Nowadays, it is very often said that we are not allowed to imagine our spiritual form BEFORE reaching the stage of ASAKTI.

Krishna’s form is spiritual.
Our siddha deha is spiritual.

So, are we also forbidden to imagine or meditate on the forms of Sriman Mahaprabhu? Radha? Krishna?

At one point we have to start meditating.
It is up to Sri Gurudeva when and how he reveals the information of the siddha deha and hearing this information from Sri Gurudeva is a blessing of the highest kind in itself…or when and how previous acaryas (gurus – siksha/diksha) appear in the heart and reveal it, or the Holy Name or Krishna Himself.

It is all KRIPA anyway and ALL THE WAY.

Here is the definition of ASAKTI:

atha saiva bhajana viṣayā ruciḥ prathama prauḍhatamā satī yadā bhajanīyaṁ bhagavantaṁ viṣayīkaroti tadeyam āsaktir ityākhyāyate. yaiva bhakti kalpavallyāḥ stavakībhāvamāsādayantī bhāva premṇi puṣpaphale acirād eva bhāvinī dyotayati. rucir bhajana viṣayā āsaktir bhajanīya viṣayeti bhūmnaiva vyāpadeśaḥ. vastutastūbhe apyubhayaṁ viṣayīkarotyeva. aprauḍhatvaprauḍhatvābhyām eva bhedasya āsaktir evāntaḥ karaṇa mukuraṁ tathā mārjayati yathā tatra sahasā pratibimbito bhagavān avalokyamāna iva bhavati. hanta viṣayair ākramyate madīyaṁ cetas tad idaṁ bhagavati nidadhāmīti bhaktasya vidhitsāstarameva prāyo viṣayebhyo niṣkramya tad rūpa guṇādau yat praveśa śīlaṁ pūrva daśāyām āsīt tad eva cittam āsaktau jātāyāṁ vidhitsātaḥ pūrvam eva svayam eva tathābhūtaṁ bhavet. yathā bhagavad rūpa guṇādibhyo niṣkramya vārtāntare cetaḥ kadā praviṣṭam iti prāpta niṣṭhenāpi bhaktena nānusandhātuṁ śakyate tathaiva vārtāntarato niṣkramya bhagavad rūpa guṇādiṣu kadā praviṣṭaṁ svaceta ityāsaktir anāsaktena na lakṣyate. āsaktimatā bhaktena tu tal lakṣyate ||1||

TRANSLATION:

When ruci related to devotion attains paramount maturity and the worshipable Lord becomes one’s object (viṣaya), then it is known as āsakti, or attachment. This āsakti appears as clusters of buds on the desire creeper of bhakti proclaiming the swift appearance of bhāva-flowers and prema-fruits. ruci has devotion as its object, and āsakti has the worshipable Lord as its object. This characteristic is mentioned just to show the predominance of the respective objects in ruci and āsakti. Indeed, ruci and āsakti both have devotion and the worshipable Lord as their object.
There is a difference in being immature or mature.

Āsakti cleans the mirror of devotee’s heart in such a way the reflection of the Lord suddenly seems to be almost directly visible there.

The devotee vows: “Oh! My mind is afflicted by material desires. Let me fix it on the Lord.” His mind thus ceases from the material affairs and becomes fixed on the Lord’s form, qualities, and so on. On the appearance of āsakti, however, the mind automatically fixes on the Lord before such deliberate efforts. The devotee in the niṣṭhā stage is unable to detect how and when his mind ceases from chanting, hearing, and remembering the Lord, and absorbs in mundane topics. One who has not yet reached āsakti is unable to detect when his mind leaves mundane topics and becomes spontaneously absorbed in Śrī Hari’s form and attributes. On reaching the stage of āsakti, however, he is able to observe the movements of the mind”.
(Madhurya Kadambini, 6th shower of nectar)

We can see that the stage of ASAKTI is actually a very high stage.

“His mind thus ceases from the material affairs and becomes fixed on the Lord’s form, qualities, and so on. On the appearance of āsakti, however, the mind automatically fixes on the Lord before such deliberate efforts. ”

This means there is a progression taking place from “mentally conceiving with efforts (unripe)” to “almost directly visible”.

A nice devotee wonderfully put it together:

“Asakti is characterized by a deep absorption and emotional attachment to Krsna which is only possible when one is fully immersed in one’s relationship with Krsna in the context of one’s desired ‘identity’. Therefore, one’s identity must be established ‘before’ asakti in order to attain asakti. This is simple logic.
One’s identity is defined initially by the ekadasa-bhavas. In other words, you cannot practice raganuga bhajana unless you have first established your desired ‘identity’. Your siddha-deha is not just your bodily form – it is your complete identity, which includes your physical attributes, ie: age, name, dress, form, etc, as a subset of your identity.”

Without knowing who you are, how can you EVER establish a relationship with the Divine Couple?

Of course, we first establish that we are eternal servants, jivas, but this will not bring us to the stage of ASAKTI…It won´t even bring us to the stage of RUCI…it is all about RELATIONSHIPS.

