Q&A: Siddha-identity in everyday life: Harmonizing siddha-deha with ordinary activities

Q: I have been wondering how one harmonizes one's siddha-identity with "ordinary" activities like bathing, eating, going to the toilet etc. Or is that a kind of mental switch, like during bhajan I am X gopi (siddha-deha), then I turn into Y das (sadhaka-deha) and do my ordinary activities until its bhajan time again? How can I meditate upon myself as a perfected, spiritual entity while being sick, driving a car, using my mobile phone or arguing with the boss in the office etc.?

A:  In his Bhakti-rasamrita-sindhu, Sripad Rupa Goswamipad presents the famous two-fold division of seva to be undertaken by those who seek to follow the raga-marga:

sevA sAdhaka-rUpeNa siddha-rUpeNa cAtra hi |
tad-bhAva-lipsunA kAryA vraja-lokAnusArataH || brs 1.2.295

"Serving in the sadhaka-form, as well as in the siddha-form, engaged in activities while desiring the mood of the residents of Vraja, following in their wake."

The external sadhaka-life is to be undertaken while emulating the example of the Goswamis of Vrindavan, engaged in the varieties of devotional services led by sravana, kirtana, archana and so forth. These activities are classified as svAbhISTa-bhAva-sambandhi, or as having a direct relationship with one's desired feelings. These activities, even though undertaken in the external body, lead one to the identity within. Therefore, there is no essential conflict between the two realms in which service has been undertaken.

Such activities of devotional service are also known as svarUpa-siddha-bhakti, or acts that are inherently devotional by their nature. This classification has been presented in contrast to saGga-siddha-bhakti, or elements that attain the quality of devotion through contact with devotion, and aropa-siddha-bhakti, or activities over which the quality of devotion is superimposed, and that are therefore considered to be akin to bhakti.

The quality for kindling inner revelation that is inherent in activities of svarUpa-siddha-bhakti lacks in the two other categories. Activities such as maintaining one's livelihood through work in the society, and thereby maintaining one's facility for devotional services, are generally known as aropa-siddha-bhakti, or activities that become devotional through superimposition. The activities are not devotional in and of themselves, their quality is transformed after the event through the devotee's internal spirit of offering and surrender.

Though elements of aropa-siddha-bhakti are also helpful, and indeed a necessity at a certain stage, they must begin to withdraw as one enters into the world of siddha-rUpa-sevA. Lacking a direct connection with the transcendent realm in which the seva is to take place, they have a great potential for distracting the mind. Some elevated souls are able to transmutate even worldly activities into direct acts of devotion through the power of their smarana, remaining aloof from external influence. However, most sadhakas will find that such external activities will prove to be obstacles in the practice of smarana.

Some aspects of ordinary daily life have qualities that are parallel to the course of the lila. Therefore, someone conversant with the lila can easily attribute the self-conception of the svarupa and the flow of the lila over them and remain in the proper self-identity in the course of the said activities. One should, as far as possible, seek to organize his life in a manner that facilitiates absorption in the lila throughout the day.

The adoption of a specific transcendent identity and the subsequent gradual absorption in the nectarine services of Radha-Krishna possess a vast potential for attracting and containing the consciousness beyond and away from this world. Therefore, as one becomes more accomplished in such practices, he will find it harder and harder to dwell amidst a mundane environment, so much so that time spent in distraction will begin to be felt as painful, and indeed unbearable. The two worlds don't mix together all that well.

For success in smarana, it is vital that one protect the consciousness from outer influences, as smarana is dependent on the purity of the mind – smaraNaM tu zuddhAntaH-karaNatAm apekSate (BhS 276). The foremost among the purifiers of the heart is the chanting of the divine Name, which one should chant at least one lakh, or sixty-four rounds, daily. Before exposing the matter of raga-bhajana (verse 8) in his Upadeshamrita, Srila Rupa Goswamipad has laid emphasis on the worship of the Name as the healer of the polluted heart (verse 7). Chanting a lakh of Names or more, along with the other devotional duties that must be undertaken to support the inner worship, take a substantial amount of time.

All of this has led some mahatmas to conclude that one should renounce the world as a prerequisite for the practice of lila-smarana. While the formal acceptance of the life of a renunciate is not necessarily called for, a withdrawal from the world is instrumental in making the practice successful. Successful smarana calls for exclusivity, and it calls for the absolute rejection of mundane desire. A heart riddled by the mundane, devoid of suddha-bhakti, is not eligible for entrance into the kingdom of rasa.

One must remember that svarupa-meditation and lila-smarana are not a matter of mere techniques of visualization. The lila is self-manifest by nature and arises of grace, grace that is drawn towards one who forsakes all for the sake of a wholehearted devotional pursuit. The appearance of the lila in the chamber of the heart cannot be forced. It flows naturally in a pure and devoted heart, and is therefore aptly called svarasiki. The varieties of meditation, memorization and visualization that are undertaken, despite their being instrumental in supporting the attainment, do not possess the power for revealing the lila and bestowing saksat-seva.

