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In the first part, we have been discussing the story of Narada Rsi; he has traveled to different places glorifying the devotees [and searching] who is the best recipient of the mercy of the Lord, which is called bhagavata-krpa-patra.

Narada Rsi came to Suta-loka where Prahlada Maharaja is staying and there he glorified Prahlada Maharaja as we have discussed in the previous class. Then Prahlada Maharaja being very humble said, “He Narada Rsi, I am not the best recipient of the mercy of the Lord.” Also in the previous class, we have discussed how Prahlada Maharaja is very humble, and this humility is called the subsidy of prema. Prahlada Maharaja then said, “He Narada Rsi, if you want to see the best recipient of the mercy of the Lord, you will have to go to Kimpurusa Varsa where Hanuman is residing because Hanuman is the topmost servant of Lord Ramacandra.”

Here Sanatana Gosvamipada explains, Prahlada Maharaja is a devotee of the Lord, this is true, although we could not see so much servitude mood in Prahlada Maharaja, he has nistha with his ista-deva (worshipable deity), so for this regard, Sanatana Gosvami is explaining that Prahlada Maharaja is in santa-rasa. There are five kinds of prominent mellows (rasas) in our sastras, but there are actually twelve rasas: five primary rasas and seven secondary rasas  santa, dasya, sakhya, vatsalya, and madhurya are called the primary rasas and vira, bibhatsa, karuna, hasya, adbhuta, rudra, and bhayanaka are called the secondary rasas.
So Prahlada Maharaja is in the category of santa-rasa (neutral rasa). Our sastras explain that the qualification of santa-rasa is called nistha (steadiness) with his ista-deva, but there is no mamata (possessiveness) towards the ista-deva and for this regard, there is not so much servitude mood. In Vaikuntha, santa-rasa is prominent and dasya is secondary.

In this way, the presiding rasa of Prahlada Maharaja is actually called santa-rasa — having nistha in his ista-deva — so in santa-rasa there is only one qualification and that qualification is called nistha (sante-nistha).

But Prahlada Maharaja glorified Hanuman, “He Narada Rsi, if you want to see the best recipient of the mercy of the Lord, then you should go to Kimpurusa Varsa where Hanuman is staying” — that place is actually called Ayodhya-loka. In this way, Prahlada Maharaj glorified Hanuman, by saying how Hanuman has completely surrendered to the lotus feet of his ista-deva Lord Ramacandra.
srinathe janaki-nathe
abhedah paramatmani
tathapi mama sarvasvam
ramah kamala-locanah
[“Although He is not different from Lord Narayana, lotus-eyed Lord Rama alone is the be-all and end-all of my life.” (Prema-Bhakti-Candrika, Song 2 verse 17)]

Hanumanji says, “I know that my ista-deva is the Supreme Personality of Godhead, this is true, and there is no difference between Rama, Narayana or Krsna; Lord is one and he is also called Paramatma-tattva (Super soul).”

So srinathe janaki-nathe abhedah paramatmani – there is no difference between Sri Nath and Ramacandra; both are called Paramatma-tattva Bhagavan, and tathapi mama sarvasvam ramah kamala-locanah — but my ista-deva Ramacandra is my heart and soul.

In this way, Hanuman proved that he has nistha with his ista-deva Ramacandra and he has also one qualification which is called servitude mood (seva-vritti). That means that in dasya-rasa there are two qualifications: one is called nistha (steadiness) with his ista-deva and the second is servitude mood (seva-vritti), and this seva-vritti comes according to the relationship and mamata (possessiveness). So, our sastras are saying that our servitude mood will come when sambandha-jñana and mamata (possessiveness) come. Hanuman is the perfect dasya-bhakta and that is called suddha-dasya.

