Many devotees say that there is no need for siddha pranali, ekadasha-bhava, lila-smaranam, etc…

Many say that Srila Rupa Goswami and the other Goswamis never mention these things.

These 3 verses here from Sri Bhakti Rasamrita Sindhu are talking about nothing else but how to achieve siddha, perfection…

__________

|| 1.2.294 || 

kṛṣṇaṁ smaran janaṁ cāsya preṣṭhaṁ nija-samīhitam |
tat-tat-kathā-rataś cāsau kuryād vāsaṁ vraje sadā ||294||

Translation: Remembering the Vṛndāvana form of Kṛṣṇa and His dear associates who have inclinations for service like one’s own, absorbing oneself in hearing topics related to them, one should always live in Vraja.

Jīva Gosvāmī’s Commentary

śrī-jīvaḥ: atha rāgānugāyāḥ paripāṭīm āha kṛṣṇam ity ādinā | sāmarthye sati vraje śrīman-nanda-vrajāvāsa-sthāne śrī-vṛndāvanādau śarīreṇa vāsaṁ kuryāt | tad-abhāve manasāpīty arthaḥ ||294|| 

Now, the method of rāgānuga-sādhana-bhakti is described. If possible, one should live physically in the places where Kṛṣṇa lived, such as Vṛndāvana. If one cannot do that, then the person should live there mentally. 

Viśvanātha Cakravartī Ṭhākura’s Commentary 

atha rāgānugāyāḥ paripāṭīm āha kṛṣṇam ity ādinā | preṣṭhaṁ sva-priyatamaṁ kiśoraṁ nanda-nandanaṁ smaran evam asya tādṛśa-kṛṣṇasya bhakta-janam | atha ca svasya samyag-īhitaṁ sva-samāna-vāsanam iti yāvat | tathā ca tādṛśaṁ janaṁ smaran vraje vāsaṁ kuryāt | sāmarthye sati śrīman-nanda-vrajāvāsa-sthāne śrī-vṛndāvanādau śarīreṇa vāsaṁ kuryāt | tad-abhāve manasāpīty arthaḥ ||294||

Now starts the description of the method of rāgānuga-sādhana. One should remember the dearest form of Kṛṣṇa (preṣṭham kṛṣṇam), the son of Nanda of kaiśora age, and the devotees of that particular form of Kṛṣṇa (asya janam), who have the same type of desires (for serving Kṛṣṇa) as oneself (nija-samīhitam). Remembering such devotees, one should live in Vraja. If possible, one should physically live in Vṛndāvana, the place where Kṛṣṇa resided as Nanda’s son. If one cannot do that, one should live there mentally.

|| 1.2.295 ||

sevā sādhaka-rūpeṇa siddha-rūpeṇa cātra hi
tad-bhāva-lipsunā kāryā vraja-lokānusārataḥ ||295||

Translation: Following the inhabitants of Vraja, one should perform service in one’s physical body and in one’s siddha body, with a desire for a particular bhāva.

Jīva Gosvāmī’s Commentary 

sādhaka-rūpeṇa yathāvasthita-dehena | siddha-rūpeṇa antaś-cintitābhīṣṭa-tat-sevopayogi-dehena | tasya vrajasthasya nijābhīṣṭasya śrī-kṛṣṇa-preṣṭhasya yo bhāvo rati-viśeṣas tat-lipsunā | vraja-lokās tv atra kṛṣṇa-preṣṭha-janās tad-anugatāś ca tad-anusārataḥ

Sādhaka-rūpa refers to the physical body of the practitioner. Siddha-rūpa refers to the body which is suitable for one’s desired service, and which has been developed by internal meditation.  One serves with a desire for the particular bhāva or rati of an associate of Kṛṣṇa situated in Vraja (tad-bhāva-lipsunā). One should follow in the footsteps of the dear associates of Kṛṣṇa in Vraja (vraja-lokā) and others loyal to them.

