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.

Q&A: Making up for lapses in devotional practices: What to do if one has been unable to complete his daily vows?

Q: What should one do if for some reason he's been unable to complete the daily devotional vows concerning the chanting of harinama or diksha-mantras, or puja?

A: It should be understood that there is no wonder trick by the doing of which the neglect of a previous day's devotional activities could be complemented whilst hoping to attain an equal result. One's daily devotional activities are nitya-niyamas, perpetual vows. One should not seek for ways to occasionally avoid them for the sake of one's leisure and pleasure. raghunAther niyama, yena pASANer rekha! - "The vows of Raghunath were like streaks on a stone." One should strive to embrace such firmness of practice to attain success in his devotional pursuits.

It may be that on account of some unforeseen, insurmountable obstacle one's devotional practice is compromized. If that is the case, some remedial measures have been taught in the Vaishnava-smriti and heard from the mouths of the sadhus. Yet, one should not, on their strength, neglect one's devotional vows in a calculated manner, "If I don't fulfill my vows of bhajan today, then here's what I need to do tomorrow to make up for it. Let me therefore leave it for tomorrow." No! This will imbibe the flaw of nAmno balAd yasya hi pApa-buddhiH, to assume that one may misbehave on the strength of devotional worship.

One should think, "I must complete my daily nitya-niyamas. I must." Just as one wouldn't leave a child unfed and uncared for a day, one mustn't leave one's tender bhajan unnourished, and one mustn't keep his Thakur waiting. Utsaha and dhairya, enthusiasm and fortitude, are vital in the growth of bhakti (Upadeshamrita 3); without them, devotional progress is halted.

Should a lapse occur on account of excessive and unavoidable seva or some formidable obstruction, the general principle is that one should do more than the remaining balance as a matter of devotional atonement, with a sincere feeling of unworthiness as Thakur's servant. One must understand that the daily niyamas are a part of a living personal relationship with Thakur, not a matter of ritualistic, obligatory observance. They are our expression of longing, of our heart's budding love.

The 19th chapter of Hari-bhakti-vilasa (19.1038-1039) notes, in the context of worshiping the deity:

ekAha pUjAvihitau kuryAd dvi-guNam arcanam |
tri-rAtre tu mahA-pUjAM samprokSaNam ataH param ||
mAsAd Urdhvam anekAhaM pUjA yadi vihanyate |
pratiSThaiveSyate kaizcit kaizcit samprokSaNa-kramaH ||

"If worship has been forsaken for a day, one ought to worship twice. If three days have passed, one should perform great worship with the bathing ceremony. If the worship has been repeatedly neglected for the duration of a month, some hold that installation should be done anew, while others recommend the bathing ceremony and so forth."

Such worship should be done in the spirit of apology, calling out for the Lord, begging him to again receive our worship, with firm determination that such neglect will not occur again.

Manohara-bhajan-dipika, discussing what ought to be done in the event that the chanting of the names has been halted for a day, states that one must then, on the following day, perform four-fold the daily vow. For example, if one's vow has been for 50.000 names daily, one should then chant 200.000 names, discarding all unneeded activity to arrange for time for its performance. In the event that daily vow has not been neglected but has been compromised, then doing the vow two-fold is sufficient.

For those chanting the Names in excess of one lakh, the four-fold atonement is not practicable for obvious reasons. Rarely it is seen, though, that someone with a lakh's daily vow would halt his nama-bhajan altogether for a day! Regardless, if their nama-bhajan has been compromised, they should chant a substantially increased quantity in proportion to their daily vows on the following day to atone for the neglect of Nama Prabhu's daily worship.

The above also applies for the chanting of the diksha-mantras and other quantifiable practices. If the practices neglected are not of a nature that could be quantified, one should sincerely regret having neglected the said practice and thereby a precious opportunity for acts of devotional worship, praying for a new opportunity. With that, one should make arrangements to see that the situation leading to the neglect will not occur again.

Q&A: Maintaining inspiration in bhajan: Sometimes inspiration comes, and again it goes...

Q: It is often seen that people come to Vraja for pilgrimage, associate with sadhus and gain much inspiration in bhajan -- only to have it diminish and wither in a few months after returning to West! What is the reason for this, how to avoid it?

A:  There are several reasons for the diminishing of enthusiasm in bhajan. As a matter of general principle, it has to do with not exercising due caution in protecting one's bhajan. For a sadhaka, protecting one's bhajan is of the utmost essence. He should not neglect or squander his precious attainments.

In his Upadeshamrita, Srila Rupa Goswamipad has listed the following six items that cause the devastation of devotional pursuits:

atyAhAraH prayAsaz ca prajalpo niyamAgrahaH |
jana-saGgaz ca laulyaM ca SaDbhir bhaktir vinazyati || 2 ||

"Excessive eating or harnessing property, strenuous endeavors, idle talks, neglect of principles, the company of the worldly and fickleness; these six make the devotion perish."

If someone, after having spent time engrossed in bhajan, returns to his worldly life of harnessing so many items that are truly not of need for a life of bhajan, he is overwhelmed by a sense of possessive illusion that blocks the consciousness from entering the ways of bhajan. If one eats in excess or eats inappropriate food from inappropriate sources, sexual desire is provoked, the consciousness is tainted with evil and the mind becomes wicked. If one engages in idle talks, such as blasphemy, gossip or topics of sensuality, he cuts on the very root of devotion through blasphemy and gossip, cultivating taste for the mundane.

