The concept of siddha pranali in the Gaudiya Vaishnava tradition

A siddha-pranali consists of the guru-pranali, a channel of gurus, in their siddha-forms (manjari-svarupas).

One’s own guru, his guru, and the subsequent gurus traced back to the associates of Sri Chaitanya

Mahaprabhu form the guru-pranali, or guru-parampara.

In due course of time, a guru in the Gaudiya Vaishnava sampradaya reveals the details of his own siddha-

form, of the siddha-forms of the preceding gurus, and of the siddha-form of the sadhaka to the qualified

practitioner.

This is popularly called the giving of siddha-pranali, as the initiate becomes the last link in a channel of

manjaris preserved over the generations from a guru to a disciple.

sādhaker jokhon rāganugā mārga lobha hoy,

tokhon sad-gurur nikaṭa prārthanā korile tini sādhaker

ruci parīkṣā koriyā tāhār bhajan nirṇoyer

saṅge saṅge siddha-deher paricaya koriyā diben

When the sadhaka’s lobha for raganuga bhakti is awakened, he approaches his gurudeva with great

humility and ask for instruction.

If he does so, the bonafide guru first examines the disciple’s taste and then, along with devising the

appropriate bhajan introduces him to his own siddha identity.

(Śrī Caitanya-śikṣāmṛta, Part 6, chapter 5)

The legitimacy of this practice is sometimes brought into question. This concise document is compiled to

shed light on its doctrinal basis.

The concept of an eternal spiritual body, a siddha-rupa, in the realm of Gaudiya-theology makes its

famous appearance in Sri Rupa Gosvami’s Bhakti-rasamrita-sindhu, in a section, where the practice of

raganuga-bhakti-sadhana is explained.

sevā sādhaka-rūpeṇa siddha-rūpeṇa cātra hi |

tad-bhāva-lipsunā kāryā vraja-lokānusārataḥ ||1.2.295||

Translation: Following after the inhabitants of Vraja, one should perform service in one’s physical

body and in one’s siddha body, with a desire for a particular bhāva.

In the famous Caitanya Caritamnrita, we can read about this siddha deha too:

Sriman Mahaprabhu taught Sanatana Goswami: mane nija siddha‑deha kariyā bhāvana - “Use the mind

for contemplating your siddha deha.”

(CC 2.22.157)

The Lord similarly instructed Ramananda Raya: siddha dehe cinti kore tāhāi sevana – “Visualize your

siddha deha and mentally serve in that form.”

(CC 2.8.228)

This quest for a siddha-identity in the land of Vraja is at the core of raganuga-sadhana. The concepts of

raganuga and ragatmika have been thoroughly discussed elsewhere; there is therefore no need to delve

further into that.

In essence, the sadhaka is to one day become akin to the associates of Sri Radha and Krishna, the

ragatmika-jana.

Given that the sadhaka is yet to attain siddhi and subsequently a parshada-deha (body of an associate) in

Vraja, one may be perplexed over whether it is possible to contemplate on a siddha-deha prior to the

attainment of siddhi.

The commentators on the aforementioned verse from the Bhakti-rasamrita-sindhu (1.2.295) all state with a

single voice:

siddha-rūpeṇa antaś-cintitābhīṣṭa-tat-sevopayogi-dehena (in both the tikas of Srila Jiva Goswami and

Srila Vishvanatha Cakravartipad Thakur)

“In the siddha-form means in an internally conceived, desired body suitable for His service.”

siddha-rupena manas-cintita-svabhishta-tat-sevopayogi-dehena

(tika by Sri Mukunda Goswami)

“In the siddha-form means in a mentally conceived, desired body suitable for His service.”

Hence, at the time of sadhana,one is to contemplate on a suitable, desired siddha-deha in his mind.

However, how is one to acquire information of that which is beyond his sense perception and intellectual

abilities?

The traditional method should satisfy an audience of practicing Vaishnavas:

tasmād guruṁ prapadyeta

jijṣāsuḥ śreya uttamam

(SB 11.3.21)

Therefore, any person who seriously desires real happiness must seek a bona fide spiritual master and take

shelter of him by initiation.

As Sripad Jiva Goswami has explained:

kecid ashtadasakshara-dhyanam go-dohana-samaya-vamsi-vadya-samakrishta-tat- tat-sarvamayatvena

bhavayanti |

yatha caike tadrisam upasanam sakshad vraja- jana-viseshayaiva mahyam sri-guru-caranair mad-abhishta-

visesha-siddhy-artham upadishtam bhavayami ||

(Bhakti-sandarbha 312)

“Some, while remembering the eighteen-syllable mantra, meditate on the pastimes of tending cows and

playing flute, becoming attracted and absorbed in them. In such upasana (worship),

in order to attain my specifically desired perfection, I should meditate on that very form of a resident of

Vraja my revered guru has instructed me in.”

This manner of atma-dhyana (self-meditation) is further mentioned by Srila Narottama das Thakura

Mahasaya in his Prema-bhakti-candrika:

sakhinam sangini-rupam atmanam vasanamayim |

ajna-seva-param tat-tad-rupalankara-bhushitam || PBC 58

“One should meditate on oneself in a form that is a female associate of the sakhis, engaged in services

on their command, decorated by Her ornaments.”

