As for your desire to follow the path of the gopis

[Guest guest]

Following the Path of the Gopis

 

 

Dallas, 30 July, 1975

 

Dear J...:

 

Please accept my blessings.

I am in due receipt of your letter dated July 21, 1975 and have noted the contents. It is a very good sign that although you are not happy now you know it is only because you are not in the company of Krishna and the devotees. It is true that in the past there was some mismanagement in our Honolulu temple, but I was there recently, and it is nicely organized. But, since you have moved to San Francisco, I advise you to go there to our very nice temple in Berkeley. All the things you say you are yearning for are there. Radha Krishna are being worshipped, and there are many devotees there. So I am sure that if you go there and join with the devotees, all your problems will be solved, Krishna Consciousness is so nice.

 

As for your desire to follow the path of the gopis, that can only be done by following the rules and regulations of devotional service in the association of devotees. Once you have joined the temple, then we can see about Deity worship.

 

I hope this meets you in good health.

 

Your ever well wisher,

 

A. C. Bhaktivedanta Swami

 

 

 

 

[Guest guest]

The letter is personal and circumstancial.

 

Following the path of the gopis is the sweetest part

of ragAnuga bhakti.

 

atha raganuga-lakZaNaM

nijAbhimata-vraja-rAja-nandanasya

sevA prApti-lobhena yadi tAni kriyante

tadA rAgAnuga bhaktiH; yad uktam

 

sevA sAdhaka-rUpeNa

siddha-rupeNa cAtra hi

tad bhAva-lipsunA kAryA

vraja-lokAnusArataH

 

kRSNaM smaran janaM cAsya

preZThaM nija-samihitam

tat-tat-kathA rataS cAsau

kuryAd vAsaM vraje sadA

 

Raganuga-bhakti is performed in two ways:

(1) with the sadhaka-rupa with the external body through execution of the limbs of bhakti; and

(2) with the siddha-rupa, with the internally conceived body that is suitable for carrying out the perfected service ( prema-seva) for which one aspires.

Residing in Vraja with an intense desire to obtain one’s cherished object

Sri Krsna and the divine sentiments of His beloved associates (that is, rati

towards Sri Krsna), one should follow in the footsteps of the

eternal residents of Vraja, the dear associates of Sri Krsna, such as

Sri Radhika, Lalita, ViSakha and Sri Rupa Manjari.

 

One should also adhere to personalities such as Sri Rupa Gosvami and

Sanatana Gosvami who performed bhajana in Vraja in pursuance

of the sentiments of those eternal associates.

 

With one’s internally conceived body ( siddha-rupa) one should execute service within the mind ( manasi-seva) in accordance with the eternal associates

of Vraja such as Sri Radha, Lalita, ViSakha and Sri Rupa Manjari.

With the external body ( sadhaka-rupa) one should carry out bodily

services following in the wake of perfectly realised devotees such as

Sri Rupa and Sanatana who are also residents of Vraja.

 

sevA sAdhaka-rUpeNa

siddha-rupeNa cAtra hi

 

(from Gurudeva's translation and commentaries to

Bhakti RasAmRta Sindhu Bindu)

 

in the service of guru and vaiSnavas

anadi

 

[anadi]

If someone raises the objection that the word vraja-loka refers

only to Sri Radha, Lalita and others, it would then follow that with

the sadhaka-deha (the external body) one should perform bodily

services following in their wake.

 

If this indeed were the case, then

the followers of those eternal associates would not be required to

carry out the limbs of bhakti such as taking shelter of a spiritual

master, observance of Ekadaci, worship of Salagrama, worship of

tulasi and so on, since it is not mentioned anywhere that Sri Radha

and Lalita ever performed such activities. However, this erroneous

conclusion ( apasiddhanta) held by sceptics who have taken shelter

of modern adverse opinions is actually refuted by the word vrajaloka.

 

In his commentary to this verse of Bhakti-rasamRta-sindhu

(1.2.295), Srila Jiva Gosvamipada has explained the same thing;

namely, that the word vraja-loka refers to the dearmost associates

of Sri kRSNa and their followers such as sri Rupa Gosvami and

others.

Therefore one should perform

internal service ( manasi- seva ) through the medium of the siddha-deha

by following inaccordance with Sri Rupa Manjari and other Vrajavasis.

With the sadhaka-deha one should perform bodily service by following Sri

Rupa Gosvami and others.

