Sri Rupa Gosvami presents the basis of Raganuga sadhna in three principal slokas:1. Bhakti-rasämrita-sindhu 1.2.294krishna smaran janam cāsya preshtam nija-samīhitamtat-tat-kathā-rataś cāsau kuryād vāsam vraje sadā“Remember Krishna with His very dear -krishna smaran ca asya preshtam(eternal) associates janam chosen by oneself (one prefere) nija-samīhitamAnd in this way -cāsau being attached -rataśto a certain type of loving pastimes tat-tat-kathāalways one should live sadā kuryād vāsam in Vrindavan vraje.Commenting on this sloka Sri Jiva Gosvami says:“To physically live in Vrindaban and Braja-mandala is best; but, if that is not possible one should alt least try to live there mentally.”Sriman Mahaprabhu (Sri Krishna Caitanya) said:“mora mona vridaban” – My mind is Vrindaban.Hence, wherever the Lord remained, Vrindaban was created by His absorption on Krishna’s Braja pastimes.Following in Sri Gouranga’s footsteps, every determined sadhak should try tho bild the transcendental Vrindavan in his mind, or learn the art of transferring the mind to Ananda-Vrindavan.Sri Rupa presents the formula for becoming a factual Brajavasi in the previoius sloka.Those able to both physically and mentally reside in Braja-mandala are most favorably situated because the atmosphere of the Dham (holly place) is ideal for arousing the proper divine sentiments.Sri Rupa therefore says:Alaukika padarthanam acinta saktiridtsiBhavam dad visayan capi ja sahiva prakasayet (Bhakti-rasämrita-sindhu 1.2.244)“The supra-mundane entities of the transcendental realm (Goloka Vrindaban) possess such extraordinary powers that they can simultaneously uncover both bhava, and the object of bhava (i.e. Sri Krisna)"The meaning of Sri Rupa’s “kRSNaM smaran janaM casya” sloka, is re-confirmed in Srila Kaviraja Gosvami’s Bengali translation:nijābhīsta krsna-prestha pācheta' lāgiyānirantara sevā kare antarmanā hañā (Śrī Caitanya Caritāmrta Madhya 22.159)(The raganuga sadhak) should be hañā constantly nirantaraengaged kare in divine devotional service sevā within the mind antarmanāfollowing -pācheta' lāgiyā the dear associate of Krishna krsna-presthaof one's own choice nija-abhīsta.Bhaktas hankering to attain Braja-raja-nandan Krishna in dasya-rasa (see http://spirituality.forumup.de/viewtopic.php?p=670&mforum=spirituality#670 ) may “internally” serve following the moods of Raktaka, Patraka, and other household servants at Nandangram. These servants assist Mother Yashoda in Krishna’s bath, His dressing and His decorating or any other relative service pertaining to Krishna’s bodily needs and comforts. Such devotional attitude is characterized by a feeling of respect towards Krishna as the master.Those persons desiring to attain Gopal Krishna in sakhya rasa (see http://spirituality.forumup.de/viewtopic.php?p=692&mforum=spirituality#692) may do so by following in the footsteps of Krishna’s priya-narma-sakhas, such as Subala, Madhumangala, Ujjvalla and others. Here the feeling of regard for Krishna as a superior person is transcended. Treating Him as an equal, the sakhas serve Krishna, but also allow themselves to be served by Him.Bhaktas anxious for the nitya-seva of Yashoda-nandan Krishna, in vatsalya rasa can follow in the footsteps of Mother Yashoda and Nanda Maharaja. They shall attain a position like Ambhka, Kilimba and other lady-friends of Yadhoda who act as dhatris (nurses). Such persons also receive the privilege to offer their breasts milk to Krishna. In Vatsalya prema the sense of equality with Krishna is transcended. Such bhaktas feel themselves superior in power and intelligence, and regard Krishna as helpless child fully dependent on their care and ptotection.In madhura rasa intimacy with Krishna increases as the Gopis even offer their bodies for Krishna’s happiness. This prema remains unaffected by any form of social or religious dharma, fear, hesitation, or feelings of reverence.Therefore, madhura-prema subjugates Krishna the most.The vast majority of nowadays Caitanya Mahaprabhu’s bhaktas are Rupanunga followers, and therefore, hanker after Manjari-bhava, as this form of madhura rasa was preached by the Vrindavan School of the 6 Gosvamis and imposed by their followers as the only genuine one, and even denigrating some lines of teaching from Navadvip.To attain majari-bhava the sadhak should “internally” cultivate a similar mood like that of Radha’s maidservants headed by Rupa and Rati Manjari. This mood should first begin, however, by mentally following in the footsteps of one’s own Gurudeva; and in this connection Srila Vishvananth Cakrabarti has revealed the eternal occupation of the rupanunga guru in the sixth verse of his Gurvastakam:nikunjayuno ratikeli siddhyair jajalibhir juktiakeksnaiyatatratidadsyad ati vallabhasya vande guroh sir caranaravinda“Sri Sri Radha-nikunja-bhihari’s Jugala-milan (meeting of the divine Couple) and rati keli (pastimes of divine love) are only possible due to the clever arrangement and seva expertise employed by the sakhis and manjaris. Among these Gopis my Gurudevi is highly accomplished, and therefore very dear to Jugal-kishora. Thus, with care and attention I offer my obeisance unto her caran-padma.”Besides the meditation of the Guru’s Manjari-svarupa, the Gaudiya Vaisnava Acharyas also recommend that the sadhak conceive of his own siddha-svarup. It should be noted however, that his is an internal practice only having nothing to do with one’s outward dress.Commenting on Sri Rupa’s krsnam smaran janam cāsya verse, Sri Jiva Gosvami says:“The meditation of oneself (atma-dhyan) as an eternal Brajavasi is of two types:- alada rupa – separate form and- abheda manan – identical from.Abheda manna - mentally identifying oneself as being Lalita Sakhi, Rupa Manjari or any Braja associate is a grave offense that will lead the devotional practitioner to ruination being as offensive as thinking oneself to be Sri Krishna.Alada rupa - mentally identifying oneself as a separate exquisitely beautiful Braja-kishori maidservant of Rahda is the proper way.The alada Rupa is recommended in the next sloka 1.2.295 from Bhakti-rasämrita-sindhu.