Sri Visvanatha Cakravartipada comments in his tika as follows:

sakhinam sri-lalita-sri-rupa-manjary-adinam sangini-rupam atmanam dhyayed iti seshah |

kimbhutam? ajna-seva-param ajnaya tasam anumatya seva-param sri-riadha-madhavayor iti seshah |

punah kimbhutam? tat-tad-rupalankara- bhushitam suprasiddha-sri-krishna-manohara-rupena sri-

radhika- nirmalyalankarena bhushitam nirmalya-malya-vasana-bharanas tu dasya ity ukteh |

punah kimbhutam? vasanamayim cintamayim ikshate cintamayam etam isvaram ity adivat || 58

“Sakhinam - One should think of himself as a female associate of sakhis such as Sri Lalita, Sri Rupa

Manjari and others. In which way? Ajna-sevaparam - Serving Sri Radha-Madhava with their consent

and according to their orders. And again, in which way? Tat-tad rupalankara bhushitam - Decorated

with an exquisite form captivating the mind of Sri Krishna and the left-over ornaments of Sri Radhika;

in service, ornamented with the left-over flower garlands. Thus it is said. And again, in which way?

Vasanamayim - Seeing oneself in contemplation in this capacity; and so forth.”

It is evident that although the associates of Sri Radha-Madhava certainly are the greatest inspiration for

our desired service, we are not to contemplate on ourselves as being non-different from them. Rather, we

are to envision ourselves as one among them, serving in their footsteps and under their command and

anugatya.

The process of the revealing of the siddha deha (the information thereof) is not mentioned in the writings

of the Six Goswamis.

This has several reasons. First of all, this process is a very personal and intimate one and not meant for

public consumption. It is a matter between Gurudeva and disciple.

Secondly, as it was often the case after Sriman Mahaprabhu left the world, certain tasks were given to

certain people.

But most certainly the Goswamis of Vrindavana were well aware of this process.

A practical example of an introduction to a manjari-svarupa is found in the sixth chapter of Prema-vilasa,

as Sri Gopala Bhatta Gosvami bestows thediksha-mantras to Srinivasa Acarya.

Pada-yuga dhori kore ātma samarpaṇa

Ātmasāt kori gosāi kohilo vacana

Dui hasta dhauta puna koro āro bāra

Joḍa haste koro dhyāna vrajendrakumāra

Tāra vāme śrī rādhikā ati manohara

Lalitā manjarī ādi śobhita sundara

Pūjā korāilo sab pṛthak koriyā

Tulasī manjarī mālya candanādi diyā

Yūthe milāilo sab haste haste kori

Śrīnivāsa korāilo sobāra anucarī“

“Holding the feet of Gosvāmī, Śrīnivāsa surrendered himself to the feet of his guru. Gopālbhaṭṭa Gosvāmī

then ordered him, "Wash your hands again and start the meditation of Śrī Vrajendra-kumāra with folded

hands. Think of the extremely attractive Śrī Rādhikā on His left side, surrounded by Lalitā, the Mañjarīs

and others." He helped Srinivasa to do the pūjā of all of them individually with Tulsī mañjarīs, garlands,

sandal paste and other ingredients. Thus he made Śrīnivāsa the maidservant of them all.”

Śrī rādhā-ramaṇa pūjā koro punarbāra

Sab manoratha siddhi caraṇe yāhāra

Sugandhi candana dilo hṛdaya upora

Tulasī manjarī caraṇe dilo bahutara

Dakṣiṇa hasta mastake dhori kohe harināma

Tabe rādhā-kṛṣṇa panca nāmera vidhāna

Rādhā-kṛṣṇa mantra kohe kare-yuge dhori

Kāma bīja śunāilo anguli anusāri

Ei sab mantra tumi koribe smaraṇa

Yei kāle tad āśraye koribe manana

Guṇa manjarikāśraye maṇi manjarikā tumi

Tomāra yūthera vivaraṇa kohi sab āmi

rūpa guṇa rati rasa manjulāmanjula

Ei sab sange sangī ei anukūla

“He ordered Śrīnivāsa, "Worship Śrī Rādhā Ramaṇa again – at His lotus-feet lies the fulfillment of all

your desires." Śrīnivāsa applied fragrant sandal paste on Rādhā-ramaṇa’s chest and many Tulsī-mañjarīs

on His lotus feet. Placing his right hand on his head, he chanted Harināma, after which he got the five

names of Rādhā-Kṛṣṇa. He spoke the mantra with Rādhā and Kṛṣṇa-nāma while holding Śrīnivāsa’s

hands. Śrīla Gopāl Bhaṭṭa Gosvāmī then told him the Kāma-bīja and how to count it on the fingers. He

said: "Remember all these mantras whenever you surrender to Them by meditating on Them.You are

Maṇi Mañjarī in the group of mañjarīs under Śrī Guṇa mañjarī (Gopāl Bhaṭṭa Goswāmī himself). I will

tell you everything about her party. It is favorable to accompany Rūpa-, Guṇa-, Rati- and Mañjulāli

Mañjarī."

It is a fact that in the book "Prema Vilasa" we find some problems with the chronological order of certain

events or the dates fixating them, but in terms of SIDDHANTA, Gaudiya philosophy, it is completely

authentic

and this fact is accepted widely among most of the Gaudiya Vaishnavas. The book is written by

Nityananda das, a direct disciple of Sriman Nityananda´s wife, Jahnava Ma.

He personally witnessed many historical events at that time.

His detailed "report" on the famous festival of Kheturi is very famous, for example.

In this marvelous book we find another wonderful example where one of the Goswamis reveals the siddha

deha to a sadhaka.

In chapter 12 we learn about the story of Shyamananda. Shyamananda was initiated by his Gurudeva

Hriday Caitanya.

We can read:

"One day, Hriday Caitanya asked Shyamananda to take a bath in the Ganges...Then Hriday Caitanya

initiated Shyamananda into the chanting of the Krishna-mantra (also known as "Gopal-mantra"), and

instructed him to chant it hundred times daily. He also instructed him to meditate on Krishna while

chanting this mantra."

