, or rägänugä bhakti.
“An advanced devotee situated on the platform of spontaneity is already
very expert in çästric instruction, logic and argument. When he comes
to the point of eternal love for Kåñëa, no one can deviate him from that
position, neither by argument nor by çästric evidence. An advanced
devotee has realised his eternal relationship with the Lord, and
consequently he does not accept the logic and arguments of others.”
[italics mine] (Caitanya-caritamrta Madhya 22.153)

NOTE: Yet another quote that further confirms our point. Srila
Bhaktisiddhanta Sarasvati Thakur says that this spontaneous attraction
is technically called svarupa-upalabdhi. Anyone who knows anything
about Sanskrit can understand this term—when one obtains one’s
svarupa. And he adds, “An advanced devotee has realised his eternal
relationship with the Lord”. It’s very clear. And furthermore, he
describes the process for attaining this stage: “By continuously
rendering service through the process of vaidhé bhakti, one’s natural
inclination is gradually awakened. That is called spontaneous
attraction, or raganuga bhakti.”

11) “The best example is Caitanya Mahäprabhu. He’s Kåñëa Himself,

but He’s playing the part of mahä-bhägavata. He never discussed
Kåñëa’s rasa-lélä publicly. Never discussed. You won’t find any time
that Caitanya Mahäprabhu is discussing rasa-lélä publicly. No. Never.
He was, He simply dealt with ordinary persons by chanting Hare Kåñëa
mantra and whenever there were scholars, there were philosophers...
Just like Särvabhauma Bhaööäcärya, Prakäçänanda Sarasvaté, He talked
with some philosophy, Vedänta-sütra. And when there was high-class
devotee like Rämänanda Räya, He discussed about Kåñëa’s lélä. You’ll
find this. Not that with everyone He discussed Kåñëa’s lélä. No.
(Prabhupada’s NOD Lecture in Vrndavana, 23 Oct.1972)

NOTE: Here Srila Prabhupada is emphasising the caution that one

must adopt in speaking on confidential subjects in public.
ADDITIONAL NOTES FROM OTHER SOURCES:

In the most important verse dealing with raganuga-adhikara (BRS

1.2.292), Srila Rupa Goswami says:

tat tat bhavadi madhurye srute dhir yad apeksate

natra sastram na yuktim ca tal lobhotpatti laksanam

“When an advanced realized devotee hears about the devotees of

Vrndavana in the mellows of santa, dasya, etc.—he becomes inclined
in that 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 instructions of
sastra, revealed scripture, logic or argument.”
(Translation from Cc M22.155)

NOTE: Srila Jiva Goswami comments on this verse: ‘When, having

heard vraja-lila from the Srimad Bhagavatam, there is a slight relishing
and realisation of the sweet sentiments of the Vrajabasis, this is a sign
that one may be awakening his eagerness for raganuga bhakti.’ ’
(paraphrased from Jiva Goswami’s Durgama-Sangamani tika on Bhakti-
rasamrta-sindhu)

Sri Mukunda Das Goswami echoes this statement in his commentary:

‘When from such listening there is, even to a limited degree, a relishing
realisation in the heart of the sweet bhavas of the Vrajabasis then such
a person is no more bound by scriptural injunctions...’ (paraphrased
from Mukunda Das Goswami’s tika on Bhakti-rasamrta-sindhu)

It seems from these tikas that raga-bhakti was encouraged by our

previous acaryas even at the early stages of bhakti i.e., as soon as there
was some slight taste for relishing vraja-lilas. However, that was
recommended hundreds of years ago in India. Things have changed
quite a bit since then, even in India, and what to speak of in the
Western world?

The babas at Radha kunda at the time of Srila Bhaktisiddhanta

Sarasvati Thakur were known to be having illicit connections with
women. Srila Gaurakisora Das Babaji once said, “Living in Radha
Kunda would be pleasant if you can deliver it from the hands eleven
immoral men.” What to speak of now? At that time, Srila Sarasvati
Thakura made adjustments in the approach to ragamarg even to his
own disciples, stressing preaching as the main method of devotional
service, not bhajan. Our Srila Prabhupada simply followed that
adjustment for his global preaching. Therefore, we should just
continue in this way, faithfully following our founder-acarya.

In contrast to the previous acaryas’ comments above, we see that our

acarya, Srila Prabhupada wrote, ‘’One mundane rogue once said that
when the Vaiñëavas chant the name “Rädhä, Rädhä,” he simply
remembers a barber’s wife named Rädhä. This is a practical example.
Unless one is liberated, he should not try to hear about the loving
affairs between Rädhä and Kåñëa. If one is not liberated and listens to a
relation of the räsa dance, he may remember his mundane activities
and illicit connections with some woman whose name may also be
Rädhä. In the conditioned stage one should not even try to remember
such things. By practising the regulative principles, one should rise to
the platform of spontaneous attraction for Kåñëa. Then and only then
should one hear about rädhä-kåñëa-lélä. Although these affairs may be
very pleasing both to conditioned and to liberated souls, the
conditioned soul should not try to hear them.’’ [italics mine]
(Cc Madhya 8.256 purport)