If someone neglects the execution of due devotional principles, one's daily religious vows of prayer, worship and meditation, the creeper of devotion withers in shortage of water. If one maintains mundane association either through cultivating relationships with worldly people or vicariously enjoying their ways through movies, novels and so forth, his taste for the worldly is nourished, and in proportion his interest in devotion vanishes. If the mind is fickle, running across the universe and taking interest in countless topics of sense enjoyment and intellectual interest, the focus of consciousness is scattered and led afar from bhajan.

Among the six items perfecting the practice of devotion, Rupa Goswami mentions sato vRtteH, which the commentator glosses as sadAcAra, or saintly conduct. Sadachar keeps one protected from varieties of aparAdhas and shields one from mundane influence, lack thereof leads one to unknowingly commit aparAdhas and leaves one vulnerable for the effects of the world. Therefore, one should learn and adopt appropriate sadachar, saintly conduct, to protect the tender creeper of devotion.

In his teachings to Sri Rupa, Sriman Mahaprabhu taught of the cultivation of the creeper of devotion and the need to exercise great caution (CC 2.19.154ff):

tabe yAya tad-upari goloka-vRndAvana |
kRSNa-caraNa-kalpa-vRkSe kare ArohaNa ||
tAhAG vistArita haJA phale prema-phala |
ihAG mAlI sece nitya zravaNAdi jala ||
yadi vaiSNava-aparAdha uThe hAtI mAtA |
upADe vA chiNDe, tAra zukhi’ yAya pAtA ||
tAte mAlI yatna kari’ kare AvaraNa |
aparAdha-hastIra yaiche nA haya udgama ||

"Then, it grows beyond and reaches Goloka Vrindavan, climbing to the desire tree of Sri Krishna's feet.
"Extending there, it produces the fruit of prema, as the gardener always sprinkles it with the water of hearing and the such.
"Should offence at the feet of a Vaishnava arise like a mad elephant, it'll uproot or break the creeper, making its leaves dry.
"Therefore the gardener, with great diligence, prepares a protective barrier to prevent the elephant of offence from awakening."

The observance of maryAda, or proper etiquette in dealings with Vaishnavas, coupled with due awareness of inadequacies in ingredients, places and manners of activity in worship, must therefore be assimilated and maintained if one is to maintain one's firmness in pursuing devotion.

Mahaprabhu described the undesired weeds that suck the life sap of the creeper of devotion in the following words:

niSiddhAcAra, kuTInATI, jIva-hiMsana |
lAbha, pUjA, pratiSThAdi yata upazAkhA-gaNa ||
seka-jala pAJA upazAkhA bADi yAya |
stabdha haJA mUla-zAkhA bADite nA pAya ||
prathamei upazAkhAra karaye chedana |
tabe mUla-zAkhA bADi’ yAya vRndAvana ||

"Forbidden acts, duplicity, hostility towards others, mundane gain, worship and distinction, these are the host of weeds.
"Drinking the water sprinkled, they are nourished while the growth of the main creeper becomes thwarted.
"The weeds must be discarded at the very moment of their appearance; Then, the main creeper will grow and reach Vrindavan."

One should therefore stay afar from forbidden acts such as sinful deeds or other acts deemed unbefitting in the Vaishnava scriptures, be transparent in his dealings and not lead a life of deceit, not cause undue grief and anguish to other living entities, and always beware the traps of mundane gain, worship and distinction that arise parallel with the growth of devotion.

Hence the famous words, sAdhu sAvadhAn! -- "Saints, beware!". Seek to protect your devotional accomplishments by carefully weeding out crippling elements, whilst always yearning for the company of affectionate and advanced sadachari-sadhus from whose hearts the nectar of devotion oozes in our direction, and who educate us in the ways of guarding our growth in devotion.

UP 3 - The deliverer of the worlds, The qualities of the self-controlled devotee

Commenting on sarvAm apImAM pRthivIM sa ziSyAt, the commentator notes:

sarvA pRthvIM ziSyAditi vAg-Adi-vega-sahanopayogena
saMvRddhayA bhaktyA sarvapAvanatvAt |

"With 'instructing the whole world' and so on, it is said that the quality of being able to deliver all is there, when devotion thrives through the means of controlling urges headed by speech."

He then cites a verse that illustrates vividly the nature of the devotee, who has controlled the urges and is deep in his devotional feeling.

vAg gadgadA dravate yasya cittaM
rudaty abhIkSNaM hasati kvacic ca |
vilajja udgAyati nRtyate ca
mad-bhakti-yukto bhuvanaM punAti || bhp 11.14.24

"He whose voice is choking, whose consciousness melts;
Who cries again and again, and at times laughs, too;
Without shame, he sings loudly and dances as well,
Endowed with devotion for me, he purifies the world."

One does not, then, attain the quality of being able to deliver one and all merely on the merit of self-control. Rather, this self-control provides a platform on which devotion can flourish, and through that, the quality of sarva-pAvanatva is attained.

- The first verse says that one who can control the six urges can "instruct the whole world". You mentioned that this is a poeticism of Srila Rupa Goswami, which can otherwise be understood to mean that one who has renounced the six urges gains tremendous power with which to perform bhajan. Where does the concept come from?