His new name was then Dukhi Krishna das.

Now, Hriday Caitanya´s gurudeva was Sri Gauridas Pandit, who in Vraja-lila is Krishna´s friend Subal.

Dukhi Krishna das spent years in the service to his beloved Gurudeva. One day, he felt the strong desire to

go to Vrindavana. So he approached his Gurudeva and received the permission from Hriday Caitanya to

go to Vrindavana. He told him: "May the abode of Vrindavana bestow mercy very soon upon you."

In Vrindavana, Dukhi Krishna das met Srila Jiva Goswami and was utterly impressed with him.

Sri Jiva Goswami placed his hands on Dukhi Krishna das´s head and allowed him to study the shastras

under his personal tutelage. While teaching him BHAKTI RASAMRITA SINDHU and UJJVALA

NILAMANI from Srila Rupa Goswami,

Srila Jiva Goswami turned Dukhi Krishna das into an expert.

"One day, Dukhi Krishna das asked Jiva Goswami about the process of devotional service and how to

cultivate it. Sri Jiva Goswami then described the five kinds of RASAS or relationships and he elaborately

explained the madhurya-RASA. When Dukhi Krishna das heard descriptions of the madhurya-RASA, his

heart filled with a deep longing. He humbly said:

‘I wish to know more about Srila Rupa Goswami´s instructions. After studying his books, I wish to

practice his teachings. By your association and by the association of these books, I have developed a taste

for serving Sri Sri Radha Krishna. You are so merciful! You have accepted this fallen soul as your

servant. Whatever I have learnt has only been by your mercy.’ "

"Srila Jiva Goswami became compassionate towards Dukhi Krishna and some days later he initiated him

into the six-syllable Radhika-mantra. He also told him five names of Krishna and five names of Radhika,

and taught him how to chant these mantras daily. He also taught him how to chant the Kama-gayatri, and

how to meditate on Radha and Krishna´s pastimes while chanting. Sri Jiva Goswami revealed to him his

spiritual form, qualities and service.

This is how Dukhi Krishna das, who is still known and famous as Shyamananda das, was especially

favored by Srila Jiva Goswami."

Lile mentioned already before, some tasks in spreading the glories of Gaudiya Vaishnava siddhanta were

given to certain individuals.

Sriman Mahaprabhu entrusted the responsibility for promoting the details of these instructions to Sri

Gopal Guru Goswami who, as the foremost disciple of Vakreshwar Pandit, became intimately connected

with the Lord during his last eighteen years at Puri.

Due to his close relationship with Svarupa Damodar also, Gopal Guru Goswami gained an exceptional

insight into Sriman Mahaprabhu’s internal movements.

This pleased the Lord so much that he selected him to be the first acharya of the Gambhira after his

departure.

The Lord also instructed him to write a paddhati on siddha pranali and lila smaran, and awarded him the

title of guru.

Later, Sri Gopal Guru’s disciple Sri Dhyanachandra Goswami was also ordered to compile a second

paddhati which has received equal acclaim.

Still later, following these two arcana-paddhatis, Sri Siddha Krishna Das compiled his Sādhanāmṛta-

candrikā, which combines upāsaka-pariṣkṛti, lila smaran, archan, dhyana and the duties of a sadhaka all in

one book.

These three paddhatis have been recognized as the foundation of archanam and smaranam in the Gaudiya

Sampradaya, and are commonly referred to as Paddhati-traya.

It is to draw attention to the authority of Sri Gopal Guru and Dhyanachandra Goswami that Srila

Bhaktivinoda Thakur includes them in his Jaiva-dharma.

In the narrative story Gopal Guru is given the important role of Sri Guru Goswami who awards siddha

pranali to his qualified disciple Vijaya Kumar.

Thakur Bhaktivinoda thus supports Gopal Guru Goswami, the authenticity of Siddha pranali, and its

important function as well.

So, the first time the process of siddha pranali is mentioned anywhere in the canon of Gaudiya Vaishnava

literature is in the famous paddhati of Srila Dhyanachandra Goswami, called Śrī Gaura-Govindārcana-

Smaraṇa-Paddhatiḥ.

In there, Sripad Dhyanacandra Goswami offers an alternative reading of the verse we discussed from

Prema Bhakti Chandrika (58):

sakhīnāṁ saṅginī-rūpām ātmānaṁ bhāvanā-mayīm |

ājñā-sevā-parākāṣṭhā-kṛpālaṅkāra-bhūṣitām |

tataś ca mañjarī-rūpān gurvādīn api saṁsmaret |

(110)

“Being decorated with the ornaments of (1) her personal order (concerning her sevā), (2) her cherished

desire for sevā, and (3) the mercy of the sakhīs, and deeply absorbed in the conception of herself as a

companion (saṅginī) of the sakhīs, she shall meditate on her guru-varga in their mañjarī forms.”

The verse is cited as the last one in a series of verses elaborating on the specific ways in which one should

meditate upon one’s identity, preceding a description of ashtakaliya-seva (eight-fold daily services) in the

lila-rajya (kingdom of pastimes).

Such meditation is also known as bhuta-suddhi, or the purification of one’s being, engaged in prior to

worship. There are varieties of bhuta-suddhi described for different methods of upasana; in siddha-rupa-

seva, the concept of bhuta-suddhi consists of identification with a parshada-deha.

