What is the siddha-deha?
‘Siddha-deha’ means the body that our Spiritual Master reveals us and we meditate on it. Srimat Jiva Goswamipad says – ‘siddha deha’ is the body that is worthy of serving Sri Krishna.
Srila Vishwanath Chakravartipad has said – ‘siddha-deha’ is the body that is worthy of serving Sri Sri Radha-Krishna in reality (sakshat seva).
By using the word ‘sakshat’ he is indicating that when a sadhaka meditates on the siddha-deha, then Sri Krishna accepts the seva in truth. In Raganuga when a sadhaka has not reached the stage of rati (passion), then he deliberately meditates that he is serving the Divine Couple with siddha-deha; however when a sadhaka attains the level of rati, he identifies naturally with his siddha-deha.
The siddha-deha that the sadhaka meditates on is not imaginary. It is the supreme truth, eternal, blissful and conscious. Some people think that although the soul is originally spiritual, it is infinitesimally small; hence the sadhaka has to meditate upon an imaginary body. He pleases Sri Bhagavan by his sadhana and then following the rule –
“yadrishi bhavaana yasya siddhirbhavaaati tadrishi”
– Sri Bhagavan converts the sadhaka’s soul into His associate.
So the message is that, although later on the siddha-deha does exist (as Sri Bhagavan’s associate), just now it is imaginary. This means, we are meditating on a make-believe image. This is not a Vaishnava conclusion.
The siddha-deha of the sadhaka is a beautiful treasure of the eternal divine abode and it is permanent. All the siddha-dehas are conscious, blissful and is in the mode of especially pure goodness.
We see in Srimad-Bhagavatam –
“vasanti yatra purushah sarve vaikuntha-murtayah.”
Meaning –
“Innumerable bodies are present in the divine Vaikuntha. They are parts of Sri Bhagavan’s effulgence and are the precious and beautiful treasure of the Holy Abode.”
Sri Gurudeva is Sri Bhagavan’s intense compassion personified. He knows our siddha-deha by the power of his meditation. Then he reveals to us our siddha-deha. We should meditate on this divine body and think “I am this divine body”. Such meditation is called “meditating on siddha-deha”. So we should note that our sadhana does NOT create the siddha-deha. It is already there. When we accomplish success in bhakti and we become worthy of serving Sri Bhagavan in reality, we become blessed and get the opportunity to serve the Divine Couple in our siddha-deha. Hence it is imperative that we follow the Siddha-pranali received in the Guru-parampara and perform sadhana accordingly. We should meditate on that siddha-deha which we receive in Sri Guruparampara and that which Sri Gurudeva has given us.
Lord Sadashiv has instructed us in Sri Sanatkumar-Samhita how to meditate on siddha-swarup –
“parakiyabhimaninyastathasya cha priyajanah,
prachirenaiva bhavaena ramayanti nijapriyam.
atmanam chintayettatra tasam madhye manoramam,
rupa-youvana-sampannam kishorim pramadakritim.
aanashlpakalabhigyam krishnabhoganurupinim,
ararthitam-api krishnena tato bhogaparanmukhim.
aadhikanucharim nitya tatsevanaparayanam,
krishnadapyadhikam prema radhikayam prakurvitam.
prityanudivasam yatnattayoh sangamakarinim,
tatsevanasukhaswadabharenati sunivritam.
ityatmanam vichintyaiva tatra sevam samacharet,
brahmamuhurtamarabhya yavat santa Mahanisha.”
Meaning –
“The Brajasundaris who are in parakiya-bhava, give immense pleasure to their Beloved Sri Krishna according to their bhava. Similarly, you too consider yourself as a Gopa-maiden and serve in subordination to their bhava. You are a maidservant amongst the Gopa-damsels. How will you meditate on this self? You will think – ‘I am an extremely attractive maiden brimming with beauty, youth and sensuousness. I am a Gopa-girl and experienced in many arts regarding Sri Krishna’s seva. I am Srimati Radharani’s eternal companion and follower.’ Your loving seva lies in uniting Srimati Radharani with Sri Krishna and your happiness lies therein. If Sri Krishna ever begs you for love-making, you will refuse, since you are Sri Radha’s maidservant and you feel joy in making her happy. In this manner you will serve Srimati Radharani eternally and love Her more than Sri Krishna. You will serve Her during all eight parts of the day and unite Her with Sri Krishna. Thus you will submerge in the joy of seva. You will serve right from the Brahma-muhurta till the end of the night.”
