When those who are greedy to obtain the service of Sri Braja Raj Nandan thus execute the above-mentioned limbs of bhakti, namely hearing and chanting, etc., with this end in mind, these devotional methods are celebrated as raganuga bhakti.
The performance of raganuga bhakti can take place in two ways. Externally with one's physical body and internally in a body which is suitable for rendering loving service, carried out through the process of internal contemplation. This service is rendered in pursuance of the order of Krsna's near and dear ones in Braja, such as Sri Radhika, Lalita, Viśakha, Sri Rupa manjari, and their followers — Rupa Gosvami, Sanatan Gosvami, etc. Coming to know of their intense attachment to Sri Krsna in conjugal love, one desires to obtain such attachment one's self and thus become Their devoted follower. This internal service executed with one's spiritual body follows after Sri Radha, Lalita, Visakha, Sri Rupa manjari, etc., whereas the external service carried out with one's physical body follows the example of Sri Rupa, Sanatan Gosvami and their associates.
The manner of raganuga bhakti is described as follows: The sadhaka engages his mind always in remembrance of Sri Krsna and Sri Krsna's near and dear ones in Braja, devoting his tongue and ears to hearing and chanting about them and himself physically residing in Brajadhama. In the matter of remembering Sri Krsna and His associates it is implied that one may, according to his own desire or mood (mellow), be especially attracted to certain personalities and therefore his meditation on them may be foremost. Those who are able to physically reside in Brindaban should do so and those who cannot should contemplate mentally that they are residing there.
In one's internal, spiritual body one is to follow in the footsteps of Sri Rupa manjari while performing his service mentally (manasik) and with his external physical body he follows in the footsteps of Sri Rupa Gosvanii while executing service with his working and other senses.
In this connection, Srila Kaviraja Gosvami has introduced the following verses, 'The pastimes of Sri Krsna are the essence of nectar from which flow hundreds and hundreds of springs and streams in all the ten directions. The pastimes of Sri Caitanya constitute an inexhaustible and eternal lake within which the swan-like minds of the devotees dive and sport. These devotees who are possessed of various moods and sentiments play within those waters like so many swans and cakravakas (ruddy geese or partridges). Within that tank of nectar Sri Krsna's playful sports are existing in the forms of the stems of lotus and lily flowers, which these swan- Like devotees are always able to relish and savour as their prime foodstuffs.
All devotees should hear about Sri Caitanya Mahaprabhu's pastimes with faith and love. By the grace of the Lord, one can thus attain shelter at His lotus feet. By understanding the pastimes of Sri Caitanya Mahaprabhu one can understand the truth about Krsna, By understanding Krsna, one can understand the limit if all knowledge described in various revealed scriptures.
Sri Kaviraja Goswami has raised these points especially for those who are practicing the path of raganuga bhajan. They are herein being advised to relish the pastimes of Sri Krsna by approaching Them through the medium of the Pastimes of Sri Gauranga. For this reason such a sadhaka (practitioner) should remember the pastimes of Gauracandra and follow in the footsteps of His associates. Though Sri Rupa Goswami is an eternally liberated associate of Sri Gaursundara, and is continually engaged in the service of Sri Kṛṣṇa as Sri Rupa manjari, still in his external physical body he considers himself to be a sadhaka and plaintively prays to be able to attain some service at the lotus feet of Sri Krsna. Thus it sometimes comes to pass that while in this consciousness , he becomes internally aware of his identity as Sri Rupa manjari, and thus tastes service to Sri Krsna directly.
Therefore for those who are ardently desirous of attaining direct service to Sri Krsna and who thus submit themselves as followers of the residents of Braja, it is their duty also to follow in the footsteps of Sri Srila Rupa Gosvami with the external physical body (sadhaka deha). Those who however, renounce those external activities which are meant for the aspiring devotee, like accepting a spiritual master, etc., they become the perpetrators of the principles of irreligion and the sahajiya tendencies instigated by their oversimplified understanding of these matters. At no time will it ever be possible for such persons to become perfect in their loyalty, subservience and allegiance to the residents of Brindaban (Brajabasis).
