Dandavats article about devotees leaving their bodies
Nov 21, 2015 14:43:46 GMT -5
niscala and ishan like this
Post by Uttamasloka on Nov 21, 2015 14:43:46 GMT -5
This article was posted on Dandavats today.
www.dandavats.com/?p=21731
There are a number of misconceptions in this article that I would like to address, without specifically referencing the respected departed devotee, and with all due respects to my godbrother, Bhakti Madhurya Govinda Gosvami:
This is pure speculation, since, as BMGG admitted in the first paragraph, he did not know this devotee personally. No one can enter nitya-lila without having first attained at least the stage of bhava and more specifically, prema, and that must be accomplished ‘before’ one leaves their body. And attaining bhava or prema is predicated on one having realized what type of rasa they desire in Vraja lila, and thus, practicing raganuga-bhakti to attain that specific type of prema. BMGG has no way of knowing for certain that this devotee attained these stages. And one does not enter nitya-lila directly either. I will address that point later on.
As far as automatically attaining both Gaura lila and Vraja lila, that is also not a given for every devotee, since it depends specifically on their desires related to each of these lilas. And it has nothing to do with being ‘powerful yogis’ either. This is explained by Bhaktivinoda Thakura in Jaiva-dharma:
Vrajanātha: What is the ultimate destination of the unalloyed bhaktas of Śrī Gaura-Kiśora (Caitanya Mahāprabhu)?
Bābājī: Śrī Kṛṣṇa and Śrī Gaura-Kiśora are non-different in their tattva (absolute nature). They are both shelters of mādhurya-rasa. However, there is a slight difference between Them because mādhurya-rasa has two prakoṣṭs (chambers). One is the mood of mādhurya (sweetness), and the other is the mood of audārya magnanimity). Śrī Kṛṣṇa’s svārupa is manifest where mādhurya is prominent, and Śrī Gaurāṅga’s form is manifest where audārya is prominent.
Similarly, the transcendental Vṛndāvana also has two prakoṣṭs (divisions): Śrī Kṛṣṇa’s abode and Śrī Gaura’s abode. The nitya-siddha and nitya-mukta associates who reside in Śrī Kṛṣṇa’s abode are attracted first to mādhurya, and then to audārya.
The nitya-siddha and nitya-mukta associates who reside in Śrī Gaura’s abode are blissfully absorbed in audārya, and then mādhurya. Some of them reside in both abodes simultaneously by expansions of the self (svarupa-vyuha), while others reside in one spiritual form in only one abode, and not in the other. Those who only worship Śrī Gaura during their period of sādhana, only serve Śrī Gaura when they achieve perfection, while those who only serve Śrī Kṛṣṇa during their period of sādhana serve Śrī Kṛṣṇa on achieving perfection.
However, those who worship the forms of both Śrī Kṛṣṇa and Śrī Gaura during their period of sādhana manifest two forms when they attain perfection and reside in both abodes simultaneously. The truth of the simultaneous oneness and difference of Śrī Gaura and Śrī Kṛṣṇa is a very confidential secret. JD, Chapter 17
This is not entirely correct because it is mandatory for ‘all’ devotees who desire to enter Vraja lila to first take birth in bhauma-lila to complete the perfection of their prema, which cannot be accomplished while embodied in a material form. Visvanatha Cakravarti Thakura explains this in Raga-vartma-candrika:
One may ask, “Why don’t you say that when the sādhaka attains the stage of prema and leaves his body, he will take a gopīka body in the spiritual world without taking birth from the womb of a gopīka, after which he manifests sneha and so on, there in that body through the association of the eternally perfect gopīs?”
The answer here is: “No, that will not happen, because then one cannot get a harmonious acquaintance according to the human-like pastimes there, like: ‘Whose daughter is this sakhī? Whose wife is she? Whose daughter-in-law is she?’
‘Alright then’ one may say, ‘Then what is the harm in taking birth in the aprakaṭa-līlā?’ Then the answer is no, that also cannot be. Sādhakas or materially conditioned souls cannot enter into the transcendental manifestation named Śrī Vṛndāvana Dhāma. Only perfected souls can enter it. Even through one’s own sādhana the moods of sneha and so on are not easily attained.
Therefore, those devotees for whom yoga māyā, for the sake of perfecting their moods like sneha and so on (sneha, mana, pranaya, raga, anuraga, mahabhava), arranges that prema is manifest in them after they take birth in Kṛṣṇa’s materially manifest pastimes in Śrī Vṛndāvana Dhāma, and before they attain Kṛṣṇa’s bodily association, they are taken to Kṛṣṇa’s materially manifest pastimes in Vṛndāvana.
Because practicing devotees, karmis, and perfected devotees can all be seen to enter into the materially manifest Śrī Vṛndāvana Dhāma, it is experienced as both sādhaka bhūmi and siddha bhūmi.