Those of us who cannot see the siddha-deha clearly, or do lila-smaran conspicuously – rather they even find it laborious – it is better if they are not over-enthusiastic about meditating on siddha-deha and practicing lila-smaran. It is better if they hear from the holy lips of the great devotees about the divine pastimes. Then they should read lots about the glory of Gopi–bhava, repeat them and say lalasamayi prayers that crave for such bhava. They should try to practice very little Gopi–bhava in the form of remembering and thinking. If they perform bhajan like this, then gradually they will be able to meditate nicely on their siddha-deha and they will be qualified to meditate on the pastimes of the Divine Couple. They will also be able to meditate on the loving seva of the Divine Couple in the correct manner.
Our Sri Gurudeva gives us siddha-deha and along with it the ekadash-bhava (11 qualities of siddhadeha).
Now let us learn about the ekadash bhava of the siddha-deha.
Ekadash- bhava or the eleven qualities of siddha-deha
“nama-rupam vayo veshah sambandho yutha eva cha,
agya seva parakashtha palyadasi nivasakah”
Meaning – “The ekadash-bhava comprises of –
1. name
2. form
3. age
4. dress
5. relation
6. group
7. command
8. seva
9. parakashtha
10. protected maid servant
11. residence.”
Now let us define each one.
1. Name
– sri-rupa-manjari-ityadi nam-akhyananurupatah,
chintaniyam yatha-togyam swa-nama Brajasubhruvam
Meaning – “The devotees who desire the confidential seva of Sri Sri Radha-Krishna in the secluded flower-grove in the form of a Braja-beauty, under the guidance of manjaris such as Sri Rupa-manjari, should meditate on her manjari-name.”
2. Form
– rupam yutheshwari-rupam bhavaaniyam prayatnatah,
trailokya-mohanam kamoddipanam gopikapateh cha
Meaning – “The sadhaka should meditate on her manjari-form which is as beautiful as any group-leader. Sri Krishna is so handsome that He hypnotizes the three worlds, however the manjari is so voluptuous that she arouses passion even in Him.”
3. Age
– vayo nanavidham tatra yattu tridashavatsaram,
madhuryadbhuta kaishoram vikhyatam brajasubhruvam
Meaning – “Although the age (in madhur bhava) can vary from child to pouganda, the manjari is mostly at the sweet age of thirteen.”
4. Dress
– vesho neela-patadyaishcha vichitralankritaistatha,
swasya dehanurupena swabhavaah rasa-sundarah.”
Meaning – “The manjari should dress beautifully in various colors such as blue, yellow
etc. according to her look, nature and ra. She should also decorate herself with different artistic ornaments.”
5. Relation
– sevya-sevaka sambandhah swa-manovritti-bhedatah,
pranaatyaye’pi sambandhm na kada parivartayet.
Meaning – “Although one may have different relations with Sri Sri Radha-Krishna depending on the tendency of the mind, a manjari mainly has the relation of sevya and sevak with Them. They will accept death, yet not forsake this relation .”
6. Group
– yatha yutheshwari-yutha sada tishthati tad-vashe,
tathaiva sarvada tishthed bhutva tadvasha-vartini”
Meaning – “A group always rallies around its group-leader; similarly the sadhaka should
remain subordinate to the group-leader in his/her manjari–swarup.”
7. Command
– yutheshwaryah shirasy-agyam-adaya hari-radhayoh,
yathoditam tachchhushrusham kuryadanandasamyutam
Meaning – “Sri Rupa-manjari is the leader of the manjaris – we should place all her commands on our heads (obey submissively) and serve Sri Sri Radha-Krishna joyously
according to her orders.”
