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Srila Bhakti Promode Puri
Goswami Maharaja Page
krti sadhya bhavet sadhya bhava sa sadhana bhidhaWhen devotion is effected or accomplished through the medium of the senses in order to progress to 'bhava' (spontaneity), this is called regulated devotional practice. The eternally perfected mod of the living entity is pure devotion. To bring it about in the heart of the conditioned living entity is the accomplishment. The purport is that in the infinitesimal living entity, there is a portion of the Supreme bliss of Lord Sri Krishna, who is compared to the effulgent sun emitting al these tiny sparks. This inherent bliss has been lost by the bondage of the spirit soul. To cause this original eternal state to manifest is possible. This is the proper objective for the bonded soul and when this is achieved by means of discipline of the senses in devotional practice to the Lord., that process is called 'sadhana bhakti' or regulated devotional service in practice. Srila Krsnadas Kaviraja states in the teachings to Sanatana Goswami by Sriman Mahaprabhu, (CC M 22 / 106)
nitya siddhyasya bhavasya prakatyam hrdi sadhyata
sravanadi-kriya----tara 'svarupa'-laksanaSrila Bhaktivinoda Thakura writes: "The primary symptom of devotion is to cultivate hearing, chanting and remembering with the mood of attachment to Sri Krishna. To give up all the unfavorable desires like fruitive work and speculative knowledge and detachment is the secondary symptom. But this detachment with the practice of the above process of hearing and chanting can lead gradually to love of Godhead. In actual fact love of God is an eternally established function and it cannot be brought about by any set formal practice. But by the processes of the practice of the devotional limbs beginning with chanting, it can possibly manifest in the purified mind. Thus this pure hearing and chanting etc. is fundamentally regulated devotional practice. Devotional practice is two-fold: regulated devotional practice and spontaneous devotion. For persons whose spontaneous devotional moods have not been developed, they have to abide by scriptural injunctions as in the practice of formal regulated devotion. The important sixty-four limbs of devotional practice are defined in the books of Srila Rupa Goswami: "Bhakti-Rasamrta-Sindhu", and Srila Krsnadas Kaviraja, "Caitanya Caritamrta". Five have been singled out as most important, namely:
'tatastha'-laksane upajaya prema-dhana
When the state of steadiness (nistham) is reached, this is the point where love of God may be accomplished and not otherwise (aviksepena satatam).Meaning: Fixed certainty of one's position without ay wavering of the mind at any time is the state of steadiness (nistham). In regard to spontaneous devotion, it has been stated that which has been exhibited by the residents of Vraja is exceptional and has no parallel. The word 'raga' can mean internal attachment. These high caliber devotees do not maintain even an iota of the desire to satisfy their own senses but constantly strive to fulfill the transcendental senses of the Supreme Lord. To follow in the footsteps of the residents of Vraja sincerely with the proper endeavor in devotion is raganuga-bhakti or spontaneous devotion.
Srila Rupa Goswami has written:
iste svarasikhi ragah paramadhistata bhavetThe intense hankering for one's beloved object is termed as 'rag' and when the beloved objective is Lord Krishna and His devotional service, then this is spontaneous devotion (ragatmika-bhakti). The spontaneous absorption in one's dearmost object is also 'ragamayi' devotion, which may involve the performance of such loving services as stringing a garland etc. for the Lord in the spontaneous moods of devotion. The main distinct characteristic of such devotion is that deep hankering or greed to attain it exists, while the secondary symptom is absorption in that form of devotion. Ideally the practice of such devotion is to follow implicitly the practices chalked out by such great devotees of Vraja Dhama.
tan mayi ya bhavet bhaktih matra ragatmikadita
In other words, to nurse a greed or unquenchable hankering for experiencing the moods of the various mellows like servitorship, friendship, parental affection and conjugal love which are experienced by the residents of Vraja is spontaneous devotion. These loving moods have been described in the Holy scriptures like Srimad Bhagavatam and Padma Purana, etc. This type of thirst does not rise merely on the basis of scriptural injunctions or logical analysis, nor can it be attained by being proficient in the scriptures. Again, the prime qualification for entrance into spontaneous devotion is the intense greed to obtain such transcendental sentiments of the perfected residents of Vraja which is possible only with the strength of the mercy of the spiritual master and the devotees. Such purified aspirants, externally in their normal practices and internally within their perfected bodies, engage in these high spontaneous practices.