Then if you say, “Where will those most eager sādhakas stay after they attain prema and until they attain a gopīka body, after leaving their material bodies?”
Then I answer: “After the sādhaka body perishes, that loving devotee, who has eagerly desired direct devotional service for a long time, will at once, by the Lord’s grace, receive the gift of the desired service and the audience of the Lord and His eternal associates, just as He once bestowed direct audience to Nārada Muni.
He will give the sādhaka a transcendental gopīka body. Yogamāyā will make that body take birth from a gopīka mother in the manifest pastimes when Kṛṣṇa descends to earth with His eternal associates. There will not be a moment’s delay in that because the prakaṭa-līlā goes on without interruption. He will take birth in that material universe where Kṛṣṇa plays His manifest Vṛndāvana līlā at that time. Kṛṣṇa and His associates appear when the loving practicing devotee leaves his body.
Therefore, O greatly eager anurāgi devotees, don’t be afraid! Be at ease! All is auspicious for You!” RVC, 2.7
In Kṛṣṇa Book, Śrīla Prabhupāda confirms the truth of this new beginning:
The mature devotees, who have completely executed Kṛṣṇa consciousness, are immediately transferred to the universe where Kṛṣṇa is appearing. In that universe the devotees get their first opportunity to associate with Kṛṣṇa personally and directly. The training goes on, as we see in the Vṛndāvana līlā of Kṛṣṇa within this planet. KB, Chapter 28, Releasing Nanda Mahārāja from the Clutches of Varuṇa
Those particular gopis were the sages from the forest who desired Lord Rama when they saw him. They later took birth in Vraja lila and underwent the final purification of their anarthas. It is also important to understand that most of Krsna’s gopi girlfriends are married, because that is the prerequisite for parakiya-rasa. Some of the younger girls, known as kanyas, are unmarried. Here is the reference from Ujjvala-nilamani about the sages:
The sages: Some sages, worshippers of Kṛṣṇa, not having fulfilled their desires after a long time, developed attraction on seeing the beauty of Rāma. Becoming absorbed in attaining their desired perfection, they finally attained the bhāva of gopīs in Vraja. This is related in Padma Purāṇa. Another story of this nature is told in Bṛhad-vāmana Purāṇa. Among them some attained perfection at the rāsa-līlā. In this way the best authorities clearly explain the statements of the Purāṇas. UN, 3.46
Jīva Gosvami’s commentary:
It is said in the Padma Purāṇa:
“Previously all the great sages of Daṇḍaka forest, on seeing Rāma, desired to enjoy that beautiful form of Kṛṣṇa. They attained bodies of women and were born in Gokula. Attaining the Lord, they became liberated from the material world by their prema.”
Here is the explanation. On seeing Rāma, the sages’ previous sentiments for Kṛṣṇa became activated, because of some similarity between Rāma and Kṛṣṇa. They then desired to enjoy the beautiful form of Kṛṣṇa, and asked for this benediction in their minds. By the mercy of Rāma, a desire tree, who remained silent, they all entered the wombs of cowherd women outside of Vraja as females. When those cowherd women were pregnant they came to Gokula. The sages were born there. With great desire, with the consciousness that they were married women, they attained Kṛṣṇa.
While in their homes they attained him, and became free from the material world. This means that having been confined to their rooms by their husbands, they gave up their material bodies made of guṇas and attained association with Kṛṣṇa in their spiritual bodies. It is said that some of them were kept in their homes. That obstacle was created to increase their longing and destroy their remaining karmas.
No it isn’t. The facts are clear from the evidence provided above.
Not true. It is impossible to enter nitya-lila in Goloka directly, as explained by Visvanatha Cakravarti Thakura and Srila Prabhupada.
It’s time for devotees to stop the sentimental speculation that every devotee who passes away has automatically attained Vraja lila. As do all of the previous acaryas, Srila Prabhupada gives the specific criteria required to enter Vraja lila, in Teachings of Lord Caitanya:
The process of transcendental realization is to follow in the footsteps of the associates of the Supreme Lord; therefore to think oneself a direct associate of the Supreme Lord is condemned (ahamgrahopasana). According to authorized Vaiṣṇava principles, one should follow a particular devotee and not think of himself as Kṛṣṇa’s associate.
In this way Rāmānanda Rāya explained that one should accept the mood of the damsels of Vraja. In the Caitanya-caritāmṛta it is clearly said that one should accept the emotional activities of the associates of Kṛṣṇa, not imitate their dress. One should also always meditate upon the dealings between Rādhā and Kṛṣṇa in the transcendental world.
