Bhakti can be performed by all people, at all times, in all places, and under all conditions. This distinguishes bhakti from the processes of karma, jnana and yoga, which have restrictions.
Bhakti, like the Lord, is supremely independent; indeed, if one has bhakti, then knowledge and detachment follow as concomitant effects.
According to Srila Rupa Goswami, author of Bhakti Rasāmṛta Sindhu :
Rāgānugā means to cultivate the unique affections (rāga-atmikā) that manifest most powerfully among the devotees, especially those who are residents of Vraja.
271
rāgānugā-vivekārtham ādau rāgātmikocyate
To define rāgānugā, first I will define Rāgātmika (the unique affections).
“Rāga” is natural and all-engrossing desire for a desirable object. Those whose bhakti is composed of that natural, all-engrossing emotion are denoted here with the term, “Rāgātmika.”
273
sā kāmarūpā sambandha-rūpā ceti bhaved dvidhā
She manifests in two ways: in the form of romance (kāma-rūpā), or in the form of some other type of relationship (sambandha-rūpā).
283
tatra kāmarūpā – sā kāmarūpā sambhoga-tṛṣṇāṁ yā nayati svatām yad asyāṁ kṛṣṇa-saukhyārtham eva kevalam udyamaḥ
Romantic Absorption (Kāmarūpā) ~
This Kāmarūpa has an inherent thirst for sensuality, but Krishna’s pleasure is its sole concern.
284
iyaṁ tu vraja-devīṣu suprasiddhā virājate
It shines most brilliantly and perfectly in the Goddesses of Vraja.
This most remarkable type of prema allows them to obtain indescribable sweetness. It is the sole cause of many, many sports which the wise call “pleasure” (kāma).
285
tathā ca tantre ~ premaiva gopa-rāmāṇāṁ kāma ity agamat prathām
It is well known that what is called the “Lust” (Kāma) of the cowherd lovers is certainly the most wondrous “love” (prema).
286
ity uddhavādyo ‘py etaṁ vañchati bhagavat-priyāḥ
Therefore even great devotees like Uddhava desire it.
287
kāma-prāyā ratiḥ kintu kubjāyām eva sammatā
However, the affection of Kubjā can be determined to not quite be on the level of true romance (“kāma”).
288
tatra sambandha-rūpā ~ sambandha-rūpā govinde pitṛtvādy-ābhimānitā
Natural Relationship:
Natural Relationship (sambandha-rūpā) consists of the sense of being Govinda’s father, and so on.
This quality is found in Krishna’s family, but is is especially significant in the cowherders [Vraja-vāsī], because their emotional attachment to him is uniquely devoid of conscientiousness regarding Krishna’s majesty.
289
kāma-sambandha-rūpe te prema-mātra-svarūpake nitya-siddhāśrayatayā nātra samyag vicārite
But romance (kāma-rūpā) and relationship (sambandha-rūpā) are intrinsic parts of prema, experienced by the eternally perfect devotees. Therefore to describe them at more length is not called for here [in this section onsādhana]
290
rāgātmikāyā dvaividhyād dvidhā rāgānugā ca sā kāmānugā ca sambandhānugā ceti nigadyate
Because Rāgātmikā has two varieties, Rāgānugā also has two varieties. They are known as Aspiration for Romance (kāma-ānugā) and aspiration for relationship (sambandha-ānugā).
Intense emotional attachment to Krishna is firmly established in devotees headed by the Vraja-vāsīs. Someone who is eager to acquire their devotional mood becomes a qualified person for this Rāgānugā.
292
tat-tad-bhāvādi-mādhurye śrute dhīr yad apekṣate nātra śāstraṁ na yuktiṁ ca tal-lobhotpatti-lakṣaṇaṁ
The sign of this eagerness is that one becomes very alert and eager to hear all about the sweet mood, etc. of those devotees, naturally, not as a result of any intellectual or moral force.
293
vaidha-bhakty-adhikārī tu bhāvāvirbhavanāvadhi atra śāstraṁ tathā tarkam anukūlam apekṣate
Those who are qualified for Vaidhi-bhakti, however, do not develop such natural inclinations. They remain dependent on intellectual and moral motivation until they come to the stage of Bhāva-bhakti.