Prahlada Maharaja glorified Hanuman, “Hanuman is also called a naishtika-brahmacari” — one who is completely celibate in his life and who has also completely surrendered to Lord Ramacandra. Once one devotee asked Hanuman, “Why did you not marry?” Then Hanuman told, “If I marry, then my love and affection will be divided, so I don’t want to marry.” This is also explained in our sastras and for this reason, Hanuman is called a naishtika-brahmacari.

In this way he is the topmost servant of Lord Raghupati Ramacandra — his life is completely surrendered to Lord Ramacandra: he crossed the ocean which is thousands and thousands, and millions and millions of times wide, he also fulfilled all the desires of Lord Ramacandra, and he is a very prominent person in Ramacandra’s army. He also killed many demons on the battlefield of Sri Lanka: when Rama and Ravana were fighting with each other, then Hanuman killed many demons in this way. He even served to Ramacandra and Laksmana when Laksmana was wounded by a very deadly weapon called shakti ban - one very powerful kind of arrow. Indrajit shot a very powerful arrow at Laksmana and Laksmana became completely wounded and unconscious; at that time Hanuman brought a very powerful medicine from the Himalayas — in Ramayana this story is also explained in this way.

Even when there is any problem coming, Hanuman protects his masters Rama and Laksmana and he also served mother Sita-devi, because when Ramacandra killed Ravana, at that time Hanuman was the first who gave that message to Sita-devi and she was very pleased.

Once Sita-devi gave a very valuable neckless as a gift to Hanuman, then Hanuman was just cutting it and throwing it away, when Laksmana joked, “Why is Hanuman cutting this valuable neckless?” At that time Hanuman told, “I am looking here to see if Rama and Sita are inside” and Laksmana said, “Okay, in your body there is Rama and Sita?” and Hanuman said, “Of course.” At that time Hanuman just opened his chest with his fingers and manifested Rama and Sita.

In this way there are many stories about Hanuman and how he has love and affection with Rama and Sita; for this regard, our sastras are saying that there are nine limbs of bhakti: sravane pariksit maharaja – Pariksit Maharaja attained his perfection through sravana [hearing], kirtane vayasaki – Sukadeva Gosvamipada attained his perfection with kirtansmarane prahlada maharaja – Prahlada Maharaja attained his perfection with the remembrance [of the Lord], and kapi-patir dasye – Hanumanji also attained to the Lord with his dasya-bhava. There are many evidences in our satras about Mahabali Hanuman, showing how Hanuman is very powerful and how he has served his ista-deva, Lord Ramacandra.

In this way, Prahlada Maharaja glorified Hanuman, “He Narada Rsi, you have to go to Kimpurusa Varsa where Hanuman is and then you will realize yourself how Hanuman is the topmost recipient of the mercy of The Lord – sarva uttama Bhagavan ki krpa patra.”

When Narada Rsi heard the glories of Hanuman, he chanted the sweet names of the Lord and proceeded to Kimpurusa Varsa which is called Ayodhya. This katha was also told by Pariksit Maharaj to his mother, “O my mother, listen.”

When muni-vara [the best of the sages] Narada Rsi heard the glories of Hanuman, he became very eager to take his darsana, so he chanted the holy names, and then arrived in Kimpurusa Varsa.
sri-krsna gopala hare mukunda
govinda he nanda-kisora krsna
ha sri-yasoda-tanaya prasida
sri-ballavi-jivana radhikesa
(Brhad-bhagavatamrta 2.4.7)
Narada Muni chanted very nice and sweet holy names, “narada muni, bajay vina radhika-ramana—name nama amani, udita haya, bhakata-gita-same” — Srila Bhativinoda Thakura sang this song Narada Rsi chants the holy names with his vina.

Then Narada Rsi very quickly arrived in Kimpurusa Varsa where Hanuman is, and from a little bit far away Narada Rsi saw Hanuman staying with his other friends.