This understanding is drawn from the following statement of Radha Raman Goswami's: sarvA pRthvIM ziSyAditi vAg-Adi-vega-sahanopayogena saMvRddhayA bhaktyA sarvapAvanatvAt | - "With the statement 'The whole world as disciple' and so forth, it is said that the quality of sarva-pAvanatva, being able to deliver all, comes when devotion is fortified by the means of controlling the urges headed by speech." The word saMvRddha means "increased", "thriving", "prospering" and so forth, by the upayoga or "application" of vega-sahana, "controlling the urges".

The GVS edition of Upadeshamrita, unfortunately, is not a very accurate representation of Radha Raman Goswami's original tika. It elaborates unnecessarily, it misses important nuances. It is, regardless, helpful for reference.

Aside the above pramana, this is a natural and logical understanding. When one is no longer distracted by other things, his bhakti gains a power of focus. Moreover, the giving up of the unworthy for the sake of the Lord invokes his mercy, which is what the power of all devotional practice is made of.

- Also, can you understand this verse to have two meanings? First, as you've discussed, as a list of prerequisites for entrance into powerful bhajan and second, as a list of qualities an aspirant should look for in selecting a Guru?

Yes, these are certainly two possible readings of the verse. They are not really two separate meanings as such; each individual who gains the quality of sarva-pAvanatva, a quality appearing when devotion is fortified with self-control, is a de facto guru on the virtue of his spiritual accomplishment, regardless of whether he "officially" acts in such a capacity. As in Devakinandana Dasa's famous Vaishnava Vandana, mahAprabhura gaNa saba patita pAvana, "All the devotees of Mahaprabhu are the saviors of the fallen," and brahmANDa tArite zakti dhare jane jane, "Each and every one of them carries the power to deliver the universe."

- If the second reading is also valid, and part of what Rupa Goswami wants to instruct, how essential is it that one select a Guru with such qualities? Are other qualifications, such as knowledge and realization of sastra (as per SB 11.3.21) not more important? Are the two inseperably connected? It seems as though one can be very admirably renounced without being strongly fixed in the devotional conclusions of our line.

The aspect of brahmaNy upazamAzrayam of the abovementioned verse corresponds best with the themes of this verse; having given up all material pursuits and surrendered to the Lord, the devotee has rejected all pursuits for sense-objects, knowing them to be contrary to devotion.

Knowledge, in the sense of knowledge of the content of the scriptures, and realization, in the sense of yukti or logic in understanding and cross-referencing scriptures, amounts to paNDitya, scolarship. Therefore it is said that the guru is zabde pare ca niSNAtam, "deeply familiar with the scriptures and the supreme": His knowledge and his practice has born the fruit of personal encounters with the Lord, a deep, vivid relationship of loving interaction has been forged. If the knowledge of the scripture, no matter how eloquently presented, is not accompanied with realization in the sense of all that brahmaNy upazamAzrayam implies, the "qualification" is but an empty shell.

This eloquent, empty shell is often mistaken for a sign of great advancement. I have seen this even in my own case, hearing people say that "you must be very advanced to write like this", while I am painfully aware that I am not very advanced, and at the time of hearing such statements even my daily devotional routine wasn't very exemplary. I'm sure we can also think of some other examples, even from the recent history of our samaj, of people writing the most eloquent of philosophies and rasa-laden presentations, while their practice and heart's condition was something rather different.

Therefore, do not be fooled by words alone. Spend time with the guru, observe his behavior. The rule of Hari-bhakti-vilasa is that the guru and the disciple should spend a year together, examining each other, before diksha is to take place. Hardly anyone pays attention to this. Yet, the disciple should, for his own welfare, ensure that the guru truly practices what he preaches, and thereby possesses the potency to truly infuse the divine truths into your heart. If this potency is not there, the heart of the disciple will not be transformed in the desired manner.

UP 3: Jihva-udara-vega and foods of bad nature, The urges of the tongue and the belly

NB. the views on the specifics of dietary restrictions in this post do not reflect the position of mainstream Gaudiya Vaishnavism, but rather a subsection among the babaji-ascetics I was familiar with. It does, however, for the most part derive from Puranas and dharma-shastras.


Jihva-vega and udara-vega, or the urges of the tongue and the urges of the belly, go largely hand in hand. The tongue is affected by the lower modes of nature, and therefore seeks to always eat items reflecting its character. The zAstra-kAras have, however, for our upliftment, given dietary recommendations, advising us to avoid foods tainted by ignorance and passion to uplift our consciousness.

Such recommendations have been issued in works such as Hari-bhakti-vilasa and the sattvika-puranas headed by Varaha, Vishnu, Padma and the rest. Some common items that are tainted with the lower modes of nature and hence to be avoided are onion, garlic, eggplant, carrots, cabbages, cauliflower, red lentils, radish, buffalo milk and products thereof, tomatos, beetroot, hing and others sharing a similar nature. Additionally, excessive use of oil, spices or heat-generating products taints the food with the mode of passion.