One may also, disregarding all of the above, engage in a semblance of cultivation of svarupa-meditation and lila-smarana. While through that bhajana-siddhi will not be attained, often a favorable samskara is created, a samskara that will in due course of time lead the devotee to the shelter of realized bhajananandi-mahatmas who infuse him with the power to leave behind the mundane and embrace a life of bhajan. Prior to that, practices of smarana are reminiscent of a child's play with dolls. Feeding a doll and putting it to sleep gives a conception of what having a baby is like, and yet the experience is far removed from the labor a mother must bear in caring for a child.

UP 1: Introduction - The Ladder of Devotion, A call for sequential progress

The eleven verses of the text present are presented in a wonderful sequence, outlining the steps to be taken before the attainment of progressive stages becomes a feasible reality. This is the ladder of bhakti-sadhana.

Jumping and jumping, the stubborn baddha-jiva attempts to reach for the sky. Exhausted in the end, having wasted tremendous amounts of time and endeavor, he realizes that mere attempts to jump will not help one get off the ground level. Then, giving up his independent ways and turning to sadhus and bhakti-shastras for guidance on the systematic process of bhajan, he attains his desired success.

- Is the text a practical exposition on the adau sraddha verse?

Adau zraddhA tataH sAdhu-saGgo 'tha bhajana-kriyA
tato 'nartha-nivRttiH syAt tato niSThA rucis tataH

athAsaktis tato bhAvas tataH premAbhyudaJcati
sAdhakAnAm ayaM premNaH prAdurbhAve bhavet kramaH

These famous verses of Bhakti-rasamrita-sindhu (1.4.15-16) are certainly the framework in which devotional growth takes place. Yet, mere knowledge of the said stages will not do. One has to apply practices accordingly at each stage.

There must be a platform to begin with, a foundation must be laid. Before lila-smaran becomes a feasible reality, there must be a platform of sadachar to keep the mind shielded from external influences, and there must be a platform of nama-bhajan. When the senses, the mind and the intellect have been cultivated through appropriate sadhana-activities, the body becomes imbued with shuddha-sattva, which is the playground of the lila.

One also has to cultivate his bhava accordingly. In the stage where removal of anarthas is predominant, one should keep the songs of the mahajans that long for mercy and deliverance at the forefront. In the stage where taste overwhelms the practice, one is ready to shift the focus onwards to the praise of the loved deity. When bhava gains foothold, one is naturally filled with countless longings for seva. In this way, the sadhana flows naturally and free of obstructions.

If a particular facet of sadhana does not seem to be unfolding despite our perseverance in attempts to apply it in practice, it is indicative of the fact that we lack adhikara for the same. We must then ask, "What am I missing?" "What must I do to prepare myself?" "What must I do to make myself fit?"

One may certainly take a peek of what's beyond one's current adhikara. After all, we must know what lies ahead of us to know what to strive for. Regardless, a wise student will graduate from the first and second grade before attempting to master matters of the fifth grade.

- Is there a difference in knowing the steps of the bhakti-ladder and acting in a manner that honors this principle?

Yes, there is a grand deal of difference. Someone may memorize the entire text by heart and not follow the first one of the verses. To be able to know much and to eloquently speak and write of the subject matter does not mean one has embraced the teaching. When the teaching has not been embraced, one has no adhikar for bhakti-sadhana, and the potency in such an individual's instruction is weak. One who does not practice will not be changing hearts, not those of others, not his own.

- What are examples of neglecting the sequential progress?

- What are the harmful effects that may come as a result of neglecting the proper sequence of devotional cultivation?

Some examples have been given below.

1. Someone does not strive to overcome krodha-vega (verse 1) and has not understood how to relate to the devotees' apparent faults (verse 6), yet engages in loving exchanges with devotees (verse 4). He becomes angry with devotees, his bhajan is ruined by aparadha.

2. Someone does not cultivate utsaha (enthusiasm), nizcaya (firm faith) and dhairya (fortitude), yet expects, having heard the glories of nAma-bhajan, the heart to be quickly cleansed. He becomes disappointed and disheartened.

3. Someone engages in loving exchanges with devotees (verse 4), cultivating a relationship, yet he does not know how to discriminate and behave between the different classes of devotees (verse 5). He falls into the company of mixed devotees, he misplaces his faith and is mislead from the path of true fortune.

4. Someone engages in dedicated nAma-bhajan, and the by-products of devotion headed by lAbha (material attainment) arise, yet he is unaware of the danger of prayAsa, excessive endeavoring (verse 2). He embarks to build big temples and ashrams, he is distracted from his bhajan.

5. Someone engages in raganuga-bhajan (verse 8) while disregarding tat-tat-karma-pravartana, of firmly doing the daily devotional duties (verse 3) and niyamAgraha, neglect of devotional rules (verse 2). He is also ignorant of sato vRtti, or sadAcAra, the ways of the conduct of the saintly (verse 3). His bhajan will never bear a fruit.

6. Someone engages in nAma-bhajan to purify the heart from the material condition (verse 7), yet he does not shun asat-sanga (verses 2 and 3). His bhajan is like the proverbial bath of the elephant: As much as he cleanses himself by worship of the Name, he instantly pollutes himself by embracing the company of the unholy.

7. Someone wishes to engage in the confidential seva of Radha-kunda (verse 9), yet his heart is not always in Vraja (verse 8), nor has he cast his heart at the feet of the anurAgi-jana who are at the heart of the Vraja-pastimes (verse 8). One day his mind longs for bhajan, the next day for varieties of material comforts (verse 2: laulya, fickleness); his bhajan will be fruitless unless and until he attains the good fortune of climbing the ladder of devotion.

