Hare Kṛṣṇa,
In the context of this lesson from Śrī Caitanya-caritāmṛta, two verses from Śrī Prema Samputa find relevance.
Śrī Kṛṣṇa says, “In enjoying pastimes of love, Rādhā is the best, and in love-in-separation, Rādhā is the best millions and billions of times over. These two kinds of love attain their highest purity and intensity in Rādhā. Rādhā’s love puts the gopīs to shame. Rādhā’s love is the greatest.
Therefore I will show the gopīs how Rādhā’s love is separation is a flaming volcano of love, a love many millions of times greater than theirs. When they are licked by the flames of that volcano, the gopīs will understand that their love is only a series of small lamps in comparison.” (Śrī Prema-sampuṭa, 85-86)
Combine this with the following verse from Śrī Caitanya-caritāmṛta:
“The Lord’s desire to appear was born from two reasons: 1) the Lord wanted to taste the sweet essence of the mellows of love of God, and 2) He wanted to propagate devotional service in the world on the platform of spontaneous attraction. Thus He is known as supremely jubilant and as the most merciful of all.” (CC Adi 4.15-16)
Purport: “These reciprocal exchanges of mellows are called rāga-bhakti, or devotional service to the Lord in transcendental rapture. Lord Śrī Kṛṣṇa wants to make known to all the conditioned souls that He is more attracted by rāga-bhakti than vidhi-bhakti, or devotional service under scheduled regulations. It is said in the Vedas (Taittirīya Upaniṣad 2.7), raso vai saḥ: the Absolute Truth is the reservoir for all kinds of reciprocal exchanges of loving sentiments. He is also causelessly merciful, and He wants to bestow upon us this privilege of rāga-bhakti. Thus He appeared as His own internal energy. He was not forced to appear by any extraneous force.”
Thus the love in separation (as mentioned in Śrī Prema-sampuṭa and raga bhakti as mentioned in CC) can be harmonized as follows: Rāgānugā-bhakti is the spontaneous, intense, and emotional devotional service (bhakti) that follows in the footsteps of the eternal residents of Vṛndāvana, aiming for a direct, loving relationship with Krishna. This path emphasizes internal dedication over external rules. Love in separation (viraha-bhakti or vipralambha) acts as the highest refinement of this love, serving as a purifying fire that intensifies the devotee’s longing for reunion, often seen as the ultimate test of devotion.
What is raga bhakti?
“The natural, deep attachment that a sense-enjoyer has towards experiences of sense-enjoyment is known as raga, e.g. the eyes have such deep attachment towards gazing at beautiful objects. Similarly, when a devotee has such natural, deep attachment towards Bhagavan, then such attachment is also known as raga.” (Bhakti-sandarbha, Anuccheda 310)
“When the inclinations to perform bhakti arises not due to raga, but due to dictations of sastra, such an inclination becomes categorized as vaidhi-bhakti.” (Bhakti-rasāmṛta-sindhu, 1.2.6)
Lord Krsna is mentioned as reflecting, “Everywhere in the world people worship Me according to scriptural injunctions. But simply by following such regulative principles one cannot attain the loving sentiments of the devotees in Vrajabhūmi.” (CC Adi 3.15)
Therefore, Lord Krsna decided, “I shall personally inaugurate the religion of the age — nāma-saṅkīrtana, the congregational chanting of the holy name. I shall make the world dance in ecstasy, realizing the four mellows of loving devotional service. I shall accept the role of a devotee, and I shall teach devotional service by practicing it Myself.” (CC Adi 3.19-20)
Thus, Lord Śrī Caitanya Mahāprabhu appeared to distribute rāgānugā-bhakti through the process of congregational chanting of the holy name.
For quite some time, I have been contemplating the nature of rāga-bhakti and the qualifications required to progress from vaidhī-sādhana-bhakti to rāgānugā-bhakti. It took me considerable time to clearly understand that the ultimate goal of our movement is rāgānugā-bhakti, culminating in bhāva and prema-bhakti.
Ironically, within the present institutional framework of ISKCON—where vaidhī-bhakti rightly forms the backbone—there is relatively little discussion, understanding, or systematic presentation of rāgānugā-bhakti. Even more rare is a clear and responsible framework to guide sincere and eager devotees in their gradual progression from vaidhī-bhakti to rāgānugā-bhakti.
When it comes to rāgānugā-bhakti, I often feel uncertain and inadequately guided, unsure of how to proceed responsibly. At the same time, I recognize that prematurely assuming oneself to be qualified for rāgānugā-bhakti can easily become a cause of self-deception and spiritual setback rather than genuine progress.
In moments when I have sought clarity or guidance, I have frequently encountered reminders that I have not yet sufficiently traversed the stage of anartha-nivṛtti, and therefore should be cautious even in contemplating rāgānugā-bhakti. At other times, I am reminded that such guidance must ultimately come from one’s guru—a reminder that humbles me and brings me back to my own position as a practitioner still very much in need of purification.
Long story short, in the absence of clear and consistent guidance, the least—and perhaps the safest—course available to me is sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir. That is, while remaining situated in one’s established position, to humbly engage one’s body, words, and mind in hearing, honoring, and offering all respect to the narrations of the Supreme Lord’s personality and activities. This instruction from Śrīmad-Bhāgavatam (10.14.3) increasingly feels not like a compromise, but a deeply protective and empowering path—one that keeps aspiration alive while anchoring practice in humility and safety.
I therefore hope and pray that authentic greed (lobha) for rāgānugā-bhakti may one day arise within me, and that Śrī Caitanya Mahāprabhu will compassionately and delicately guide me according to my true qualification.
“Lord Kṛṣṇa in the form of Lord Caitanya educates His devotees to develop progressively to the stage of pure devotional service. Thus He appears periodically as a devotee to take part in various wonderful activities depicted in His sublime philosophy and teachings.” (CC Adi 4.27-28)
All glories to Srila Prabhupada!
Krsna Katha 