NOTE: Even though these pastimes are pleasing, unless one is

qualified one ‘’should not try to hear them’’. Since Srila Prabhupada
himself wrote and published these pastimes one might rightly question
this statement. One point is that he very innocently presented these
lilas in his “Krsna Book” along with guiding philosophical comments
so that no one would misunderstand them. Another point is that he
never emphasized them, minimizing other lilas, nor did he encourage
focusing on one particular rasa or mood before the stage of svarupa-
siddhi. This is consistent, then, with all of the previous statements.
Therefore, anyone who emphasizes them, especially in an erotic
fashion, and encourages others to prematurely begin raganuga-bhajan
by hearing intimate lilas of Radha-Krsna, minimizing other lilas, are
not taking the guidance of Srila Prabhupada.

If I may say so, it is unfortunate that some Gaudiya Vaisnavas do not

view Srila Prabhupada as an acarya on the level of Srila Jiva Goswami,
Srila Visvantha Carkravarti, or Srila Bhaktisiddhanta Sarasvati Thakura,
but I, for one, do accept him as such.
Therefore his specific guidance for all aspects of devotional practice is
paramount to me and to anyone else who accepts him as such.

We have our Gaudiya Vaisnava siddhanta and practise, but our own
acarya guides us in the application of that practise. If we truly accept
Srila Prabhupada, we must also accept his direction on our
understanding and application of ragamarga, which is particularly
meant for gosthyanandi devotees of the Lord. This method is safe and
sure. This method ensures that the sahajiya tendency will not rear its
ugly head; this is particularly important when one considers global
preaching. If sahajiyas appear in the dress of Gaudiya Vaisnavas as they
had done before and during the time of Thakura Bhaktivinoda, then
our global preaching will regress one hundred years. This would be a
grave disservice to Sri Caitanya Mahaprabhu.

Before Srila Sarasvati Thakura’s time, not only were peoples’ adhikara
greater, but there was no large scale preaching campaign. Thus the
bhajananandi approach was applicable. But even in that system, which
is found in chapter fifteen of “Harinama-cintamani”, sravana-dasa
(hearing details about one’s svarupa) begins at asakti.

Some benefit has come from the ragamarga controversy as well.

Devotees are more aware of the goal and have delved deeper into
Vaisnava philosophy. But we can already see the effects of
misunderstanding and premature introduction to the practise of
raganuga-sadhana. What further misunderstandings and malpractises
will spring up in the future?

Srila Prabhupada’s understanding and method, gleaned from the

previous quotations, are summarised here as follows:

1) There is a gradual development of the ambition to become like a

particular devotee in Vraja. It will be revealed gradually as you advance
in regulated devotional service. You cannot establish it artificially.
Therefore, you must be patient. (This mood is further confirmed in
Srila Prabhupada’s conversations with Bhakti Caru Swami in
Vrndavana in 1977 and with Hrsikesananda Prabhu in Mayapura in
1973)
2) Such eagerness to follow in the footsteps of the denizens of Vraja is
not possible unless one is freed from material contamination.

3) By continuously rendering service through the process of vaidhé

bhakti, one’s natural inclination for raganuga-bhakti is gradually
awakened.

4) When one is actually spontaneously attracted to the loving

principles of the gopés, there will be found no trace of any mundane
contamination in his character.

5) When one is actually liberated from material contamination, he can

always remember an eternal devotee in Våndävana in order to love
Kåñëa in the same capacity. And developing such an aptitude, one will
always live in Våndävana, even within his mind.

6) Pure devotees do not make the distinction that some activities of the
Lord should be heard and others avoided. All of the transcendental
pastimes of Kåñëa described in Çrémad-Bhägavatam are relished by
pure devotees. They do not reject even a drop.

7) When he realises his actual position in relationship with the Lord

(svarupa-siddhi), 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.

8) A devotee who is actually advanced in Kåñëa consciousness should

not manifest himself, even though he has attained perfection. He
should always continue to act as a neophyte devotee as long as his
material body is there.

NOTE: Srila Prabhupada’s cautious approach to ragamarga is similar to

the system described by our previous acaryas. It basically entails
continuing vaidhi-bhakti, and in our case, preaching activities, until
one’s svarupa is revealed. This is surely pleasing to Lord Gauranga
since by preaching, many others will receive an entrance into bhakti-
marga. Through Sri Caitanya’s mercy, a gosthyanandi Vaisnava can
attain that which was attained previously by nirjana-bhajan.
Srila Prabodhananda Sarasvati Thakura wrote as follows:

yatha yatha gaura padaravinde

vindeta bhaktim krta-punya-rasih
tatha tathotsarpati hrdyakasmad
radha-padambhoja-sudhambu-rasih

“As one develops devotion to the lotus feet of Sri Caitanya Mahaprabhu
due to heaps of auspicious activities, then according to the degree of
that attachment, his heart becomes suddenly inundated with the nectar
emanating from the lotus feet of Srimati Radharani.”
(Caitanya-candramrta Text
88)

A similar statement is found in Narottama Das Thakura’s song,

“Gauranga Dyuti Pada”.

gauranga-gunete jhure nitya-lila tare sphure

se jana bhakati-adhikari
gaura-prema-rasarnave se tarange jeba dube
se radha-madhava-antarange

“That person who feelingly appreciates the movement of Lord Gauranga

gets the adhikara to enter into Radha-Krsna’s nitya-lila. Anyone who
takes pleasure sporting within the waves of the ocean of Lord Caitanya's
distribution of love of God immediately becomes a confidential devotee
of Çré Çré Rädhä-Mädhava.”