In Hari bhakti Vilasa, Srila Rupa Gosvami has written to validate this point (sadhana bhakti lahari), confirming that those aspirants greedy for this spontaneous devotion will, in the mood of the residents of Vraja, serve Sri Krishna both in the 'sadhaka-rupa; with their normal practices by their external physical bodies and with their original spiritual forms which are eternal and perfected (siddha-rupa). He has also written how one should always reside solitarily in the holy dhama (Vraja) with great attachment for repeatedly hearing the relishable topics regarding Sri Krishna and His pure devotees. If one is physically unable to live in Vraja, then at least, by meditations with the mind, he should do so.
nijabhista krsna-prestha pacheta' lagiyaMeaning: "Actually the inhabitants of Vrndavana are very dear to Krsna. If one wants to engage in spontaneous loving service, he must follow the inhabitants of Vrndavana and constantly engage in devotional service within his mind." Srila Bhaktivinoda Thakura has commented on this verse: "The residents of Vraja are the dearmost servitors of Lord Krishna . Those having the intense greed for relishing the blissful divine mellows which these devotees experience, should constantly engage in service to Lord Krishna in all respects (both externally and internally). In spontaneous devotional practice, four moods are significant. They are: servitorship, friendship, parental love and conjugal love, while the other mood called neutral mellows (santa rasa) is not present among them.
nirantara seva kare antarmana hana
bahya, antara,----ihara dui ta' sadhana
'bahye' sadhaka-dehe kare sravana-kirtana
'mane' nija-siddha-deha kariya bhavanaMeaning: "There are two processes by which one may execute this raganuga bhakti-external and internal. When self-realized, the advanced devotee externally remains like a neophyte and executes all the sastric injunctions, especially hearing and chanting. However, within his mind, in his original purified self-realized position, he serves Krsna in Vrndavana in his particular way. He serves Krsna twenty-four hours, all day and night."
ratri-dine kare vraje krsnera sevana
Srila Rupa Gosvami offers his obeisances to such high-level devotees: "I pay my obeisances again and again to those who meditate on Lord Sri Hari and relate with Him as a friend, son, brother, husband and well-wisher in these myriad ways.
One who, at every moment in obedience to Sri Guru without any tinge of hypocrisy practices his own natural spontaneous moods of devotional practice will result in his obtaining love (prema) of Sri Krishna. The seed of pure love is this mood of natural loving affinity which attracts the Supreme Lord Himself. These can take either the name of 'rati' or 'bhava'.
We can understand from the writings of the great souls, to accomplish the natural loving affinity for the lotus feet of Sri Krishna is the goal of the living entity. This has been exhibited by the purified denizens of Vraja and the confidential associates of Sri Krishna in the manner of spontaneous devotional service. This stage will warrant entrance to the stage of pure devotion to the Lord.
Still, one should understand that just by formal practice these moods of the Vrajabasis are scarcely obtained. We necessarily still make the attempt to come to the stage of spontaneity of devotion. Nevertheless, this deep affinity for Lord Krishna cannot be obtained by artificial imitating or otherwise. Therefore, one under the direct shelter of the spiritual master and devotees and equipped with the verified evidence from the scriptures, should take to the practice of chanting the Holy Names with determination. With the desire for such spontaneous loving moods, one should fervently appeal and pray whole-heartedly to the Holy Names while the most compassionate Personified Holy Names, hearing our prayer, will mercifully give entrance to such devotions in seeing our sincere endeavors. Without this shelter of the Holy Names, one in whimsically diving to such high practices can never produce any auspicious results and will instead lead only to the degradation of one's self.