 

(same source as above)

 

anadi

 

[gHari]

Anadi,

 

But there are so many Gurudevas. Let us glorify his name.

 

gHari

[anadi]

I was talking about my gurudeva om viSnupada paramAhaMsa Srila Bhaktivedanta Narayana Maharaja.

Thank you for apreciating him.

 

atha raganuga-lakZaNaM

nijAbhimata-vraja-rAja-nandanasya

sevA prApti-lobhena yadi tAni kriyante

tadA rAgAnuga bhaktiH; yad uktam

 

Practicing the angas of bhakti

with the intense intense longing

to obtain the service of one's innermost desired object of love

Krishna in His feature as resident of Vraja, namely the vraja-rAja

is called raganunga bhakti.

 

yours respectfully

anadi

[anadi]

According to the conclusion of the Six Gosvamis, Srila Kaviraja

Gosvami and other rasika VaiSNava acaryas, the lila-rasa of

Vrajendra-nandana Sri kRSNa is the object to be tasted by

raganuga-sadhakas. But it is not possible to taste the lila-rasa of Sri

KRSNa without entering into Sri gaura-lila. In other words only

through the medium of gaura-lila is it possible to taste the lila-rasa

of Sri KRSNa. In Cri Caitanya-caritamRta( Madhya-lila25.271, 274)

Srila Kaviraja Gosvami has stated this as follows:

 

kRSNa-lila amRta-sara, tara cata cata dhara

daca-dike vahe yaha haite

se caitanya-lila haya, sarovara akSaya

mano-haMsa caraha’ tahate

 

The pastimes of Sri KRSNa are the essence of all transcendental

nectar. These nectarean pastimes flow in hundreds and hundreds of

streams, inundating the ten directions. The pastimes of Sri

Caitanya are an imperishable reservoir of nectar, saturated with the

pastimes of KRSNa. O swanlike mind, please wander on this transcendental

lake.

 

nana-bhavera bhakta-jana, haMsa-cakravaka-gaNa

yate sabe’ karena vihara

kRSNa-keli sumRNala, yaha pai sarva-kala

bhakta-haMsa karaye ahara

 

The devotees situated in various transcendental moods are like

swans and cakravaka birds who play upon the transcendental lake of

KRSNa’s pastimes. The sweet bulbs of the stalks of lotus flowers are

the sportive amorous pastimes of Sri KRSNa. Cri KRSNa eternally

enacts such pastimes and, consequently, they are the foodstuff for

the swanlike devotees who have taken shelter of Sri Gaurasundara,

who is the eternal embodiment of vipralambha-rasa and identical in

form to Sri KRSNa, the eternal embodiment of sambhoga-rasa.

 

(commentary from the same book by Srila Bhaktivedanta Narayana Maharaja)

 

 

 

[anadi]

In his book Prarthana (13) Srila Narottama Thakura has similarly

written:

gaura-prema rasarNave se taraNge yeba Dube

se radha-madhava-antaraNga

 

Gaura-prema is an ocean of rasa. Those who submerge themselves

in the waves of that ocean emerge in the waves of the confidential

and intimate service of Radha-Madhava.

 

Srila Kaviraja Gosvami and Srila Narottama Thakura have

composed the above verses for the benefit of raganuga-sadhakas.

Therefore raganuga-sadhakas should taste kRSNa-lila through the

medium of gaura-lila. Consequently, it is essential for sadhakas to

remember gaura-lila and to follow the eternal associates of Sri

Caitanya. Since it is necessary to follow the gaura-parikaras, it is

certainly imperative that one observe the limbs of bhakti ( gurupadaSraya,

ekadaSi-vrata, tulasi-seva, Sri Salagrama-seva and so on)

that were practised by the foremost associates such as Srila Rupa

Gosvami and others. There is no doubt about this.

 

(commentary from the same book by Srila Bhaktivedanta Narayana Maharaja)

 

[anadi]

Sri Rupa Gosvami, who is an eternal associate of Caitanya

Mahaprabhu, serves Sri Radha-KRSNa as Sri Rupa Manjari in kRSNa lila.

 

Sri Rupa Manjari, appearing as Srila Rupa Gosvami with the

attitude of a sadhaka, weeps again and again and prays anxiously to

obtain the service of Sri Yugala. Sometimes, while praying in this

way, he would become so deeply immersed in the emotional trance

of Rupa Manjari that he would taste the happiness of direct

service.