In the transcendental world, all the devotees are staying with their devotees and their form is the same from — that means that Hanuman is staying with many kinds of animals. Actually, they are transcendental and so are their bodies; don’t you think that they are ordinary living beings. So Hanuman is chanting his ista-deva’s name (Rama and Sita), and all of his associates are also chanting Ramacandra’s name, shedding tears while taking the name of their ista-deva Lord Rama. When they are chanting Rama and Sita’s name, at that time they are directly looking at Lord Rama and Sita who manifested in front of them. Because once you chant suddha-nama (pure names)… when he is chanting the pure names, then he can see his ista-deva; this is what our sastras are saying and Jiva Gosvamipada in his Sandarbha explains it in this way, one who chants the suddha-nama, at the time the Lord manifests in front of him because there is no difference between the holy names and Sri Hari Himself:
nama-cintamani krsnas
abhinnatvad nama-naminau
[“Sri krsna-nama is cintamani, a transcendental wish-fulfilling gem, for it is Sri Krsna Caitanya Himself, the personification of rasa. It is complete, beyond illusion and eternally liberated, because krsna-nama (Krsna’s name) and nami (Krsna Himself) are non-different.” (Bhaktirasamrta-sindhu, Purva Vibhaga 2.233)]

What does suddha-nama mean? It means that one who chants suddha-nama can take darsana of his ista-deva. In the same way, Hanuman is chanting Rama-nama, “Ram Sita, Sita Ram, Sita Ram”, and he is seeing that the Lord has directly manifested in front of him. They are all very happy and by [the power of] Yogamaya they are thinking, “Oh, we are chanting the holy names,” but everything is actually manifesting in front of them.

At that time Hanuman worshiped Lord Ramacandra with flowers, and all the Gandarvas (those who are expert in dancing and singing) from Gandarva-loka also came and did many kinds of glorification of Lord Ramacandra.

Hanuman is very pleased: his ears are completely submerged with the sweet divine songs of Lord Ramacandra, and he is drinking the sweet nectar of Rama-lila; his heart is completely melted, and tears are rolling down [from his eyes]. Sometimes Hanuman also sings about Ramacandra’s sweet pastimes in a poetical way with glorification, and again and again, he pays his obeisances unto the lotus feet of Lord Ramacandra. Hanuman is thinking, “This is a vigraha”, but actually, that is not a vigraha, that is called: pratima naha tumi — saksat vrajendra-nandana […] [“My dear Lord, You are not a statue; You are directly the son of Maharaja Nanda.” (Caitanya Caritamrta Madhya-lila 5.96)]

In Caitanya Caritamrta, Krsnadas Kaviraja Gosvami explains, vigraha means ‘sat-cit-ananda vigraha’:
anadir adir govindah
sarva-karana karanam
[“Sri Krsna, Govinda, is the embodiment of eternity, knowledge and bliss. He is the Supreme Personality of Godhead, the controller of all lesser controllers, and the source of all incarnations. He has no beginning or origin, though He is the source of everything and the cause of all causes.” (Brahma Samhita 5.1)]

Sometimes Hanuman loudly utters the names, “Jay Raghunnatha, Jay Raghunnatha”, “Jay Janaki-Kanta” (who is the beloved of mother Sita-Devi), and “Jay Laksmana Agrajah” (who is the elder brother of Laksmana.) In this way Hanumanji is taking the name of Lord Ramacandra and doing nama-sankirtana; sometimes he is also jumping, raising his hands and legs, going up and down and in this way Hanuman is chanting Lord Ramacandra’s sweet names.

sita ram sita ram sita ram kahiye
jahi vidhi raahke ram tahi vidhi rahiye
sita ram sita ram sita ram kahiye
jahi vidhi raahke ram tahi vidhi rahiye
vidhi ka vidhan jaan haani-laabh sahiye
sita ram sita ram sita ram kahiye
zindagi ki dor so soup hath dina-nath ke
tu akela nahin pyaare ram tere saath mein
sita ram sita ram sita ram kahiye
mahlon mein rakhe chahe jhopadi mein was de
dhanyawad nirvivaad ram ram kahiye
sita ram sita ram sita ram kahiye
sita ram sita ram sita ram kahiye
jahi vidhi raahke ram tahi vidhi rahiye
sita ram sita ram sita ram kahiye
jay ram jay ram jay jay ram
jay ram jay jay jay sita ram
jay ram jay ram jay jay ram
jay ram jay jay jay sita ram

In this way, Hanumanji sometimes closes his eyes and is completely absorbed in the name of Rama and Sita; sometimes weeping and shading tears, and sometimes he is rolling on the ground while taking the name of Rama and Sita.