In the present times, many fraudulent persons, making light of these grave words of the great souls, are making a fad of immature play-acting and exhibition of these high moods of the eternally perfected souls, with their degraded consciousness. These unauthorized sects (sahajiyas) practice the transcendental recollections of the pastimes of the Divine Couple during the eight periods of the day (asta-kaliya-smaran) and in gross imitation use terms like ('siddha deha'), perfected body, "Siddha Pranali", and cheaply formulate their distorted views on such high topics, in other words in complete deviance to pure devotion altogether. Who can give realization of one's identity? Who can be qualified to receive such instructions? What is the real symptom of greed for spontaneous devotion? In opposition of the deviant conclusions of these imitative groups, it is at present of utmost urgency to define these concepts in accordance with the great souls. A materialistic person is usually under the impulse of the usual enemies like lust, anger, etc., how can he, wit his defiled mind, contemplate his original transcendental spiritual body? One's natural aversion to purified devotional practices plus one's own immature judgment of the sublime instructions of the scriptures or of the great souls will result unerringly in gross and blatant misconceptions.
For example, even Srila Narottama Das Thakura sings:
sadhane bhaviva yaha, siddha dehe pava tahaOr Srila Krsnadas Kaviraja's instruction in Cc. Adi 3.15:
ragapathera ei se upaya
sadhane ye dhana chai, siddha dehe taha pai
pakkapakka matra sei vicara
pakile sei prema-bhakti, apakke sidhana khyati
bhakti laksana anusara
narottama dasa kahe, ei yena mora haye
vraja pure anuraga vasa
sakala jagate more kare vidhi-bhakti"Everywhere in the world people worship Me according to scriptural injunctions. But simply by following such regulative principles one cannot attain the loving sentiments of the devotees in Vrajabhumi. Hearing all these and other like verdicts from scriptures, if one will, by blind acceptance, leave the path of formal regulative practice and jump to take up these spontaneous practices all of a sudden, he will end up a sorry plight. Sriman Mahaprabhu has stressed the nine limbs of devotional service as superior in order to attain to pure devotion to Lord Krishna, out of which the chanting of the Holy Names offenselessly has been singled out to be the most important in order to advance.
vidhi-bhaktye vraja-bhava paite nahi sakti
Srila Bhaktivinoda Thakura has sung in his book: 'Kalyana Kalpataru':
viddhi marga ratajane, svadhinata-ratna daneIn this regard, the path of formal devotion referred here is the most superior limb, which is chanting of the Holy Names. That is in taking to the inoffensive chanting of the Holy Names rigidly will cause the entrance into the spontaneous path: In this formal regulated devotion there is complete dependence of the spiritual master, devotees and scriptural injunctions. The method as discussed is to strive to free oneself to the Holy Names. At the same time, one should deliberate on the meaning of the syllable form of the Holy Name during the time of chanting, coupled with sincere heartfelt prayers to Sri Krishna. The mercy of Lord Krishna will contribute to advancement in such determined practices to reap the desired fruits. However, in not doing this, then one will be reduced to face the dilemma of the fruitive workers and logicians who have to revolve through many births.
ragamarge karan pravesa
ragavasavati haye, parakiya bhavasraye
labhe jiva krsna premavesa
As the different limbs of devotional service are employed in regulated devotion, similarly too, these same limbs of devotion like hearing and chanting are used in spontaneous devotional practices. In actuality, these limbs of devotion are not affected by the material senses but undertaken by the medium of the purified senses. The spontaneous practitioner used these different limbs of devotion according to his natural moods. Sriman Mahaprabhu has established the chanting of the Holy Names as the ends and means of devotion. In short, to attain love of Godhead, the primary means (sadhana) is this chanting of the Holy Names. All the other different limbs of devotion have to be practiced side b side with this chanting. Even in the topmost stage of recollection of Krishna's pastimes (lila smaran), this chanting of the Holy Names goes on. Showing indifference at any point to chanting the Name is contrary to the instructions of the great souls. Unalloyed surrender to the Holy Names will lead one fortunately to slowly relish the sweetness of the Holy Names, form, qualities and pastimes. On the Name bestowing His causeless mercy on the spiritual aspirant, automatically all the pastimes, form, qualities and the Name will become illuminated in detail, by which one can engage in remembrance and recollection of Sri Krishna's divine pastimes. Chanting devoid of hearing and hearing without proper chanting can never be possible.