 

Therefore raganuga-sadhakas must certainly follow Sri

Rupa-Sanatana and other gosvamis. Opposed to this are those who

vainly consider themselves as rasika-sadhakas but who do not

adopt the limbs of bhakti, such as guru-padaSraya and ekadaSi vrata.

They can never obtain the service of Sri Yugala.

 

(commentary from the same book by Srila Bhaktivedanta Narayana Maharaja)

 

[anadi]

This subject is extremely deep. Without the mercy of Sri

Gurudeva or pure rasika devotees, the sAdhaka cannot conceive of

his siddha-deha (perfected spiritual body). Therefore the contemplation

of one’s nitya-siddha-deha arises of its own accord only by

the merciful indication of Sri Gurudeva . By continual remembrance

of aSTa-kAlIya-lIlA(the pastimes of KRSNa performed in eight

divisions of the day), performed internally ( mAnasI-sevA) with the

nitya-siddha-deha, one obtains svarUpa-siddhi (perception of one’s

eternal perfected form, which occurs at the stage of bhAva-bhakti)

and ultimately vastu-siddhi. Vastu-siddhi is attained after giving

up this body and taking birth in KRSNa’s bhauma-lIlA from the

womb of a gopI.

(After attaining that last body, and)

After attaining the association of KRSNa’s eternal

associates and being purified of all final traces of material identification,

when prema is intensified, one attains vastu-siddhi.

 

(and that body becomes totally spiritualized, this is the meaning in Srimad Bhagavatam when it is said that the sadhana siddha gopis gave up their (material) bodies, they don't die. One does not die, which is most inauspicious, at the most auspicious festival of Vraja raja Sri kRSNa. When they were called by the venunAda to the most auspicious festival of all the worlds, they gave up the last attachements to external dharma, and by that their bodies became totally spiritualized, and in that body they can perform the most auspicious rasa dance.)

 

(commentary from the same book by Srila Bhaktivedanta Narayana Maharaja, with added commentary from Srila Bhaktivedanta Aranya Maharaja)

 

[anadi]

But one should always bear in mind that not everyone has the

eligibility to perform yugala-seva by meditating in this way on

Their supramundane ( aprakRta) daily pastimes. This practice must

be concealed very diligently. One should not disclose these

pastimes to ineligible persons. Until genuine greed to enter into

the raga-marga arises in the heart of the jiva bound by matter, this

subject should be kept hidden from him. One remains ineligible to

hear the confidential pastimes of Sri Yugala, which are saturated

with rasa, as long as the conception of the transcendental nature

of the Lord’s name, form, qualities and pastimes has not implanted

itself in the heart. In other words one should understand that the

name, form, qualities and pastimes of Sri KRSNa are fully constituted

of pure spiritual transcendence ( Suddha-cinmaya-svarupa).

When ineligible persons hear or study these pastimes they recall

only the illusory and mundane association of men and women and

are thus compelled to fall down. Thus they sink down into the

muck of debauchery. Therefore judicious students, proceeding

cautiously, may enter into this lila after having obtained the appropriate

impressions ( saMskaras ) for aprakRta-SRNgara-rasa.

 

(commentary from the same book by Srila Bhaktivedanta Narayana Maharaja)

[anadi]

The fundamental conclusion is that only upon obtaining the

aforementioned eligibility can the sadhaka undertake the discipline

of raganuga-bhakti. By following this method of sadhana

while still plagued with anarthas and without the appearance of

genuine greed, the opposite effect will be produced. When genuine

greed for vraja-bhajana arises, one should first of all take shelter of

a dear devotee of Sri Gaurasundara, that Lord who is identical in

every respect to Sri Vrajendra-nandana. The beloved devotees of

Sri Caitanya will instruct us on the path of raganuga-sadhana in

accordance with our eligibility. Otherwise, if one falls into bad

association and by ill advice imitates the bhajana practices of those

on the highest level of eligibility, then under the guise of adopting

one’s siddha-deha one will incur only a harmful effect.

 

(commentary from the same book by Srila Bhaktivedanta Narayana Maharaja)

[Jagat]

Just don't. That's all. Don't do it. Rupa Goswami warns not to. See Bhakti-rasamrita-sindhu 1.2.239.

 

 

[anadi]

Some persons, distorting the meaning of the instruction that

one should perform bhajana in the wake of the residents of Vraja,

consider themselves as Lalita, ViSakha or others. Although males,

they adopt a female dress and perform bhajana making themselves

out to be sakhis. By such practices they destroy themselves and

others. They think, “I am Lalita”, “I am ViSakha”. This attitude

leads to ahaNgrahopasana of the mayavadis, a type of worship in

the course of which one considers himself to be identical with the object of worship. Such persons become offenders at the feet of

Lalita and ViSakha and fall down to a most dreadful hell.