Viśvanātha Cakravartī Ṭhākura’s Commentary

sādhaka-rūpeṇa yathāvasthita-dehena | siddha-rūpeṇa antaś-cintitābhīṣṭa-tat-sevopayogi-dehena | tasya vrajasthasya nijābhīṣṭasya śrī-kṛṣṇasya yo bhāvo rati-viśeṣas tal-lipsunā | vraja-lokās tv atra kṛṣṇa-preṣṭha-janā śrī-rādhā-lalitā-viśākhā-śrī-rūpa-mañjary-ādyās tad-anugatāḥ śrī-rūpa-sanātana-gosvāmi-prabhṛtayaś ca teṣām anusārataḥ | tathā ca, siddha-rūpeṇa mānasī-sevā śrī-rādhā-lalitā-viśākhā-śrī-rūpa-mañjary-ādīnāṁ anusāreṇa kartavyā | sādhaka-rūpeṇa kāyiky-ādi-sevā tu śrī-rūpa-sanātanādi-vraja-vāsi-janānām anusāreṇa kartavyety arthaḥ | etena vraja-loka-padena vraja-stha-śrī-rādhā-candrāvaly-ādyā eva grāhyāḥ | tāsām anusāreṇaiva sādhaka-dehena kāyiky-ādi-sevāpi kartavyā | evaṁ sati tābhir guru-pādāśrayaṇaikādaśī-vrata-śālagrāma-tulasī-sevādayo na kṛtāḥ | tad-anugatair asmābhir api na kartavyā ity ādhunika-sauramya-matam api nirastam | ataeva śrī-jīva-gosvāmi-caraṇair apy asya granthasya ṭīkāyāṁ durgama-saṅgamanī-nāmnyāṁ tathaivoktam | tad yathā— vraja-lokās tv atra kṛṣṇa-preṣṭha-janās tad-anugatāś ca tad-anusārataḥ

One performs service with sādhaka-rūpa—the present body—and with the siddha-rūpa—the body which is suitable for serving Vraja Kṛṣṇa in the particular type of rati or bhāva one desires, and which is meditated upon (antaś-cintitābhīṣṭa) through inner contemplation with a desire for a particular rati directed to a beloved one [associate] of Kṛṣṇa, situated in Vṛndāvana (tad–bhāva-lipsunā).

One should follow the dear devotees of Kṛṣṇa such as Rādhā, Lalitā, Viśākhā, Śrī Rūpa-mañjarī and those following them—persons such as Śrī Rūpa and Sanātana Gosvāmīs (vraja-lokānuṣārataḥ).

Accordingly, one should perform mental service in one’s siddha-rūpa, following the examples of Śrī Rādhā, Lalitā, Viśākhā, Śrī Rūpa-mañjarī and others.

In one’s physical body, one should perform services using one’s body, following persons such as Śrī Rūpa and Sanātana Gosvāmīs situated in Vraja.

[Some say that] the word Vrajaloka refers only to Sri Radha, Candravali, etc… [i.e. the gopis], who are situated in Vraja, and that all types of performative acts [seva], including the physical, are to be done in a manner that imitates only them [i.e., imitates the gopis].

Therefore, since taking refuge at the feet of a guru, the eleventh day fast [ekadasi], the worship of salagrama stones and the tulasi plant, etc…, were not done by them, then those of us who follow them should not do these things either.

This is the opinion of the contemporary Sauramya [followers of Rupa Kaviraja, living in Surama Kunja in Vrindavana] which has been rejected. 

Jīva Gosvāmī in his commentary has explained this with the words vraja-lokās tv atra kṛṣna-preṣṭha-janās tad-anugatāś ca tad-anusārataḥ: One should follow in the footsteps of the dear associates of Kṛṣṇa in Vraja (vraja-lokā) and others loyal to them.

|| 1.2.296 || 

śravaṇotkīrtanādīni vaidha-bhakty-uditāni tu|
yāny aṅgāni ca tāny atra vijñeyāni manīṣibhiḥ ||296|| 

Translation: The discriminating practitioners should accept the aṅgas which were mentioned in vaidhi-bhakti such as hearing and chanting as the aṅgas of rāgānuga-bhakti.

Jīva Gosvāmī’s Commentary  

vaidha-bhakty-uditāni sva-sva-yogyānīti jñeyam

The aṅgas here refer to those aṅgas of vaidhi-bhakti which are favorable to one’s particular rāgānugā cultivation.