8. Seva
– chamara vyajanadinam samyoga pratipalanam,
iti seva parisegyeya yathamati vibhagashah
Meaning – “We should serve in the manjari–swarup according to our desire and instructions given by the senior manjaris – such as fanning, offering perfume, water, tambul etc.”
9. parakashtha
– shri-radha-krishnayoryadvad rupamanjarikadayah,
prapta nitya sakhitwancha tatha syamiti bhavaayet
Meaning – “We should have the firm faith that just as the earlier manjaris such as Sri Rupa-manjari are the eternal sakhis of Sri Sri Radha-Krishna, by following in their footsteps I too shall attain the topmost bhava (zenith). In this manner we should meditate on our manjari-swarup.”
10. Protected maidservant
– palya-dasi cha sa prokta paripalya priyamvada,
swamanovrittirupena ya nitya paricharika
Meaning – “The manjari is so close to Srimati Radharani that she reflects all Her emotions; in spite of this, she lives under the care and protection of her Ishwari. Also, she has multi-faceted talents and still she is Swamini’s maidservant. This is her greatness.”
11. Residence
– “nivaso Brajamadhye tu radhakrishna-shtale matah
vamshi-vatashcha sri nandishwarashchapyati koutukah.”
Meaning – “The manjari lives happily in Sri Brajadham – in places where the Divine Couple perform Their pastimes – such as Vamshi-vat, Nandishwar etc.”
When we desire seva in subjugation to Gopi-bhava, if we have a pure heart, it softens and melts. When we are hungry we naturally find the food tasty; similarly the desire for seva makes us relish the sweetness of Sri Sri Radha-Krishna’s lila-smaran. Those who wish to get seva following in the footsteps of Gopi–bhava, only they can enjoy the sweetness of the divine pastimes.
When the bhava of a devotee is expressed in its entirety, we call it “Gopi-bhava”. We can relish Sri Krishna’s sweetness to the greatest degree in this Gopi-bhava alone.
What is the chief characteristic of Gopi-bhava? When we are absolutely devoid of any desire for happiness for ourselves and endeavor only to make Sri Krishna happy – then we are exhibiting the chief characteristic of Gopi-bhava. The manjaris display this characteristic to the greatest degree. The manjaris are ever absorbed in praying for seva. ‘Bhava’ is a mental state. Ordinarily ‘bhava’ refers to the equalization of the mind with the object of meditation. When we immerse ourselves exclusively in the pleasure of serving Srimati Radharani and are completely absorbed in it, it is called ‘manjari-bhava.’ We, as sadhakas, should worship in this manjari–bhava.
(Srila Ananta das Bababji, “Raganuga-tattva-vijnana”)
The spiritual body
In the tenth section of the Priti-sandarbha, Jiva Gosvamin writes: “In the spiritual world, the Supreme Lord has unlimited spiritual forms, all are expansions of himself illuminating that world. With each one of those forms, the Lord enjoys pastimes with a single individual liberated soul.”409
These liberated souls therefore have spiritual bodies like that of the Lord.
In the Lord’s abode, there are an unlimited number of forms, all suitable for rendering service to him. Every one of those forms is non-different from him, being expanded from his effulgence; each one is eternal, full of consciousness and bliss. They are the crowning, central jewels of the spiritual world—its very life. These unlimited spiritual bodies are the perfected forms of the liberated souls which are awarded to an individual, according to his taste, when he reaches the state of absolute liberation. This state is called attainment of the spiritual body. All these spiritual bodies are eternal for they exist even before the liberated souls enter them and will continue to exist ever afterward. However, prior to the entry of the liberated soul they are in an inactive state.
As all of the unlimited souls are servants of the Lord, each one of them has a spiritual body in the Lord’s abode just suitable for rendering service to the Lord. When an individual becomes qualified for direct service to the Lord by the grace of the Goddess of Devotion, then the Supreme Lord awards him that spiritual body.
