Nowadays very often we hear the word “RUPANUGA” in circles of Gaudiya Vaishnavas. 

Now, what actually does this famous word really mean?

RUPA + ANUGA = Following Rupa (Sri Rupa Goswami).

Srila Rupa Goswami is the most central figure for all Gaudiya Vaishnavas, of this there is absolutely no doubt.

But WHO REALLY IS HE?

When Sriman Mahaprabhu danced in front of Lord Jagannatha, He sang a very famous song about the rendez-vous of two mundane lovers. Everyone was very worried and astonished about this…but only Srila Rupa Goswami fully understood the heart of Mahaprabhu and why exactly He sang that song at that certain time…

Srila Rupa Goswami fully understood and realized the inner heart of Sriman Mahaprabhu.

Srila Narottama das Thakur wrote in his Prema-Bhakti-Chandrika:

śrī caitanya mano’bhīṣṭaṁ sthāpitaṁ yena bhūtale
so’yaṁ rūpa kadā mahyaṁ dadāti sva padāntikam 

“When will Śrīla Rūpa Gosvāmī, who established the wish on Śrī Caitanya’s mind on the surface of the earth, give me a place at his lotus feet?”

My Gurudeva writes in his commentary on this verse:

“Śrīla Viśvanātha Cakravartīpāda has written in his commentary on this verse: śrī caitanya mahāprabhor mano’bhīṣṭaṁ mano’bhilaṣitaṁ śrīmad bhagavad bhakti rasa śāstraṁ bhūtale yeno rūpeṇa sthāpitaṁ nirūpitam: “Śrī Rūpa established this desire of Śrī Caitanya on the surface of the earth in the form of his bhagavad-bhakti rasa-śāstras.” The purport of this is that, although in the pre-Caitanya era different bhakti rasa śāstras were written, the special gift of Śrīman Mahāprabhu in the form of brilliant amorous devotion in allegiance to the beautiful girls of Vraja is now being preached to the world by Śrīmad Rūpa Gosvāmīpāda in his books Bhakti Rasāmṛta Sindhu, Ujjvala Nīlamaṇi, Vidagdha Mādhava, Lalita Mādhava Nāṭaka, Stavamālā and so. That amorous mellow of Vraja, which was previously inaccessible to Brahmā, Śiva, Uddhava and others, is now, by Śrīman Mahāprabhu’s grace, described by the mantra-draṣṭā ṛṣi (wise seer) of vraja rasa, Śrīmad Rūpa Gosvāmīpāda, in his rasika books and dramas, made relishable for all ordinary persons in the age of Kali….”

Sriman Mahaprabhu used Srila Rupa Goswami as a wonderful “instrument” to teach the fallen souls of Kali-Yuga the highest love possible.

Srila Rupa Goswami himself says:

hṛdi yasya preraṇayā pravartito’haṁ varāka rūpo’pi
tasya hareḥ padakamalaṁ vande caitanya devasya

“I praise Lord Caitanya’s lotus feet. Although I am an insignifant soul I have begun the undertaking of composing bhakti rasa scriptures because of the inspiration offered by Him.”

So, from this we can understand how important Srila Rupa Goswami is for the Gaudiya Vaishnavas.

What does it now really mean to follow him?

Srila Rupa Goswami writes in his Bhakti-Rasamrita-Sindhu what it really means and Srila Jiva Goswami and ESPECIALLY Srila Vishvanatha Chakravartipada (both RUPANUGAS par excéllence) explain to us the deep meaning:

BRS || 1.2.295 ||

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

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

Here we find a very essential verse on how to practice raganuga-bhakti.

But Srila Rupa Goswami kept this verse kind of “general” – “following the inhabitants of Vraja”.
This can mean “all Vrajavasis” and therefore all bhavas from dasya-rasa up to madhurya-rasa. And of course, Vaishnavas are happily following this wonderful advice and many find themselves desiring to follow the servants of Krishna (dasya-rasa), the friends (sakhya-rasa), Nanda Baba or Yashoda Mayi (vatsalya-rasa) or the gopis (madhurya-rasa). And of course, each bhava or rasa is perfect in it´s own.

So, all RUPANUGA-devotees are RAGANUGA-devotees, but not all RAGANUGA-devotees are RUPANUGA-devotees.

BUT wherein lies the specialty if we follow Sri Gauranga Mahaprabhu and if we are GAUDIYA VAISHNAVAS, calling ourselves RUPANUGA-devotees?

The commentary of Srila Vishvanatha Chakravartipada gives us an extremely CLEAR hint:

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 |

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. 