8. Someone has conquered over the urges (verse 1) and cultivates bhajan with all due enthusiasm (verse 3), shunning bad company (verses 2 and 3). Yet, he does not realize the vital importance of the company and service of those devotees who are of pure heart and always steeped in smaraNa and manasI-sevA. His bhajan will progress slowly, he may be overcome with desires for the mundane on account of lack of powerful divine samskara gained in such blessed company.

9. Someone engages in raga-bhajan while worshiping in the spirit of the residents of Vraja (verse 8). Yet, on account of failing to understand the gradation of excellence of the divine abodes (verse 9), he embarks on pilgrimage to other holy places, such as Dwaraka or Ayodhya. On account of this, his bhajan becomes halted until the fruits of unchastity at the feet of Radha are cleansed with the fire of separation.

10. Someone engages in the desirable company of the highest devotees (verse 5), discussing confidentially a wide range of topics (verse 4), yet fails to understand the detrimental effects of idle talk (verse 2). While thus introducing unworthy topics, he brings pain to the heart of the sadhu, and may risk losing his company altogether, lest the fault be quickly rectified.

11. Someone attempts to engage in raga-bhajan (verse 8) without embracing the heart-healing process of ample nAma-bhajan (verse 7). His heart is not prepared as a suitable, pure vessel for carrying fruitful smaraNa. He is disheartened, concluding that the glory of the attracting potency of the lila he has heard of is false. He disregards the lila, his taste for Vraja-bhajan dwindles and is overcome with mundane longings.

In this way, neglecting the sequential approach to bhajan, many ill fruits are born. Therefore, one should seek firm shelter of the appropriate path and diligently apply the steps described to attain all good fortune in his devotional worship.

- If someone doesn't feel attracted to a step-by-step approach, what is it indicative of?

It is indicative of the presence of mundane desire born of powerful and unworthy samskaras. This condition will only be healed when, by some unforeseen good fortune, one attains the company of affectionate devotees who are realized in the ways of bhajan. He then comes to realize the futility of his attempts to transcend the prescribed path in the name of spontaneous devotion, and swiftly embraces the sequential process from the very first verse onwards to prevent any further waste of the precious days of his blessed human life.

Raganuga - 3.5: Internal and External Sadhana

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.

Raganuga - 3.4: Smarana - The Practice of Meditation

In his Bhakti-rasamrita-sindhu (1.2.294-296), Sri Rupa Gosvami has presented three essential verses describing the practice of raganuga-bhakti. We shall now examine them one by one.

kRSNaM smaran janaM cAsya preSThaM nija samIhitam |
tat tat kathA rataz cAsau kuryAd vAsaM vraje sadA || (brs 1.2.294)

"One should remember the beloved Sri Krishna and His associate of one's own preference, being attached to narrations about them and always residing in Vraja."

Examining the commentaries of the predecessors, a number of important considerations can be drawn from this verse. Sri Visvanatha Cakravarti has explained (rvc 1.11) this verse as follows:

First, through the words "remembering Krishna", it is revealed that raga is a special feature of the mind, therefore one should remember; therefore the aspect of remembrance (smarana) is foremost on the path of raganuga. "Beloved" means the dearmost, Sri Krishna, the lord of Vrindavana, who enjoys pastimes suitable to His own mood. "His people" means Sri Krishna's people. Who are they? For this it is said, "of one's own preference", which means the desirable ones, such as Sri Radha, the mistress of Vrindavana, Lalita, Visakha, Rupa Manjari and others.

Although Sri Krishna is the object of one's desires in a passionate mood, the associates of Sri Krishna, the ladies of Vraja headed by Sri Radha, are even more the object of the devotee's desires on account of their having an excessive amount of passionate feelings which the devotee desires. "Live in Vraja" - this statement means that if it is not physically possible, at least in one's mind one should live in Vraja.

Thus residing - whether physically or mentally - in the sacred land of Vraja, filled with stimuli for the remembrance of the sweet pastimes of Vraja while remembering the pastimes of Sri Krishna and His associates one is particularly inspired by, filled with attachment for narrations about them, is the quintessence of raganuga-bhakti. How, then, is service to be rendered? Sri Rupa Gosvami explains this in the next verse.

Raganuga - 3.2: Mantra Initiation

The importance of accepting initiation for Krishna-mantra has been described as follows:

divyaM jJAnaM yato dadyAt kuryAt pApasya saGkSayam |
tasmAd dIkSeti sA proktA dezikais tattva kovidaiH ||
ato guruM praNamyaivaM sarvasvaM vinivedya ca |
gRhNIyAd vaiSNavaM mantraM dIkSA pUrvaM vidhAnataH || (bhakti-sandarbha 283)

“That, which bestows divine knowledge and destroys all sins, is called diksa by the knowers of the truth. Therefore, paying obeisance to the guru and offering unto him one's all, one should receive Vaisnava mantra-diksa preceded with proper procedures.”

The great teachers have further glossed the importance of meditating on the diksa-mantra as a means of establishing a specific relationship with the Lord, which is, after all, the object of raganuga-bhakti-sadhana.

divyaM jJAnaM hy atra zrImati mantre bhagavat-svarUpa-jJAnaM, tena bhagavatA sambandha-vizeSa-jJAnaM ca || (ibid.)