As explained by Sripad Jiva Gosvami:

tatra bhuta-suddhir nijabhilashita-bhagavat-sevopayika-tat-parshada-deha- bhavana-paryantaiva tat-

sevaika-purusharthibhih karya nijanukulyat |

evam yatra yatratmano nijabhishta-devata-rupatvena cintanam vidhiyate tatra tatraiva parshadatve

grahanam bhavyam ||

(Bhakti-sandarbha 286)

“Thereupon one purifies his existence by contemplating on his own desired bhagavat-seva (service to the

Lord) and a parshada-deha (associate-form) suitable for such service; thus one engages in the desired

service for his own auspiciousness. Thus, wherever one is, he should engage in meditating on the form of

his own desired devata and in the future attain the status of an associate of his.”

As mentioned by Sripad Dhyanacandra, this contemplation also involves meditation on one’s siddha-

pranali, or the chain of one’s gurus in their siddha-forms. One may not directly jump into the presence of

Yugala-kisora; it is imperative to approach them through one’s revered gurus, both in this world and in the

siddha-realm.

atha yugala-mantroddhāro yathā sanat-kumāra-saṁhitāyām–

gopījana-vallabheti caraṇān iti ca kramāt |

śaraṇaṁ ca prapadye ca tata etat pada-dvayam

(DhPad 344)

“Concerning that dhyāna, before anything else, the sādhaka should perform smaraṇa of the mañjarī forms

of his guru-praṇālī, beginning with his guru, then parama-guru, etc.

Then he shall meditate on Śrī Rādhikā, and after that Śrī Nandanandana.”

The descriptions of oneself, one’s gurus and the other manjaris are all learned from the guru. Whenever in

doubt, the sadhaka ought not to venture into the realm of creative imagination, but rather consult a person

acquainted with the realm of the lila.

manjaryo bahusah rupa-guna-sila-vayo ‘nvitah ||

nama-rupadi tat sarvam guru-dattam ca bhavayet |

tatra tatra sthita nityam bhajet sri-radhika-hari |

|bhavayan sadhako nityam sthitva krishna-priya-grihe |

tad ajna-palako bhutva kaleshv ashtasu sevate ||

(DhPad 107-109)

“One should meditate on the various forms, qualities, natures, blooming youth and so forth of the

manjaris, as described by the guru. One should always stay with them, worshiping Sri Radhika and Hari.

The practitioner shall stay in the home of Sri Radha, the beloved of Krishna, following their orders and

rendering service throughout the eight phases of the day.”

As one learns of the characteristics of the manjaris from one’s guru, so one learns of one’s own manjari-

svarupa from one’s guru. Indeed, the information we receive about our manjari-svarupa is born of the

guru’s grace!

sarva-lakshana-sampanna bhava-havadi-bhushita |

guru-prasada-janani guru-rupa-priyanuga ||

(DhP 87)

“She has all pleasant characteristics and is adorned with feminine gestures that excite feelings of love. She

is born from the mercy of her guru, and she always follows her guru-rūpā-sakhī.

She remains in Śrī Rādhā’s own party (yūtha) in the company of Lalitā’s group (gaṇa).”

The concept of guru-rupa-sakhi, or Sri Guru in the form of a sakhi, is commonly featured in the songs and

prayers of our acaryas. For example, in the Prarthana of Srila Thakura Mahasaya:

kanaka katora puri, sugandhi candana buri, donhakara sri-ange dhaliba |

guru-rupa-sakhi vame, tribhanga bhangima thame, camarera batasa kariba ||

(Prarthana 30)

“With fragrant candana filling a golden jug, I anoint their beautiful limbs. Standing on the left side of

guru-rupa-sakhi before the one with a three-fold bending form, I fan with a camara.”

Thus, staying under the guidance of the guru both in this world and in the siddha-realm, one engages in

raganuga-sadhana.

Though the moods and aspects of the manjaris are certainly infinite, they are customarily categorized

under eleven headings, collectively known as the ekadasa-bhava.

Sripad Dhyanacandra enumerates them in his Paddhati as follows:

asyaiva siddha-dehasya sādhanāni yathā-kramam |

ekādaśa-prasiddhāni lakṣyante ’timanoharam || 92 ||

nāma rūpaṁ vayo veśaḥ sambandho yūtha eva ca |

ājñā sevā parākāṣṭhā pālya-dāsī nivāsakaḥ || 93 ||

The eleven aspects of this siddha-deha are well known. They are as follows: name (nāma), complexion (or

form, rūpa), age (vayas), dress (veśa), relationship (sambandha), group (yūtha), order (ājñā), service

(sevā), divine cherished ambition (parākāṣṭhā), maintainer (pālyadāsī) and residence (nivāsa).

eteṣāṁ viśeṣa-lakṣaṇāny ucyante–

śrī-rūpa-mañjarītyādi-nāmākhyānānurūpataḥ |

cintanīyaṁ yathā-yogyaṁ svanāma vraja-subhruvām || 94 ||

The particular characteristics of all these are now described, beginning with the name.