Ontologically understanding that we are eternal jivas, eternal servants, is just the beginning.

We need to develop a desire for attaining a specific form with a specific LOVE for the Divine Couple.

If we want to love Sri Sri Radha and Krishna in Vrindavana, only raganuga-bhakti can bring you there.

The goal of both paths, vaidhi-bhakti and raganuga-bhakti are VERY different…

vaidhi-raganuga-marga-bhedena parikirtitah |
dvividhah khalu bhavo’tra sadhanabhinivesajah || (BRS 1.3.7)

“The paths of vaidhi and raganuga are known to be separate from each other.Engagement in these two forms of practice certainly awakens two distinct varieties of bhava.”

The goals of these two paths of devotion in practice are understood as follows:

vidhi-bhaktye parshada-dehe vaikunthete yaya || (CC 2.24.87)

“Through vidhi-bhakti, one will attain the form of an associate in
Vaikuntha.”

aisvarya-jnane vidhi-bhajana kariya |
vaikunthake yaya catur-vidha mukti pana || (CC 1.3.17)

“Those who worship according to scriptural commandments, being aware of the Lord’s superhuman prowess, attain the four kinds of liberation in Vaikuntha.”

raga-bhaktye vraje svayam-bhagavane paya || (CC 2.24.85)

“Through raga-bhakti, one will attain the Lord Himself in Vraja.”

raganuga-marge tanre bhaje yei jana |
sei-jana paya vraje vrajendra-nandana || (CC 2.8.221)

“He who worships on the path of raganuga will attain Vrajendranandana (Sri Krishna) in Vraja.”

In the realm of Vraja, the sweet and intimate human-like pastimes of God prevail. Only in such an atmosphere love can attain its pinnacle. Love which is filled with awareness of the Lord’s almight is of an inferior quality.

As stated by the Lord Himself:

sakala jagate more kare vidhi-bhakti | vidhi-bhaktye vraja-bhava paite nahi sakti || aisvarya-jnanete saba jagat misrita |
aisvarya-sithila-preme nahi mora prita || (CC 1.3.15-16)

“Everyone in this world worships Me through vidhi-bhakti. Vidhi-bhakti has no power for attaining the feelings of Vraja. The devotion of the world is mixed with knowledge of My divine prowess. I do not delight in love diluted with prowess.”

“dvividhah khalu bhavo’tra sadhanabhinivesajah” – “Engagement in these two forms of practice certainly awakens two distinct varieties of bhava.”

Now, if we are told that raganuga-bhakti starts at ASAKTI, which BHAVA would have awakened in us? What would our deep affection (ASAKTI) consist of? In which relationship?

If we practice vaidhi-bhakti and then BOOOOM, at ASAKTI we start raganuga-bhakti, this would contradict all these statements here.

Two paths, two different bhavas, two different goals.

So, clearly raganuga-bhakti must be cultivated from the beginning (see Bhakti Sandarbha 312) with a mixture of both ways until our taste is mature.

And certainly, many devotees start with vaidhi-bhakti and by the mercy of a Vaishnava are taken by the hand (either in REAL life or in book-form) to the realm of raganuga-bhakti.

In Raga Vartma Chandrika, Srila Vishvanatha Chakravartipad nicely helps us practice raganuga-bhakti.

atha rāgānugāyā aṅgānyanyāni bhajanāni kāni kīdṛśīni kiṁ svarūpāṇi kathaṁ kartavyāni akartavyāni vetyapekṣāyām ucyate. svābhīṣṭa-bhāvamayāni svābhīṣṭa-bhāva-sambandhī¬ni, svābhīṣṭa bhāvānukūlāni svābhīṣṭa-bhāvāviruddhāni svābhīṣṭa-bhāva-viruddhāni itipañca vidhāni bhajanāni śāstre dṛśyante. tatra kānicit sādhya sādhana rūpāṇi kānicit sādhyaṁ premāṇaṁ prati upādāna karaṇāni kānicit nimitta kāraṇāni kānicit bhajana cihnāni kānicid upakārakāṇi kānicit apakārakāṇi kānicit taṭasthāni iti. etāni vibhājya darśante.

The scriptures show five kinds of devotional practices to make clear which other limbs of devotion are to be practised in rāgānugā bhakti, what they are like, what are their characteristics, what is to be done and what is not to be done. They are: those filled with the desired feeling, those related to the desired feeling, those favorable to the desired feeling, those not opposed to the desired feeling and those opposed to the desired feeling. Of them some are both the practice and the goal (the only difference between them being that the former is an ‘unripe’ stage and the latter is the ‘ripe stage’), some are the direct cause of attaining the goal (prema), some the indirect cause, some are helpful, some are harmful and some are neutral. All these divisions have been shown. (Madhurya Kadambini,TEXT 13)

Our goal

|| 1.2.295 || BRS
sevā sādhaka-rūpeṇa siddha-rūpeṇa cātra hi |
tad-bhāva-lipsunā kāryā vraja-lokānusārataḥ ||295||

Translation: 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.