Srila Rupa Gosvami has informed us of the proper method of devotions (bhajan):
tannama rupa caritadi suki rtan-anuAn aspirant should engage his tempestuous mind with its unlawful desires, in the rigid chanting of the Holy Names, form, qualities and pastimes of the Supreme Lord. On the emergence of natural spontaneous devotion, he should obediently, following the pure denizens of Vraja, practice such devotions in Vraja Dhama and thus attain to immortality.
smrtyah kramena rasanamanasi niyojya
tistan braje tadanuragi jananugami
kalam nayed akhilam iti upadesa saram
In the preliminary stage of practice or 'svaran das', the hearing of the Holy Names, form, qualities and pastimes is very necessary. The next stage is the practice of repeating and practicing what has been heard is called 'varana dasa'. The third stage is the 'smarana avastha'. Here, one progresses on to practice with one's own natural loving mood of remembering, concentration, meditations, recollection and leading to complete absorption of such moods (samadhi). When such absorption becomes very smooth without impediments, then it signifies the next stage 'apana dasa' where one becomes aware of his natural spiritual identity. The last stage is when all perfection is achieved in qualifying to be one of the confidential eternal associates of the Supreme Lord. Srila Rupa Gosvami has informed the method of cultivation of the Name to us:
syat krsna-nama-caritadi-sitapy avidya-Meaning: The holy name, character, pastimes and activities of Krsna are all transcendentally sweet like sugar candy. Although the tongue of one afflicted by the jaundice of avidya [ignorance] cannot taste anything sweet, it is wonderful that simply by carefully chanting these sweet names every day, a natural relish awakens within his tongue, and his disease is gradually destroyed at the root.
pittopatapta-rasanasya na rocika nu
kintv adarad anudinam khalu saiva ju
svadvi kramad bhavati tad-gada-mula-hantri
(Upadesamrta Txt 7)
Sri Srila Prabhupada comments on this verse:
The Holy Names and pastimes of Lord Krishna can be compared to sugar candy and ignorance to the jaundice state of the living entity. Just as one diseased with jaundice (excess bile) cannot taste the sweetness of sugar candy, in the same manner the conditioned soul, having been in ignorance for a long time, cannot taste the sweetness of the Holy Names. Yet, with faith and attentiveness, if he persevered in chanting the Holy Names uninterruptedly, then step by step, the sweetness of the Holy Names of Sri Krishna becomes apparent and all his ignorance in the form of material enjoyment etc. becomes dissipated. Just as the patient, in taking the medicine of sugar candy becomes relieved of his disease after some time begins to relish the sugar candy. A similar verse in Padma Purana explains that the living entity, by ignorance, in his delusion by the illusory energy, become enwrapped in his body, wealth and materialistic associates. However by the strength of the Holy Names, he is able to vanquish his false ego as the dissipation of mist (dew) at sunrise. At that moment, the practice of devotion to Sri Krishna will become most joyful.
Srila Bhaktivinoda Thakura has commented that his book 'Bhajana rahasya' dealing with the remembrance of Krishna's pastimes during the different times of the day, is actually part of his other book 'Harinama Cintamani.' This book, 'Harinama Chintamani' describes the Holy Names and its glories, the shadow Name, offenses to the Holy Names, offenses to the Deity form and the method of practice of devotion. Those intending to attempt to take up the method of 'bhava' practice (spontaneous) should read this book thoroughly again and again and attempt to understand it. Srila Rupa Gosvami, in describing the development of 'prema', writes:
adau sraddha tato sadhu-sango' tha bhajana-kriyaIn the beginning, one by hearing the revealed scriptures from the lips of the saintly people will lead to his initial faith in devotional service being developed. Emergence of faith will lead to the association of the saintly in order to learn from them the method of 'bhajana'. At this point, one takes to the practice of devotional practices. These practices will lead to the dissolving of all kinds of sins presently incurred and which were latent. After this, steadiness arises with fixedness in one's devotions. Then from this steadiness, a gradual taste ('ruci') arises from carrying out all these practices. The stage of' 'asakti' is when attraction arises for not only the practice but for the beloved object as well, Sri Krishna. After this spontaneity {/bhava') results and when the deepening of such mellows arises, then the pinnacle of such practices which is 'prema' (love of Godhead) is obtained.