Nāma–Her name shall be one similar to that of Śrī Rūpa Mañjarī and the other vraja-gopīs.

rūpaṁ yūtheśvarī-rūpaṁ bhāvanīyaṁ prayatnataḥ |

trailokya-mohanaṁ kāmod-dīpanaṁ gopikā-pateḥ || 95 ||

Rūpa–

Her complexion (or form) is like that of Śrī Rādhā, who excites kāma in Śrī Kṛṣṇa and enchants the three

worlds. This meditation should be done with diligence.

vayo nānā-vidhaṁ tatra yat tu tridaśa-vatsaram |

mādhuryādbhuta-kaiśoraṁ vikhyātaṁ vraja-subhruvām || 96 ||

Vayas–

The beautiful vraja-gopīs are of various ages, but the thirteenth year is an especially sweet time of youth,

so that is the age to be contemplated.

veśo nīla-paṭādyaiś ca vicitrālaṅkṛtais tathā |

svasya dehānurūpeṇa svabhāva-rasa-sundaraḥ || 97 ||

Veśa–

One should meditate on the gopī-deha as being dressed in beautiful blue garments that are adorned with

multicolored ornaments.

sevya-sevaka-sambandhaḥ svamanovṛtti-bhedataḥ |

prāṇātyaye’pi sambandhaṁ na kadā parivartayet || 98 ||

Sambandha–

The relationship between the mañjarī and Śrī Śrī Rādhā-Kṛṣṇa is that of servant and served. The mañjarī

would not give up that relationship even in exchange for her own life.

yathā yūtheśvarī-yūthaḥ sadā tiṣṭhati tad-vaśe |

tathaiva sarvathā tiṣṭhed bhūtvā tad-vaśa-vartinī || 99 ||

Yūtha–

Just as Rādhikā’s sakhīs always remain near Her in great devotion, similarly the mañjarī is enchanted by

Śrī Rādhā and always remains near to Her.

yūtheśvaryāḥ śirasy ājñām ādāya hari-rādhayoḥ |

yathocitāṁ ca śuśrūṣāṁ kuryād ānanda-saṁyutā || 100 ||

ājñā–

Taking the order of her group leader on her head, she very happily renders appropriate services to Śrī Śrī

Rādhā-Kṛṣṇa.

cāmara-vyajanādīnāṁ sarvājñā-pratipālanam |

iti sevā parijñeyā yathā-mati vibhāgaśaḥ || 101 ||

Sevā–

The sevā is divided into two classes: (1) obeying all kinds of orders (doing the needful), and (2) more

specifically, a particular service like fanning with a cāmara, etc., which the sādhaka personally desires.

śrī-rādhā-kṛṣṇayor yadvad rūpa-mañjarikādayaḥ |

prāpta nitya-sakhītvaṁ ca tathā syām iti bhāvayet || 102 ||

Parākāṣṭhā–

The meditation shall be: “Just as Śrī Rūpa Mañjarī and the other gopīs are nitya-sakhīs of Rādhā and

Kṛṣṇa, I, too, am a nitya-sakhī.”

pālya-dāsī ca sā proktā paripālyā priyaṁvadā |

sva-mano-vṛtti-rūpeṇa yā nitya-paricārikā || 103 ||

Pālyadāsī–

The sādhaka-mañjarī remains always under the shelter of a nitya-sakhī who is similar in nature to herself,

who speaks very sweetly, and who maintains her in every respect.

nivāso vraja-madhye tu rādhā-kṛṣṇa-sthalī matā |

vaṁśī-vaṭaś ca śrī-nandīśvaraś cāpy atikautukaḥ || 104 ||

Nivāsa–

Those delightful places such as Vaṁśivaṭa, Nandīśvara and Vraja, which are the sites of Rādhā-Kṛṣṇa’s

daily pastimes, are the dwelling places of the siddha-deha.

In the last chapter of Śrī Harināma-cintāmaṇi, Thakur Bhaktivinoda also gives the same list:

sādhite ujjvala-rasa

āche bhāva ekadasa

sambandha vayasa nāma rupa

yūtha veśa ājñā vāsa

sevā parākāṣṭhāśvāsa

pālya-dāsī ei aparūpa

In order to fulfill one’s ambitions for attaining madhura rasa there are eleven items:

relationship, age, name, form, group, dress, order, residence, seva, highest ambition, and the sakhi one

serves under.

(Hnc 15.58)

In the spiritual realm there are infinite siddha-rupas, each reserved for one individual jiva.

vaikunthasya bhagavato jyotir-amsa-bhuta vaikuntha-loka-sobha-rupa ya ananta murtayas tatra vartante,

tasam ekaya saha muktasyaikasya murtir bhagavata kriyata iti vaikuntasya murtir iva murtir yesham ity

uktam ||

(Priti- sandarbha 10)

“In the spiritual world, the Supreme Lord has unlimited spiritual forms; they all are expansions of Himself

illuminating that world.

With each one of those forms, the Lord enjoys pastimes with a single individual liberated soul.”

The siddha-deha one longs to attain is not a figment of imagination; it is one among the infinite siddha-

rupas in the spiritual realm. In fact, beyond being expansions of bhagavan, the sakhi-gana with their

various svabhavas are expansions of Sri Radha.

As in the Chaitanya Caritamriita:

akara svabhava-bhede vraja-devi-gana |

kaya-vyuha-rupa tanra rasera karana ||

( CC1.1.79)

“The multitude of Vraja-gopis have various natures (svabhava). They are the forms of Her bodily

expansions (kaya-vyuha-rupa) and Her instruments for creating rasa.”

The one desirous for service in the wake of the sakhis will certainly be granted an appropriate form for

such service.

vraja-lokera kona bhava lana yei bhaje |

bhava-yogya deha pana krishna paya vraje ||

( CC 2.8.122)

“Whoever accepts the bhava of the residents of Vraja, engaging in bhajana appropriate for that bhava, will

receive a body suitable for it, attaining Sri Krishna in Vraja.”

This is accomplished through Sri Guru, the Lord’s able agent in this world. The guru, being the bhagavat-

kripa-svarupa (a form of the Lord’s mercy), by dint of empowerment received from Him, has the insight

to reveal the various details of the siddha-rupa of the disciple.

The mercy and revelations of Bhagavan and His parshadas descend to this world through the medium of

guru-pranali.