Viśvanātha Cakravartī Ṭhākura’s Commentary

śravaṇotkīrtanādīni | guru-pādāśrayaṇādīni tv ākṣepa-labdhāni | tāni vinā vraja-lokānugatyādikaṁ kim api na siddhyed ity arthaḥ | manīṣibhir iti manīṣayā vimṛśyaiva svīya-bhāva-samucitāny eva tāni kāryāṇi | na tu tad-viruddhāni | tāni cārcana-bhaktāv ahaṅgrahopāsana-mudrā-nyāsa-dvārakā-dhyāna-rukmiṇy-ādi-pūjanāni āgama-śāstra-vihitāny api naiva kāryāṇi | bhakti-mārge’smin kiñcit kiñcid aṅga-vaikalye’pi doṣābhāva-śravaṇāt | yad uktam ekādaśe—

yān āsthāya naro rājan na pramādyeta karhicit |
dhāvan nimīlya vā netre na skhalen na pated iha || [bhā.pu. 11.2.35]

na hy aṅgopakrame dhaṁso mad-dharmasya [bhā.pu. 11.29.20] ity ādi

Along with hearing and chanting, items such as surrendering to the lotus feet of guru should be understood as favorable. Without those favorable items, how can one accomplish following the eternal inhabitants of Vraja? After considering with intelligence, one should select activities conducive to one’s own sentiments for Kṛṣṇa, and not those activities which are contrary to one’s sentiments. Though prescribed in the scriptures, activities of deity worship such as worshipping Rukmiṇī, meditation of Dvārakā, performing mudrās and nyāsas, or identifying oneself with the Lord and worshipping oneself, should be rejected. The scriptures also say that, on the path of bhakti, there is no fault in omitting some of the procedures (procedures such as meditation on Rukmiṇī).

 yān āsthāya naro rājan na pramādyeta karhicit
dhāvan nimīlya vā netre na skhalen na pated iha

O King, one who accepts this process of devotional service to the Supreme Personality of Godhead will never blunder on his path in this world. Even while running with his eyes closed, he will never trip or fall.  SB 11.2.35 

na hy aṅgopakrame dhvaṁso mad-dharmasyoddhavāṇv api
mayā vyavasitaḥ samyaṅ nirguṇatvād anāśiṣaḥ

My dear Uddhava, because I have personally established it, this process of devotional service unto Me is transcendental and free from any material motivation. Certainly, a devotee never suffers even the slightest loss by adopting this process. SB 11.29.20

__________

Why is there this constant need to somehow “belittle” exactly these items of bhakti?

One may not want to practice these items or one may think that one does not need them in his or her own bhakti, but why is there still this need to say:

“See…you don´t need these things. They are not essential.”

Maybe not essential for someone, but maybe essential for hundreds of thousands of sadhakas of different traditional parivars.

So, we should all only read Srila Rupa Goswami´s magnum opus? What about Ujjvala-Nilamani? What about Srila Krishna das Kaviraja Goswami´s “Govinda lilamrita”? Srila Vishvanatha Cakravartipada´s “Krishna Bhavanamritam”? “Vilapa Kusumanjali”? “Prema-bhakti chandrika”? “Prarthana”?

How can a sadhaka do smaranam if he or she doesn´t know ANYTHING from the Divine Couple´s daily activities? Of course, these granthas are meant to be read at a certain level of nistha and purity and fully in anugatya of Sri Gurudeva, but to say that these books are “not essential” is not very logical.

How can you serve in your siddha-rupena (BRS 1.2.295) without knowing ABOUT your service?

How can you practice this verse WITHOUT knowing your siddha-rupena?

We all must start somewhere. We don´t start practicing raganuga-bhakti AFTER RUCI at ASAKTI.

See:

*             atha raganuga bhakti majjanasyanartha nivritti nishtha-rucyasaktyantaram prema-bhumikarudhasya sakshat svabhishta-prapti-prakarah pradarsyate. yathojjvala nilamanau “tad bhava baddha raga ye janas te sadhane ratah. tad yogyam anuragaugham prapyotkanthanusaratah. ta ekaso’thava dvi-trah kale kale vraje’bhavan” iti. anuragaugham raganuga bhajanautkanthyam natvanuraga sthayinam sadhaka-dehe’nuragotpattyasambhavat. vraje’bhavann iti avatara samaye nitya priyadya yatha avirbhavanti tathaiva gopika-garbhe sadhana-siddha api avirbhavanti. tatas ca nitya-siddhadi gopinam maha-bhava-vatinam sanga mahimna darsana sravana kirtanadibhih sneha mana pranaya raganuraga maha-bhava api tatra gopika-dehe utpadyante. purva janmani sadhaka-dehe tesham utpattyasambhavat. ataeva vraje krishna preyasinam asadharanani lakshanani. yad uktam – “gopinam paramananda asid govinda darsane. kshanam yuga-satam iva yasam yena vina bhaved” iti. “trutir yugayate tvam apasyatam” ityadi ca. kshanasya yuga satayamanatvam maha-bhava lakshanam.