The general principles concerning foods in the three modes of nature are outlined in the Gita as follows:

AyuH-sattva-balArogya-sukha-prIti-vivardhanAH |
rasyAH snigdhAH sthirA hRdyA AhArAH sAttvika-priyAH || bg 17.8

"Foods that increase life-span, perseverance, strength, health, joy and satisfaction, that are juicy, fatty, solid and pleasing to the heart are dear to those in the mode of sattva."

kaTv-amla-lavaNAty-uSNa-tIkSNa-rUkSa-vidAhinaH |
AhArA rAjasasyeSTA duHkha-zokAmaya-pradAH || bg 17.9

"Foods that are too bitter, sour, salty, hot, astringent or burning are dear to those in the mode of passion, and are causes of sorrow, lamentation and disease."

yAta-yAmaM gata-rasaM pUti paryuSitaM ca yat |
ucchiSTam api cAmedhyaM bhojanaM tAmasa-priyam || bg 17.10

"Food that is old, tasteless, of bad odor, decomposed, left over by others or untouchable, is dear to those in the mode of ignorance."

One who wishes to lead a life of bhajan should always cultivate the mode of sattva, from which follows peace of mind, focus and so forth, qualities instrumental in becoming absorbed in devotional practice.

- Doesn't renunciation automatically follow bhakti? Why is there any need for separate endeavor?

While it is certainly true that bhakti makes one disinterested in material pleasures, one anga of bhakti, one among the ten first that are specially emphasized in the beginning to be precise, is kRSNarthe bhogAdi-tyAga, "Giving up enjoyments and so forth for the sake of Krishna." When the varieties of urges prove to be a distraction for bhakti, they must be immediately forsaken; if one does not do that, he acts against the spirit of surrender, anukUlyasya saGkalpaH, pratikUlya-vivarjanam.

I am positive you were not suggesting that one can freely indulge the senses while believing that bhakti will eventually free one from the such. Yet, such ideas are sometimes heard, and they deserve a mention.

- How to attain sattva-guna, and why is it important?

I was reading Sri Ananta Das Babaji's Rasa Darshan the other day. Early on in the text, he discusses the need for the presence of sattva-guna and the withdrawal of rajas and tamas as a prerequisite of being able to taste rasa; even the rasa present in mundane drama!

I am copying the relevant passage below. I apologize for possible mistakes in the Sanskrit, I don't have the original work at hand, and the English edition is a bit erratic with diacritics. I have revised the translations.

The question may arise, "How can we acquire sattva-guna?" One may then reply that by eating sattvika food, wearing sattvika clothes, living in a sattvika environment and by keeping the company of sattvika people, one's sattva-guna will be nourished.

zaucAt sattva-zuddhi saumanaH ekAgrendriya jayatAm Atma-darzanam yogyatAni ||

"Through zauca, pure habits, existence is purified, the mind becomes satisfied, the senses are conquered and one becomes qualified for perceiving the self."

The Upanishad says:

AhAra-zuddhau sattva-zuddhiH sattva-zuddhau dhruvA smRtiH smRti-labdhe sarva-granthInAM vipramokSaH ||

"Through pure eating, existence is purified. With the purification of existence, meditation becomes constant. With the attainment of meditation, all knots of bondage loosen."

- By which mode are buffalo milk and urad dal tainted?

Both are tainted by both passion and ignorance. Buffalo milk is specifically tainted by the rajas that sometimes arises in buffalos, a familiar sight for everyone living among them I'm certain. Urad dal is primarily in the mode of ignorance.

- What for those who can't get sattvic foodstuffs? Don't they have any scope for doing ideal bhajan? Is he exempted from the effect?

It is hard to imagine a situation where sattvic foodstuffs would absolutely not be available. Fruits are everywhere. Potato, cucumber, zucchini and so forth are widely available. Rice and varieties of other grains are everywhere.

Can someone be exempted from the effect of eating items tainted with the modes of passion and ignorance? Can someone's body be exempted from the effects of heat and the eventual sun-stroke if no shadow is in sight? The body is a machine, the mind is a machine. They behave in accordance with the fuel fed to them.

- If somebody has to eat foods in mode of passion but if he is feeling absolutely no attraction to that foodstuff, then what about him? Can he save himself from the effect?

That does not save him from being effected, though the inner spirit described will certainly serve to cut off its worst edge. It will eventually lead him to a situation where he can eat only sattvik foodstuffs, no doubt.

- How much time (and amount) does it take for the mode of a particular foodstuff to act? Maybe this varies from person to person but on what all factors does this depend?

The effects are instant. However, someone covered over by tamas and rajas, being accustomed to the presence of the two since his birth, may not be able to observe the difference. Therefore, I have suggested that an experiment first be preceded with an endeavor to bring oneself to sattva.

The more regular the consumption is, the deeper one sinks into the modes. An accidental, one-time consumption is easily nullified with the power of bhajan. However, one should remember: nAmno balAd yasya hi pApa-buddhir, na vidyate tasya yamair hi zuddhiH - "For the one, who thinks he can sin on the strength of the Name, it is unknown what may be done be redeemed in the eyes if Yama."

Therefore, if one ends up in a situation where an unwanted activity is committed, or has been committed, to avoid this nama-aparadha, one should rather think, "Alas, let this wretch get everything he deserves!"

UP 2 - Manasa-vega: The urges of the mind, The uncontrolled mind

The urges of the mind are at the heart of all urges. The mind is the central hub of all longings, and of all emotion. Riddled by vAsanas (subconscious impressions) and active desires of infinite varieties, accumulated since time beginningless, it is difficult to overcome indeed. In Arjuna's words:

caJcalaM hi manaH kRSNa pramAthi balavad dRDham |
tasyAhaM nigrahaM manye vAyor iva su-duSkaram || bg 6.34

"The mind is restless, O Krishna; it harasses, it is powerful, it is obstinate.
Subduing it, I think, is as hard as trying to control the wind!"