“Here divine knowledge means the knowledge about the Lord’s intrinsic identity which lies within the mantra, along with specific knowledge of one's relationship with the Lord.”

This is repeated over and over again:

zrI-nAradAdi-vartmAnusaradbhiH zrI-bhagavatA saha sambandha-vizeSaM dIkSA-vidhAnena zrI-guru-caraNa-sampAditaM cikIrSadbhiH kRtAyAM dIkSAyAm arcanam avazyaM kriyetaiva || (ibid.)

“Those who are following the path of Narada and others, and who desire the particular relationship with the Lord that is brought about at the feet of the guru through the rite of diksa, necessarily perform arcana (worship) when diksa is completed.”

Steadfast contemplation on the diksa-mantra gradually gives rise to and strengthens a certain loving relationship with the Lord. To refine the conception of the practitioner, it is customary for the guru to further instruct the initiate on the nature of his specific eternal, spiritual identity.

Raganuga - 3.1: Initial Stages of Practice

The practice of raganuga-bhakti, though aiming at spontaneous, inherent love for Sri Krishna, is not whimsical in nature. The various aspects of raganuga-sadhana have been carefully described in the writings of the saints. Anyone who desires to smoothly progress on the path of raga must study their words diligently.

Just as one must learn from a teacher if he desires to master any given subject in this mundane world, so one must approach a realized teacher who can give adequate guidance on the path of raga.

sa ca lobho rAga vartma vartinAM bhaktAnAM guru-padAzraya lakSaNam Arabhya svAbhISTa vastu sAkSAt prApti samayam abhivyApya || (rvc 1.8)

"It is described that the devotees on the path of raga gradually progress from the initial surrender to the feet of Sri Guru up to the stage of directly attaining the object of their desires."

It has been described earlier that the mercy of Sri Krishna or His devotees is the cause of that spiritual greed, which causes eligibility for the practice of raganuga-bhakti.

sa ca bhagavat kRpA hetuko 'nurAgI bhakta kRpA hetukaz ceti dvividhaH | tatra bhakta kRpA hetuko dvividhaH prAktana Adhunikaz ca | prAktanaH - paurva bhavika tAdRza bhakta kRpotthaH, AdhunikaH etaj janmAvadhi tAdRza bhakta kRpotthaH | Adye sati lobhAnantaraM tAdRza guru caraNAzrayaNam | dvitIye guru caraNAzrayAnantaraM lobha pravRttir bhavati || (rvc 1.6)

"There are said to be two causes for the appearance of the aforementioned greed, namely the mercy of God and the mercy of an anuragi devotee. There are again two kinds of mercy bestowed by a devotee, namely old and recent. Greed which is born from the mercy of such devotees of Sri Krishna in a previous life is known as old (praktana). Greed which is born from the mercy of a devotee in the present life is known as recent (adhunika). In the one in whom greed has awakened in a previous birth, his greed manifests and he then takes shelter of the feet of a raganugiya devotee guru. One whose greed is recent will first take shelter of the feet of a guru, after which his greed appears."

It is thus evident that approaching a guru is necessary for anyone who desires to progress towards the ultimate goal of life with firm confidence. In describing the 64 main aspects of practice in his Bhakti-rasamrita-sindhu, Sri Rupa Gosvami delineates the first four as follows:

guru-pAdAzrayas tasmAt kRSNa-dIkSAdi-zikSaNam |
vizrambheNa guroH sevA sAdhu-vartmAnuvartanam || (brs 1.2.74)

"(1) Taking shelter of the feet of a guru, (2) Accepting initiation in Krishna-mantra and subsequent instructions, (3) Serving the guru with confidence, and (4) Following the path traversed by the saints."

Raganuga - 2.1: Eligibility for Devotion

No-one is disqualified from engaging in acts of devotion on account of his lack of skill, of mental prowess or indeed of any other mundane faculty, nor does anyone become qualified for bhakti due to the virtue of such abilities. Rather, a mere desire for engaging in acts of devotion is the cause of eligibility for devotion.

bhaktau pravRttir atra syAt taccikIrSa sunizcayA |

zAstrAl lobhAt tac cikIrSu syAtAM tad adhikAriNau || (rvc 1.4)

"According to devotional scriptures, an exclusive desire to engage in the practices of bhakti is the cause of engaging in bhakti. Bhakti of two different natures is born from fear of scriptural injunctions and from intense sacred greed respectively; accordingly, there are two kinds of candidates for bhakti-sadhana."

The desire to engage in the practices of bhakti is born out of two distinct motivations. The one in whom the desire for devotion awakens on account of scriptural commandments is eligible for the practice of vaidhi-bhakti.

yaH kenApyati bhAgyena jAta zraddho'sya sevane |

nAtisakto na vairAgya bhAgasyAm adhikAryasau || (brs 1.2.14)

"When, out of inconceivable luck, faith awakens in someone for the service of the Lord, and he has no firm attachment for the Lord and is only slightly averse to bodily attachments, such a person is eligible for sadhana-bhakti."