 

(commentary from the same book by Srila Bhaktivedanta Narayana Maharaja)

 

[anadi]

Without faithful adherence to the vraja-gopis, no one is entitled

to enter into the conjugal service of Yugala-kiSora. Even amongst

the various types of sakhis, the manjari-sakhis are themselves

followers of the sakhis. The aspiration to perform bhajana in

allegiance to the manjari-sakhis was also exhibited by Sriman

Mahaprabhu. This is supported by Srimad-Bhagavatam and the

Sastras composed by our gosvamis. In order to pursue manjari bhava

one must certainly follow the associates of Sri Caitanya such

as Rupa and Sanatana Gosvamis. Srila Narottama Thakura has

expressed this in his song dealing with the worship of manjari bhava.

In one verse of this song he has indicated his own heartfelt

longing ( Prarthana(39)):

 

Sri-rupa-manjari-PADAh sei mora sampada

sei mora bhajana-pujana

sei mora praNadhana sei mora abharaNa

sei mora jivanera-jivana

 

The lotus feet of Sri Rupa Manjari are my supreme wealth. To

meditate upon and serve those lotus feet are my topmost methods of

bhajana and pujana. They are a treasure more precious to me than

life itself. They are the ornament of my life. Not only that, they are

the very life of my life.

 

(commentary from the same book by Srila Bhaktivedanta Narayana Maharaja)

[anadi]

Rupa anugas

Srila Narotama dasa Thakura also says ( Prarthana(40)):

 

I have heard from the mouths of VaiSNava sadhus that only by the

mercy of Srila Rupa Gosvami can one obtain the lotus feet of Sri Yugala.

Alas! Alas! O Sanatana Prabhu!

O supremely merciful VaiSNava associates of Cri Gaurasundara!

All of you please fulfill my heart’s longing.

I pray again and again that the mercy of sri Rupa Gosvami may shower down upon me.

O what wonder!

One who has attained the shelter of the lotus feet of srila Rupa Gosvami is indeed most fortunate.

When will my Srila Gurudeva, Srila Lokanatha Gosvami,

take me with him to meet Sri Rupa Gosvami and offer me at his lotus feet?

 

(commentary from the same book by Srila Bhaktivedanta Narayana Maharaja)

[Guest guest]

Now the methodology of raganuga-bhakti is being described.

The sadhaka, continuously remembering Sri KRSNa in the pastime

form that is most cherished by him and the beloved associates

of Sri KRSNa whom he desires to follow, should always reside in

Vraja with great attachment to hearing their lila-katha. One

should remember KRSNa as navakiSora (a fresh youth) and naTavara

(the best of dancers) and at the same time one should remember

Sri Rupa Manjari and other priya-sakhis of Sri KRSNa who are

deeply affected with the sentiments that one cherishes in his heart.

Being intently focused on this kind of remembrance, the sadhaka

should always live in Vraja.

If one is capable, he should physically take up residence in VRndavana

(VRndavana, NandagaoN, VarSANA, Govardhana, Cri Radha-kuNDa and other places in

Vraja).

Otherwise he should adopt residence in Vraja within his mind.

 

[anadi]

In Sri Caitanya-caritamRta the following is said in connection

with the cultivation of raganuga-bhakti:

 

bAhya antara ihara dui ta’ sAdhana

bAhye sAdhaka-dehe kare Sravana-kirtana

mane nija-siddha-deha kariyA bhavana

rAtri-dine kare vraje kRSNera sevana

nijAbhiSTa kRSNa-preSTha pacheta’ lAgiyA

nirantara sevA kare antarmanA haNA

dasa-sakha-pitradi preyasira gaNa

rAga-mArge nija-nija-bhavera gaNana

ei mata kare yebA rAgAnuga bhakti

kRSNera caraNe taNra upajaya priti

Sri Caitanya-caritamRta( Madhya- lila22.156.7, 159, 161, 164)

 

The practice of raganuga-bhakti is undertaken in two ways:

With the sadhaka-Sarira, the external body,

and with the siddha-Sarira, the internal perfected spiritual form.

 

With the external sadhakas deha, one should adopt the limbs of bhakti

such as SravaNa, kirtana and so on.