Now it will be described how the raganugiya bhakta gradually advances through the stages of anartha nivritti (cessation of bad habits), nishtha (fixation), ruci (taste), and asakti (attachment to the beloved deity) upto the stage of prema (love of God) and the direct attainment of his beloved deity. In the Ujjvala Nilamani it is said that ‘those who are specially attracted to the ecstasy of the Vrajavasis and thus perform raganuga bhajana will attain that abundance of eagerness that is fit for performing raganuga bhajana and will take birth in Vraja in groups of one, two or three in their own time, per their eagerness.’ Here the word anuragaugha means ‘that eagerness that makes one qualified for doing raganuga bhajana’. The anuraga mentioned here does not refer to the sthayi bhava (permanent mood) of that name, because the sthayi bhava named anuraga cannot be attained within a material body. The words ‘having taken birth in Vraja’ means the sadhana siddhas take birth from the womb of a gopika, just as Krishna’s eternally beloved gopis appear with Him when He descends to earth (prakata lila). After that, gradually sneha, mana, pranaya, raga, anuraga and mahabhava will become manifest in the gopika-body of that sadhaka on the strength of associating with the gopis that are endowed with maha-bhava and by hearing and chanting and seeing the greatness of Krishna’s eternally liberated gopis. These feelings could not possibly have arisen in the material body of the sadhaka, in his previous birth. In this way the extraordinary characteristics of Sri Krishna’s beloveds in Vraja has been shown. In Srimad Bhagavata it is said that the gopis attained the pinnacle of transcendental bliss by seeing Govinda. Without Him, they experienced a moment to last like a hundred ages. Their statement (in Srimad Bhagavata 10.31.15) ‘Without seeing You, we consider a second to last like an age’, is a symptom of mahabhava.

*             Narottama das Thakur – sadhane bhavibe jaha siddha deha pabe taha (Prembhakti Candrika) – “Whatever siddha deha one thinks of during one’s sadhana is what one attains in siddha stage.”

*             Krishnadas Kaviraja Saranga Rangada – raganuga marge anutpanna rati sadhaka bhaktair api svepsita siddha deham manasi parikalpya – “On the path of raganuga even a sadhaka bhakta who has no rati yet can think of his own desired siddha deha.”

*             Bhakti Sandarbha 286 (tatra bhuta suddhir nijabhilasita bhagavat sevaupayogika tat parsada deha bhavana – “Bhuta shuddhi means that one meditates on one’s own desired siddha deha which is fit for serving the Lord”

*             Krishnadas Kaviraja in Caitanya Caritamrita (mone nija siddha deha koriya bhavan, ‘Think of your own desired siddha deha as a sadhana (ei sadhana bhakti dui to prakar, Madhya 22.155-6)

Let us look at these three utmost important verses mentioned by the author in his blog:

Let us check out one by one.

krishnam smaran janam casya preshtham nija samihitam |
tat tat katha ratas casau kuryad vasam vraje sada ||

 (BRS 1.2.294)

One should remember the dearest form of Kṛṣṇa (preṣṭham kṛṣṇam), the son of Nanda of kaiśora age, and the devotees of that particular form of Kṛṣṇa (asya janam), who have the same type of desires (for serving Kṛṣṇa) as oneself (nija-samīhitam). Remembering such devotees, one should live in Vraja. If possible, one should physically live in Vṛndāvana, the place where Kṛṣṇa resided as Nanda’s son. If one cannot do that, one should live there mentally.

Examining the commentaries of the predecessors, several important considerations can be drawn from this verse.