As in the Siddhanta-ratna of Baladeva Vidyabhushana:

esha tu bhaktis tan nitya parikaraganad arabhyedanintaneshvapi tad bhakteshu mandakiniva pracarati ...

sa tathabhuta nitya-dhamni nitya-parshadeshu nityam cakasti surasarid iva tad bhakta-pranalya prapance

‘vatarati ||

(Siddhanta- ratna)

“This bhakti is being promulgated from the nitya-parikaras (eternal associates) of Sri Hari down to the

present day practicing devotees like the current of the Mandakini-river (the celestial Ganges).

Bhakti is always present among the nitya-parshadas in the nitya-dhama (eternal abode), flowing to this

world through the bhakta-pranali (channel of devotees) like the stream of the Mandakini.”

The disciple is thus introduced to a manjari-svarupa specifically reserved for him and is blessed with

allegiance to the siddha-pranali corresponding to the channel of his gurus.

A very practical example of a specific introduction to a manjari-svarupa is found in the sixth chapter of

Prema-vilasa, as mentioned earlier.

As one contemplates on and serves in the antas-cintita-siddha-deha during his sadhana, he will eventually

come to attain the perfection he longs for.

We can read in the Prema Bhakti Chandrika:

yugala carana sevi, nirantara ei bhavi, anuragi thakibo sadaya |

sadhane bhavibe yaha, siddha dehe pabe taha raga marge ei sei upaya ||

(PBC 55)

“With attachment, I will always serve the feet of Sri Yugala, remaining attached to them forever.

Whatever I think of during sadhana I will attain in siddha-deha; such is the means on the path of raga.”

sadhane ye dhana cai, siddha-dehe taha pai, pakkapakka matra se vicara |

apakke sadhana-riti, pakile se prema-bhakti, bhakati-lakshana tattva-sara ||

(PBC 56)

“The treasure I covet during my sadhana I will attain in my siddha-deha; It is merely a matter of ripe or

raw.

The stage of sadhana is unripe, and the stage of prema is ripe. This is the essential truth on the

characteristics of bhakti.”

It is evident from the last stanza that such meditation is not a matter of generic meditation, but of specific

conceptions.

The difference between a ripe mango and a raw mango is in the taste; a raw mango has the shape of a

mango still.

The specific nature of such contemplation during sadhana is proven with the context of the verse; the

passage of Sanat-kumara-samhita mentioned earlier comes after the verses above, and the preceding verse

reads as follows:

vrindavane dui jana, catur-dike sakhigana samaya bujhibo rasa sukhe |

sakhira ingite hobe, camara dhulabo kobe, tambula yogabo canda mukhe ||

(PBC 54)

“In Vrindavana are the Two, and the assembly of sakhis surrounding them; all absorbed in the joys of

rasa.

On the hint of the sakhis, I will fan them with camara, offering tambula into their moonlike mouths.”

What, then, is the qualification for hearing of one’s own siddha-deha, and the siddha- dehas of one’s

gurus?

Lobha, defined as a yearning for attaining feelings similar to the ragatmika-vrajavasis, is the qualification

for raganuga-sadhana.

tatra adhikārī—

rāgātmikāika-niṣṭhā ye vraja-vāsi-janādayaḥ |

teṣāṁ bhāvāptaye lubdho bhaved atrādhikāravān ||1.2.291||

The qualification for rāgānuga-bhakti is as follows:

That person who is greedy for attaining a bhāva similar to that of the inhabitants of Vraja—

who are fixed solely in rāgātmika-bhakti—is qualified for rāgānuga-bhakti.

tat-tad-bhāvādi-mādhurye śrute dhīr yad apekṣate |

nātra śāstraṁ na yuktiṁ ca tal-lobhotpatti-lakṣaṇaṁ ||1.2.292||

The appearance of that greed is indicated when the intelligence does not depend on rules of scripture and

logic,

after realizing to some degree the sweetness of their (inhabitants of Vraja) love through the process of

hearing from the scriptures.

tatra sādhana-bhaktiḥ—

kṛti-sādhyā bhavet sādhya-bhāvā sā sādhanābhidhā |

nitya-siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyatā ||1.2.2||

Now sādhana-bhakti will be defined:

Action of the senses, which produces the stage of bhāva, is called sādhana-bhakti. This attained state of

bhāva-bhakti (sādhyatā) is an eternal sthāyi-bhāva which is not created,

but simply manifests within the soul by the spiritual energy of the Lord.

The very aim of the sadhana is to have nitya-siddha-bhava awaken within the heart!

That being said, of course the various limbs of practice such as ashtakaliya-lila-smarana require a

substantial degree of purity of mind that is attained through practices such as sravana and kirtana, which

are the constant companions of a raganuga-sadhaka.

"The perfection of allegiance to the Vraja-people cannot be achieved by giving up external practices like

hearing and chanting. As much as the external practices like hearing and chanting nourish the internal

practice of smaraṇa, that much the internal practice also awakens taste for external practices. Since they

nourish each other equally, efforts to fix one's mind on līlā smaraṇa without taking shelter of external

practices will not become fruitful. And again, efforts to perform only external practices without practicing

līlā smaraṇa cannot be called rāgānugā mārga's bhajana. Hence both are required."

"Without practicing limbs of bhajana such as hearing and chanting within the external sādhaka body, the

sādhaka cannot attain perfection in either destroying māyā, becoming free from vices in his own bhajana

or in his allegiance to the people of Vraja. With hearing and chanting is meant following as much as

possible the 64 items of bhajana, starting with taking shelter of a guru, that Śrīmat Rūpa Gosvāmī has

mentioned in his Bhakti Rasāmṛta Sindhu grantha."