This desire for devotion is characterized by obedience of and faith in the scriptural commandments, which invoke a sense of duty for the service of the Lord. This desire is born out of the fear of violating the scriptures and thus incurring sin and consequent calamity. On the other hand, eligibility for the practice of raganuga-bhakti is born out of greed for attaining feelings akin to the Lord's dear ones.

rAgAtmikAika-niSThA ye vrajavAsi-janAdayaH |

teSAM bhAvAptaye lubdho bhaved atrAdhikAravAn || (brs 1.2.291)

"The very being of those who reside in Vraja is steeped in loving attachment. One who becomes greedy to attain feelings similar to theirs possesses eligibility."

Raganuga - 1.1: General Overview of Bhakti

The word rAgAnugA literally means "to follow loving attachment", love directed towards God. To gain a deeper understanding of the concept, let us first examine the concept of bhakti, loving devotion for God, in general.

Bhakti is divided into three main categories in accordance with its development.

sA bhaktiH sAdhanaM bhAvaH premA ceti tridhoditA || (brs 1.2.1)

"This devotion is said to be of three kinds, namely practice (sAdhana), feeling (bhAva) and love (prema)."

The initial stage of practice (sAdhana) is the time when the aspiring servant of God begins to cultivate his relationship with God. Practice is understood as follows:

kRti-sAdhyA bhavet sAdhya-bhAvA sA sAdhanAbhidhA |

nitya-siddhasya bhAvasya prAkaTyaM hRdi sAdhyatA || (brs 1.2.2)

"That, which is accomplished through the functions of the senses, and through which a loving devotional feeling (bhAva) is attained, is called devotion in practice (sAdhana-bhakti). The appearance of an eternally perfected feeling within the heart is called the stage of the attainment of perfection."

As the practice ripens, it culminates into specific loving feelings (bhava) towards God.

zuddha-sattva-vizeSAtmA prema-sUryAMzu-sAmya-bhAk |

rucibhiz citta-mAsRNya-kRd asau bhAva ucyate || (brs 1.3.1)

"A distinct manifestation of divine existence, akin to a ray from the sun of prema, the cause of tenderness of consciousness experienced as different tastes - this is called bhAva."

Foundational feelings of love of God are known to be of five kinds, namely (1) a peaceful, neutral relationship, (2) the affection of a servant, (3) the affection of a friend, (4) the affection of a parent, and (5) the affection of a consort, either as a wife or as a paramour lover. As the foundational feeling is further cultivated, it ripens into a wholesome rapturous experience of love for God (prema).

samyaG-masRNita-svAnto mamatvAtizayAGkitaH |

bhAvaH sa eva sAndrAtmA budhaiH premA nigadyate || (brs 1.4.1)

"When bhava softens the heart altogether, endowed with an abundance of possessive feelings towards Him, being very intense by nature, the wise call it prema."

God, being the infinite reservoir of love, is naturally the object of varieties of individual loving feelings. He appears to each individual devotee in that very form in which the devotee sincerely longs to see Him. This being the fact, there is a need to examine the two prominent varieties of practice of bhakti which lead to two distinct perfections.

Gaudiya.Com: Practice

  A sadhu engaged in meditation

A profound conception of divine truths naturally leads one to adopt various practices in obtaining the desired goal of life. While faith in the precepts of the tradition is certainly desirable, it is not sufficient in itself. There must be a method of practically realizing the truth of the object of our faith. This method is collectively called "sadhana", the means of attainment.

In the Gaudiya Vaishnava tradition, the essential outline for all practices is presented as follows by Rupa Gosvami in his Bhakti Rasamrita Sindhu, which is one of the core texts for the tradition:

"One should remember Krishna along with His dear eternal associates of one's own preference. With attachment to discussions about them, one should always live in Vraja."

"One should serve both in his physical body and in his internally conceived spiritual body, following in the footsteps of the residents of Vraja, desiring to obtain a mood similar to theirs."

"On the path of raganuga-bhakti, one should also adopt the limbs of vaidhi-bhakti, such as hearing about Krishna and glorifying Him. Thus the great sages have concluded."

The object of practice, as is evident from the above, is to attain a position similar one to the eternal associates of Krishna in the realm of Vraja, the pinnacle of the spiritual world, thus exquisitely serving the Supreme Person with all of one's loving feelings.

Congregational chanting

PRELIMINARY INSTRUCTIONS

In Upadesamrita (Nectarine Instructions), Rupa Gosvami delineates six items detrimental for devotion and six items conducive for devotion, which are to be deeply considered and adopted by all sincere aspirants.

Six items detrimental to the development of devotion are as follows: (1) eating too much or collecting more than necessary, (2) endeavours which are opposed to bhakti, (3) useless mundane talks, (4) failure to adopt essential regulations or fanatical adherence to regulations, (5) association with persons who are opposed to bhakti, and (6) ardent longing for the mundane.

Six items favorable for the development of devotion are as follows: (1) enthusiasm, (2) firm faith, (3) patience and fortitude even amidst obstacles, (4) performance of proper activities, (5) giving up undesirable association, and (6) molding one's life similar to that of earlier saints.