The system of spiritual practices followed by the Gaudiya Vaishnava school call for the practitioner to receive siddha-pranali from his spiritual master. From this siddha-pranali, the disciple becomes aware of the nature of his spiritual body. Dhyana-candra Gosvamin writes in his Paddhati that the siddha-pranali has eleven aspects (ekadasa-bhava). These consist of the devotee’s (manjari’s) (1) name, (2) her bodily colour, (3) dress, (4) age, (5) relation, (6) the particular group to which she belongs, (7) orders, (8) service, (9) highest attainment, (10) situation as a protected handmaid, and finally (11) residence.
410
No one should think that this is nothing more than imagination; the spiritual body is eternal and true. The spiritual master knows his disciple’s transcendental identification through the power of his meditation and then reveals it to him as the form in which he will be accepted by the Lord. When the disciple meditates on the transcendental activities of the Lord through a sense of identification with that spiritual body, mentally serving the Holy Couple in that body, then gradually his absorption in identification with the material body is correspondingly reduced.
Narottama Dasa Thakura has said, “That which you think of during your practice is the very thing that will be attained at the time of perfection. It is only a question of its ripening : when one’s desires have ripened he attains prema-bhakti, and for as long as they are unripe he remains on the platform of practice. This is the essence of understanding the truth about pure devotional service.”
411
The Lord also states in the Bhagavad-gita: “Whatever one happens to be thinking of at the time of departing from this body will determine the state to which he will attain in his next birth, for one’s desires do not leave him at that time, but remain and determine his future life.”
412
Until the disciple comes to the point of prema, he does not actually attain this siddha-deha, but has to take repeated births in the material world. Visvanatha Cakravartin explains in his commentary on the Ujjvala-nilamani, “Those persons who are practicing raganuga- bhakti at the present time are on various stages of advancement such as nishtha, ruci, asakti, etc. If they should at any future lifetime attain to pure love (prema) then they will become fully qualified to serve the Lord. It is only then that they will receive a body appropriate for rendering such service and will become actual associates of the Lord.”
413
The process for achievement is as follows according to Visvanatha: “Such a practitioner of raganuga bhakti, when he finally attains prema due to his dedicated performance of sadhana and is completely absorbed in the anxiety of desire, even though he has not attained the higher stages of love of God, such as sneha, etc. (which are actually impossible to attain in a material body), then the Lord himself appears along with his eternal associates and gives a direct vision of himself as well as the opportunity to engage in direct service—even if only once in a dream. Then he gives a spiritual body (in this case, the body of a gopi) just in the way one was given to Narada Muni at the time of his death. After that, when the Lord makes his appearance in some material universe, his internal potency, Yogamaya, causes that very body to be born in the womb of some gopi in the Vrindavana of that world. Then in that body, the higher stages of prema are realizable by the devotee.”
414
Thus Narottama Dasa Thakura prays, “When will I take birth as a daughter in the house of Ahira Gopa, and when will I be married in the village of Yavata?”
415
Whenever a practitioner of raganuga-bhakti attains prema (which causes the experience of internal and external full spiritual bliss, direct meeting with the Lord and the direct apprehension or appreciation of his all-attractive qualities) then he goes and takes birth in the womb of a gopi in some material universe where the Lord’s activities are being performed.
The spiritualization of the devotional aspirant’s body
In the meantime, the body of a devotee (whether male or female) engaged in chanting the Holy Names and other devotional practices becomes progressively free from the material qualities. I am explaining this with evidence from the scriptures for the ultimate and greatest benefit of the devotional aspirants. One who is aware of the spiritual nature of the devotee’s apparently material body will keep free from offences and will thus protect himself on his path to spiritual achievement. Thinking a devotee’s body to be material is the cause of unlimited offence, with the result that one falls deeper into material consciousness and loses all hope of attaining pure devotional service. Narottama Das Thakur sings in his Prarthana, “An offence at the lotus feet of the Lord can be counteracted by chanting his Holy Names, but an offence at the feet of the devotee has no remedy.”416 Krishnadasa Kaviraja also says, “If the mad elephant offence to the Vaishnavas should chance into your garden, then your carefully nurtured seedling of devotion will be uprooted and all its leaves torn to shreds.”