Sri Bhagavan then replies:

asaMzayaM mahA-bAho mano durnigrahaM calam |
abhyAsena tu kaunteya vairAgyeNa ca gRhyate || bg 6.35

"Without a doubt, O mighty-armed one, the flickering mind is hard to overcome;
Yet, with practice and detachment, O son of Kunti, it may be seized."

The mind must, therefore, be engaged in activities of devotional service; Its inclinations must be purified, for any one of the remaining material facets of our being, if left untended, will be the cause of our downfall:

indriyANAM hi caratAM yan mano ’nuvidhIyate |
tad asya harati prajJAM vAyur nAvam ivAmbhasi || bg 2.47

"Indeed, if the mind runs along with any one of the roaming senses
One's discrimination is plundered, like a boat swept away by the winds."

Therefore, wholesome engagement of all human faculties in bhakti-sadhana is called for. The mind must be systematically conditioned to acts of devotional service in arranging for its purification. Without a purified mind, absorption in smarana is not possible, in Sri Krishna's words:

asaMyatAtmanA yogo duSprApa iti me matiH |
vazyAtmanA tu yatatA zakyo ’vAptum upAyataH || bg 6.36

"In my view, yoga is hard to attain for the one with an uncontrolled mind;
Yet, engaged with a controlled mind, its attainment is possible by adopting the proper means."

This is why the initial verses of Sri Upadeshamrita focus on curtailing evils, and why the direct means of attainment are elaborated on later on in the work.

How to really get rid of all ego even in the mind?

Don't get rid of all ego. Develop a positive ego, cultivate an identity in the service of Radha and Krishna. Understand how all the worthy things you've gained are a matter of their bestowing grace on an unworthy recipient.

At the age of Kali, do the sins contemplated within the mind go unpunished?

While the reaction is certainly less on account of the level of ignorance prevailing over the current age, contemplating on the sins pollutes the mind all the same. Contemplation leads to desires, desires lead to action. One should never think that thoughts are "harmless"!

How do we tangibly increase affection for harinama?

The process begins with the realization of a burning need for the increase of the taste, following in the wake of Sriman Mahaprabhu's Siksashtakam, nAmnAm akAri ... durdaivam IdRzam ihAjani nAnurAgaH! Taste and affection for the Name is something one must beg for, cry for. This is a topic that we'll be looking deeper into in our studies on the seventh shloka of the work.

- What should one do, confronted with a raging mind desirous to go to unworthy directions?

Prabhu said, prathamei zAkhAra karaye chedana - "At the very moment of their appearance, one should cut off the weeds!" The word "prathame" means as the first thing, and the "i" is added for emphasis, "right then and there you should do it!" Don't cut slack for the mind. Take shelter of the Name, your constant friend and companion. He has the power to deliver you.

- What should one do, noticing that the mind has already gone its ways?

The answer to this is found in the Bhagavata:

jAta-zraddho mat-kathAsu nirviNNaH sarva-karmasu |
veda duHkhAtmakAn kAmAn parityAge ’py anIzvaraH ||
tato bhajeta mAM prItaH zraddhAlur dRDha-nizcayaH |
juSamANaz ca tAn kAmAn duHkhodarkAMz ca garhayan || bhp 11.20.27-28

"He, whose faith for narrations of me has awakened, and who is disgusted with all works,
knowing all varieties of kAma as imbued with grief, is still unable to renounce them;
He should worship me, engaged with love, with faith and with firm conviction,
Reproaching the desires that lead to misery."

Humility and regret are instrumental in helping one arise beyond the flickering mind.

Suggested questions:

- What are the urges of the mind?
- Why should one learn to control the mind?
- What should one do, confronted with a raging mind desirous to go to unworthy directions?
- What should one do, noticing that the mind has already gone its ways?

UP 2: Krodha-vega - The urge of anger; Anger, the destroyer of all world

Thakur Mahashaya, discussing the evils of anger in his Prema-bhakti-chandrika, says: krodha vA nA kare kibA, krodha tyAga sadA dibA - "What can anger not accomplish? Always give up anger!" On the evils anger will accomplish, Dharmaraja Yudhisthira speaks in the Vana-parva of Mahabharata:

krodha mUlo vinAzo hi prajAnAm iha dRzyate |
kruddhaH pApaM naraH kuryAt kruddho hanyAt gurUn api ||
kruddhaH paruSayA vAcA zreyaso'pyavamAnyate |
vAcyAvAcye hi kupito na prajAnAti karhicit |
nAkAryam asti kruddhasya nAvAcyaM vidyate tathA ||
kruddho hi kAryaM suzroNi na yathAvat prapazyati |
nA kAryaM na ca maryAdAM naraH kruddho'nupazyati ||

"Anger is seen at the root of all human destruction. Due to anger, people commit sins, due to anger they may even slay their gurus. When an angry person speaks beneficial words, they'll be disregarded still. The incensed man never knows not what is to be said and what to be left unsaid. There is no forbidden deed the angry will not do, nor is there anything he cannot say. O Draupadi! The deeds accomplished by anger are unforeseen and unpredictable. The angry man does not know what is to be done, nor does he act according to proper etiquette."