Yes, we should follow the inhabitants of Vraja, but here Srila Vishvanatha Chakravartipada mentions only persons in MADHURYA-RASA…interesting, not?

Srila AC Bhaktivedanta Swami shares a very sweet insight:

“There are different types of devotees—those in śānta-rasa, dāsya-rasa, sakhya-rasa, vātsalya-rasa and mādhurya-rasa. Although all the rasas are on the transcendental platform, mādhurya-rasa is the supreme transcendental mellow. Consequently it is concluded that the worship of devotees engaged in the Lord’s service in mādhurya-rasa is the supreme spiritual activity. Śrī Caitanya Mahāprabhu and His followers mainly worship Lord Kṛṣṇa in mādhurya-rasa. Other Vaiṣṇava ācāryas recommended worship up to vātsalya-rasa. Therefore Śrīla Rūpa Gosvāmī in his Vidagdha-mādhava (1.2) describes Śrī Caitanya Mahāprabhu’s cult as supreme.”

Srila Rupa Goswami himself tells us wherein lies the specialty if we wholeheartedly accept and follow Sriman Mahaprabhu´s most merciful gift:

anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau
samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam
hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ
sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ

“He who descends in the Kali Yuga as the avatar of mercy to bestow his most precious treasure, namely the highest aspect of madhura prema rasa, which had not been awarded before, and whose form is dazzling like molten gold, let that Supreme Lord Sri Sachinandan always be manifest in the innermost chamber of your heart.”

unnatojjvala-rasāṁ sva-bhakti-śriyam – here is the specialty: Something never given before.

Madhurya-rasa and all other rasas have been given before…but not this one: sva-bhakti-śriyam (service to the Lotus Feet of Srimati Radharani)

So, following Srila Rupa Goswami has an external AND an internal aspect.

Externally, we see him acting as Srila Rupa Goswami in Gaura-lila, internally we see him as Radhika´s most beloved manjari, Sri Rupa Manjari.

And now it is becoming VERY clear why Srila Rupa Goswami was so extremely close to Sriman Mahaprabhu: Srila Rupa Manjari is extremely close to Srimati Radhika and she is the “headmistress” of all manjaris. 

Sriman Mahaprabhu accepted the inner mood of Srimati Radhika and therefore Srila Rupa Goswami could understand and realize Mahaprabhu´s most inner mood to the utmost degree, since he is Radhika´s dear most manjari. 

So RUPANUGA means following Srila Rupa Goswami in our sadhaka deha and Srila Rupa Manjari in our siddha deha. This is the deepest meaning of RUPANUGA (following RUPA).

Again from the commentary of Radhakund Mahanta, Sri Srimat Ananta das Babaji:

“In Vraja-līlā Śrīmat Rūpa Gosvāmīpāda is the leader of all mañjarīs, Śrī Rūpa Mañjarī. She has descended as Śrīman Mahāprabhu’s beloved associate to preach the confidential truths of mañjarī bhāva practice, that are so dear to and desired for by Śrīman Mahāprabhu, in this world, and to bless everyone by taking them along to the secret bower-palaces of Vraja and granting them Śrī-Śrī Rādhā-Mādhava’s loving service. Hence the sādhakas that wish to attain the loving service of Śrī-Śrī Rādhā-Mādhava in mañjarī bhāva on the path of rāgānugā, follow the Gosvāmīs like Śrī Rūpa-Sanātana in their present practitioner’s bodies and render service in their mentally conceived siddha dehas in allegiance to Śrī Rūpa Mañjarī and others. By constantly staying with them, even in the stage of perfection, and rendering service to their chosen deities according to their orders they will become blessed. In his Prārthanā pada Śrīla Ṭhākura Mahāśaya has shed clear light on this matter —
prabhu lokanātha kobe saṅge loyā jābe; śrī rūpera pāda-padme more samarpibe  – “When will my master Lokanātha Gosvāmī take me along and submit me to Śrī Rūpa (Gosvāmī or mañjarī)’s lotus feet?”

ei nava dāsī boli śrī rūpa cāhibe; heno śubha kṣaṇa mora koto dine hobe
śīghra ājñā koriben – dāsi hethā āya! sevāra susajjā kārya koroho tvarāya
ānandita hoiyā hiyā tāra ājñā bole; pavitra monete kārya koribo tatkāle
sevāra sāmagrī ratna thālete koriyā; suvāsita vāri svarṇa jhārite pūriyā
doṅhāra sammukhe lo’ye dibo śīghragati; narottamera daśā kobe hoibe emati
śrī rūpa paścāte āmi rohibo bhīta hoiyā; doṅhe puna kohiben āmā pāne cāiyā
sadaya hṛdaye doṅhe kohiben hāsi; kothāy pāile rūpa ei nava dāsī?
śrī rūpa mañjarī tabe doṅha vākya śuni; mañjulālī dilo more ei dāsī āni!
ati namra citta āmi ihāra jānilo; sevā kārya diyā tabe hethāya rākhilo
heno tattva doṅhākāra sākṣāte kohiyā;narottame sevāya dibe niyukta koriyā