When Narada Rsi came to Kimpurusa Varsa (where Hanuman is staying), at the same time Hanuman had just opened his eyes and when he saw that Narada Rsi had come, Narada was very close to being in front of Hanuman. Narada Rsi saw how Hanuman has so much love and affection for Lord Rama, taking his ista-deva’s name, so Narada Rsi became very surprised: Narada Rsi embraced Hanuman and Hanuman also embraced Narada Rsi and then both were absorbed in taking the name of Rama and Sita, crying and crying.

After a few minutes, Hanumanji controlled his mind and then he paid his obeisances to Narada Rsi. Because Narada Rsi is always acting the role of guru: everywhere he goes, everybody calls him “guruji, guruji, guruji”, so for this regard when Narada Rsi came to Kimpurusa Varsa, Hanuman paid his obeisances to him as like his guru, then both entered in the temple of Lord Rama and Sita.

There, Narada Rsi saw a very nice and beautiful vigraha of Lord Ramacandra and then he paid his obeisances to the lotus feet of Lord Rama and Sita and both sat in front of the vigraha. After a few minutes, both of them came back into consciousness and Narada Rsi told, “He Hanuman, I heard your prema-mahima [glories of your pure love] towards Lord Ramacandra and now I am directly taking your darsana [and I can see] how you are the best recipient of the mercy of Lord Rama.

Because you are completely absorbed with the name of Lord Ramacandra and servicing Him; you are diving in the ocean of sweet and nectarean names of Lord Ramacandra. You are always with the Lord and you have completely surrendered at the lotus feet of your prabhu Lord Rama so for this regard you are very nearest and dearest of Lord Ramacandra”.

Here Sanatana Gosvamipada in his commentary dig-darsini-tika explains it in this way, “One who has completely surrendered to his ista-deva (worshipable deity) will make the Lord very pleased”.

Narada Rsi then glorified Hanuman, “You are the perfect example of servitude mood towards your Lord Rama and you served Him in different ways; asana [seat], dhavaja [flag], catra [umbrella], camara [fan]… even as a minister and you are also the senapati (chief army), so in this way you served your Lord Rama”.

When Narada Rsi glorified the servitude mood of Hanuman and how he served Lord Ramacandra when the Lord performed his prakata-lila in Ayodhya-Dhama, Hanumanji could not tolerate himself and he was crying, crying and shading tears. Then Narada Rsi pacified Hanuman patting his back; after a few minutes, Hanuman returned back to his consciousness and anyhow he told, “He muni-vara, He Narada Rsi, you are the best saintly person, why are you saying that I am the best recipient of the mercy of Lord Ramacandra? I am not even the semblance of his servant.” Hanuman is thinking, “I am not qualified to be a servant of Lord Rama.” 

Because when prema manifests in one’s heart, these kinds of thoughts are always in their hearts, “I am not qualified to serve my ista-deva” and this is called dainya – humility; one who serves so much his guru and his ista-deva is always thinking, “I did not serve anything”, this is the nature of bhakti.