417
In this Age of Quarrel, in which Caitanya Mahaprabhu himself has appeared, even the most sinful persons like drunkards, etc., in some birth attain purification and liberation, but one who is offensive to devotees will never have such fortune. The Caitanya-bhagavata says, “Lord Gaurasundara delivers everyone except for the blasphemer who is the most heinous sinner of all.”418 Blasphemy is specifically mentioned here, but it should be considered as an indicator of the six different types of offence to the devotees. “Even a drunkard will sooner or later attain the Lord’s mercy, but one who spends his time criticizing others is not destined for such good fortune. The blasphemer of the devotee will have to suffer the torment of a thousand hells over and over again.”
419
Here the following question arises: When a devotee attains prema and enters the eternal pastimes of the Lord then his body composed of the five elements “dies.” This is seen practically and is mentioned also in connection with the story of Narada. Still some knowledgeable Vaishnavas say that this death of the devotees is false, how is this possible? How can one deny the death of the material body?
The answer is that factually the devotee has no material body. As Lord Sri Caitanya Mahaprabhu himself says in the Caitanya-caritamrita:
A devotee’s body should never be thought of as material. It is transcendental and made of spiritual substance. At the time of initiation, when the devotee offers himself up to the Lord, then the Lord makes him equal to himself. He makes the devotee’s body spiritual like his own so that the devotee can engage in the service of his lotus feet [otherwise, how can he serve him?]
420
In the Brihad-Bhagavatamrita also, Mahesa says to Narada,
O Narada! I consider that wherever there are devotees, that is Vaikuntha. Even if they are in the material world, it is not to be considered inferior to Vaikuntha. This is my own realization from direct experience and I don’t feel it necessary to offer proofs from scripture. My experience is sufficient evidence. Due to drinking the nectar of devotion to Krishna they have completely forgotten the material body and everything connected with it and thus that body becomes transformed into something other-worldly or spiritual, just as took place in the case of Dhruva Maharaja. It is just as with the drinking of certain potions—the body becomes transformed.
421
The transformation of the devotee’s body is a gradual process. In his commentary on the words “they gave up their bodies of material elements” in Bhagavata-purana (10.29.10), Visvanatha presents the following argument:
Other than a devotee surrendered to the Lord, no one, not the jnanin, nor the yogin, nor any other transcendentalist is actually completely free from the material qualities. This was stated by the Lord to Uddhava
(BhP11.25.26).
One should understand this in the following way: the devotee’s body is considered to be nirguna because, on the order of his spiritual master, all of his senses are engaged in the transcendental service of the Lordhis ears in hearing about Krishna, his tongue in chanting the Lord’s names and glories, his mind in remembering Krishna, his entire body in prostrating himself in supplication to the Deity and his hands in various types of service. Thus, because all his senses are engaged in receiving transcendental materials connected with the Supreme Lord, they also become transcendental. On the other hand, as much as the senses receive non-spiritual data, they will be influenced by material qualities. As a result, from the beginning of the devotional process, the devotee’s body is partly material and partly spiritual. According to the indications of the Bhagavata verse (11.2.40) which compares advancement in devotional service to the satisfaction felt by a hungry man while eating, his gaining of strength and relief from the discomforts of hunger, one can understand that the process is progressive, for as much as one has eaten, that is the proportion to which he will feel these beneficial effects. Thus, as one progresses in spiritual life, the spiritualized portion of his body increases and the material portion is gradually reduced. When one reaches the stage of prema then his body is completely spiritualized and there is no mundane portion left. Thus the death of a devotee that is seen by all is to be known as nothing more than a kind of illusion and not at all real. The non-devotees consider that the devotee’s body must also die. This false doctrine is maintained by the Lord just to keep devotional service closed to atheistic and self-interested persons. An example of this is the so-called “Club Pastime” of the Lord in which he created the illusion of the demise of the Yadu dynasty. One should know that this too is non-factual. On some occasions, the Lord does not make such an illusory show but rather seeks to illustrate the glories of devotional service, as in the case of Dhruva. Dhruva went to Vaikuntha in the selfsame body, thus it is to be concluded that the apparent death of Narada was also an illusion created by the Lord.