With one’s siddha-Sarira, revealed by the mercy of the spiritual master ,

one should serve Sri Radha-KRSNa day and night

in Vraja.

Following the beloved associate of Sri KRSNa whom one cherishes within one’s heart

(the associate towards whose service the sadhaka has developed lobha),

one should constantly serve Yugala-kiSora with an enraptured heart.

By following the mood and sentiment ( bhava) of one of KRSNa’s associates among the

servants, friends, parents or lovers, corresponding to one’s own disposition,

the sadhaka attains affection for the lotus feet of Sri KRSNa that is exactly

of the same nature as the associate whom he follows.

This is the method of raganuga-bhakti.

(commentary from the same book by Srila Bhaktivedanta Narayana Maharaja)

[anadi]

tatra raganugayaM smaraNasya mukhyatvam tac ca smaraNaM

nija-bhavo cit-lila aveSa-sva-bhavasya Sri-kRSNasya tat-priya-janasya

 

In raganuga-bhakti, referred to above, the predominant aNga is

smaraNa (remembrance). SmaraNa should be related

to KRSNa and

His beloved associates (priya-jana)

who are distinguished

by pastimes ( lila),

emotional rapture ( aveSa)

and natures ( svabhava)

hat are appropriate for one’s own internal spiritual mood.

 

ca. tathaiva kirtanAdikam api arcanAdAv api mudrA-nyAsAdi

dvaraka-dhyanadi-rukmiNyadi pujadi kam api nija-bhava-pratikulyad

agamadi-castra-vihitam api na kuryad iti, bhakti-marge

 

The other limbs of bhakti such as kirtana and so on should also be related to KRSNa

and His dear ones who are characterised by pastimes, emotional

rapture and natures befitting one’s own internal spiritual mood.

In the process of arcane one is recommended to employ mudras

(particular positions of intertwining the fingers), nyasa (consigning

the praNas or the five life-airs to the mind, or mental assignment

of various parts of the body to different deities), meditation

on Dvaraka, worship of the queens of Dvaraka and so on.

Although these limbs of bhakti are prescribed in the agama-Sastras,

they are not to be followed in raganuga-bhakti because they are

unfavourable to one’s particular spiritual mood ( bhava-pratikula).

 

Source: Bhakti RasAmRta Sindhu Bindu by Srila ViSvanatha Cakravarti Thakura, translated and commented by SBV Narayana Maharaja

[anadi]

Thus on the path of bhakti, although there may be some

diminution or relinquishment of certain aNgas, no detrimental

effect will ensue. In regard to this topic Bhagavan Sri KRSNa has

said to Uddhava:

na hy aNgopakrame dhvaMso

mad-dharmasyoddhavANv api

maya vyavasitaH samyaN

nirguNatvad anaSiZaH

Srimad-Bhagavatam(11.29.20)

O Uddhava, once the practice of bhakti-dharma consisting of

SravaNa and kirtana related to Me has begun, no harm whatsoever

can be done to the root of bhakti, even though there may be

diminution of certain aNgas.

This is because bhakti-dharma isbeyond the jurisdiction of the material modes of nature. There is no possibility of its being destroyed by any means because I have

ensured this dharma in this way for My unalloyed devotees.

On the path of bhakti no harm is done either by non-performance

of the assortment of activities appropriate for varNaSrama or by

diminution of certain limbs of bhakti.

This is fine.

But there is certainly great harm if there is diminution of any of the principal

limbs of bhakti such as

taking shelter of a bona fide spiritual master,

SravaNa!,

Kirtana!

and so on. Therefore one should take great care that there be no decline in any of the principal limbs of bhakti.

 

Source: Bhakti RasAmRta Sindhu Bindu by Srila ViSvanatha Cakravarti Thakura, translated and commented by SBV Narayana Maharaja

[anadi]

There is one more point to be considered. A devotee who has an

intense desire within his heart to obtain the spiritual mood of the

Vrajavasis and who executes all the limbs of bhakti in accordance

with the vidhi-marga, obtains fidelity only to RukmiNi and the

other principal queens of Dvaraka. In other words he attains to the

position of the queens of Dvaraka.

 

Because the vidhi-marga is mixed with the mood of Dvaraka and

the majestic conception ( aiSvarya), one cannot obtain the service

of Vrajendra-nandana Sri KRSNa by that means. This is confirmed

in Sri Caitanya-caritamRta( Madhya-lila8.226):

 

“ vidhi-marge nahi paiye braje kRSNacandra “

 

one cannot obtain Sri KRSNacandra in Vraja by following the vidhi-marga.”

