Question: We are reading the Bhakti-rasāmṛta-sindhu in a workshop. Śrī Rūpa Gosvāmī has ten practices considered “primary in the beginning”—including worship of the banyan tree, etc. Then he speaks of the last five practices as having “extraordinary and incomprehensible power.” My question is, why are śravaṇa, smaraṇam (smṛti), and dhyāna placed in the middle of
Question: In Bhakti Sandarbha 310, Srīla Jīva Gosvāmī writes regarding rāgānugā sādhana as, “ata evāsyā janma-lakṣaṇaṁ bhakti-vyatirekeṇānyatrānabhirucim upalakṣya“. Does that mean that a sādhaka in rāgānugā bhakti will not have a taste for anything apart from bhakti? Does this not imply that he is free of anarthas? Answer: There will be no gross anarthas like lust
After explaining the nature of Kṛṣṇa, who is equal in honor and dishonor, Śrī Nārada explained that Śrī Kṛṣṇa does not see a difference between people who approach Him out of enmity, or without enmity, with fear, affection, or desire to enjoy Him (kāma):
The second annual retreat of Babaji Satyanarana Dasa’s students was recently held in Switzerland, drawing students from Europe, United States, Australia, and India. Although the range of experience and knowledge of the students varied considerably, the objectives for all were to further develop their personal sādhana and to gain a correct understanding of pure devotion (uttama
Question: In his tika on Ujjvala Nilamani 8.137 Visvanatha Cakravarti Thakur appears to grade the prema of five groups of sakhis with the parama-prestha sakhis having the best prema for Radha Krsna. Both they and the priya-sakhis are said to have greater prema than the prema of the prana and nitya-sakhis (manjaris). How has the
Question: Eight years ago, by his mercy my guru informed me about my siddha-deha (ekādaś bhāva). Gradually I came to understand that rāgānugā bhakti is not possible to practice unless and until one receives siddha praṇāli. Many devotees take initiation but they don’t know about this fact and they mistakenly think that the path of