Sri Visvanatha Cakravarti has explained (rvc 1.11) this verse as follows:

First, through the words “remembering Krishna”, it is revealed that raga is a special feature of the mind, therefore one should remember; therefore, the aspect of remembrance (smarana) is foremost on the path of raganuga. “Beloved” means the dearmost, Sri Krishna, the lord of Vrindavana, who enjoys pastimes suitable to His own mood. “His people” means Sri Krishna’s people. Who are they? For this it is said, “they who have the same type of desires (for serving Kṛṣṇa) as oneself (nija-samīhitam)”, which means the desirable ones, such as Sri Radha, the mistress of Vrindavana, Lalita, Visakha, Rupa Manjari and others.

Although Sri Krishna is the object of one’s desires in a passionate mood, the associates of Sri Krishna, the ladies of Vraja headed by Sri Radha, are even more the object of the devotee’s desires because their having an excessive amount of passionate feelings which the devotee desires. “Live in Vraja” – this statement means that if it is not physically possible, at least in one’s mind one should live in Vraja.

Thus residing – whether physically or mentally – in the sacred land of Vraja, filled with stimulus for the remembrance of the sweet pastimes of Vraja, while remembering the pastimes of Sri Krishna and His associates who have the same type of desires (for serving Kṛṣṇa) as oneself (nija-samīhitam), filled with attachment for narrations about them, is the quintessence of raganuga-bhakti. How, then, is service to be rendered? Sri Rupa Gosvami explains this in the next verse.

Let us see this next one:

seva sadhaka rupena siddha rupena catra hi |
tad bhava lipsuna karya vrajalokanusaratah ||
(BRS 1.2.295)

“Following after the inhabitants of Vraja, one should perform service in one’s physical body and in one’s siddha body, with a desire for a particular bhāva.”

This very verse, in particular the interpretation of what is meant with serving with the sadhaka-form while following the residents of Vraja, was the root of a great controversy in the Gaudiya tradition at the time of Sri Visvanatha Cakravarti. His interpretation of the verse, which came to be accepted as conclusive, reads as follows:

“With the sadhaka-form” means in the present body, “with the siddha-form” means with one’s own desired, internally conceived body suitable for the direct service of Sri Krsna, “desiring to attain their feelings” means to take shelter of one’s most cherished associate of Sri Krsna and one’s desired Sri Radha, the beloved of Sri Krsna, being anxiously desirous to attain the passionate feelings they have.

“Service”, how is it done? It is described as performed with either items collected mentally or items collected with the physical body. The nature of this service is described as “following the people of Vraja”.

Following the residents of Vraja means to serve per the model of Sri Rupa Gosvami and other residents of Vraja in the sadhaka-form and to serve per the model of Sri Rupa Manjari and other residents of Vraja in the siddha-form.

The same is echoed, though more concicely, in an earlier work of Sri Krishna Das Kaviraja:

bahya, antara, ihara dui ta sadhana |
bahye sadhaka-dehe kare sravana-kirtana ||
mane nija-siddha-deha kariya bhavana |
ratri-dine kare vraje krishnera sevana ||
(CC 2.22.156-157)

“External and internal, these are indeed the two sadhanas. Externally, in the sadhaka-form, one engages in hearing and chanting, and in the mind, in one’s own siddha-form, day and night one thinks of and serves Sri Krishna in Vrindavana.”

The meaning of the sadhaka-form is evident: it means the present physical body. However, the concept of siddha-form deserves further examination. How is one to serve in a siddha-form, if one has not attained perfection (siddhi)? After all, the siddha-devotee is the one who has attained prema, and this verse appears in a section describing sadhana-bhakti. Is this not an oxymoron?

To this, the commentators (Jiva Gosvami, Mukunda Gosvami and Visvanatha Cakravarti) answer in chorus:

siddha-rupena antas-cintitabhishta-tat-sevopayogi-dehena ||

“In the siddha-form means in an internally thought, desired form suitable for His service.”

The chorus is slightly broken by Mukunda Gosvami, who states “manas-cintita”, “mentally thought” in the place of “antas-cintita”, “internally thought”.

Furthermore, the word “abhishta”, “desired”, reveals that we are speaking of something which is yet to be attained.

The concept is further illuminated by Sri Narottama Das Thakura:

sadhane bhavibe yaha, siddha dehe pabe taha |
raga marge ei sei upaya ||
(Prema-bhakti-candrika 57)

“Whatever you think of during your sadhana, you will attain in your siddha-body. Such is the means on the path of raga.”

sadhane ye dhana cai, siddha dehe taha pai |
pakkapakka matra se vicara ||
(ibid. 58)

“The treasure I covet during my sadhana, I will attain in my siddha-body. The only difference between the two is their being ripe and unripe.”