tato 'nartha-nivrttih syat tato nistha rucis tatah
athasaktis tato bhavas tatah premabhyudancati
sadhakanam ayam premnah pradurbhave bhavet kramah
Srila Bhaktivinoda Thakura in his book, 'bhajan rahasya' has coordinated the eight divisions of the Holy Names (i.e. Hare Krishna) with the eight ascending steps to attain love of Godhead. The object of this being to finally engage in the remembrance of Lord Krishna's pastime during the eight periods of the day. Sriman Mahaprabhu has written His famous eight instructions 'Siksastaka' in the same being. (practicing each verse in order leads from faith to 'prema'). Srila Bhaktivinoda Thakura has compiled the 'bhajana rahasya' by placing during the different eight periods of the day, various scriptural verse that can enhance one's 'adhikara' or qualification by meditation of such verses with the chanting of the Holy Names increasing from faith to loving mellows. For each period of the day, one verse from Sriman Mahaprabhu's Siksastaka and also one verse from the famous book 'Govinda Lilamrta; were also inculcated for remembrance. For example Srila Bhaktivinoda Thakura writes:
adi hare krsna arthe avidya-daman, sraddhara sahita krsna-nama sankirtanaIn the same book, the different stages of devotion have been placed accordingly at the different times:
ara hare krsna nama krsna sarva sakti, sadhu sange namasraya
bhajananurakti, sei ta'bhajana-krame sarva anarthas-nasa
tritiye visuhha bhakta charitrera saha, krsna krsna name nistham kare aharahah
caturthe ahaituki bhakti udipana, ruci saha hare hare nama sankirtana etc.
The nine stages of devotion are classified and have been divided in this fashion into the periods of the day, They are also divided into devotional love in separation and that of meeting.
The main underlying point of all these discussions is that, the method of chanting the Holy Names will give all perfection. This is the authority of the pure devotees and the scriptures. Srila Jiva Goswami explains the different stages in Bhakti Sandarbha (256/54)-
In the early stages, one has to hear the Holy Names of the Lord with great attention to purify the mind and senses. Slowly after such purification, one can begin to visualize the form within one's heart. The pure form in the heart gradually reveals itself clearly within one's heart by sincere endeavors, with all its distinct, effulgent qualities. Further, when This Name, form, qualities, pastimes with pure associates of the Supreme Lord become perceived in totality, only then can one participate in the practice of remembrance of the Lord's pastimes during the eight times of the day naturally. At each progressive stage, chanting and remembering have also to be carried out simultaneously.
I am requesting eager aspirants, who wish to qualify for relishing such transcendental mellows, to understand thoroughly these holy books of Srila Bhaktivinoda Thakura like 'Jaiva Dharma', 'Sri Caitanya Siksamrta', 'Harinama Cintamani', 'Bhajana rahasya', etc., in the association of pure devotees. In this context, Srila Bhaktivinoda has emphasized the importance of taking shelter of the eight instructions of Sriman Mahaprabhu ('Siksastaka') with proper practice, in order to advance: For example, by practicing the first four instructions, one's devotion will become mature to qualify one for becoming fixed (nistham). By rigid practice of the sixth, one will be able to obtain the spiritual body in order to practice internal devotions.
