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 proper application of renunciation with bhakti

The opening verse of the text, and the main object of this study, reads as follows:

vAco vegaM manasaH krodha-vegaM
jihvA-vegam udaropastha-vegam |
etAn vegAn yo viSaheta dhIraH
sarvAm apImAM pRthivIM sa ziSyAt || 1 ||

“The urge of the speech, the urges of the mind and the anger,
the urge of the tongue, the urges of the belly and the genitals –
he who withstands these urges is sober;
The whole world is his student indeed.”

Our study of Upadeshamrita will contain many instructions on activities that should be avoided, as well as on practices that are obligatory. The negative undertakings, are they not a form of renunciation, and is it not said that renunciation does not bring about devotion? Moreover, is it not said that renunciation hardens the heart?

In pondering the matter, let us turn to Bhakti-rasamrita-sindhu and the first ten of the 64 aspects of bhakti, the ten that should be priorized on in the beginning. Among them, we find bhogAdi-tyAgaH kRSNasya hetave - "Giving up enjoyments and so forth for the sake of Krishna." We renounce as a matter of love. We leave aside acts our beloved Thakur would not want us to engage in. Is that not devotion? Yes, it is! And indeed, is there devotion if this attitude isn't there? No, there truly isn't!

Renunciation as a separate undertaking is not an aspect of bhakti, though it may come in handy (BRS 1.2.248) at the early steps of the path, in entering devotional practices; a renounced person is generally less distracted and has more time at his disposal. The renunciation advocated in Srila Goswamipad's work, however, is not renunciation as a separate undertaking. The aspects of renunciation recommended are mentioned as a matter of direct cultivation of bhajana, as a matter of clearing aside obstacles from the desired devotional practices.

One should be willing to make sacrifices for the sake of devotional progress. With this thought in our hearts, we'll embark on this study of Sri Upadeshamrita.

- How does one relate to sense objects while acting according to yukta-vairagya?

Rupa Goswamipad has defined yukta-vairagya as follows:

anAsaktasya viSayAn yathArham upayuJjataH |
nirbandhaH kRSNa-sambandhe yuktaM vairAgyam ucyate || brs 1.2.255

"Devoid of attachment to sense-objects, engaging them in a manner related to Krishna -- this is called befitting renunciation."

One should therefore measure the worth of objects in terms of their relationship with bhagavat-seva. If they are unsuitable, they are to be renounced. If they are suitable, they may be accepted. That does not, however, mean that everything that in theory could be used for Krishna should be embraced! One should only accept as much as is required for the sustenance of the body and other such necessities. One should beware taraGga-raGgiNI, or "enjoying the waves" of bhakti's byproducts, thereby getting entangled with selfish enjoyments in the name of service for Krishna.

The sense-objects neither repulse nor attract the devotee. This is the meaning of "unattached". Attraction and repulsion are both symptoms of the presence of a selfish relationship.

- What could we sacrifice in the spirit of devotional renunciation to please Sri Krishna and progress in bhakti?

The spirit of saranagati calls us, AnukUlyasya saGkalpaH prAtikUlya-vivarjanam (HBV 11.676) - "To embrace the favorable, to shun the contrary." Whatever aspects of our lives run contrary to a life of devotion deserve to be re-molded. Some aspects are fit to be changed in an instant, some aspects need work over a period of time. All of that is to be embraced, all of that falls under proper devotional renunciation.

- What are examples of objects used for REAL yukta-vairagya?

- Wearing a cloth to cover the mid-part of your body.
- Keeping a pot and some firewood for cooking to your deity, taking his remnants for sustenance.
- Seeking shelter in extreme weather conditions to keep the body fit for bhajan.

Beyond that, it's all individual. In my case, having electricity and keeping a laptop to keep up with the study group and the rest is yukta-vairagya. For someone else, having a laptop may be an unnecessary diversion. For my wife, having a heater here at mid-winter is yukta-vairagya, as without it she would fall sick immediately. Since my body does not call for one, for me to insist on having one would be outside the scope of yukta-vairagya.

The question one needs to be asking is, "Does this improve the quality of my seva?" If it doesn't, chances are it's unnecessary and worth giving up.

- Which aspects of renunciation may prove to be useful at the early steps of the path of bhakti?

Certain aspects of renunciation, such as those noted in verses 1 to 3 of the work, are beneficial for devotion, as they ease the mind's absorption in devotional works and thoughts. Some nsoteworthy aspects:

1. Renunciation from excessive talk (vac-vega) and idle talks (prajalpa).

2. Control of the mind (manasa-vega), withdrawing the senses from the world, abstaining from anger (krodha-vega).

3. Regulated eating (jihvA-vega, udara-vega), avoiding of excessive eating (atyAhAra).

4. Abstaining from sex (upastha-vega) and the company of people longing for it (jana-saGga), as well as from other unholy company.

5. Withdrawing from excessive endeavors in the mundane realm (prayAsa).

6. Fortitude (dhairya) in following principles (niyamAgraha) and engaging in appropriate activity (tat-tat-karma-pravartana).

7. Not pursuing worldly interests (laulya).

8. Enthusiasm (utsaha) in faithfully (nizcaya) pursuing other-worldly attainments.

9. Maintaining a purity of conduct (sad-vRtti).

All of the above are very helpful, when applied in the context of devotional practices.

- Which aspects of renunciation are contrary to bhakti, and why?

As a matter of general principle, renouncing that which ought to be duly employed in the worship and service of Hari is contrary to bhakti. Some examples:

1. Renouncing company altogether, thereby missing the opportunity for devotional company (sAdhu-saGga).

2. Believing that all exchanges of love in this world are worldly, behaving in the company of devotees in an utilitarian manner without developing attachment for them. (See verse 4, loving exchanges with devotees.)

3. Regarding the passion for devotion (anurAga) present in various degrees in both the advanced sadhakas and the nitya-siddha Vrajavasis as an unwelcome disturbance in one's mental equilibrium, and therefore unreal.

4. Avoiding responsibility for varieties of services (sevA) for the pleasure of Guru, Vaishnavas and Krishna, regarding it as an unwelcome entanglement.

5. Disregarding external worship (arcana) and the collection and maintenance of related paraphernalia to avoid entanglement with the world.

6. A dislike for musical and artistic expression, failure to see them as sound mediums of devotional expression, and indeed as integral aspects of devotion both in this world and beyond.

In this way, there are countless ways of false renunciation, renunciation that misses the point of service and deprives one from the good fortune of devotional engagement.

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.