Raganuga: Part of Sadhana Bhakti

EXAGGERATIONS of interpretation - Raganuga Bhakti !!!

In Bhakti Sandarbha 256, Sri Jiva Gosvami explains that the mind (antaḥkaraṇa) must be purified (śuddhi) through hearing and chanting the Holy Name (nāma). Only in this way it is possible to advance to Rupa, Guna, Parikara, Seva and Lila. He explains that these are the stages of Sadhana (sādhana-krama).

He explains that the practitioner, with a purified mind, has a sequential inspiration (sphūrti).

First an inspiration from Krsna's Rupa (form), then an inspiration from Krsna's Guna (qualities), then an inspiration from Krsna's Parikara (associates), then an inspiration from Seva (service) to Krsna and then an inspiration from Lila (pastimes) of Krsna.

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Sphūrti (स्फूर्ति) has several meanings = manifestation, flash in the mind, inspiration.

Sphurti in initial Smarana (Nistha) is just an inspiration. And Sphurti in Anusmrti and Samadhi is a deeper manifestation.

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In Bhakti Sandarbha 256, Sphurti simply means an inspiration and not a full manifestation of Krsna's form and His qualities, associates, service and pastimes.

Sphurti as a full manifestation only occurs in Prema, when the practitioner becomes a Siddha. This is explained in Madhurya Kadambini Eighth Shower of Nectar, when Srila Visvanatha Cakravarti explains Prema.

Srila Visvanatha Cakravarti explains that when Sphurti is full in the Prema stage, Krsna manifests His form, His beauty, nice fragrance, nice voice, His tenderness, nice taste, generosity and compassion.

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Those who are EXAGGERATED about restraint in the practice of Raganuga Bhakti WRONGLY interpret Sphurti in Bhakti Sandarbha 256 as being a full manifestation, when Sri Jiva Gosvami is simply speaking of an inspiration.

Sri Jiva Gosvami is talking about a Sphurti that occurs in the Sadhana stage as an inspiration and not a Sphurti as a full manifestation in Prema.

Raganuga Bhakti is part of Sadhana Bhakti, it is described in the Sadhana Bhakti section of Bhakti Rasamrta Sindhu. It is to be practiced in the conditioned phase (Nistha, Ruci, Asakti).

So when those EXAGGERATED in restraint claim that to practice Raganuga Bhakti and have genuine Lobha "we must be seeing the form of Krsna and His associates", this makes no sense, because Raganuga Bhakti is part of Sadhana Bhakti. Sri Jiva Gosvami in Bhakti Sandarbha 256 is explaining Sadhana (sādhana-krama).

Because if Krsna's form appeared in Nistha, nothing else was needed. It was perfection. Siddha.

When Sri Jiva Gosvami says that Krsna's form manifests (Sphurti), it is simply the need to contemplate Krsna's form along with chanting. It's just an inspiration.

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Srila Prabhupada in a clear, simple and GENIUS way clarifies that Sphurti at this stage is only an inspiration and not a full manifestation.

By chanting for 15, 20, 40 years, the practitioner clears the Anarthas (Srila Prabhupada says between 50% and 70%) and becomes fixed (Niṣṭhā) in Nāma, Rūpa, Guṇa, Parikara, Sevā and Līlā.

"Simply by chanting the name you will feel the form of Kṛṣṇa: "Here is Kṛṣṇa." Nāma, rūpa, guṇa: "Here are the qualities. Oh, Kṛṣṇa is so qualified. He is so kind. He is so magnanimous." So many qualities you will remember. Nāma, rūpa, guṇa, līlā: then His pastimes. "Oh, Kṛṣṇa instructed Arjuna. Kṛṣṇa played with His cowherd boys. Kṛṣṇa had very pleasant conversations with the Gopīs, with His mother, Yaśodā."

(Class by Śrīla Prabhupāda - Śrīmad-Bhāgavatam 6.2.11 - January 16, 1971 - Allahabad)

Very simple, clear and direct !!!

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Those who are EXAGGERATED in restraint also claim that to meditate on Siddha Deha "we must be seeing the form of Krsna and His associates" so that there is no distraction. But this doesn't make any sense.

Now, Sri Rupa Gosvami in Bhakti Rasamrta Sindhu quotes and explains the verse seva sadhaka rupena siddha rupena catra hi, which we should serve with the external body (sadhaka rupa) and internal body (siddha rupa), in the SADHANA BHAKTI section.

Also Srila Bhaktivinoda Thakura in Harinama Cintamani 15.93 makes it very clear that meditation and contemplation of Siddha-deha begins in Nistha and progresses. Smarana, Dharana, Dhyana, Anusmrti, Samadhi.

If contemplation and meditation on Siddha-deha were done only at the end of Asakti, Srila Bhaktivinoda Thakura would not say that in Smarana this remembrance is FICKLE, INTERRUPTED AND DISTRACTED.

In Asakti there is a great and deep attachment. At this stage there is nothing "fickle, interrupted and distracted".