TWO VARIETIES OF PRACTICE

The practices are divided into two main categories, which are as follows:

(1) Service in the physical body -- In his physical body, the aspirant follows in the footsteps of the great teachers of the past, engaging in various activities such as associating with saints, chanting the holy names, hearing discourses about the philosophy and the pastimes of Sri Krishna and His beloved associates, worshiping the Deity form of the Lord on the altar, and residing in a holy place. This will be elaborated upon later on in this presentation.

(2) Service in the internally conceived body -- In his internally conceived spiritual body, which is suitable for rendering particular services to the Divine Couple, the aspirant engages in the practice of smarana, rememembrance. This service has two phases, namely static meditation and dynamic meditation. They are understood as follows:

(1) Mantramayi-upasana (static meditiation) -- The aspirant meditates on the Divine Couple seated in the midst of yogapitha (seat of union) formed in the shape of an eight-petaled lotus. The Divine Couple are surrounded by Their confidantes, namely the eight sakhis (girl-friends), who are located on the inner eight petals of the lotus, and the eight manjaris (maidservants) who are located on the next eight petals of the lotus. Following his guru who has assumed a form similar to the confidantes of the Divine couple, the aspirant renders various services to everyone in his own internal guru-given form of a maidservant.

(2) Svarasiki-upasana (dynamic meditation) -- The aspirant meditates on the eight-fold daily pastimes of the Divine Couple, rendering various services which have been assigned to him (her) by the guru, and which are appropriate for the ongoing pastime. Generally the meditation on the daily pastimes of Radha-Krishna is preceded by a shorter contemplation on the corresponding daily pastimes of Sri Chaitanya, who is understood to Krishna Himself in the form of His devotee.

The practices of the aspirant naturally begin with the services performed with the physical body. In the course of time, as his understanding and ability of concentration increase, the internal practices become more and more prominent. However, the two are never to be separated from each other. They are to be adopted in a relationship of interdependence, where progress in one nourishes the other.

PROMINENT ASPECTS OF PRACTICE

The practices undertaken with the physical body will naturally be the prominent side of practice in the eyes of the world. Moreover, the internal, esoteric practices are not the subject matter of elaborate public discourses. Therefore, we shall focus on the external practices, which are of paramount importance in attaining genuine internal absorption in love of God.

In his Bhakti Rasamrita Sindhu, Rupa Gosvami has divided the various practices of bhakti in sixty-four categories, beginning with accepting a spiritual teacher (guru), receiving initiation and instructions from him, serving him, living a life following in the footsteps of the saints, and inquiring about matters of worship (bhajana). An extensive discourse on this matter is not in place in this context, so we shall only focus on five of them, which were declared as the most important by Sri Chaitanya.

(1) Sadhu-sanga
(Associating with Saints)

In the scriptures, association with saints is declared to be the root cause of love and devotion to the Lord. In the association of saints, all aspects of devotional service become perfected. They are a living example of a practical life of devotion.

One should render service to saints and offer them items they need, and lovingly accept whatever they offer in turn. One should reveal his mind to them in confidence, and carefully hear their realized instructions. One should feed them and accept their remnants with respect and devotion as a form of their grace.

Anyone who has taken up the path of spiritual life is certainly a saintly person. However, to reap the full benefit of association, one has to discriminate between devotees of different grades. One should respect in his mind everyone who is inclined towads spiritual life, one should offer respects to and make friends with the one who is initiated and firm in his devotion, and one should lovingly serve the one who is realized in exclusive devotional worship of the Lord and whose heart is completely pure from the tendency to defame others and so on.

Moreover, since there are certainly saints in many traditions, one should seek the association of those who are endowed with a similar inclination on the path of devotion. One should always seek the association of such saints who are affectionate towards oneself and more advanced than oneself. On the merit of such association, all spiritual practices will rapidly yield the fruit of love of God.

(2) Nama-kirtana
(Chanting the Holy Names)

The holy name of the Lord is nondifferent from His own form, qualities and pastimes. Therefore the chanting of the holy names is considered an integral part of practice in the Gaudiya tradition. hanting of the holy names is known to be of two kinds, namely "japa" and "kirtana".

Japa -- Japa is individual meditation on the holy name, during which the aspirant quietly murmurs the holy names while keeping count on a mala (rosary) of 108 beads. According to the instructions of Sri Chaitanya, Gaudiya Vaishnavas chant the maha-mantra (great mantra) which is as follows:

Hare Krishna Hare Krishna
Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare

This mantra consists of three divine names, namely Hara, Krishna and Rama. Hara, which becomes Hare in its vocative case, refers to She who steals the mind of Krishna, in other words Radha. Krishna refers to the all-attractive original person. Rama is another name for Him, meaning the one who brings delight to Radha and who enjoys varieties of transcendental sports.

In addition to the maha-mantra, panca-tattva mantra is often chanted prior to it. Panca-tattva mantra consists of the names of Sri Chaitanya and His four associates, namely Nityananda, Advaita, Gadadhara and Srivasa, along with "Gaura-bhakta-vrinda" (all devotees of Sri Chaitanya). There are slight variations for this mantra from lineage to lineage, but the basic pattern is the same.

