Refutation of Raganuga Misconceptions 2

[jijaji]

Refutation of Raganuga Misconceptions 2

or

Siddha-pranali -

as taught and practiced by Srila Bhaktivinod Thakur

 

by

dina sadhaka

Premananda Dasa

 

Regarding siddha-pranali. It is known to all devotees who have studied

Srila Thakur Bhaktivinod´s teachings that he has written about

ekadasa-bhava, also popularly called siddha-pranali (see

Harinama-cintamani´s fifteenth chapter 'Bhajana-pranali', Jaiva-dharma´s

last chapters and Sri Caitanya Siksamrtam).

Ekadasa-bhava refers to the eleven aspects of the raganuga practicioner´s

siddha-deha. This topic deserves some attention. Siddha-pranali should be

understood properly. It is not what most devotees in the West think it is.

There are some careless persons in Vrndavan who give an imperfect version

of siddha-pranali. These persons tell their disciples for example, 'You are

a cowherd boy' or 'You are a gopi', and that disciple imagines that he has

attained siddhi or perfection. He doesn´t need to perform sadhana anymore

he imagines, because the guru gave him his eternal identity. This might be

called 'apparent siddha-pranali', and is not supported by any genuine

acarya in the Gaudiya tradition.

But what is real siddha-pranali or ekadasa-bhava and how does it relate to

raganuga-sadhana bhakti?

 

In order to understand this topic we have to consult sadhu, guru and

sastra. We will take a look at what Srila Bhaktivinod has to say about

ekadasa-bhava (siddha-pranali) and its relationship to raganuga sadhana

bhakti. First a little background information about the origins of

ekadasa-bhava.

It is referred to by Srila Jiva Gosvami in Bhakti-sandarbha:

 

tathapi sri-naradadi-vartmanusaradbhih sri-bhagavata saha sambandha-visesam

diksa-vidhanena sri-guru-carana-sampaditam cikirsadbhih krtayam diksayam

arcanam avasyam kriyeteti.

 

"Nevertheless those who follow in the path of Sri Narada, etc., and who

wish to establish a particular relationship with the Lord bestowed by the

guru through the process of initiation (diksa), should certainly engage in

deity worship once they have thus been initiated."

 

Here Sri Jiva clearly mentions the 'particular relationship with the Lord

bestowed by the guru through the process of initiation'.

It is a particular, not general, knowledge that is bestowed by the guru to

the disciple, which is exactly what ekadasa-bhava is: a description of the

particular identity the sadhaka desires to attain in relation to

Radha-Krsna.

 

Sri Jiva continues:

 

divyam jnanam yato dadyat kuryat papasya samksayam

tasmaddikseti sa prokta desikaistattvakovidaih

ato gurum pranamyaiva sarvasvam vinivedya ca

ghrniyadvaisnavam mantram diksapurvam vidhanatah

divyam jnanam hy atra srimati mantre bhagavat-svarupa-jnanam, tena

bhagavata-sambandha-visesa-jnanam ca.

 

"Because it bestows divine knowledge and destroys sin, it is called diksa

by the learned scholars. Therefore one should humble oneself before the

guru, offer him all one´s wealth and take the Vaisnava mantra from him

through the authorized process of initiation.

The term 'divine knowledge' here refers to the knowledge of the specific

form of the Lord contained in the holy syllables of the mantra and

knowledge of a specific relationship with that Lord."

(Bhakti Sandarbha)

 

Here we find a particular, or 'specific relationship', mentioned again.

But Sri Jiva doesn´t explain in detail what it is.

The reason why may be found in Srila Bhaktivinod´s Jaiva Dharma, where he

explains that Mahaprabhu´s different associates were given various tasks by

Mahaprabhu. Srila Jiva Gosvami was given the task to write about the

philosophy of Gaudiya Vaisnavism, not specifically about raganuga sadhana.

This task was given to another associate of Mahaprabhu.

 

In Jaiva Dharma, the Thakur writes about the Archana-paddhati of Srila

Gopal Guru Goswami (an eternal associate of Sriman Mahaprabhu and Sri Sri

Radha-Krishna). This paddhati is a guidebook for raganuga bhakti, and it

was copied by Srila Gopal Guru´s disciple, Srila Dhyanachandra Goswami.

(This book can be read online at: www.sanskrit.org)

Srila Gopal Guru was given the knowledge contained in the paddhati by his

own guru, Srila Vakresvar Gosvami, who had received it from Srila Raghunath

das Gosvami, who in his turn got it from Srila Svarup Damodar Gosvami. And

Sriman Mahaprabhu had given him the instruction to write a treatise on

rasa-tattva and its method of practice. In this way we can understand that

the process of raganuga sadhana and siddha-pranali is authorized and an

essential part of Gaudiya Vaisnavism.

 

This Arcana-paddhati (the title is 'Sri

Gauragovinda-arcana-smarana-paddhati', but I simply call it arcana-paddhati

here) contains the praman for the authenticity of ekadasabhava

(siddha-pranali) and mentions that the spiritual identity is received from

Guru.