Anger has a great captivating power over the mind. Anger drags the mind down to a hellish state. The sequence of the growth of anger is described as follows:

dhyAyato viSayAn puMsaH saGgas teSUpajAyate |
saGgAt saJjAyate kAmaH kAmAt krodho ’bhijAyate ||
krodhAd bhavati sammohaH sammohAt smRti-vibhramaH |
smRti-bhraMzAd buddhi-nAzo buddhi-nAzAt praNazyati || bg 2.62-63

"As one contemplates on sense-objects, association arises. From association, desires come about, and due to desires anger awakens.
"From anger comes madness, from madness the bewilderment of memory, from the bewilderment of memory the destruction of intelligence. With the destruction of intelligence, one perishes."

Anger is overcome with wisdom and humility. The desired wisdom is discussed in the Bhagavata:

tat te ’nukampAM su-samIkSamANo
bhuJjAna evAtma-kRtaM vipAkam |
hRd-vAg-vapurbhir vidadhan namas te
jIveta yo mukti-pade sa dAya-bhAk || bhp 10.14.8

"Always longing for Your compassion,
Enduring all as the fruits of one's own deeds,
Offering respects to You with heart, words and body,
The feet of Mukunda become one's due inheritance."

Always regard evils that befall upon us as the fruits of our own misdeeds. Do not fault others for carrying the fruits of your ill acts. Rather, within your heart, call for their forgiveness for having to carry out the fruits of your karma. Always find a lesson in the tribulations you meet, face them with gratitude.

Now, Thakur Mahashaya has also said, krodha bhakta-dveSi-jane -- "Be angry to those hateful of devotees." Yet, this krodha is not to be brought out as an outburst of rage. Within there is fire, without there are only good wishes for another. Whichever medium the inner fire assumes, it is done with the sole purpose of rectifying the offender.

The 11th canto of the Bhagavata mentions that the medium-grade devotee neglects (upekSa) the envious (dveSi). Why? Because he may not have the power it takes to rectify the offender, and may only cause the offender to make further offence, thereby plunging himself ever so deeper into the net of madness he is already enrapt in.

Is there more to it where the quote from Mahabharata came from?

The Shanti-parva of Mahabharata contains lengthy discussions on anger and its evils. The following words of wisdom from Bhishma struck me:

"Assailed with harsh speeches, one should not assail in return. Indeed, one who, under such circumstances, renounces wrath, succeeds in burning the assailant and taking away all his merits. That person who when assailed with harsh speeches does not utter a harsh word in reply, who when praised does not utter what is agreeable to him that praises, who is endued with such fortitude as not to strike in return when struck and not to even wish evil to the striker, finds his companionship always coveted by the gods. He that is sinful should be forgiven as if he were righteous, by one that is insulted, struck, and calumniated. By acting in this way one attains to success." (MBh. 12.300)

Suggested questions:

- Why is anger harmful for devotion?
- What are the different ways of controlling anger, and moreover, of getting rid of it for good?
- What should one do if has given room for this urge to manifest, and notices the same?
- Why do madness and the rest follow anger, as in Gita 2.62-63?

UP 2: Vac-vega -The urges of the speech, Purifying the faculty of speech by proper engagement

The first of the six obstacles is vacas-vega, the urge of the speech. The urge of speech manifests as indulgence in countless unworthy topics that lead the mind astray from the path of devotion.

Ninda, or blasphemy, is the gravest of the varieties of contrary speech. The people of this world, to elevate themselves above others, have a natural inclination to discuss the shortcomings and evils of others. This should be avoided at all cost, as indulgence in criticizing others, especially in the case of other Vaishnavas, reeps destruction on the delicate field of bhakti.

Prajalpa - prattle, gossip. Discussing the juicy topics of the village. Discussing so many unworthy topics. The mind is an endless pool of topics to discuss. A wise person will contain the thoughts and block them from reaching the level of speech, as a mere thought will come and go, but when indulged in, it'll create a strong samskara of remembrance and entangle both the speaker and the hearer.

One should purify the vacas-vega in the company of devotees by discussing the virtuous pastimes of Sri Krishna, inquiring about the ways of bhajan, praising Guru, Vaishnavas and Hari, and so forth.

Is over glorification, which in some cases leads to destruction of humility, an offense?

Glorification should also be undertaken as a matter of service. If one glorifies another in a manner that bewilders him, then the glorifier is at fault, and that is certainly an offense.

What should one do if hearing prajalpa is unavoidable?

This is something we'll be touching when we come to examine asat-sanga.

The gist of it is, when one is free of attachment, one remains aloof and beyond influence. Do not be impolite to people, yet avoid indulgence in topics of prajalpa and try to arrange your life in such a way that it becomes minimized.

Suggested questions:

- Why is ninda, or indulgence in critique, harmful for devotion?
- What should one do when confronted with the inner urge to speek unbefitting topics, how is it overcome?
- What should one do if has given room for this urge to manifest, and notices the same?

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.

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.

UP 1: Introduction - The Author, Foundational works of direct inspiration

To establish the motive for studying the text, we need to understand the glory of the author. Thakur Mahashaya praises Srila Rupa Goswamipad with the following words:

zrI-caitanya-mano'bhISTaM sthApitaM yena bhU-tale |
so'yaM rUpaH kadA mahyaM dadAti sva-padAntikam ||

"He, who established Sri Chaitanya's heart's desire in this world,
That Rupa -- when will he give me the shelter of his feet?"