“When will that blessed moment come when Śrī Rūpa Mañjarī will look at me and call me ‘this new maidservant’, quickly ordering me: “O dāsi! Come here! Quickly get the paraphernalia of your service!’? My heart will be filled with joy when she orders me like this, and I will do my service with a pure heart. I will keep my paraphernalia for service on a jewelled plate, fill up a golden pitcher with scented water and quickly come before Rādhā and Kṛṣṇa. When will Narottama Dāsa attain that state? I will shyly stand behind Śrī Rūpa as Rādhā and Kṛṣṇa look at me again, smile and ask Rūpa with kind hearts: “O Rūpa! Where did you get this new maidservant?’ Hearing Their inquiry, Śrī Rūpa Mañjarī then tells Them: ‘Mañjulālī Mañjarī (the spiritual name of Śrīla Lokanātha Gosvāmī) has given me this maidservant to bring her before You!’ Knowing her to be very humble I kept her to serve You!” While she told Them this personally she will engage Narottama in Their service.”

Let us see what Srila Rupa Goswami desires for us fallen sadhakas and then the term RUPANUGA becomes even more clear:

pathati vimala-ceta mista-radhastakam yah
parihrta-nikhilasa-santatih katarah san
pasupa-pati-kumarah kamam amoditas tam
nija-jana-gana-madhye radhikayas tanoti

Pleased with any person who, abandoning all hope of material happiness and overwhelmed with love, reads this sweet Sri Radhastaka with a pure heart, the prince of Vraja of His own accord places him among Sri Radha’s personal associates.
(Sri Radhikastakam, verse 9)

What then is the goal of a RUPANUGA-devoteee? 

“nija-jana-gana-madhye radhikayas tanoti” – to be awarded a place among Sri Radha´s personal maidservants.

Srila Rupa Goswami again himself takes the sadhakas by their hands and shows them the way to attain the wonderful seva to the Yugala Kishore in the nikunjas of Vrindavana.

If we read his Utkalika-Vallari, we will be infused with his most astonishing eagerness to attain the Lotus Feet of the Divine Couple. His heart-touching prayers in this book are like stars illuminating the sky-like mind of the aspiring RUPANUGA-devotee.

But Srila Rupa Goswami was not alone in establishing the highest goal, the prayojana.

Srila Narottama das Thakur sings:

rupa-raghunatha-pade hoibe akuti
kabe hama bu jhabo se jugala piriti

When shall I be very much eager to study the books left by the Six Gosvami’s, headed by Srila Rupa Gosvami and Srila Raghunatha dasa Gosvami? By their instructions I shall be able to properly understand the loving affairs of Radha and Krsna.

rupa-raghunatha-pade rahu mora asa
prarthana koroye sada narottama-dasa

My only aspiration is to attain the lotus feet of the Six Gosvamis headed by Srila Rupa Gosvami and Srila Raghunatha dasa Gosvami. Narottama dasa constantly prays to attain their lotus feet.

Srila Raghunatha das Goswami is our acarya for prayojana-tattva and of course, he is a beloved manjari of Radhika too (Rati or Tulsi Manjari).

Let us see what Sri Sri Rupa Raghunatha are both praying for themselves:

Srila Rupa Goswami:

PRAṆIPATYA BHAVANTAM ARTHAYE
PAŚUPĀLENDRA KUMĀRA KĀKUBHIḤ
VRAJA YAUVATA MAULI MĀLIKĀ
KARUṆĀ PĀTRAM IMAM JANAṀ KURU
(Utkalika Vallari)

O Prince of the cowherders (Kṛṣṇa)! I offer my obeisances unto You and I pitifully pray to You:
Please make me the object of mercy of the crown-garland of young girls of Vraja (Śrī Rādhikā)!

Srila Raghunatha das Goswami:

PĀDĀBJAYOS TAVA VINĀ VARA DĀSYAM EVA
NĀNYAT KADĀPI SAMAYE KILA DEVI YĀCE
SAKHYĀYA TE MAMA NAMO’STU NAMO’STU NITYAṀ
DĀSYĀYA TE MAMA RASO’STU RASO’STU SATYAM
(Vilapa Kusumanjali, verse  16)     

“O Goddess! I shall never pray to You for anything else but the excellent service of Your lotus feet! I offer my constant obeisances to the idea of becoming Your friend, but I really relish the idea of becoming Your maidservant!   