Practitioners chant the holy name according to their capacity, completing a fixed number of names for each day. Sri Chaitanya recommended His followers to chant one lakha (100.000 names), which corresponds to some 64 rounds on the rosary. The counting of malas (rounds on the rosary) is done with a separate string of beads consisting of 16 small beads on one side and four on the other, meant for counting individual rounds and sets of 16 rounds respectively. The specific number of holy names to be completed each day is largely individual, and varies from a few hundred names to hundreds and thousands of names. It is common for dedicated saints to chant 100.000, 200.000 or 300.000 holy names (64, 128 and 192 rounds on rosary) per day.

As the eagerness and insight of the aspirant increases, the holy name reveals Himself proportionately unto him, eventually unfolding the entire world of divine reality along with the daily pastimes of the Divine Couple within the heart of the aspirant.

Kirtana -- Kirtana refers to the glorification of the holy names which is done aloud, often with the accompaniment of mridanga (clay drum) and karatalas (hand cymbals). When many faithful aspirants gather for loudly singing the holy names of the Lord, this is called sankirtana. Such kirtana is sometimes performed in the temples, and sometimes out on the streets in processions.

This sankirtana is understood to be the foremost among the sixty-four items of devotional practice. On account of its great ability for absorbing all senses in experiencing the sweetness of the Supreme Person, it is regarded as the most potent among all varieties of practice. Whereas many other practices depend on the lucidity of the practitioner's mind or on his ability of concentration, nama-sankirtana does not consider this, but instead plunges the aspirant in an ocean of divine happiness regardless of his qualification or lack thereof. During the modern age, it is understood that all devotional practices must be accompanied by nama-sankirtana to yield the fruit of pure loving devotion.

Sri Chaitanya glorified the paramount position of Krishna-sankirtana in the first stanza of His Siksastakam (Eight Instructions) as follows:

"May there be supreme victory for the congregational chanting of the names of Krishna! It cleanses the mirror of the heart, and extinguishes the great forest-fire of material existence. It is a great moon spreading its soothing rays, bringing to bloom the white lotus of good fortune of the living entitiy. The holy name is the life and soul of the young bride of divine wisdom, and an ever-increasing ocean of ecstacy, and by tasting it, the self becomes thoroughly cleansed, and comes to taste at every step the complete nectar it has always longed for."

The practice of nama-sankirtana is unequivocally recommended for one and all, since there are no hard and fast rules for it. It does not depend on time, place, person, articles of worship, purity or impurity. In whatever situation the holy names of the Lord are chanted, they prove to be beneficial for everyone.

(3) Bhagavat-sravana
(Hearing the Srimad Bhagavatam)

The scripture Srimad Bhagavata is known as the ripened fruit of the desire-tree of Vedic literatures. The study and hearing of the Bhagavata is essential for one who aspires to understand the science of approaching the Lord. The Bhagavata itself proclaims in its invocation:

"O knowers of divine rapture, O saints of the world, O people filled with sacred emotions! Always relish the Srimad Bhagavatam, the fully ripened fruit of the desire tree of Vedic literatures, complete in all respects, which emanated from the lips of Sukadeva Gosvami like a gush of nectar, being the abode of rasa itself!"

Though all efforts of studying the Bhagavata are certainly beneficial, the most benefit will be gained by approaching a self-realized soul who is expert in understanding the intricacies of philosophy and divine love presented in the scripture. Such a saint is the living medium of divine wisdom, and has the ability to deepen our understanding of the words of the scripture.

There are ten primary subject matters delineated in the Bhagavata, which are as follows:

(1) Sarga -- The primary creation, a description on the Lord as the origin of the elements of this world;
(2) Visarga -- The secondary creation, a description of the constituents and creation of this world;
(3) Sthana -- Various abodes where the living entities dwell, among which teh spiritual world is supreme;
(4) Posana -- The protection and care of the Lord for those depending on Him;
(5) Uti -- The impetus for action, an analysis of the various dispositions of the living entities in this world;
(6) Manvantara -- Descriptions of the cosmic ages of Manu, histories from the past ages;
(7) Isanukatha --The various descents of the Lord and His activities together with His great devotees;
(8) Nirodha -- The eventual withdrawing of the cosmic manifestation by the Lord;
(9) Mukti -- Liberation from the bondage of matter and the attainment of one's constitutional nature;
(10) Asraya -- The ultimate shelter of everything, the ever-independent Supreme Person.

The Bhagavata reveals its profound philosophical and theological precepts in the course of narrating various histories describing the Lord and His devotees. A comprehensive study of the Srimad Bhagavatam enables the aspirant to understand his relationship with the Lord, the dynamics of such a relationship, and its ultimate goal.

It should be understood that the practice of hearing the Bhagavata also includes hearing and discussing literature following in the wake of the message of the Bhagavata. Over the centuries, innumerable saints and sages have elaborated on the original message of the Bhagavata in accordance with their divine insight, and the study and hearing of such writings is also most beneficial in deepening one's understanding and realization.

The Bhagavata itself describes the fruit of such hearing:

"The Supreme Lord rapidly manifests in the heart of one who faithfully endeavors to always hear the message of the Bhagavata. Through the holes of their ears, the Lord descends to the lotus of his heart, awakening his unique, natural disposition towards Him, and cleansing him from all mundane evils, such as lust, greed, anger and so forth, just as fresh autumnal rains clear the muddy pools of water."

There are innumerable beautiful writings describing the Lord's name, form, characteristics and pastimes with His beloved associates. Attentive hearing of such descriptions awakens a feeling of natural attraction towards the Lord and creates a powerful impetus for progressing on the journey for divine love for the Lord.