It was with a force no other than Sri Chaitanya's direct inspiration that his works were composed. Krishnadas Kaviraja writes in the introductory shloka of Rupa-siksha (CC 2.19.1):

vRndAvanIyAM rasa-keli-vArtAM
kAlena luptAM nija-zaktim utkaH |
saJcArya rUpe vyatanot punaH sa
prabhur vidhau prAg iva loka-sRSTim ||

"The topics of the rasa-laden pastimes of Vrindavan
were lost in the course of time; eagerly, with his own potency
the Lord empowered Rupa to unearth them once again,
just as he once empowered Brahma at the dawn of creation."

In brief he taught Rupa from without, from within he filled him with astonishing power for compiling bhakti-shastras, unveiling the sadhana (method) and the sadhya (object) for the benefit of one and all.

The works of Sri Rupa, and with him, the other Goswamis of Vrindavan, are the foundation of our sampradaya. They are the foremost of our siksha-gurus. Wholeheartedly embracing and applying their teachings is a wonderful seva indeed, delivering a matchless gift of devotional feeling.

- I know that some of the pastimes were lost. But can anybody list all the pastimes he unearthed? And of course how?

What does it mean, how were the pastimes lost? Knowledge of them was lost.

There are essentially two ways in which the pastimes were "unearthed". The first is, of course, through direct descriptions of the said pastimes. The second is through giving instructions through which the people of this world could come to a point where they can personally witness the nitya-lila within their hearts -- even in this lifetime!

Aside express narrations of lila, his works are filled with buds of pastimes. All the examples of Bhakti-rasamrita-sindhu and Ujjvala-nilamani, for example, that demonstrate a particular aspect of bhava are snippets of an unfolding pastime, and the worship and contemplation of such verses will unveil the full beauty of the pastimes.

How were they discovered once again? Through direct perception of the divine reality.

- The Muslim rulers devastated most of the temples in Vraja, right? So the six Goswamis unearthed the pastime-places and built temples there. Inner-guidance via Mahaprabhu.

I believe the devastation of temples primarily took place in the post-Goswami period. With the influence of time, the precious pastime-places had fallen into forgetfulness. The discovery of pastime-places, lupta-tIrtha-uddhArana played an important role in re-establishing the glory and the knowledge of the Vraja-pastimes. As Mahaprabhu called to be done, lupta-tIrtha saba tAhAG kariha pracAraNa - "Make known all the lost sacred places."

How does a Nitya Siddha like Sri Rupa Manjari know how to save the baddha-jivas in a step by step path?

There are two prominent reasons for this.

1. When coming to this world, his knowledge is covered by yoga-maya, allowing him to experience the course of a "regular" sadhaka's life. Therefore, we find the early acharyas writing such heartfelt prayers of longing as found in Thakur Mahashaya's Prarthana.

2. A person in the highest awareness can understand the principles at work on the lower stages through observation even without personal experience.

- This sounds a little to me as if such prarthanas were written under the influence of (yoga)maya. Isn't it possible that our Acharyas also wrote longingly with the intention of setting an example or representing a model of what a Gaudiya aspirant's mood should be?

For a prayer to contain the full potency, one must directly feel what he writes. A mere emulation will not do. Therefore, Bhagavan has arranged in such a way that his nitya-siddha parshadas have also tasted the bhajan-madhuri present at the different stages of bhakti-sadhana. That being said, of course they set an example, a model of what the ideal mood ought to be.

UP 0: Sri Upadeshamrita - The Nectarine Teaching

The following is a series of post from a brief study group I led on the first verse of Rupa Goswami's Upadeshamrita at the Vilasa Kunja forums. The study follows a formula of opening text followed by questions and answers. Sometimes the initial questions I drafted weren't taken up, though they would have been pertinent; in such cases, I have left them in the end for the reader to reflect on.

Introduction to the work

Sri Upadeshamrita, included in Sri Rupa Goswamipad's Stava-mala, is perhaps the most famous, yet concise, delineation of the sequence of bhajan to be adopted in our sampradaya.

In its eleven verses, the author examines the following themes:

1. The urges to be overcome for gaining eligibility for bhakti-sadhana;
2. The six items that destroy the practice of devotion;
3. The six items that perfect the practice of devotion;
4. The six flavors of loving exchange with devotees;
5. Behavior to be adopted with three different kinds of devotees;
6. Relating to the apparent flaws and shortcomings of devotees;
7. Purifying the heart through worshiping the name;
8. The sequence of bhajan, embracing the raga-marga;
9. The gradation of divine abodes, the glories of Radha-kunda;
10. The gradations of dearness to Krishna, the glories of Sri Radha;
11. The great fortune and blessing of this path of worship.

One who wishes to perfect his practice of bhajan, and become accomplished like mahatmas of yore, should diligently study this text and implement the instructions into his life of bhajan. The sequential path presented by the author contains immeasurable potency for the upliftment of the sadhaka when applied in all earnestness and sincerity of heart.

The work contains two flavors of amrita-instructions. The first amrita is that which leads us to immortality, which lifts us beyond the mundane world in the form of the varieties of restrictions given with the aim of shielding the creeper of devotion from unwanted and destructive influences. The second amrita is the nectar flooding the heart as the gates to the kingdom of devotional worship open and one embarks on the tasteful path of bhajan.