Thus, both in the present body and in the internally contemplated siddha-form, one should follow the residents of Vraja, desiring feelings akin to theirs. The service in the present, physical body is further explained in the following verse.

“Sadhaka-form” means the body that we are in at present, and ‘siddha-deha’ indicates the body that is worthy of serving in the divine world, that on which we should meditate upon. In this divine form (siddha-deha) we should serve under the command of Sri Radha, Lalita, Vishakha, Sri Rupa- manjari and other sakhis who are very dear to Sri Krishna and they wish to relish the sweet bhava of Sri Krishna.
In the sadhaka body we should serve following the instructions of the Goswamis such as Sri Rupa and Sanatana.

This signifies that in siddha-swarup we should perform seva mentally under the guidance of Sri Radha, Lalita, Vishakha, and Sri Rupa-manjari, while in sadhaka body we should do seva under the subjugation of the Brijwasis such as Sri Rupa and Sanatana. This is our duty. Here ‘anusaratah’ does not mean ‘anukaran’ or imitation (we should not imitate the Goswamis or the eternal divine associates), rather it indicates ‘anusaran’ –  which means –  we should serve according to their command and following their bhava.”

True, on the path of raganuga-bhakti, meditating on the divine pastimes is the main  sadhana, however  in  the primary  stage  we  are  not  qualified  for  lila-smaran. Therefore, we should concentrate more on hearing, chanting and following the other rules of bhakti. Then as our chitta gets more and more purified, we are drawn towards lila-smaran. Slowly our smaran becomes more intense. Ultimately when we reach the zenith of bhajan, lila-smaran naturally becomes the major part of bhajan.

We  should  note  that  all  the  parts  of  bhakti  mentioned  in  vaidhi-bhakti  are  useful  in Raganuga bhajan also. Srila Rupa Goswamipad mentions this in the verse –

shravanot-kirtanadini vaidha-bhaktyuditani tu II
yanyangani cha tanyatra vigneyani manishibhih II
(B.R.S.)

Here hearing and chanting also includes accepting the shelter of Sri Gurudeva’s lotus feet and other fundamentals of bhakti as well. We should realize that all the rules of bhakti that we have already mentioned, and they are the parts of vaidhi-bhakti – we should stick to them in Raganuga bhajan also.

Next verse:

sravanotkirtanadini vaidha bhaktyuditani tu |
yanyangani ca tanyatra vijneyani manishibhih ||
(BRS 1.2.296)

“The discriminating practitioners should accept the aṅgas which were mentioned in vaidhi-bhakti such as hearing and chanting as the aṅgas of rāgānuga-bhakti.”

Mere internal practice which neglects the external practices of bhakti, such as hearing, chanting and worshiping, is forbidden. For absorption in remembrance, a peaceful mind is required, and the mind can never be peaceful when the heart is filled with impurities.

suddhantah-karanas cet “etan-nirvidhyamananam icchatam akutobhayam” ity ady-uktatvan nama-kirtanaparityagena smaranam kuryat ||
(Bhakti-sandarbha 265)

“According to the statement ‘etan-nirvidhyamananam icchatam akutobhayam’ (sb 2.1.11), if the mind is purified, one should engage in remembrance without neglecting kirtana.”

Indeed, on the virtue of its power of captivating all the senses and connecting them with the Lord, kirtana has been declared as the emperor among the practices of devotion in the present age of disturbance.

Indeed, one who neglects the practice of hearing and chanting the holy names is to be blamed because his disobedience of the scriptures.

sruti-smriti-puranadi-pancaratra-vidhim vina |
aikantiki harer bhaktir utpatayaiva kalpate ||
(BRS 1.2.101)

“Exclusive devotion to Lord Hari which does not follow the rules and regulations prescribed by the Srutis, Smritis, Puranas, or the Narada Pancaratra, is only causing disturbance.”