In Thakura Bhaktivinode’s “Sri Navadvipa-Dhama Mahatmya” (Ch.18)

we find this same method by which one attains spontaneous devotion
for Radha-Krsna.

“Now, with Krsna there are five relationships: santa, dasya, sakhya,
vatsalya and madhurya. However, by first worshiping Gauranga in the
mood of santa and dasya, the devotee attains Krsna's service in the other
rasas. According to his relationship with the Lord, the devotee's
eternally perfect mood spontaneously manifests in the course of his
devotional service.
“One who is qualified in madhurya-rasa worships Gauranga in the form
of Radha and Krsna. As Radha and Krsna have combined in one form as
My Gauranga Raya, Their pastimes do not appear to be manifest in His
form. When the worship of Gauranga in dasya-rasa reaches full maturity
in the heart of the living entity, madhurya-rasa naturally develops in his
heart. At that time one’s worship of Gaurahari qualifies him to worship
Radha and Krsna in Vrndavana. Gauranga then drowns the devotee in
the nectar of Radha and Krsna’s eternal pastimes, which the devotee
enters as he attains Vrndavana.”

This approach is also explained by Çré Bhaktisiddhänta Sarasvaté

Öhäkura in his commentary to the Caitanya-caritämrta as follows:

“Çré Bhaktisiddhänta Sarasvaté Öhäkura explains in his Anubhäñya:

‘There are specific symptoms by which the internal devotees and the
unalloyed or pure devotees are to be known. All unalloyed devotees are
çakti-tattvas, or potencies of the Lord. Some of them are situated in
conjugal love and others in filial affection, fraternity and servitude.
Certainly all of them are devotees, but by making a comparative study it
is found that the devotees or potencies who are engaged in conjugal love
are better situated than the others. Thus devotees who are in a
relationship with the Supreme Personality of Godhead in conjugal love
are considered to be the most confidential devotees of Lord Çré Caitanya
Mahäprabhu. Those who engage in the service of Lord Nityänanda
Prabhu and Lord Advaita Prabhu generally have relationships of
parental love, fraternity, servitude and neutrality. When such devotees
develop great attachment for Çré Caitanya Mahäprabhu, they too become
situated within the intimate circle of devotees in conjugal love.’ This
gradual development of devotional service is described by Çré Narottama
däsa Öhäkura as follows:

gauräìga balite habe pulaka çaréra hari hari balite nayane ba’be néra
ära kabe nitäicäìd karuëä karibe saàsära-väsanä mora kabe tuccha habe
viñaya chäòiyä kabe çuddha habe mana kabe häma heraba çré-våndävana
rüpa-raghunätha-pade ha-ibe äkuti kabe häma bujhaba çré-yugala-piréti

‘When will there be eruptions on my body as soon as I chant the name

of Lord Caitanya, and when will there be incessant torrents of tears as
soon as I chant the holy names Hare Kåñëa? When will Lord Nityänanda
be merciful toward me and free me from all desires for material
enjoyment?
When will my mind be completely freed from all contamination of
desires for material pleasure? Only at that time will it be possible for me
to understand Våndävana. Only if I become attached to the instructions
given by the six Gosvämés, headed by Rüpa Gosvämé and Raghunätha
däsa Gosvämé, will it be possible for me to understand the conjugal love
of Rädhä and Kåñëa.’

“By attachment to the devotional service of Lord Caitanya Mahäprabhu,

one immediately comes to the ecstatic position. When he develops his
love for Nityänanda Prabhu he is freed from all attachment to the
material world, and at that time he becomes eligible to understand the
Lord’s pastimes in Våndävana. In that condition, when one develops his
love for the six Gosvämés, he can understand the conjugal love between
Rädhä and Kåñëa. These are the different stages of a pure devotee’s
promotion to conjugal love in the service of Rädhä and Kåñëa in an
intimate relationship with Çré Caitanya Mahäprabhu.” (Cc Adi 7.17
purport)

FINAL NOTE: Following the lead and mood of his spiritual master and
the previous acaryas, Srila A.C. Bhaktivedanta Swami Prabhupada has
given us a perfect system to attain the highest platform of love of God. It
is up to us to properly apply it. Therefore, let us concentrate on
following Srila Prabhupada along with a strong desire to advance on the
path of pure devotional service.