The principal part or feature of the aforementioned Raganuga~bhakti is remembrance. This remembrance must necessarily be in relation to Sri Krsna and His Dearmost One's, according to one's own particular rasa, sentiments, dress and specific nature. This is also true with the other limbs of bhakti beginning with kirtana. In worship of the Deity, the use of mudras, meditation on Dwaraka, worship of Krsna's queens, etc,, though they are prescribed in the agamana sastras, are nevertheless considered to be unfavourable and opposed to the culture of one's true sentiments and are therefore not necessary or proper. In the path of devotion if it is seen that there is some slight lassitude in the practice of some of the parts or limbs of bhakti there is no great fault or defect in this.
in this connection Sri Krsna has spoken to Uddhava, "He Uddhava, if one simply takes up the practice of the religion of devotion, in the matter of hearing and chanting about Me, even if there is some defect or omission of some of the limbs of bhakti, there is not the least harm in this. This devotional service is completely transcendental and absolute. Therefore, in no way, shape or form is there any possibility of its perishing, because this religion has been established by Me in affinitv with those devotees who have no material motivations." Bhag. 11.29.20
At the same time it is seen that if there is any injury to the fundamental limbs of devotion, namely: accepting the shelter of a guru, hearing and chanting, etc.; then there will certainly be some defect. Therefore one should be careful to see that there is no loss in the matter of executing the main limbs of bhakti. The scriptures have cautioned that, "Transgression of the precepts and procedures outlined in the Sruti, Smriti, Puranas and Narada pancaratra creates a great disturbance in the matter of executing single minded and intense devotion to Lord Hari.
If internally there is the presence of love in attachment (raga) — that is to say, the covetousness of attaining the moods and sentiments of Krsna's friends, family and associates in Braja has been generated — yet in that position one continues to perform all of the limbs of bhakti as phenomenal procedures, then he will attain the refuge of the queens of Krsna and thus become a follower of Rukmini and the other residents of Dwaraka. The path of vidhi execution of rules and regulations) is mixed with the mood and sentiments of family fidelity in urban civilization and therefore the Son of the King of Braja, Sri Krsna, is not obtained by this path.
In this connection what is to be understood is this — When after hearing of the sweet moods and sentiments of the Brajabasis (specifically those in srngara rasa) one desires that, “if only I might also be able to experience these kinds of feelings towards Sri Krsna,” then, once this kind of covetousness has been aroused there is no longer any dependence on the arguments or reason of the Scriptures. If such dependence exists then the perfection of said covetousness or eager longing is not possible. The philosophical arguments of the scriptures have not been seen to engender this eager longing within anyone. However, by hearing about this covetous subject matter or seeing some one or something related to these topics it can be noted that this eager longing is produced of and by itself. After such covetousness has already come into being then one might desire to know how he might obtain this specific mood which is found in Braja. Only in the sastra however has it been described how to attain this particular mood or sentiment. In this instance the scripture which is found to accomplish such devotion is Srimad Bhagavatam.
Amongst all of the different limbs of performing worship it is seen that these devotional practices can be divided into five different groups: 1) tad bhavaamoy 2) tad bhavaasambandhi 3) tad bhavaanukul 4) tad bhavavirudhah and 5) tad bhavaapratikul.
The various practices of devotional service which nourish sentiment in the mellows of servitorship and friendship are referred to as bhavamoy. Devotional service beginning with the acceptance of the shelter of a spiritual master and finally culminating in chanting japa, hearing, chanting and remembering about the pastimes, qualities and transcendentally beautiful forms of the Most Dear One, Sri Krsna and His beloved Ones, and seeing Them in various ways according to Their activities at specific times of the day is known as Bhavasambandhi sadha. Because these devotional activities mould ones thoughts, feelings, emotions and sentiments in a particular way they are called bhavasambandhi (related to bhava).
The observance of Ekadasi, Janmastami, Kartikka vrata as well as the renunciation of sense pleasures and other austerities, offering respect to Tulasi and the banyan tree, etc.; all of these activities executed with eagerness for attaining one's most cherishable relationship with the Desired Object, because they are helpful and favourably disposed towards the attainment of this bhava are caled Bhavanukul sadhana.
Wearing the remnants of the Divine Couple's Worshipful Objects, flower garlands and other apparel and ornaments as well as the syllables of the Holy Names on one's body is referred to as Bhavaviruddha sadhana (that which is not opposed to the attainment of the desired goal). One is therefore obligated to perform these activities.
Affixing mantras to one's body (Nyas), various hand symbols (mudra), and meditation of Krsna's pastimes in Dwaraka, because they are adverse to the attainment of the desired sentiments (bhava) are therefore called Bhavaer pratikula, and consequently fit to be rejected by those following the path of Raganuga bhakti.
In this way, according to one's own qualifications, he is duty bound to observe various practices prescribed in the scriptures while rejecting those which are forbidden,