"On the path of raganuga-bhakti, meditating on the divine pastimes is the main sadhana, however in the

primary stage we are not qualified for lila-smaran (meditation on the pastimes). Therefore, we should

concentrate more on hearing, chanting and following the other rules of bhakti. Then as our consciousness

gets more and more purified, we are drawn towards lila-smaran. Slowly our smaran becomes more

intense. Ultimately when we reach the zenith of bhajan, lila-smaran naturally becomes the major part of

bhajan."

(Srila Ananta das Babaji)

As said by Sri Jiva Gosvami (BhS 276): smaranam tu suddhantah-karanatam apekshate – “Smarana is

dependent on the purity of the mind.”

Therefore (BhS 275): suddhantah-karanas cet nama-kirtanaparityagena smaranam kuryat – “If the mind is

pure, one should engage in smarana without abandoning nama-kirtana.”

This consideration is very practical. The mind of a person whose heart is impure is bound to be flickering

by nature, and with a flickering mind, how can one possibly become enrapt in meditation on the lila?

Srila Thakura Mahasaya, however, reminds us of the great importance of the sadhana of lila-smarana,

encouraging all sadhakas to swiftly come to a stage at which its proper practice becomes possible.

sadhana smarana lila,

ihate na koro hela,

kaya mane koriya susara |

manera smarana prana,

madhura madhura dhama,

yugala vilasa smriti sara |

sadhya sadhana ei,

iha boi ara nai,

ei tattva sarva vidhi sara ||

(Prema Bhakti Candrika 14, 61)

“Do not neglect the practice of lila-smarana, hold it as the essence of the body and the mind.”

“The very life of the mind is smarana, the abode of all sweetness, and the essence of smarana is the vilasa

of Radha-Krishna.

That is the sadhya (perfection), that is the sadhana (method of practice), and there is nothing apart from

this. This truth is the essence of all principles of devotion.”

Is the consideration of mental purity a matter of black and white, that the mind is either entirely impure or

entirely pure, without any intermediate stages of development? In other words, will one need to attain

siddhi before the sadhana of lila-smarana becomes possible? Certainly not! This is evident from the words

of Srila Visvanatha Cakravartipada in his Raga-vartma-candrika (1.8):

sa ca lobho rāga vartma vartināṁ bhaktānāṁ guru-padāśraya lakṣaṇam ārabhya svābhīṣṭa vastu sākṣāt

prāpti samayam abhivyāpya 'yathā yathātma parimṛjyate'sau mat puṇya gāthā śravaṇābhidhānaiḥ, tathā

tathā paśyati vastu sūkṣmaṁ cakṣur yathaivāñjana samprayuktaṁ. iti bhagavad ukter bhakti hetukāntaḥ

karaṇa śuddhi tāratamyāt prati dinam adhikādhiko bhavati.

Lord Kṛṣṇa Himself describes (in Śrīmad Bhāgavata 11.14.26) how the devotee on the path of sacred

passion advances and becomes more purified and more obsessed with sacred greed by the day, from the

initial stage of surrender to the feet of a guru up to the point in which he directly attains the Lord: 'The

more one's mind gets purified by hearing and chanting of My beautiful pastimes, the better one is able to

discern the subtle reality (of the Self), just as the eye is better able to perceive more and more subtle things

when it is treated with medicinal ointment'.

From these words of the Lord it is known that through sadhana-bhakti the consciousness of the sadhaka

becomes more purified every day, and he gradually becomes more and more greedy.

tvaṁ bhakti-yoga-paribhāvita-hṛt-saroja

āsse śrutekṣita-patho nanu nātha puṁsām

yad-yad-dhiyā ta urugāya vibhāvayanti

tat-tad-vapuḥ praṇayase sad-anugrahāya

(Srimad Bhagavatam 3.9.11)

“O Lord! You, who are approached by being heard about, seen and directly served, enter and remain in the

lotus of your devotee’s hearts infused with bhakti-yoga.

Much praised Lord! By your mercy, you bestow to them spiritual bodies appropriate to the mood they

cultivate during sādhana.”

Srila Viśvanātha Cakravartī Ṭhākura explains - te sādhaka-bhaktāḥ sva sva bhāvānurūpaṁ yad yad dhiyā

bhāvayanti tat tad eva vapus teṣāṁ siddha dehaṁ praṇayase prakarṣeṇa tān prāpayasi aho te sva bhakta

pāravaśyam iti bhāvaḥ –

“Or your devotees doing sādhana concentrate on their spiritual form according to their mood of love

using their minds, and you have them attain (praṇayase) their spiritual bodies. You become dependent on

your devotee.”

tatra rāgānugā-mārge’nutpanna-rati-sādhaka-bhaktair api svepsita-siddha-dehaṁ manasi parikalpya

bhagavat-sevādikaṁ kriyate |

jāta-ratīnāṁ tu svayam eva tad-deha-sphūrtiḥ |

asya tūtpannā madhura-jātīyā ratiḥ krameṇānurāga-daśāṁ prāptāsti atas tad-deha-sphūrtiḥ sadaiva |

There, on the raganuga-path, even the sadhaka bhaktas whose rati/bhava has not yet arisen, mentally

conceive of their desired siddha dehas, and thus serve the lord, etc.

When rati has arisen, that body is perceived automatically. In the arisen rati of the madhura-kind, one

gradually attains the stage of anuraga; then that deha will be always perceived.”

(from Srila Krishna das Kaviraja Goswami´s tika on “Krishna Karanamritam”)

All in all, completely in the shelter of the lotus feet of Sri Gurudeva.

krsna-tad-bhakta-karunya-matra-labhaika-hetuka \

pusti-margataya kaiscid iyam raganugocyate

(BRS 1.2.309)

“The mercy of Krsna and His devotees is the only cause of attaining raganuga-bhakti. Some call this type

of devotion pusti-marga.”