Only very fortunate devotees can naturally revel in the practice of remembering the Divine pastimes of Sri Radha Govinda during the eight times of the day. But to unqualified persons it is definitely taboo. As Srila Bhaktivinoda explains in 'Caitanya Siksastaka'- "Not all can engage in remembrance of Krishna's spiritual confidential pastimes. It is the greatest secret and one has to keep it hidden. One definitely cannot give this knowledge to unqualified people. Until and unless that intense greed for spontaneous devotion has not been aroused in any individual, till that time this information should be kept hidden from him. The Name-form qualities of Sri Krishna are completely transcendental and until this pure transcendental form has not appeared in the heart, till that time on is not qualified to hear such pastimes. Otherwise, the illusory energy will be predominant, resulting in the mundane conception of ordinary man-woman relationships, paving the way to hell for such practitioners. The sincere aspirant should be careful first to acquire the proper spiritual ornaments and purity like the great devotees, before venturing into such pastimes.
The other option, means that the illusory energy will overcome one by darkness and ignorance. Ideally, for those whoa re qualified to do so, these pastimes have to be always remembered and chanted. Though seemingly human-like pastimes, they are astoundingly awesome in depth, for they relate to the master of all energies, the Supreme Lord. :
Sriman Mahaprabhu, in glorifying Raya Ramananda and his dealings with the young servant-girls of Lord Jagannatha, has pointed out that only Raya Ramananda had such qualification to touch these young girls because he was completely situated in his spiritual body. In Srimad Bhagavatam (10 /33/ 39)
vikriditam vraja-vadhubhir idam ca visnohMeaning: He who listens to the transcendental pastimes of Lord Krishna with great faith and describes them, all his impurities in the heart like lust, will be destroyed and he will attain pure devotion.
sraddanvito 'nusrnuyad atha varnayed yah
bhaktim param bhagavati pratilabhya kamam
hrd-rogam asv apahinoty acirena dhirah
As Krsnadas Kaviraja writes in Cc.:
raganugamarge jani rayera bhajanaOn who has a perfected body like Raya Ramananda can engage in such high practices of 'bhava' (spontaneous devotion).
siddha dehatulya ta' te 'prakrta' nahe mana
Sri Srila Prabhupada writes: "A person who, with full faith and with his purified heart (transcendental) listens or describes these spiritual pastimes of Lord Krishna with the gopis, will result in the remaining impurities like lust being completely uprooted from his heart. The speaker of such transcendental topics, in his realized spiritual realm of experience, will never be unsettled by the modes of material nature. At that level, he can understand his identity in the performance of devotional service to Lord Krishna with certainty. Meanwhile, forgoing all attempts to understand preliminary knowledge (sambandha), the hypocritical devotees want to jump to these love-sports of Sri Krishna, thinking that by all such immature attempts, their lusty desires would dwindle forever. Sriman Mahaprabhu has condemned all such materialistic devotees in such practices, by the word 'visvas' (Cc antya 3 / 45-46).
vraja-vadhu-sange krsnera rasadi-vilasa
yei jana kahe, sune kariya visvasa
hrd-roga-kama tanra tat-kale haya ksayaMeaning: "When one hears or describes with great faith the pastimes of Lord Krsna, such as His rasa dance with the gopis, the disease of lusty desires in his heart and the agitation caused by the three modes of material nature are immediately nullified, and he becomes sober and silent."
tina-guna-ksobha nahe, 'maha-dhira' haya
In (SB 10 /33 /38) it states that one should not imitate great souls. For example just as Lord Siva could drink the deadly poison, ordinary people in trying to do so will meet with instant death. This discussion is made to enlighten all so that nobody deviates from the path of pure scriptural authority. After all, the nectarine pastimes are worshipable and the goal of all. Still, such pastimes are not to be meditated upon by those whose minds are defiled with lust and they have to be safe-guarded from all such kinds of people. For this reason, my venerable spiritual master, has, at all places and times, recommended all of us to take shelter of the Holy Names. The Holy Names, and the Supreme Lord, will never cheat us. By His mercy, we will be fortunate to relish the Name, form, qualities and pastimes and emerge successful to obtain pure devotion to Sri Krishna If we cannot for a moment, with a collected mind, chant the Holy Names with patience, how is it possible to attain to the immense wealth of devotions in one stroke One should strive to take the Holy Names sincerely without offenses and pray fervently to the Holy Names with eagerness for entrance into such pastimes. The Holy Names which are invested will all energies, will fulfill all our sincere desires.