sevA sAdhaka rUpeNa siddha rUpeNa cAtra hi |
tad bhAva lipsunA kAryA vrajalokAnusArataH || (brs 1.2.295)
"One should serve both in his present sadhaka-body and in his siddha-form, following in the wake of the residents of Vraja, desiring to have feelings similar to theirs."
This very verse, in particular the interpretation of what is meant with serving with the sadhaka-form while following the residents of Vraja, was the root of a great controversy in the Gaudiya tradition at the time of Sri Visvanatha Cakravarti. His interpretation of the verse, which came to be accepted as conclusive, reads as follows:
"With the sadhaka-form" means in the present body, "with the siddha-form" means with one's own desired, internally conceived body suitable for the direct service of Sri Krishna, "desiring to attain their feelings" means to take shelter of one's most cherished associate of Sri Krishnaand one's desired Sri Radha, the beloved of Sri Krishna, being anxiously desirous to attain the passionate feelings they have.
"Service", how is it done? It is described as being performed with either items collected mentally or items collected with the physical body. The nature of this service is described as "following the people of Vraja". Following the residents of Vraja means to serve according to the model of Sri Rupa Gosvami and other residents of Vraja in the sadhaka-form and to serve according to the model of Sri Rupa Manjari and other residents of Vraja in the siddha-form.
The same is echoed, though more concicely, in an earlier work of Sri Krishna Das Kaviraja:
bAhya, antara, ihAra dui ta sAdhana |
bAhye sAdhaka-dehe kare zravaNa-kIrtana ||
mane nija-siddha-deha kariyA bhAvana |
rAtri-dine kare vraje kRSNera sevana || (cc 2.22.156-157)
"External and internal, these are indeed the two sadhanas. Externally, in the sadhaka-form, one engages in hearing and chanting, and in the mind, in one's own siddha-form, day and night one thinks of and serves Sri Krishna in Vrindavana."
The meaning of the sadhaka-form is evident: it means the present physical body. However, the concept of siddha-form deserves further examination. How is one to serve in a siddha-form, if one has not attained perfection (siddhi)? After all, the siddha-devotee is the one who has attained prema, and this verse appears in a section describing sadhana-bhakti. Is this not an oxymoron?
To this, the commentators (Jiva Gosvami, Mukunda Gosvami and Visvanatha Cakravarti) answer in chorus:
siddha-rUpeNa antaz-cintitAbhISTa-tat-sevopayogi-dehena ||
"In the siddha-form means in an internally thought, desired form suitable for His service."
The chorus is slightly broken by Mukunda Gosvami, who states "manas-cintita", "mentally thought" in the place of "antas-cintita", "internally thought". Furthermore, the word "abhista", "desired", reveals that we are speaking of something which is yet to be attained. The concept is further illuminated by Sri Narottama Das Thakura:
sAdhane bhAvibe yAhA, siddha dehe pAbe tAhA |
rAga mArge ei sei upAya || (prema-bhakti-candrika 57)
"Whatever you think of during your sadhana, you will attain in your siddha-body. Such is the means on the path of raga."
sAdhane ye dhana cAi, siddha dehe tAhA pAi |
pakkApakka mAtra se vicAra || (ibid. 58)
"The treasure I covet during my sadhana, I will attain in my siddha-body. It is merely a matter of its being ripe or raw."
It naturally follows that one should integrate contemplation of the mood, activities and so forth of those who are siddha into one's practice of raganuga-sadhana.
siddhasya lakSaNaM yat syAt sAdhanaM sAdhakasya tat || (br. bhag. tika)
"The characteristics of the siddha are what the sadhaka should make his sadhana."
Thus, both in the present body and in the internally contemplated siddha-form, one should follow the residents of Vraja, desiring feelings akin to theirs. The service in the present, physical body is further explained in the following verse.
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