The nature of bhakti is that one who serves his ista-deva will be thinking, “I did not serve anything” and will be always thinking, “I am very wretched and unqualified”. Bhakti creates the humility in the heart of the devotee; for this regard, Lord Caitanya Mahaprabhu explained how we should chant the holy names:
trnad api suncena, taror iva sarisnuna
amanina manadena kirtaniyah sada harih
[“Thinking oneself to be even lower and more worthless than insignificant grass that has been trampled beneath everyone’s feet, being more tolerant than a tree, being prideless and offering respect to everyone according to their respective positions, one should continuously chant the holy name of Sri Hari.” (Sri Siksastaka, verse 3)]

This is also the process; now we should be practicing how to become humble, but when prema manifests in one’s heart, automatically, spontaneously and naturally – that is called svabhavika – humility will come in his heart.

When Hanuman heard his glories about how he served his ista-deva Lord Ramacandra, being very humble he told, “He Narada Rsi, don’t say these words; if you say these things then I will not survive myself and I will feel so much separation from my Lord and ista-deva Rama.”

Here Sanatana Gosvamipada explains in this way: Hanumanji said one thing, “He Narada Rsi, listen, I am not the best recipient of the mercy of the Lord. Why? Because when Lord Ramacandra departed from this material world and attained to the transcendental world, Ayodhya-dhama, at that time He took all of His associates (parikara) with Him.” At that time Hanumanji told, “Prabhu, I want to go with You” and Lord Ramacandra said, “Hanuman, don’t go with Me; you have to stay in this material world and preach My holy names because if you don’t preach My holy names how is it possible for the conditioned souls to be delivered from this material world?” So at that time, Ramacandra gave him an order, “Hanuman you have to stay in this material world to preach My holy names; when the time comes then I will call you and you can return back to My abode Sanket-dhama”, which is called Ayodhya and Aprakrta-dhama.

Hanuman said these words to Narada Rsi, “He Narada Rsi I am not qualified to be the perfect servant of my Lord Ramacandra because Lord Ramacandra did not take me with Him; He told, ‘He Hanuman, you should preach My holy names.’”

Actually, the Lord thinks that one who is His best servant, must stay here [in the material world] to preach and help the others; this is the desire of the Lord. Given as an example; Lord Krsna ordered Sivaji to preach the impersonalism (advaita-vada), because no one could do it, but Lord Krsna gave a direct order to Lord Siva: mayavadam asac-chastram pracchannam baudham ucyate [“(Lord Siva informed the Goddess Durga, the superintendent of the material world,) ‘In the Age of Kali I take the form of a brahmaṇa and explain the Vedas through false scriptures in an atheistic way, similar to Buddhist philosophy.’” (Padma Purana, Uttara-khanda 25.7)]

In this way Lord Krsna directly gave this instruction to Lord Siva, because Lord Siva is a powerful person and he can preach, for this regard sastra is also saying - vaisnavanam yatha sambhuh – there are many Vaisnavas but Lord Siva is the topmost Vaisnava because he fulfilled all the desires of Lord Krsna.

So, in the same way, Lord Ramacandra’s topmost devotee is called Hanuman and for this regard, Ramacandra said, “He Hanuman, after My departure all the conditioned soul will forget Me, for this reason, you shall stay here to preach My holy names”. So in this way, very humbly Hanuman told, “I am here to fulfill the desires and instructions of my Lord, chanting the holy names and preaching the sweet names of my Lord”. Hanuman is always preaching [to others to] take the names of his ista-deva Rama.

Sanatana Gosvami here explains that there are two kinds of service for the Lord or guru: one is called vapu-seva and the other is called vani-seva. What does vani-seva mean? It means how to preach to the people so that they can come to our Krsna consciousness and this is the best service that the devotees can do; how to preach so that many people can come and then they will do bhajana and sadhana.

Now coming in this way [we can see] how Hanuman has worshiped his thakuraji (vigraha-seva)  – he has established the deity of Rama-Sita which he is worshipping, chanting the holy names and preaching. And this vigraha is transcendental, try to understand, Lord manifested in this material world in three forms and these forms are called: nama, svarupa, and vigraha. 