Always immerse yourself in Vraja by constantly relishing discussions all about Krishna’s relationship with the devotee whose affections you specifically aspire to attain.
295
sevā sādhaka-rūpeṇa siddha-rūpeṇa cātra hi tad-bhāva-lipsunā kāryā vraja-lokānusārataḥ
Perform your devotional service (sevā) in your current, external form, but certainly also follow the essence (anusāra) of the desired mood of that Vraja devotee by investing those services (atra) with that perfect internal significance (siddha-rūpeṇa).
296
śravaṇotkīrtanādīni vaidha-bhakty-uditāni tu yāny aṅgāni ca tāny atra vijñeyāni manīṣibhiḥ
And the wise sādhaka should certainly carefully perform the practices of Vaidhi bhakti – hearing, chanting, and so on -in a conducive manner.
297
tatra kāmānugā ~ kāmānugā bhavet tṛṣṇā kāma-rūpānugāminī.
Aspiration for Romance (Kāmānugā):
Aspiration for Romance (Kāmānugā) is that which has a thirst to follow those with Romantic Absorption (Kāma-Rūpa Rāgātmikā).
She manifests in two aspects: The desire for romantic pleasures (sambhoga-icchā), the desire for the romantic mood within all of them (tat-tad-bhāva-icchā).
299
keli-tātparyavaty eva sambhogecchā mayī bhavet tad-bhāvecchātmikā tāsām bhāva-mādhurya-kāmitā
The desire for romantic pleasures (sambhoga-icchā) is the purport of all romantic pastimes. The desire for the romantic mood (tad-bhāva-icchā) is what manifests the sweet romantic mood in those pastimes.
300
śrī-mūrter mādhurīṁ prekṣya tat-tal-līlām niśamya vā tad-bhāvākāṇkṣiṇo ye syus teṣu sādhanatānayoḥ purāṇe śruyate pādme puṁsam api bhaved iyam
Those who develop eagerness to attain this Romance – perhaps after seeing the beautiful deity of Krishna with his Beloved, or after hearing all about their pastimes – can practice this sādhana. Padma Purāṇa documents that this aspiration can arise even in males.
301-302 quote Padma Purāṇa, the story of the Sages of Daṇḍakāraṇya
303
riraṁsām suṣṭhu kurvan yo vidhi-mārgeṇa sevate kevalenaiva sa tadā mahiṣītvam iyāt pure
Those who have Romantic aspirations but perform their service according to Vidhi-mārga only, they eventually become his Queens in the City [Dvārakā].
This [sambandhānugā] is sometimes called the Nourished Path (Puṣṭi-Mārga). The mercy of Krishna and his devotee are the essence of attaining its cause.
ISKCON devotees follow vaidhi bhakti, as against raganuga bhakti.
Haribol,
Your servant,
Radha Rasamayi DD
3ruf705dlznca > Radha Rasamayi DDMarch 6, 2017 at 3:21pm
Vaidhi bhakti is not against raganuga bhakti, rather vaidhi bhakti represents unripen stadium of fruit on a tree of bhakti and when such fruit comes to be ripen, then raganuga is manifested.
Lord can eat unripen fruits, but only ripen ones give Him full pleasure and satisfaction.
Replies
Bhakti can be performed by all people, at all times, in all places, and under all conditions. This distinguishes bhakti from the processes of karma, jnana and yoga, which have restrictions.
Bhakti, like the Lord, is supremely independent; indeed, if one has bhakti, then knowledge and detachment follow as concomitant effects.
According to Srila Rupa Goswami, author of Bhakti Rasāmṛta Sindhu :
1.2.270
virājantīm abhivyaktāṁ vraja-vāsī janādiṣu
rāgātmikām anusṛtā yā sā rāgānugocyate
Rāgānugā means to cultivate the unique affections (rāga-atmikā) that manifest most powerfully among the devotees, especially those who are residents of Vraja.