(4) Mathura-vasa
(Living in the Holy Land of Mathura)

When the Lord descends to this world with His eternal associates, His divine abode descends along with Him to serve as His playground in this world. This holy abode of the Lord manifest in the earthly realm is an exact replica of the celestial world in the realm beyond. Mathura Mandala and Vraja Mandala are two names for the sacred abode where Sri Krishna enacted His pastimes some 5000 years ago.

Though such a place may appear to us as just another territory in the mundane world, it appears as such only on account of our mundane vision. The imperfect beings of this world lack the eyes to see the divine world of the Lord, which is ever-permeated with love divine. However, in the course of practice our senses and mind are purified, which enables us to behold the divine realm of Vraja instead of its illusory covering manifest to our present eyes.

The various places around Vraja Mandala are a perfect impetus for invoking remembrance of the Lord's pastimes within the heart, and the association of saints living in such places, spending their time in absorption in thoughts of the Lord, can never fail to leave one empty-hearted. However blinded one may be, he can never escape the supramundane potency of such a holy place. For those unable to live in or visit places such as Vraja Mandala, it is advised that one should live there mentally by being absorbed in thoughts of the Lord's pastimes there.

The land of Vraja Mandala is divided in twelve forests, spreading over 84 krosas (168 square kilometers). They are collectively known as Vrindavana, or the forest of Vrinda, named after Vrinda Devi, the goddess presiding over the forests, making all varieties of delicate arrangements to perfect the loving pastimes of the Divine Couple. In his "Nectarine Instructions", Rupa Gosvami presents a hierarchy of divinity among the holy places within and outside the district of Vraja:

"The city of Mathura is superior to the spiritual world of Vaikuntha, since the Lord Himself appeared there. Superior to Mathura is the forest of Vrindavana, since Krishna displayed His pastime of rasa-lila (circle dance) there. Superior to Vrindavana is the Govardhana hill, which was lifted by the Lord Himself, and where He enacted numerous pastimes with His dear associates. However, above all is the lake known as Radha Kunda, since it is overflooded with the nectarine blissful loving plays of the Lord of Gokula. Where is that discriminating person who would not desire to serve this divine lake situated at the foot of Govardhana hill?"

Vraja Mandala is saturated with divine love, being the personal playground of the Lord, and therefore it is a most befitting place for an aspirant who desires to perfect his spontaneous loving propensity for the Divine Couple.

(5) Sri-murti-seva
(Serving the Worshipable Form of the Lord)

The transcendental form of the Lord is beyond the grasp of mundane sense perception. However, since there is a need for the practitioners to render concrete service for the Lord, in His kindness He assumes a form consisting of the elements of this world, visible to humans. Such a form of the Lord is called an arca-vigraha (form to be worshiped) or an arca-avatara (an incarnation for worship), commonly referred to as a deity-form of the Lord.

Faithful service to the deity of the Lord allows the aspirant to establish a personal relationship of service with the Lord by cooking for Him, preparing clothes for Him, singing for Him, arranging festivals in His celebration, offering incense and flowers unto Him, and so forth.

The deity forms of the Lord are of eight kinds: (1) Made of stone, (2) made of wood, (3) made of metal, (4) made of earth, (5) painted, (6) made of sand, (7) envisioned in the mind, and (8) made of jewels. After the completion of the deity form, the Lord is invoked into this form by a dear devotee of the Lord, a loving servant of His. Thus the Lord appears among the elements of this world to accept the loving service of His devotees.

In addition to facilitating the development of a personal relationship with the Lord, the process of arcana (deity worship) helps the practitioner to become clean and regulated on account of the various ceremonies to be observed in relation to serving the Lord. The maintenance of both external and internal purity is essential for securing sound progress on the path of spiritual life. The practice of deity worship is particularly essential for people who are living and working in the society, since it very tangibly ensures that the service of the Lord remains the centre of all endeavors. The deity forms of the Lord are often found in temples where people gather for worship, but it is equally common for devotees to have their own deity form whom they worship at home.

The most common deity forms worshiped in the Gaudiya tradition are the forms of Radha-Krishna, who are installed on the altar side by side. Such service follows in the wake of the eternal maidservants of the Divine Couple, and facilitates the development of such a desired mood. Sometimes the forms of Sri Chaitanya and His brother Nityananda are installed on the altar and are served in their loving pastimes in the realm of Navadvipa. Though not as common as Nityananda, His dear associate Gadadhara is also seen on altars alongside with Him, and sometimes the complete pentatheon (Panca Tattva) of the Lord in His various aspects is worshiped.

The exact procedures of worship vary from lineage to lineage. The aspirant is acquainted with particular methods of worship at the time of diksa (initiation), when the guru conveys to him the mantras to be contemplated upon and to be used in his worship along with instructions on the same. The process of arcana also includes certain internal aspects of visualized worship of the Divine Couple to be conducted in addition to the outer worship.

Though some of the practices presented herein may appear rather demanding, it should be noted that everyone may adopt them according to their particular eligibility and evolve over time closer to perfection. There is certainly a long journey to be wandered in obtaining love of God, but a sincere practitioner will experience joy on every step in approaching the object of his aspirations.