Answer
You see, the śāstras explain that in a perfected state, one’s realization and experience of their relationship with the Lord becomes spontaneous, natural, and filled with deep, ecstatic emotion. That is the stage of fully awakened devotion to Krishna.
But in our present stage—the sādhana stage—our approach is different.
At this stage, our practice is primarily guided by a sense of duty toward the Guru and the ācārya. We act because:
the Guru desires it
the ācārya has instructed it
we have respect, faith, and growing attachment to their words
By practicing in this mood, our devotion gradually becomes purified and revived. In due course, those higher emotions will naturally awaken.
So whatever we experience now should be understood in terms of our duty to the spiritual master. That is the foundation of our practice.
Now, one may ask: does this mean the mood is only awe and reverence, without feeling?
Not exactly.
Even in serving the Guru, there should be feeling and sincerity. But we must be very careful not to artificially imitate advanced emotional states. These are very elevated and sacred emotions—they cannot be forced or externally displayed prematurely.
Sometimes we see people emphasizing intense expressions—chanting in particular ways or promoting specific names with great public enthusiasm. Such movements may attract many followers. We respect their sincerity and their connection to devotion. But at the same time, we remain grounded in our own process.
In our tradition, we chant the mahāmantra—
Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare /
Hare Rama, Hare Rama, Rama Rama, Hare Hare
This is given based on śāstra, especially the teachings of the Bhagavad Gita and the ācāryas. Our approach is systematic:
study foundational texts carefully
practice steady sādhana
progress step by step
Very elevated subjects—like the intimate pastimes of Shrimati Radharani—should not be approached prematurely. Without proper purification, such attempts can lead to misunderstanding.
At the same time, while living in places like Vrindavan, we naturally encounter many groups and traditions. Our mood should not be critical. People practice according to their association and understanding. Many are sincerely worshipping Krishna and Radha.
So our principle is:
Do not criticize unnecessarily
Remain faithful to our paramparā
Practice what has been systematically given to us
We should be respectful to all—even those worshipping other devatās—because ultimately they are also connected to the Supreme in different ways.
From a deeper understanding, the Lord has many associates, eternally connected to Him, serving His will in different capacities. Even roles that seem different or opposing in worldly terms are part of His divine arrangement. We should not judge these from a mundane perspective.
Krishna enjoys variety in relationships. For example:
Arjuna serves Him in a mood of friendship mixed with reverence
the cowherd boys (sakhās) relate with intimate friendship
others serve in different moods
Each offers a unique kind of pleasure to the Lord, and He relishes all of them.
In fact, these relationships are very nuanced. As explained by Rupa Goswami, even within a single rasa (like friendship), there are subtle gradations—some friends relate with slight reverence, while others relate with complete intimacy.
This is the meaning of the Lord’s unlimited and refined enjoyment—His relationships are not one-dimensional but infinitely variegated and deeply personal.
So our path remains clear and steady:
practice sincerely
avoid artificial imitation
follow the guidance of Guru and śāstra
respect others
and gradually grow into genuine realization
That steady process naturally leads to the higher states described in the scriptures.