271
rāgānugā-vivekārtham ādau rāgātmikocyate
To define rāgānugā, first I will define Rāgātmika (the unique affections).
272
iṣṭe svārasikī rāgaḥ paramāviṣṭatā bhavet
tan-mayī yā bhaved bhaktiḥ sātra rāgātmikoditā
“Rāga” is natural and all-engrossing desire for a desirable object. Those whose bhakti is composed of that natural, all-engrossing emotion are denoted here with the term, “Rāgātmika.”
273
sā kāmarūpā sambandha-rūpā ceti bhaved dvidhā
She manifests in two ways: in the form of romance (kāma-rūpā), or in the form of some other type of relationship (sambandha-rūpā).
283
tatra kāmarūpā –
sā kāmarūpā sambhoga-tṛṣṇāṁ yā nayati svatām
yad asyāṁ kṛṣṇa-saukhyārtham eva kevalam udyamaḥ
Romantic Absorption (Kāmarūpā) ~
This Kāmarūpa has an inherent thirst for sensuality, but Krishna’s pleasure is its sole concern.
284
iyaṁ tu vraja-devīṣu suprasiddhā virājate
It shines most brilliantly and perfectly in the Goddesses of Vraja.
āsāṁ prema-viśeṣo ‘yaṁ prāptaḥ kām api mādhurīṁ
tat-tat-krīḍā-nidānatvāt kāma ity ucyate budhaiḥ
This most remarkable type of prema allows them to obtain indescribable sweetness. It is the sole cause of many, many sports which the wise call “pleasure” (kāma).
285
tathā ca tantre ~
premaiva gopa-rāmāṇāṁ kāma ity agamat prathām
It is well known that what is called the “Lust” (Kāma) of the cowherd lovers is certainly the most wondrous “love” (prema).
286
ity uddhavādyo ‘py etaṁ vañchati bhagavat-priyāḥ
Therefore even great devotees like Uddhava desire it.
287
kāma-prāyā ratiḥ kintu kubjāyām eva sammatā
However, the affection of Kubjā can be determined to not quite be on the level of true romance (“kāma”).
288
tatra sambandha-rūpā ~
sambandha-rūpā govinde pitṛtvādy-ābhimānitā
Natural Relationship:
Natural Relationship (sambandha-rūpā) consists of the sense of being Govinda’s father, and so on.
atropalakṣaṇatayā vṛṣṇīnāṁ vallavā matāḥ
yadaiśya-jñāna-śūnyatvād eṣāṁ rāge pradhānatā
This quality is found in Krishna’s family, but is is especially significant in the cowherders [Vraja-vāsī], because their emotional attachment to him is uniquely devoid of conscientiousness regarding Krishna’s majesty.
289
kāma-sambandha-rūpe te prema-mātra-svarūpake
nitya-siddhāśrayatayā nātra samyag vicārite
But romance (kāma-rūpā) and relationship (sambandha-rūpā) are intrinsic parts of prema, experienced by the eternally perfect devotees. Therefore to describe them at more length is not called for here [in this section on sādhana]
290
rāgātmikāyā dvaividhyād dvidhā rāgānugā ca sā
kāmānugā ca sambandhānugā ceti nigadyate
Because Rāgātmikā has two varieties, Rāgānugā also has two varieties. They are known as Aspiration for Romance (kāma-ānugā) and aspiration for relationship (sambandha-ānugā).
291
tara adhikārī ~
rāgātmikaika-niṣṭhā ye vraja-vāsī-janādayaḥ
teṣāṁ bhāvāptaye lubdho bhaved atrādhikāravān
Qualification:
Intense emotional attachment to Krishna is firmly established in devotees headed by the Vraja-vāsīs. Someone who is eager to acquire their devotional mood becomes a qualified person for this Rāgānugā.
292
tat-tad-bhāvādi-mādhurye śrute dhīr yad apekṣate
nātra śāstraṁ na yuktiṁ ca tal-lobhotpatti-lakṣaṇaṁ
The sign of this eagerness is that one becomes very alert and eager to hear all about the sweet mood, etc. of those devotees, naturally, not as a result of any intellectual or moral force.