422
Translation in pursuance of Sanatana Gosvamin’s commentary.
The next question then is, what is to be gained by thinking that a devotee’s body is beyond the material qualities? And conversely, what is lost by thinking it to be material? Why do disease, etc., manifest in a devotee’s body if it is transcendental?
The response to these questions is as follows: By thinking a devotee’s body to be transcendental, one’s material existence comes to an end. To think it material results in increasing material entanglement and hellish suffering. Evidence is the Padma-purana verse beginning with vaishnave jati-buddhih. The Lord allows the appearance of death and diseases in a devotee’s body just to increase the materialists’ entanglement: it should be considered a test of faith. Caitanya Mahaprabhu said the very same thing in connection with the appearance of sores on Sanatana Gosvamin’s body: “The Lord Krishna made these pus-filled sores appear on Sanatana’s body just to test me. If I had not embraced him due to disgust at seeing them, I would have committed an offence and been punishable by the Lord.”
423
Anyone, whether male, female, boy or girl, brahmana or any other caste or nationality, immediately rises above the material qualities when he engages in the service of the Lord. For this reason, all devotees should be treated with the greatest affection and reverence; not doing so will result in hellish existence, even if one performs one’s devotional activities most perfectly. This is the conclusion of the devotional scriptures.
The Lord said, “If I hear the Holy Name coming from the lips of any person at all, I consider him to be worshipable, for he is far better than the rest of the people. Whoever utters the Holy Name even once is to be considered a Vaishnava and I offer him the greatest respect.”
424
From this statement of the Lord, it is evident that any person, whoever he may be, if he says the Lord’s name even once, is worshipable and the best among men. This shows the glory of the Holy Name and devotional practice more than anything else.
In the Caitanya-bhagavata, Vrindavana Dasa writes,
If someone does not worship the devotee but approaches the Lord with obeisances, the Lord does not forgive his offences. The Lord will deliver everyone except the rascal who blasphemes the devotees. 84,000 gods of death wait to punish the blasphemer again and again. The Lord says, “If someone speaks ill of my devotees, even if they chant my name that is like a desire-tree, that Name will be the cause of his demise.”
425
Thus the conclusion is that because the body of a devotee is not material, to blaspheme him is a greatly punishable offence. Jiva Gosvamin says in his comments on the verse etan nirvidya-mananam (BhP 2.1.11) in which the Holy Name is glorified as the best process of spiritual realization that even a great devotee if he commits offences to the Holy Name can be relegated to a hellish existence. Therefore one should engage in devotional life avoiding the ten offences to the Holy Name amongst which the six types of offences to the Vaishnavas are included.
(taken from the book “Manjari Svarupa Nirupana”, written by Srila Kunja Bihari das Babaji, translated by Jagadananda das)
________________________________________________________________
409
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 | PritiS 10
410
nama rupam vayo veso sambandho yutha eva ca |
ajna seva parakashtha palya-dasi nivasakah | (Dhyanacandra’s Paddhati, verse 93)
411
sadhane bhavibe yaha siddha-dehe pabe taha,
pakvapakva matra se vicar |
pakile se prema-bhakti, apakve sadhan gati,
bhakati lakshana tattva-sar || Prema-bhakti-candrika
412
yam yam vapi smaran bhavam tyajanty ante kalevaram |
