raganuga / spontaneous

 
Sometimes it is found that a pure devotee lies down in the temple of the Lord in order to serve Him as a confidential friend.
Sometimes it is found that a pure devotee lies down in the temple of the Lord in order to serve Him as a confidential friend. Such friendly behavior of a devotee may be accepted as raganuga, or spontaneous. Although, according to regulative principles, no one can lie down in the temple of the Supreme Personality of Godhead, this spontaneous love of Godhead can be grouped under devotional service in friendship.    (More...)
The spontaneous dealings of the residents of Vṛndāvana in relationship with Kṛṣṇa are called rāgānugā.
The examples of spontaneous devotional service can be easily seen in Krsna's direct associates in Vrndavana. The spontaneous dealings of the residents of Vrndavana in relationship with Krsna are called raganuga. These beings don't have to learn anything about devotional service; they are already perfect in all regulative principles and have achieved the spontaneous loving service of the Supreme Personality of Godhead. For example, the cowherd boys who are playing with Krsna do not have to learn by austerities or penances or yogic practice how to play with Him. They have passed all tests of regulative principles in their previous lives, and as a result they are now elevated to the position of direct association with Krsna as His dear friends. Their spontaneous attitude is called raganuga-bhakti.    (More...)
Sri Rūpa Gosvami has defined raganuga-bhakti as spontaneous attraction for something while completely absorbed in thoughts of it, with an intense desire of love. Devotional service executed with such feelings of spontaneous love is called raganuga-bhakti. Devotional service under the heading of raganuga can be further divided into two categories: one category is called sensuous attraction, and the other is called relationship.    (More...)
In this connection, there is a statement by Narada Muni to Yudhisthira in the Seventh Canto, 1st Chapter, 29th verse, of the Srimad-Bhagavatam. There Narada says, "My dear King, there are many devotees who first become attracted to the Personality of Godhead for purposes of sense gratification, from being envious of Him, out of fear of Him, or from desiring to associate affectionately with Him. Ultimately these attractions become freed from all material contamination, and gradually the worshiper develops spiritual love and achieves that ultimate goal of life which is desired by the pure devotee."    (More...)
The gopis may be considered to be examples of spontaneous love in sensual attraction. The gopis are young girls, and Krsna is a young boy. Superficially it seems that the gopis are attracted to Krsna on grounds of sex. Similarly, King Kamsa was attracted to Krsna because of fearfulness. Kamsa was always fearful of Krsna because it had been foretold that his sister's son, Krsna, would kill him. Sisupala was also always envious of Krsna. And the descendants of King Yadu, due to their family relationship with Krsna, are always thinking of Him as one of their members. All of these different kinds of devotees have a spontaneous attraction for Krsna, in different categories, and they achieve the same desired goal of life.    (More...)
The attraction of the gopis for Krsna and the affection of the members of the Yadu dynasty are both accepted as spontaneous, or raganuga. The attraction of Kamsa to Krsna in fearfulness and the attraction of Sisupala in enviousness are not accepted as devotional service, however, because their attitudes are not favorable. Devotional service should be executed only in a favorable frame of mind. Therefore, according to Srila Rūpa Gosvami, such attractions are not considered to be in devotional service. Again, he analyzes the affection of the Yadus: If it is on the platform of friendship, then it is spontaneous love, but if it is on the platform of regulative principles, then it is not. And only when affection comes to the platform of spontaneous love is it counted in the category of pure devotional service.    (More...)
There may be some difficulty in understanding that both the gopis and Kamsa achieved the same goal, so this point should be clearly understood, because the attitudes of Kamsa and Sisupala were different from that of the gopis. Although in all these cases the focus is on the Supreme Personality of Godhead, and all of the devotees are elevated to the spiritual world, there is still a distinction between these two classes of souls. In the First Canto of Srimad-Bhagavatam it is said that the absolute truth is one, and He is manifested as impersonal Brahman, Paramatma (supersoul), and Bhagavan (the Supreme Personality of Godhead). Here is a spiritual distinction. Although Brahman, Paramatma and Bhagavan are the same and one absolute truth, still devotees like Kamsa or Sisupala could attain only to the Brahman effulgence. They could not have realization of Paramatma or Bhagavan. That is the distinction.    (More...)
These rāgānugā devotees do not follow the regulative principles of devotional service very strictly, but by spontaneous nature they become attracted to some of the eternal devotees such as Nanda or Yaśodā, and they try to follow i
Persons desiring to follow in the footsteps of such eternal devotees of the Lord as the Vrsnis and Vrndavana denizens are called raganuga devotees, which means that they are trying to attain to the perfection of those devotees. These raganuga devotees do not follow the regulative principles of devotional service very strictly, but by spontaneous nature they become attracted to some of the eternal devotees such as Nanda or Yasoda, and they try to follow in their footsteps spontaneously. There is a gradual development of the ambition to become like a particular devotee, and this activity is called raganuga.    (More...)
We must always remember, however, that such eagerness to follow in the footsteps of the denizens of Braja (Vrndavana) is not possible unless one is freed from material contamination. In following the regulative principles of devotional service, there is a stage which is called anartha-nivrtti, which means the disappearance of all material contamination. Sometimes it is found that someone is imitating such devotional love, but factually he is not freed from anarthas, or unwanted habits. It has been seen that a so-called devotee proclaims himself a follower of Nanda, Yasoda or the gopis, while at the same time his abominable attraction for mundane sex life is visible. Such a manifestation of divine love is mere imitation and has no value. When one is actually spontaneously attracted to the loving principles of the gopis, there will be found no trace of any mundane contamination in his character.    (More...)
Therefore, in the beginning, everyone should strictly follow the regulative principles of devotional service, according to the injunctions of the scriptures and the spiritual master. Only after the stage of liberation from material contamination can one actually aspire to follow in the footsteps of the devotees in Vrndavana.    (More...)
It is said by Sri Rūpa Gosvami: "When one is actually liberated from material contamination, he can always remember an eternal devotee in Vrndavana in order to love Krsna in the same capacity. And developing such an aptitude, one will always live in Vrndavana, even within his mind." The purport is that, if it is possible, one should go and physically be present at Brajabhūmi, Vrndavana, and be engaged always in the service of the Lord, following the devotees in Brajadhama, the spiritual realm of Braja. If it is not possible, however, to be physically present at Vrndavana, one can meditate anywhere upon living in that situation. Wherever he may be, one must always think about life in Brajadhama and about following in the footsteps of a particular devotee in the service of the Lord.    (More...)

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