In Jaiva Dharma Srila Bhaktivinod also writes that ekadasa-bhava is given

by the guru directly.

This should be understood properly, though. Simply by receiving

siddha-pranali one does not become a gopi, for example.

No! The ekadasa-bhava is the seed of one´s siddha-deha. One is still on the

stage of practice, Raganuga Sadhana Bhakti, when one receives

ekadasa-bhava.

Srila Bhaktivinod explains in Harinama-cintamani:

 

"Bhajana-pranali

 

"This Ujjvala Rasa then, is the supermost Sadhana, whereby the wealth

of love, Krishna Prema, is undoubtedly gained. In the Sadhana of

Ujjvala Rasa there are eleven aspects of one´s identity to be

cultivated. They are:

1. Sambandha - one´s particular relationship (with Radha-Krishna).

2. Vayasa - one´s eternal age.

3. Nama - name.

4. Rupa - form or complexion.

5. Yutha - group to which one belongs.

6. Vesha - dress (and its colour)

7. Ajna - order.

8. Vasa - kunja of residence.

9. Parakastha - cherished ambition.

10. Seva - particular service.

11. Palyadasi - fostered maidservant (under the loving care of a

particular sakhi one becomes her palyadasi.)

 

The Sadhana is fullfledged upon acquaintance of these eleven aspects of

one´s identity. The life of a sadhaka is marked by five distinct phases:

1. Shravan-dasha - the stage of hearing and assimilating.

2. Varana-dasha - the stage of acceptance (with the capacity to

apprehend the eleven aspects of one´s eternal identity).

3. Smaran-dasha - the stage of recollection.

4. Apan-dasha - the stage of maturity.

5. Sampatti-dasha - the stage of accomplishment."

 

It will become clear from Srila Bhaktivinod´s explanations that the

raganuga sadhaka has not overcome all material desires, anarthas, as he

begins to tread the raganuga marga. It is also explained by Srila Visvanath

Cakravarti in Ragavartma-candrika that a raganuga sadhaka progresses to the

stages of anartha-nivrtti, nistha, ruci, etc.

 

Srila Bhaktivinod Thakur continues:

 

"Shravan-dasha:

That great personality who has no selfish interest, who is absorbed in

the experience of pure and exalted sentiments, is the Gurudeva on the

path of divine emotion. One should hear the details of divine emotions

from his holy lips and this is referred to as Shravan-dasha.

The principle of divine sentiments is to be considered from two

angles:

1. one´s own eleven aspects of spiritual identity and

2. the Divine Lilas of Krishna.

 

Varana-dasha:

When lobha (hankering) arises upon audition of Radha-Krishna´s

Asta-kala-lilas, with earnestness the sadhaka may enquire from the

Gurudeva,

"O Mahasay! Please relate to me how I may gain access into the Lila."

Being kind, the Guru then explains the principles of the Divine Lila

in context with the sadhaka´s ekadasa-bhava.

Then, being satisfied with the disciple´s sincerity, he gives

permission saying, "In this way you may enter the Lila."

Having heard and assimilated the details of one´s pure form and

accomplished nature and having accepted in one´s heart that identity

is called Varana-dasha.

At the stage of acceptance one´s personal preference (ruchi) is to be

considered, and with sincerity submitted and made known to the Guru,

saying, "O Prabhu, be thou merciful and aquaint me with the identity

most suited for me so that my love develops into fullness. With a

nature that fits my taste I will follow your instructions carrying

them upon my head."

If, at the stage of acceptance, there is no ruci for the particular

eleven aspects of identity, then with all sincerity one should

approach the feet of Sri Guru and submit one´s personal preference.

Deliberating on the matter the Guru may adjust the eleven items

accordingly. When one is comfortable with the details, one´s innate

sentiment can develop.

In this way, by continued dialogue between the Guru and disciple, the

disciple becomes firm in the conception of his siddha-svarupa. Then he

falls at the Guru´s feet with humble prayers and anxiously begs for

the perfection of his sentiment. Being kind, Gurudeva instructs the

disciple telling him that with this sentiment he will gain entrance

into the Lila.

Falling at the Guru´s feet again, he vows, "I accept this

ekadasha-bhava as my very own. I will never give it up even for a

moment and in life or death I shall keep acquaintance with this bhava."

 

Thus the disciple vows to uphold his own particular ekadasha-bhava and

contemplates his nature and accomplished sentiment. The beauty of this

method is that one need only cultivate one´s particular bhava. If

there is cultivation of unrelated sentiments it will not bring about

siddhi even by undergoing sadhana for many ages.

Thus cultivating one´s particular sadhana with resolute determination,

within a short time one attains the mature stage called Apana-dasha.

One quickly becomes pure by developing one´s own unalloyed sentiment

with constant contemplation and the mind becomes free from material

consciousness.

The jiva bound by matter remains oblivious of his own pure existence.