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 mentally conceived of 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 one’s beloved Kṛṣṇa situated in Vṛndāvana (tad–bhāva-lipsunā).
One should follow after the dear devotees of Kṛṣṇa such as Rādhā, Lalitā, Viśākhā, Śrī Rūpa-mañjarī and those following after them—persons such as Śrī Rūpa and Sanātana Gosvāmīs (vraja-lokānuṣārataḥ).
Accordingly, one should perform mental service in one’s siddha-rūpa, following after 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 after persons such as Śrī Rūpa and Sanātana Gosvāmīs situated in Vraja.
By the word vraja-lokā, one should understand persons situated in Vraja — Rādhā, Candrāvalī and others. Following after them, one should perform service using one’s physical body also.
Some modern persons following the sauramya-sampradāya think that since persons such as Rādhā did not perform services such as surrendering to guru, following Ekādaśī vows, and serving śālagrāma and tulasī, we also need not do those activities. That idea is defeated here. Jīva Gosvāmī in his commentary has explained this with the words vraja-lokās tv atra kṛṣna-preṣṭha-janās tad-anugatāś ca tad-anusārataḥ: vraja-lokā means those dear to Kṛṣṇa (like Śrī Rādhā etc.) and persons following after them (like Śrī Rūpa etc.); one should follow in their footsteps.

How do we start ?

tat tad bhavadi madhurye srute dhir yad apekshate |
natra sastram na yuktim ca tal lobhotpatti lakshanam ||
(BRS. 1.2.292)

“When one hears about the sweetness of their feelings and so forth, and a desire for attaining the same awakens in the consciousness without dependence on scripture and logic, this is a symptom of the awakening of greed (lobha).

So, in sadhu-sanga, we HEAR about the SWEETNESS of the FEELINGS of the Vrajavasis and we then desire to attain a similar BHAVA.
The seed of this personal desire is sown in and BY sadhu-sanga.

vaiśiṣṭyaṁ pātra-vaiśiṣṭyād ratir eṣopagacchati |
yathārkaḥ pratibimbātmā sphaṭikādiṣu vastuṣu ||BRS 2.5.7

“Specific rati appears according to the specific impressions from previous experiences in the individual [jiva],
just as the sun reflects itself on things like crystal.”

Srila Vishvanatha Cakravartipad explains that just as the sun is one color so love is one, but just as the color of the light of the sun is determined by the color of the jewel through which it shines, so the particular flavor that love takes is determined by the particular experiences of the individual, gained in sadhu-sanga.

Here we find the connection to BRS 2.5.13.

From the tika of Sri Jiva Goswami : “Devotee association acts as the seed of rati. Through association with various types of devotees,various types of sadhana which are like watering the seed will be performed.”

bhavāpavargo bhramato yadā bhavej
janasya tarhy acyuta sat-samāgamaḥ
sat-saṅgamo yarhi tadaiva sad-gatau
parāvareśe tvayi jāyate matiḥ
(SB 10.51.53)

“When the material life of a wandering soul has ceased, O Acyuta, he may attain the association of Your devotees.
And when he associates with them, then devotion unto You will start, You Who are the goal of the devotees and the Lord of all causes and their effects”.

By the mercy of sadhu-sanga and then finally by Sri Gurudeva, we will be able to practice raganuga-bhakti.

“In other words, you cannot practice raganuga bhajana unless you have first established your desired ‘identity’.”
This is absolutely true.

When I came to ISKCON in ´89, I was a fresh bhakta and I had NO CLUE about it all.
In our German temple, we had Sunday Feast every week.
Sometimes there was a very good photographer who sold photos there.
I was AT ONCE fully attracted to photos of Sri Sri Radha Syamasundara and of Sri Radhakund.
In fact, I bought a set and clued them in my bhakta-armoire.
Now, of course I was the “sahajiya” par excellence, but I never up this huge attraction and I knew that my prayojana would be to serve there…eternally.

So, by the mercy of AC Bhaktivedanta Swami and Srila Narayana Maharaja, I came to understand the glories of Vraja-bhakti.
Especially listening to Srila Narayana Maharaja confirmed my longing. Hearing about the sweet pastimes of Radha and Krishna is the medicine to awake LOBHA…how small it may be.
I watched total neophyte-devotees being blown away and immediately captured by the power of Vraja-bhakti heard in glorious sadhu sanga.

Meeting my Gurudeva then fully cemented my internal desire.

We hear that Krishna reveals Himself like this – NAME, FORM, GUNAS, LILA.

Similarly, our own form reveals itself through its NAME, FORM, GUNA, etc…nearly fully visible at the stage of ASAKTI, “mentally conceived of” before that stage.

For this to happen, it is mandatory to purify our hearts by doing sadhana-bhakti, MAINLY hearing and chanting.

When we are in anugatya of Sri Gurudeva (living/departed), or let us say of Sri Guru-tattva (siksha/diksha), all will be revealed in due course of time…according to the sweet will of the Lord…and our HANKERING….

Dandavats.