 

Source: Bhakti RasAmRta Sindhu Bindu by Srila ViSvanatha Cakravarti Thakura, translated and commented by SBV Narayana Maharaja

 

 

[anadi]

tataS ca tad bhAva-prapty-upAya-jijnasayaM SastrApekZA bhavet, Sastra evaM

prApty-upAya-likhanAt nAnyatra. tac ca SastraM bhajana pratipAdakam

Sri-bhAgavatam eva.

 

Nonetheless, after the appearance of greed when one inquires,

“How may this irresistible vraja-bhava be obtained?”

there is dependence upon the scriptures

because it is only in the scriptures

and nowhere else that the method of obtaining this is written.

The scripture from which this method may be known is Srimad- BhAgavatam, for it has ascertained the method of bhagavad bhajana.

 

 

tezu bhajaneSv api madhye

kAnicit tad bhAva-mayAni kanicit tad bhAva-sambandhini kAnicit

tad bhAvAnukulani kAnicit tad bhAvAviruddhAni kAnicit tad

bhava-pratikUlAniti paNca-vidhAni sAdhAnani.

 

Among the limbs of bhajana,

some are tad-bhavamaya (composed of bhava),

some are tad-bhava-sambandhi (related to bhava),

some are tad-bhava-anukula (favourable to bhava),

some are tad-bhava-aviruddha (neither opposed to nor incompatible with bhava) and

some are tad-bhava-pratikula (opposed to bhava).

 

Thus raganuga-sadhana is seen to be of five types .

 

Source: Bhakti RasAmRta Sindhu Bindu by Srila ViSvanatha Cakravarti Thakura, translated and commented by SBV Narayana Maharaja

[anadi]

(1) BhAvamaya

The four primary relationships of dAsya, sakhya, vAtsalya and

mAdhurya are known as bhAvamaya-sAdhana. When SravaNa,

kIrtana and other such limbs of bhakti become saturated with one

of the bhAvas of dAsya, sakhya and so on, they nourish the future tree of the sAdhaka’s prema. Therefore dAsya, sakhya

and so on are

called bhAvamaya-sAdhana.

 

Source: Bhakti RasAmRta Sindhu Bindu by Srila ViSvanatha Cakravarti Thakura, translated and commented by SBV Narayana Maharaja

[anadi]

(2) Bhava-sambandhi

The limbs of bhakti beginning from

acceptance of the shelter of a spiritual master,

mantra-japa, hearing, chanting and remembering

of the name, form, qualities and pastimes appropriate for different

periods of the day of dearest Sri KRSNa and the beloved associates

of KRSNa towards whom one has attraction and rendering various

services unto them, are known as bhava-sambandhi-sadhana.

 

The upadana-karaNa, or material cause of bhava, is called bhavasambandhi.

That by which bhava attains maturity is called the material cause.

Bhava is shaped or moulded by the various limbs of bhakti

such as guru-padacraya and so on.

 

Therefore the performance of these limbs is called bhava-sambandhi-sadhana, that

sadhana which is related to bhava.

 

Source: Bhakti RasAmRta Sindhu Bindu by Srila ViSvanatha Cakravarti Thakura, translated and commented by SBV Narayana Maharaja

 

[anadi]

(3) Bhava-anukula

The observance of EkAdaSi, JanmASTami and kArttika-vrata,

The renunciation of sense pleasure and other austerities

performed for the pleasure of KRSNa,

and offering respect to tulasi, the banyan tree and others –

all these limbs of bhakti

performed with great eagerness

to obtain one’s cherished bhava

(among the four attitudes of dasya and so on)

are favourable to bhava.

In other words

they are helpful for the attainment of bhava

and are therefore known as bhava-anukula-sadhana.

 

Source: Bhakti RasAmRta Sindhu Bindu by Srila ViSvanatha Cakravarti Thakura, translated and commented by SBV Narayana Maharaja

 

[anadi]

(4) Bhava-aviruddha

Wearing the remnants of flower garlands and other paraphernalia

offered to the deity, stamping one’s body with the syllables of Sri

harinama, offering obeisances and other such limbs of bhakti are

called bhava-aviruddha-sadhana. That which is not opposed to the

attainment of one’s bhava is bhava-aviruddha. It is one’s duty to

carry out these limbs of bhakti.