With the conception of material consciousness the jiva misidentifies

with the transient material body. If the bound jiva has the

opportunity to lend aural reception to Krishna´s Lila, lobha or greed

is aroused, whereby he attains the wealth of his own accomplished

state. Thereupon, with constant contemplation of his spiritual

identity, that eternal accomplished nature develops, dispelling the

illusory condition.

Smarana or recollection may be performed in either Vaidhi or Raganuga

Sadhana. Contemplation on the Raganuga Path does not depend on the

reasonings of Shastra.

Recollection on the path of Raganuga is founded upon an overriding

attraction for sweetness and beauty, and is quick in bringing about

the condition of maturity. Contemplation on the Vaidhi path is always

accompanied with determination of the favourable reasonings of

sastra. However, upon the appearance of bhava, sastric reasonings

are abandoned as troublesome.

Whoever graduates through the stages of shraddha, nishtha, ruchi and

asakti comes to the stage of bhava. At the time of attaining maturity

this same bhava becomes manifest. The Vedas and smritis declare that

upon the manifestaion of bhava there remains no more distinction

between Raganuga and Vaidhi devotees.

Smarana, dharana, dhyana, anusmriti and samadhi are the five

progressive stages of the practice of smarana (smarana-dasha).

At the time of smarana of one´s svarupa during samadhi (trance) the

bhavapana state (apana-dasha) is aroused. At this time the conception of

one´s

spiritual identity becomes firmly established. One then overcomes

material bodily identification. Thereupon one perceives one´s pure

self as an eternal resident of Vraja. Thus with the attainment of

bhavapana one sees Vraja-vana and one´s own eternal self.

Whoever attains svarupa-siddhi (attainment of one´s own intrinsic

self) is certainly fortunate, and with the subsequent dissolution of

the subtle ego, the treasure of Vastu-siddhi (final accomplished

state) is attained.

The Sadhana-siddha then resides in the company of the Nitya-siddhas.

Gaining equality with the Nitya-siddhas the heretofore sadhana-siddha

is absorbed in the constant service of Krishna."

 

Thus far Srila Bhaktivinod´s Harinama-cintamani.

 

I hope the readers of Srila Bhaktivinod´s words don´t have any doubts about

the authenticity of siddha-pranali and how it relates to the practice of

raganuga-sadhana bhakti after reading this text.

 

After receiving siddha-pranali, the sadhaka will meditate on the Lila

(lila-smaranam) and perform service within the mind (manasi-seva) daily

with a strong desire to attain the spiritual identity. By the mercy of Sri

Guru and Sri Gauranga one will attain svarupa-siddhi, bhavapana or

apana-dasha, after passing through the stages of sravana-dasha,

varana-dasha and smarana dasha. At this stage one doesn´t identify with

one´s material body anymore, but is firmly established in one´s eternal

self.

After the physical death one will be transferred to a material universe

where the Lila is happening and take part in it (in one´s form of a

manjari) and finally one will attain vastu-siddhi, attainment of the goal

or premasampatti-dasha, and take birth in Goloka Vrindavan.

 

From the following sentence it is clear that the raganuga sadhaka is not

completely free from anarthas or material consciousness at the beginning

stages, as mentioned by Srila Visvanath Cakravarti in Raga-vartma-candrika.

It should be understood in this connection though, that a raganuga-sadhaka

follows the rules and regulations of vaidhi-bhakti in combination with his

raganuga-sadhana. Raganuga-sadhana doesn´t mean that one can start to take

drugs, eat meat, have illicit sex and gamble. The rules of vaidhi must be

followed strictly.

 

"One quickly becomes pure by developing one´s own unalloyed sentiment

with constant contemplation and the mind becomes free from material

consciousness."

 

The word sadhaka means 'practicioner', a devotee who is not liberated from

the material energy. If he would have been liberated he would be called a

siddha, not sadhaka, and raganuga-sadhana would be unnecessary.

By constant contemplation of one´s desired spiritual identity and

meditation on Radha-Krsna-lila one becomes free from all material influence

very quickly and factually attains the specific siddha-deha one desired

during sadhana.

Srila Narottam das Thakur confirms:

 

sadhane bhavibe jaha siddha dehe pabe taha

ragamarge ei sei upaya

sadhane je dhana cai siddha-dehe taha pai

pakkapakka matra sei vicara

pakile se prema-bhakti apakke sadhana gati

bhakti laksane tattva-sara

 

"The siddha-deha is formed by what we contemplate during sadhana - for this

is the method on the raga-marga.

The goal that we hanker for during sadhana will be attained with the

suitable siddha-deha, the only consideration is the ripening. When one´s

sadhana matures, prema will bring about one´s supreme destination. This is

the essence of the bhakti-tattva."

(Prema-bhakti-candrika 54-55)

 

Gaudiya Vaisnav Samaj

 

 

 

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PEACE NOW

[Bhaktavasya]

 

Respectful pranams to you, Jijaji. I have printed out some of your excellent posts and will savour the contents throughout today.

 

(and no, I'm not following you around; I just picked up the scent of Nectar and there you were/are)

[premananda]

That article is great!