tam tam evaiti kaunteya sada tad-bhava-bhavitah || BG 8.6
413
ye idanintana raganugiya-sadhanavanto nishtha-rucy-asakty-adi-kaksharudhataya kasmimscij janmani yadi
jata-premanah syus te tarhi bhagavat-sakshat-seva-yogyas tad-dehanta-kshana eva… tat-parikara-padavim prapsyanti ||
Ananda-candrika to UN 3.49 (Kavyamala edition, p. 68)
414
atra kramah raganuragiya-samyak-sadhana-niratayotpanna-premne bhaktaya cira-samaya-vidhrita-sakshat- sevabhilasha-mahotkanthaya kripaya bhagavata sa-parikara-sva-darsanam seva-prapty-anubhavakam alabdha- snehadi-prema-bhedayapi sadhaka-dehe’pi svapne’pi sakshad api sakrid diyata eva | tatas ca sri-naradayeva cid- ananda-mayi gopikakara-tad-bhava-vibhavita tanus ca diyate | tatas ca vrindavaniya-prakata-prakase krishna- parikara-pradurbhava-samaye saiva tanur yoga-mayaya gopika-garbhad udbhavyate ukta-nyayena snehadi- prema-bheda-siddhy-artham ||
(ibid., p. 69)
415
kabe vrishabhanu pure, ahira-gopera ghare, tanaya hanya janamiba |
yavate amara kabe, e pani-grahana habe | Prarthana
416
hari-sthane aparadhe tare hari-nam |
toma-sthane aparadhe nahika edan || Prarthana
417
yadi vaishnava-aparadha uthe hati mata |
upade va chidi yay sukhi yay pata || CC 2.19.156
418
sabhare karibe gaurasundara uddhar |
vyatirikta vaishnava-ninduk duracar || CBh
419
madyapera gatio ache kona kale |
para-carcakera gati dekhi nai bhale || CBh
sahasra samkhyaka yama yatana yateke |
punah punah kari bhunje vaishnava-nindake || CB
420
prabhu kahe vaishnavera deha prakrita kabhu nay |
aprakrita deha bhaktera cid-ananda-may || diksha-kale bhakta kare atma-samarpan | dei kale krishna tare kare atma-sam ||
sei deha tanr kare cid-ananda-may |
aprakrita dehe tar carana bhajay || CC 3.4.191-193
421
naradaham idam manye tadrisanam yatah sthitih |
bhavet sa eva vaikuntho loko natra vicarana ||
krishna-bhakti-sudha-panad deha-daihika-vismriteh |
tesham bhautika-dehe’pi sac-cid-ananda-rupata || BBhA 1.3.60-61.
422
ayam atra vivekah | gurupadishta-bhakty-arambha-dasata eva bhaktanam sravana-kirtana-smarana-dandavat-
pranati-paricaryadi-mayyam suddha-bhaktau srotradishu pravishtayam satyam nirguno mad-apasraya iti
bhagavad-ukter bhaktah sva-srotradibhir bhagavad-gunadikam vishayi-kurvan nirguno bhavati vyavaharika- sabdadikam api vishayi-kurvan gunamayo’pi bhavatiti bhakta-dehasyamsena nirgunatvam gunamayatvam ca syat
| tatas ca bhaktih paresanubhavo vivraktir iti tushtih pushtih kshud-apayo’nughasam iti nyayena nirguna- dehamsanam adhikya-taratamyam syat | tena ca gunamaya-dehamsanam kshinatva-taratamyam syat sampurna- premny utpanne tu gunamaya-dehamseshu nashteshu samyak-nirguna eva dehah syat tad api sthula-deha-patas tu bahirmukha-matotkhatabhavartham bhakti-yogasya rahasyatva-rakshanartham ca bhagavataiva mayaya pradarsyate yatha maushala-lilayam yadavanam | kvacit tu bhakti-yogotkarsha-jnapanartham na darsyate yatha dhruvadinam | atra pramanam ekadase pancavimsatitamadhyaye sraddhadayo nirguna gunamayas ceti pradarsayata yeneme nirjitah saumya guna jivena cittajah | bhakti-yogena man-nishto mad-bhavaya prapadyate || ity anena bhaktyaiva guna-mayadi-vastunam nirjayo nasa evokto bhagavata |
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sanatanera dehe krishna kandu upajana |
ama parikshite ihan dila pathaiya ||
ghrina kari alingana na karitan yabe|
krishna-thani aparadha-danda paitan tabe ||
CC 3.4.195-6
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prabhu kahe yara mukhe suni ekabar |
krishna-nama pujya sei sreshtha sabakar ||
ateva yara mukhe eka krishna-nam |
sei vaishnava kari tara parama samman || CC 2.15.110-111
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This is a Sanskrit verse written by the author himself.
Amrita-Tarangini 