Nama is His holy names which are non-different from Him, His svarupa is sac-cit-anandamaya vigraha; when one chants the pure holy names (suddha-nama) then the svarupa (form) of Lord will automatically manifest in his heart, and the vigraha is the deity. But this deity is also non-different from Him (sac-cit-ananda vigraha); that vigraha can speak, walk, give instructions and everything. When our heart becomes neat and clean and we have so much love and affection, at that time that vigraha will talk to us. 

There are many examples in the life of our Gosvamis: as like Sanatana Gosvamipada, he also talked with Madana-Mohana, Rupa Gosvamipada talked with his vigraha Govinda-deva and Lokannath Dasa Gosvami also talked with his vigraha Radha Vinoda… We even heard about Meerabai who talked with her ista-deva Giridhari-Krsna. 

Meerabai was a high-class devotee of Krsna and she used to worship her thakuraji Giridhari – mere to aap or nahi ke giridhari lal – Meerabai said, “I have no one, only my thakuraji Giridhari-lal” — her thakuraji’s name was Giridhari-lal. She married a king in Jaipur and she used to worship her thakuraji in her room; sometimes she would be alone, and with closed doors, she would dance, sing and also talk with her Giridhari. But she had one fault, she did not establish Srimati Radhika, and for this regard, Bhaktisidhanta Sarasvati Prabhupada said that Meerabai did not attain Vrndavan; she attained Dvaraka Puri. Because without worshipping Radha and Krsna no one can attain Vrndavan; so if you want to attain Vrndavan you must worship Yugala-sarakara  which means the divine couple Radha and Krsna.

So, our Gaudiya Vaisnava sidhantha is that we should not worship only Radha, and we should not worship only Krsna; we have to worship the deities of Radha and Krsna.

Srila Bhaktivinodha Thakura explains it in this way: kevala madhava pujaye so ajnani [“One who worships Madhava alone is imperfect in his knowledge.” (Radha Bhajane Yadi, verse 3)]

One who worships only Krsna Madhava is called ajnani, which means that he is not perfect in his  bhajana and sadhana; so that’s the fault Meerabai committed in her life — she did not worship Krsna under the guidance of Srimati Radhika or any other gopi— and for this reason she attained to Dvaraka Puri and became a mahisi-parikara – an associate of the queens of Dvaraka. Bhaktisidhanta Sarasvati Prabhupada and Jiva Gosvamipada have explained these things in this way. Anyhow, she has nistha with her ista-deva Giridhari-lal.

Sometimes Meerabai used to talk, dance and sing for her deity Giridhari, and the deity would speak in reply also. One day she closed the door and was talking with Giridhari, when her husband came knocking on the door, but she was completely absorbed in dancing, singing and talking with her ista-deva Giridhari. Her husband was outside hearing the voice of another male person, then he (maha-rana) became very angry, broke the door and entered the room, chastising her, “You must be associating with another person.”

- No, there is no other person; there is only one person here, my Giridhari.
- Where is your Giridhari?
- This Thakuraji here.
- Your Thakuraji is here but how is it possible that Thakuraji is speaking? I heard some male person in your room. 
- There is no male person, the only male person is my Thakuraji Giridhari. 

Then her husband checked the room and could not find out anything, but he still became very angry and kicked her out of the house. Meerabai then said, “I’m going to Vrndavan” and she took her Thakuraji Giridhari and went to Vrndavan to perform bhajana and sadhana. If you go to Vrndavan, there is one temple called Meerabai Mandir — it is a very nice temple in Vrndavan.

Why am I saying this? Because in this way our sastras explain, arca-vigraha, that means, deities can speak; when our sudha-bhakti comes, then we will speak with the deity. There are many evidences in our sastras: in Caitanya Caritamrta it is also explained that the Thakuraji Gopalaji went to South India to be a witness of two brahmanas (vipra— one elder and the other younger. Vigraha-seva is very important.