Though the impetus for the practice of raganuga-bhakti is independent from the scriptural commandments, nevertheless one who desires to learn about the path of practice must turn to the scriptures for guidance. Sri Visvanatha Cakravarti illustrates the principle in his Raga-vartma-candrika:

tatas ca tadrisa lobhavato bhaktasya lobhaniya tad bhava praptyupaya jijnasayam satyam sastra yuktyapeksha syat | sastra-vidhinaiva sastra-pratipadita yuktyaiva ca tat pradarsanat nanyatha | yatha dugdhadishu lobhe sati katham me dugdhadikam bhaved iti tad upaya jijnasayam tad abhijnapta jana kritopadesa vakyapeksha syat | tatas ca gam krinatu bhavan ityadi tad upadesa vakyad eva gavanayanatad ghasa pradana tad dohana prakaranadikam tata eva sikshen na tu svatah |
(RVC 1.7)

“Now, when the aforementioned greedy devotees become inquisitive about attaining their desired feelings, we see that they depend on scriptures and logic. The attainment of the desired feelings is taught through scriptural injunctions and scriptural logic, not in any other way. Just as when greed for milk awakens, what is the means for acquiring it? One desires to know the means, and at that time he relies on the instructions of a trusted person on the means for acquiring milk. He will say, ‘You should purchase a cow’, and so forth, instructing how to bring a cow, how to feed her with grass, and how to milk her. One cannot gain knowledge independently, without being instructed.”

Thus one must depend on the scriptures while pursuing the desired goal.

There is no substantial difference between the external practice of vaidhi-bhakti and raganuga-bhakti; the difference lies in motivation. When one engages externally in the various aspects of vaidhi-bhakti with greed for attaining Vraja-bhava as his driving force, such practice is called raganuga-bhakti sadhana.

In his Bhakti-rasamrita-sindhu, Sri Rupa Gosvami has delineated the 64 principle aspects of devotion in practice. In the end, he repeats five of them, declaring these five to be eminent among all the practices of devotion.

sraddha viseshatah pritih sri-murter anghri-sevane ||
srimad-bhagavatarthanam asvado rasikaih saha |
sajatiyasaye snigdhe sadhau sangah svato vare ||
nama-sankirtanam sriman-mathura-mandale sthitih ||
anganam pancakasyasya purva-vilikhitasya ca |
nikhila-sraishthya-bodhaya punar apy atra kirtanam ||
(BRS 1.2.90-92)

“1. Serving the lotus feet of the Deity with faith and particular loving disposition;

  2.Relishing the taste of the meanings of the Bhagavata with those who are expert in tasting the moods of loving rapture;

  3.Associating with saints who have similar inclinations, who are soft-hearted and affectionately disposed towards oneself, and who are more advanced than is;

  4.Engaging in congregational chanting of the holy names, and

  5.Residing in the area of Mathura-mandala (the land of Vraja).

These aforementioned five limbs are understood as the essence of everything, and therefore they are glorified again.”

The inner, contemplative practices of raganuga-bhakti are divided into two categories, namely spontaneous (svarasiki) and static (mantramayi).

tatra nana-lila-pravaha-rupataya svarasiki gangeva |
ekaika-lilatmataya mantropasana-mayi tu labdha-tat-sambhava-hrada-srenir iva jneya ||
(Krishna-sandarbha 153)

“Spontaneous pastimes are like the flow of the Ganges, as there are many different pastimes that flow into one another continuously.

The static pastimes are compared to a lake created by the Ganges in which one particular pastime is concentrated upon. This is generally meditated upon at the time of mantra worship, hence the name mantramayi.”

The contemplation on the spontaneous pastimes refers to contemplating on the eight-fold daily pastimes (ashtakaliya-lila) of Sri Radha and Krishna in Vraja.

The outline of these pastimes is mentioned in the Govinda-lilamritam of Sri Krishna Das Kaviraja:

kunjad goshtham nisante pravisati kurute dohanannasanadyam |
pratah sayam ca lilam viharati sakhibhih sangave carayan gah ||
madhyahne catha naktam vilasati vipine radhayaddhaparahne |
goshtham yati pradoshe ramayati suhrido yah sa krishno ‘vatan nah || (1.4)

“At the end of the night, the Lord returns home from the forest; in the morning, he milks the cows and takes his meal. In the forenoon, he takes the cows to pasture and at noon meets with Srimati Radharani at Radha Kunda. In the afternoon, he returns to Nandagrama with the cows and cowherd boys, enjoying different pastimes with them through the evening. In the later evening he takes a meal and then goes off to meet with Radha in the forest. May Lord Krsna, whose daily activities are such, be kind and deliver us all.”