293
vaidha-bhakty-adhikārī tu bhāvāvirbhavanāvadhi
atra śāstraṁ tathā tarkam anukūlam apekṣate
Those who are qualified for Vaidhi-bhakti, however, do not develop such natural inclinations. They remain dependent on intellectual and moral motivation until they come to the stage of Bhāva-bhakti.
294
kṛṣṇaṁ smaran janaṁ cāsya preṣṭhaṁ nija-samīhitam
tat-tat-kathā-rataś cāsau kuryād vāsaṁ vraje sadā
Always immerse yourself in Vraja by constantly relishing discussions all about Krishna’s relationship with the devotee whose affections you specifically aspire to attain.
295
sevā sādhaka-rūpeṇa siddha-rūpeṇa cātra hi
tad-bhāva-lipsunā kāryā vraja-lokānusārataḥ
Perform your devotional service (sevā) in your current, external form, but certainly also follow the essence (anusāra) of the desired mood of that Vraja devotee by investing those services (atra) with that perfect internal significance (siddha-rūpeṇa).
296
śravaṇotkīrtanādīni vaidha-bhakty-uditāni tu
yāny aṅgāni ca tāny atra vijñeyāni manīṣibhiḥ
And the wise sādhaka should certainly carefully perform the practices of Vaidhi bhakti – hearing, chanting, and so on -in a conducive manner.
297
tatra kāmānugā ~
kāmānugā bhavet tṛṣṇā kāma-rūpānugāminī.
Aspiration for Romance (Kāmānugā):
Aspiration for Romance (Kāmānugā) is that which has a thirst to follow those with Romantic Absorption (Kāma-Rūpa Rāgātmikā).
298
sambhogecchā-mayī tat-tad-bhāvecchātmeti sā dvidhā
She manifests in two aspects: The desire for romantic pleasures (sambhoga-icchā), the desire for the romantic mood within all of them (tat-tad-bhāva-icchā).
299
keli-tātparyavaty eva sambhogecchā mayī bhavet
tad-bhāvecchātmikā tāsām bhāva-mādhurya-kāmitā
The desire for romantic pleasures (sambhoga-icchā) is the purport of all romantic pastimes. The desire for the romantic mood (tad-bhāva-icchā) is what manifests the sweet romantic mood in those pastimes.
300
śrī-mūrter mādhurīṁ prekṣya tat-tal-līlām niśamya vā
tad-bhāvākāṇkṣiṇo ye syus teṣu sādhanatānayoḥ
purāṇe śruyate pādme puṁsam api bhaved iyam
Those who develop eagerness to attain this Romance – perhaps after seeing the beautiful deity of Krishna with his Beloved, or after hearing all about their pastimes – can practice this sādhana. Padma Purāṇa documents that this aspiration can arise even in males.
301-302 quote Padma Purāṇa, the story of the Sages of Daṇḍakāraṇya
303
riraṁsām suṣṭhu kurvan yo vidhi-mārgeṇa sevate
kevalenaiva sa tadā mahiṣītvam iyāt pure
Those who have Romantic aspirations but perform their service according to Vidhi-mārga only, they eventually become his Queens in the City [Dvārakā].
309
kṛṣṇa-tad-bhakta-kāruṇya-mātra-lābhaika-hetukā
puṣṭi-mārgatayā kaiścid iyaṁ rāgānugocyate
This [sambandhānugā] is sometimes called the Nourished Path (Puṣṭi-Mārga). The mercy of Krishna and his devotee are the essence of attaining its cause.
Hare Krsna Mataji,
PAMHO.
ISKCON devotees follow vaidhi bhakti, as against raganuga bhakti.
Haribol,
Your servant,
Radha Rasamayi DD
Vaidhi bhakti is not against raganuga bhakti, rather vaidhi bhakti represents unripen stadium of fruit on a tree of bhakti and when such fruit comes to be ripen, then raganuga is manifested.
Lord can eat unripen fruits, but only ripen ones give Him full pleasure and satisfaction.
have you googled? there are so many articles. like google "raganuga bhakti definition" and thanks for asking this question