Here Sanatana Gosvami explains it in this way: chaste lady serves her husband, this is true, but that is usually when the husband is present in her house because this is the costume. But when her husband is far from her house, for example in another country, how does she serve her husband? At that time, she keeps her husband’s picture and worships him in this way. When her husband returns back from that far country and sees that his wife is worshipping his picture, then he will become very happy. Because vigraha-seva is a symptom of how much love and affection you have. The sastras explain it in this way: when guru is present, then every disciple can do arati, service and these things, but when guru is far from sadhaka, at that time how much love and affection you have for guru and how much you are serving the picture of guru, that is important. So sastra is saying in this way; vigraha-seva and guru-seva — this is very important in our life.

Maybe a question will come; the gopis love Krsna but did not worship Krsna’s picture, so how will you know that they have love and affection for Krsna? In this context our Acaryas Vaisnavas explain it in this way: in the transcendental world Goloka Vrndavan there is parakiya-bhava. Because where there is parakiya-bhava, the gopis cannot keep Krsna’s picture with them otherwise a big problem will come. For this regard the gopis keep the picture of Krsna in their hearts; they did not manifest it outside of their hearts — they always keep Krsna’s picture inside.

In this way Sanatana Gosvami explains about sadhaka and siddha: sadhaka has to worship the vigraha of his ista-deva guru and Bhagavan (Krsna). But the siddha sees his ista-deva in his heart and everywhere; there is no need to worship the ista-deva there. If you go to Goloka Vrndavan [you will see that] the gopis never worship the deity of Krsna because Krsna is always inside of their hearts and outside they have a transcendental vision and everywhere is “Krsna, Krsna!” Yanha yanha netra pade tanha krsna sphure [“She sees Lord Krsna wherever She casts Her glance.” (Caitanya Caritamrta, Adi-lila 4.85)]

Where their eyes are going, everywhere they are looking, “Krsna, Krsna!” In this way, Sanatana Gosvamipada gave many nice and beautiful conclusion (sastra-sidhanta) about how in the sadakha stage one has to worship the deities of his guru and ista-deva (Radha and Krsna).

So, Hanuman is in this way teaching to us, although Hanuman is a nitya-parikara [eternal associate of the Lord], he is acting here the role of a sadhaka [practitioner], as like our six Gosvamis: they are nitya-siddha-parikaras of Radha and Krsna but they are acting the role as like an ordinary sadhaka. They are not sadhaka; they are siddha, nitya-parikara (associates of the Lord), but they also worshiped thakuraji and felt separation in this way:
he radhe vraja-devike ca lalite he nanda-suno kutah
sri-govardhana-kalpa-padapa-tale kalinda-vane kutah
ghosantav iti sarvato vraja-pure khedair maha-vihvalau
vande rupa-sanatanau raghu-yugau sri jiva-gopalakau
[“I offer my respectful obeisances to the six Gosvamis, namely Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha Bhatta Gosvami, Sri Raghunatha dasa Gosvami, Sri Jiva Gosvami and Sri Gopala Bhatta Gosvami, who were chanting very loudly everywhere in Vrndavan, shouting, ‘Queen of Vrndavan, Radharani! O Lalita! O son of Nanda Maharaja! Where are you all now? Are you just on the hill of Govardhana, or are you under the trees on the bank of the Yamuna? Where are you?’ These were their moods in executing Krsna consciousness.” (Sad-gosvami-astaka 8)]

So in Kimpurusa Varsa Hanuman worshiped the deity of Rama and Sita and Narada Rsi glorified him so much; then Hanuman said, “He Narada Rsi, I am not the best recipient of the mercy of the Lord; if you want to see the best recipient of the mercy of the Lord then you should go to Dvaraka Puri (Hastinapura), and you will see how the Pandavas have love and affection for the Lord.”

Goura Premanande Hari Hari bol!
Thank you and Hare Krsna. My heartly blessing to all of you.

Transcriber: Krishna Kripa Dasa