Neglecting the instructions in this eleven-fold treatise on the sequential practice of sadhana, one wastes his precious days reaching for the flower on the sky, the utopia that will never become concrete by neglecting the recommended approach. Let us, therefore, study this text with due enthusiasm and embrace the power it yields through practical implementation.

- What is the proper spirit in which the text is to be studied?

The text should be studied with an open, receptive heart. One should feel willing to take the instructions seriously and to amend one's life accordingly. All of this, in a spirit of service to the author and to one's guru-varga, with all due gratitude, recognizing that without the said instructions we would be aimless, lost in a shoreless ocean of confusion.

- Where does the uplifting potency of the work arise from?

There are two main factors. First, following the instructions prepares our heart to contain the treasure of bhakti and molds our minds into a form in which they are always bent on engaging in devotional activities. Second, a great power arises from the satisfaction of the author, as he feels that his work has become successful, that someone has taken it seriously and applies it in all earnestness. The power of the grace of Sri Rupa and other purva-acharyas is powerful indeed. zrI-rUpa-kRpAya mile yugala-caraNa.

- How to get that uplifting potency of work? Is it only some motivation system or something even superb? By the "work" I'm assuming meaning "following the instructions perfectly".

Cast your heart at the feet of the author, your instructing guru. Hold nothing in your life as important as embracing those instructions. That'll attract the presence of the grace-potency contained in the text and propel you swiftly onward on the path of devotion.
Which Gaudiya acaryas have commented on Sri Upadeshamrita? In your class you mention Radha Raman das Goswami as an important commentator -- can anything be said about him, his life, when he lived, other writings, etc?

To the best of my knowledge, there is only one old commentary, that of Radharaman Goswami. In the commentary, the author identifies himself as a disciple and grand-son of of Jivana Lal Goswami. Though the commentary does not specifically state so, I am under the impression that Jivana Lal was a disciple of Gopinath Adhikari, a disciple of Gopal Bhatta Goswami's, reasoning by the course of the mangalacharan going directly from Gopinath to Jivana Lal.

If this assumption is correct, he lived in the fourth generation after the Goswamis. Gaudiya Vaishnava Abhidhan mentions that Radharaman Goswami has also written a commentary called Dipika-dipani on Sridhar Swami's Bhavartha Dipika. In that work, the author notes that he is the son of Govardhan Lal Goswami. I do not have access to that work, and cannot therefore say how elaborate it is or whether further biographical data would be contained therein. His commentary on Upadesamrita, the Upadesha-prakasika, is concice, mainly offering definitions of words and relevant references from the Bhagavata and other sources.

As for other commentaries, what is commonly available are the commentaries of Bhaktivinoda Thakur (Piyusa-varshini) and Bhaktisiddhanta Saraswati (Anuvritti). Then, there are also other commentaries from Bhaktisiddhanta's followers, such as the tika of Bhaktiprasad Puri. There is a publication on the market with several commentaries from Gaudiya Math acharyas. Then, of course, there is A.C. Bhaktivedanta Swami's rendition published as "The Nectar of Instruction", drawing largely from Bhaktivinoda's and Bhaktisiddhanta's editions.

Baladeva has commented on Stava-mala, at least on some sections of the work. I have never seen the text, it does not seem to be available on the market. I would expect that, had he commented on Upadeshamrita, it would be available in print along with Radharaman Goswami's. There may be some manuscripts of other tikas stacked up somewhere, I am not aware of anything noteworthy.

The English rendition of Radharaman Goswami's tika published from GVS leaves room for improvement in accuracy. God willing, we'll present the tika, bundled with further annotations, in the course of this study. The Sanskrit text of the tika will be available shortly, as I finish keying it in.

- Upadeshamrita doesn't seem to have received much attention back in the early days, and seems to have been first popularized by the Gaudiya Math.

Some titles just seem to come into vogue later on. The Gita, as a famous example, saw its first Gaudiya commentary with Vishwanath Chakravarti Thakur, followed soon after by Baladeva's.

Commentaries on Vilapa Kusumanjali are very few and far between. The edition published by Sri Ananta Das Babaji features the rather short and technical tika of Bangeshwar Vidyalankar, and incorporates material from the comments of Madhusudan Das Adhikari and the notes made of the lectures of Ananda Gopal Goswami. I believe Bangeshwar dates to somewhere in the 19th century, and the other two are both 20th century figures.

Radha-rasa-sudhanidhi of Prabodhananda Sarasvati is another such title. I don't have a copy at hand just now, but I believe Babaji Maharaj mentions some earlier work of Madhusudana Das Adhikari's in his preface - beyond that, I am not aware of any tikas.

I believe Baladeva has written a tika on the entire Stava-mala. I've never gotten my hands on a copy of the work, I would be very interested. Many of the smaller works of the Goswamis are really not very extensively commented on.

- Is the content of Upadeshamrita entirely original?

Verses one though three are adaptations of earlier verses on similar themes. The source of the first is unknown to me. The second and the third are near-identical adaptations from Hatha-yoga-pradipika, a 13th century yogic text. SaDbhir yogo prasidhyati! The principles are fairly universal, so I guess there's no need to re-invent the wheel - just polish it a bit.

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.