The deep meaning of being a RUPANUGA-devotee lies in closely following Srila Rupa Goswami and more importantly, Sri Rupa Manjari. It is Sri Rupa Manjari who introduces us to the Divine Couple after our guru-manjari introduced us to her.

Srila Rupa Goswami gave us with his Utkalika Vallari a “handbook” on “how to pray to and/or praise” the Yugal Kishora and Srila Raghunatha das Goswami gifted us with his Vilapa Kusumanjali which is like the most jewel-like “handbook” for serving our beloved Svamini, Srimati Radhika.
So, these two Goswamis are the “dream-team” for RUPANUGA-devotees.

Srila Narottama das Thakur who himself is a “hardcore” RUPANUGA-devotee too, is showing us exactly the same goal: RADHA-DASYAM.

sama snehā viṣama snehā, nā koriho dui lehā
kohi mātra adhika snehā-gaṇa
nirantara thāke saṅge, kṛṣṇa kathā līlā raṅge
narma sakhī ei sab jana 

“Equal affection for Rādhā and Kṛṣṇa or more affection for Kṛṣṇa than for Śrī Rādhā – do not become attached to that. I will just speak about preference for Śrī Rādhā! They are always in Her company, blissfully telling Her about Kṛṣṇa. They are all called narma sakhīs.”

śrī rūpa mañjarī āra, śrī rati mañjarī sāra,
lavaṅga mañjarī mañjulālī.
śrī rasa mañjarī saṅge, kasturikā ādi raṅge,
prema sevā kore kutūholī

“Blissfully render loving devotional service with Śrī Rūpa Mañjarī, Śrī Rati Mañjarī, Lavaṅga Mañjarī, Mañjulālī Mañjarī, Śrī Rasa Mañjarī, Kasturikā and others.”
(Prema Bhakti Candrikā, Narottama dāsa Ṭhākura)

His famous song “Sri Rupa Manjari pada” cements further the utmost importance of becoming a close follower of Sri Rupa Manjari:

sri-rupa-manjari-pada, sei mora sampada,
sei mor bhajana-pujana
sei mora prana-dhana, sei mora abharana,
sei mor jivanera jivana

sei mora rasa-nidhi, sei mor vancha-siddhi,
sei mor vedera dharama
sei brata, sei tapa, sei mora mantra-japa,
sei mor dharama-karama

anukula habe viddhi, se-pade hoibe siddhi,
nirakhibo e dui nayane
se rupa-madhuri-rasi, prana-kuvalaya-sasi,
praphullita habe nisi-dine

tuya adarsana-ahi, garale jaralo dehi,
ciro-dina tapita jivana
ha ha rupa koro doya, deho more pada-chaya,
narottama loilo sarana

Sri Rupamanjari’s lotus feet are my only treasure. They are my devotional service and my worship. They are my life’s breath. They are the ornament I wear. They are the sustainer of my life.

For me they are an ocean of nectar. They are the fulfillment of my desires. For me they are the spiritual path outlined in the Vedas. They are my religious vows. They are my austerities. They are my chanting of mantras. They are my pious activities.

Those feet will make destiny become kind to me. Those feet will grant me perfection. Those feet will enable me to directly see the Divine Couple with my own eyes. Those feet are a great reservoir of beauty and sweetness. Those feet are like a moon which causes the lotus flower of my life-breath to blossom. Those lotus feet bloom within my heart through the entire day and night.

The venom of the snake of separation from you has caused this spirit soul to wither and decay. For many days, my life-breath has burned in the fire of separation from you. O Rupa- manjari, please be merciful to me. Please give me the shade of your lotus feet. Narottama dasa takes shelter of you.

So let us all take shelter of Srila Rupa Goswami and Srila Raghunatha das Goswami both in our external and in our internally conceived body.

I would like to close with more nectar from the lips of Srila Thakur Mahasaya:

sri-rupa-manjari-pada sebon nirabadhi
tanra pada-padma mora mantra-mahausadhi

I shall continually serve the lotus feet of Sri Rupa-manjari. Her lotus feet are my purifying mantra and my medicinal herb.

sri-rati-manjari devi more kara daya
anuksana deha tuya pada-padma-chaya

O Sri Rati-manjari-devi, please be merciful to me. Please give me the continual shade of your lotus feet.