“There are two causes for the appearance of the aforementioned sacred greed: The mercy of God or the

mercy of another anurāgī devotee. There are again two kinds of mercy bestowed by a devotee:

prāktana and ādhunika. prāktana means mercy bestowed by a rāgānugā bhakta in a previous life, and

ādhunika is mercy bestowed in the present birth.

The prāktana-devotee takes shelter of the lotus feet of a rāgānugā guru after the sacred greed has arisen in

him, the ādhunika will get that sacred greed only after having surrendered to the feet of such a guru.”

(Srila Vishvanatha Chakravartipad, RVC)

In the eighth canto of his 'Vṛndāvana Mahimāmṛta', Śrīpāda Prabodhānanda Sarasvatī has drawn a very

sweet picture of how Śrī Rādhā´s maidservants:

kṣaṇaṁ caraṇa vicchedyāc chrīśvaryāḥ prāṇa hāriṇīm

padāravinda samlagna tayaivāharniśaṁ sthitām

preṣṭha dvandva prasāda srag vastra bhūṣādi mohinīm

mahā vinaya sauśilyādy anekāścarya sad guṇām

"Day and night the maidservants are staying at Śrīśvarī's (Rādhikā's) lotus-feet, for they will die if they are

separated from them for even a second.

They are very enchanting as they wear the leftover garlands, dresses and ornaments of the loving divine

Couple and they are also adorned with many amazing attributes such as great humility and good

behaviour."

There we can also find a wonderful description of how we can meditate on our desired form of a sweet

maidservant.

Sataka 6, Text 81

rādhā-kṛṣṇa-padāravinda-makarandāsvāda-madyan-mano-

bhṛṅgāḥ santatam udgatāśru-pulakās tat-prema-tīvraughataḥ

aty-ānanda-bharāt kadāpy atilaye śocantya ātmeśayoḥ

sevāyā vihateḥ sphurantu mama tāḥ śrī-rādhikārādhikāḥ

I pray that Śrī Rādhikā's maidservants, whose bumblebee hearts are always intoxicated by tasting the

honey of Rādhā-Kṛṣṇa's lotus-flower feet, who shed tears and whose bodily hairs stand up because of a

blissful flood of love for Them, and who bitterly lament when any obstacle stops their service to the

master and mistress of their lives, may appear before me.

Text 82

sva-prāṇa-dvaya-kāryatas tata ito lolāḥ kapola-sthalīr

velat-kacana-kuṇḍalāḥ kaṭi-raṇat-kacīḥ kvanan-nūpurāḥ

cūḍā-maju-raṇat-kṛtaiḥ su-madhurā dig-vyāpakāṅga-cchaṭā

rādhā-karmakarīḥ su-hema-latikās tanvīḥ kiśorīḥ smara

Please meditate on Rādhā's young, slender, very sweet maidservants, who are graceful as golden vines, the

splendor of whose limbs fills all directions, and whose golden earrings move to and fro on their cheeks

and whose bracelets, anklets, and the belts on their hips all tinkle as they busily serve the divine couple,

who are more dear to them than life.

Text 83

pṛthu-kaṭi-taṭa-śāṭī-visphurat-kiṅkiṇīkās

caraṇa-kamala-sijan-maju-majīra-śobhāḥ

kuca-mukula-virājat-kaculī-lola-hārāḥ

smarata kanaka-gaurī rādhikā-kīṅkarīs tāḥ

Please meditate on Śrī Rādhikā's maidservants. who are as fair as gold, whose broad hips are decorated

with splendid saris and tinkling bells, whose lotus feet are splendid with melodiously tinkling anklets,

whose budding breasts are covered with splendid bodices and beautiful necklaces moving to and fro, . . .

Text 84

maṇi-kanaka-nibaddhānarghya-muktādya-nāsā

bahula-cikura-veṇī-visphurad-ratna-gucchāḥ

amita-kanaka-candra-dyota-su-smera-vaktrā

nava-taruṇima-līlāḥ kānti-sammohanāṅgīḥ

…whose noses are decorated with priceless pearls set in jewels and gold, whose large braids are decorated

with jewels and flowers, whose smiling faces are brilliant as numberless golden moons, who shine with

the playfulness of youth, whose limbs are enchantingly beautiful...

Text 85

sahaja-madhura-rādhā-kṛṣṇa-tīvrānurāga-

prasara-muhur-udacac-cāru-romāca-pujāḥ

pratipada-parivṛddhānanda-sindhāṭ agādhe

pratimuhur-ati-mattotphullitāṅgā hasantīḥ

…whose bodily hairs at every moment gracefully stand erect because of intense, sweet, spontaneaous love

for Rādhā-Kṛṣṇa, and who, plunged into the fathomless, ever-expanding ocean of transcendental bliss,

smile and laugh, their bodies at every moment blossoming with transcendental bliss.

Text 86

nava-kanaka-su-gaura-jyotir-aṅga-cchaṭaughaiḥ

khacita-daśa-dig-antā divya-kaiśora-rūpāḥ

tad-ati-rasa-kiśora-dvandva-bhāvonmadāndhā

vividha-vasana-bhūṣā bhānti rādhānucāryaḥ

Flooding the ten directions with the splendor of their limbs, splendid and youthful, blinded with love for

the very charming youthful divine couple, and decorated with a variety of garments and ornaments,

Rādhā's maidservants shine with great splendor.

Jay Sri Radhe