However, inner participation in the eight-fold daily pastimes necessitates a considerable absorption in one’s internally conceived siddha-form, which is suitable for direct service of Sri Radha and Krishna, as well as acquaintance with the scenery of the pastime along with its numerous characters. Therefore, the practitioners first focus their attention on static meditation.

A classical depiction of such meditation is to be found in the invocation of the Caitanya Caritamrita:

divya-vrindaranya-kalpa-drumadhah |
srimad-ratnagara-simhasana-sthau ||
srimad-radha-srila-govinda-devau |
preshthalibhih sevyamanau smarami ||
(CC 1.1.16)

“I meditate on Sri Radha and Srila Govinda Deva, who are seated on a beautiful throne in a jewelled palace under the shade of the desire trees of Vrindavana, surrounded by many dear friends and handmaids who eagerly serve them.”

Such meeting takes place at yogapitha, “the seat of union”. Sri Radha and Krishna, along with their associates, assemble thrice daily on the platform of yogapitha to bless the practicing devotee and to accept his service. The morning-time meeting takes place at Gupta-kunda near Nandisvara, the mid-day meeting takes place in Madana-sukhada-kunja at Radha Kunda, and the nocturnal meeting takes place in a jewelled temple of the Maha-yogapitha and Govinda-sthali.

The golden platform of yogapitha is shaped like an eight-petaled lotus. Sri Radha and Krishna are surrounded by Their confidantes, namely the eight sakhis (girl-friends), who are located on the outer part of the inner eight petals of the lotus, the eight manjaris (maidservants) who are located on the inner part of the inner eight petals of the lotus, and the eight additional sakhis located on the eight outer petals of the lotus.

Following his guru who has assumed a form like the confidantes of the Divine Couple, the aspirant renders various services to everyone in his own internal guru-given form of a maidservant.

Sri Narottama Das Thakura has written a captivating poem

depicting the scenery of the yogapitha.
vrindavana ramya-sthan, divya-cintamani-dham |
ratana-mandira manohar ||
avrita kalindi-nire, raja-hamsa keli kare |
tahe sobhe kanaka kamal ||
tara madhye hema pith, ashta-dalete veshtita |
ashta-dale pradhana nayika |
tara madhye ratnasane, basiyachen dui-jane |
syama-sange sundari radhika ||
o rupa lavanya-rasi, amiya padiche khasi |
hasya parihasa sambhashane ||
narottama-dasa kay, nitya-lila sukha-may |
sadai sphuruk mora mane ||
(Prarthana)

“What an enjoyable place, this Vrindavana, the abode of celestial touchstone! There is a delightful jeweled temple surrounded by the Yamuna River, which is filled with playing swans and golden lotus flowers.

In one such large golden lotus is a podium surrounded by eight large petals in which stand the chief girlfriends of Radha. In the very center is a jewel-bedecked throne upon which the beautiful Radharani is seated in the company of the blackish and enchanting Sri Krsna.

Their forms are like a mountain of loveliness from which nectar is tumbling like waterfalls. They laugh and exchange joking conversation.

Narottama Dasa says: ‘The eternal pastimes of the Lord are full of happiness; may they always be manifest in my mind!’”

So WITHOUT these “things” (ekādaśa-bhava, siddha-praṇālī, smaraṇa-paddhati-techniques, aṣṭha-kāla-līlā-smaraṇa) it is very well possible to attain perfection but in my humble opinion, it is much more difficult.

I rather follow these items as taught by my Gurudeva.

The author may say that these items are not essential, and that is fine for him, but in our parivar they are.

At the end, all success is based on one thing alone: Mercy.

Srila Rupa Goswami clearly writes:

krsna-tad-bhakta-karunya-matra-labhaika-hetuka \
pusti-margataya kaiscid iyam raganugocyate
|| BRS 1.2.309 ||

“The mercy of Krsna and His devotees is the only cause of attaining raganuga-bhakti . Some call this type of devotion pusti-marga.”

So, I feel it is a GREAT mercy to have such wonderful items at hand (ekādaśa-bhava, siddha-praṇālī, smaraṇa-paddhati-techniques, aṣṭha-kāla-līlā-smaraṇa) and to be one day able and fit to practice them in all seriousness.

But this is just another blogger´s opinion.