One should think of Rādhā and Kṛṣṇa twenty-four hours a day and engage in Their service within one’s mind, not externally change one’s dress. By adopting the mood of the associates and friends of Rādhārāṇī and following in their footsteps, one can ultimately achieve the perfectional stage of being transferred to Goloka Vṛndāvana, the transcendental abode of Kṛṣṇa.
By adopting this emotional mood of following in the footsteps of the gopīs, one attains his siddha-deha. This word indicates the pure spiritual body, which is beyond the senses, mind and intelligence. The siddha-deha is the purified soul who is just suitable to serve the Supreme Lord. No one can serve the Supreme Lord as His associate without being situated in his perfectly pure spiritual identity. That identity is completely free from all material contamination.
As stated in the Bhagavad-gītā, a materially contaminated person transmigrates to another material body by material consciousness. At the time of death he thinks materially and is therefore transferred to another material body. Similarly, one who at the time of death is situated in his pure spiritual identity thinks of the spiritual loving service rendered to the Supreme Lord and is transferred to the spiritual kingdom, to enter into the association of Kṛṣṇa.
In other words, the qualification for being transferred to the spiritual kingdom at the time of death is to think, in one’s spiritual identity, of Kṛṣṇa and His associates. No one can contemplate the activities of the spiritual kingdom without being situated in his pure, spiritual identity (siddha-deha).
Thus Rāmānanda Rāya said that without attaining one’s siddha-deha one can neither become an associate of the damsels of Vraja nor render service directly to the Personality of Godhead, Kṛṣṇa, and His eternal consort, Rādhārāṇī. In this regard, Rāmānanda quoted a nice verse from Śrīmad-Bhāgavatam (10.47.60):
“Neither the goddess of fortune, Lakṣmī, nor the damsels of the heavenly kingdom can attain the facilities of the damsels of Vrajabhūmi – and what to speak of others?”
www.dandavats.com/?p=21731
There are a number of misconceptions in this article that I would like to address, without specifically referencing the respected departed devotee, and with all due respects to my godbrother, Bhakti Madhurya Govinda Gosvami:
BMGG: “There are some devotees who ask that we pray for him. This conception is defective. Why? Because he was beyond that level. When he departed this mortal world, he certainly went straight into nitya lila (eternal pastimes) with Sri Sri Radha and Krishna and (according to the authority of Sri Brahma Samhita) simultaneously into nitya lila with the Pancha Tattva and all the eternal associates of Sri Chaitanya Mahaprabhu and Sri Nityananda prabhu. This is the actual potential for the residents of Vraj, who are the most powerful of yogis and can have more than one spiritual body simultaneously.”
This is pure speculation, since, as BMGG admitted in the first paragraph, he did not know this devotee personally. No one can enter nitya-lila without having first attained at least the stage of bhava and more specifically, prema, and that must be accomplished ‘before’ one leaves their body. And attaining bhava or prema is predicated on one having realized what type of rasa they desire in Vraja lila, and thus, practicing raganuga-bhakti to attain that specific type of prema. BMGG has no way of knowing for certain that this devotee attained these stages. And one does not enter nitya-lila directly either. I will address that point later on.
As far as automatically attaining both Gaura lila and Vraja lila, that is also not a given for every devotee, since it depends specifically on their desires related to each of these lilas. And it has nothing to do with being ‘powerful yogis’ either. This is explained by Bhaktivinoda Thakura in Jaiva-dharma:
Vrajanātha: What is the ultimate destination of the unalloyed bhaktas of Śrī Gaura-Kiśora (Caitanya Mahāprabhu)?
Bābājī: Śrī Kṛṣṇa and Śrī Gaura-Kiśora are non-different in their tattva (absolute nature). They are both shelters of mādhurya-rasa. However, there is a slight difference between Them because mādhurya-rasa has two prakoṣṭs (chambers). One is the mood of mādhurya (sweetness), and the other is the mood of audārya magnanimity). Śrī Kṛṣṇa’s svārupa is manifest where mādhurya is prominent, and Śrī Gaurāṅga’s form is manifest where audārya is prominent.
Similarly, the transcendental Vṛndāvana also has two prakoṣṭs (divisions): Śrī Kṛṣṇa’s abode and Śrī Gaura’s abode. The nitya-siddha and nitya-mukta associates who reside in Śrī Kṛṣṇa’s abode are attracted first to mādhurya, and then to audārya.
The nitya-siddha and nitya-mukta associates who reside in Śrī Gaura’s abode are blissfully absorbed in audārya, and then mādhurya. Some of them reside in both abodes simultaneously by expansions of the self (svarupa-vyuha), while others reside in one spiritual form in only one abode, and not in the other. Those who only worship Śrī Gaura during their period of sādhana, only serve Śrī Gaura when they achieve perfection, while those who only serve Śrī Kṛṣṇa during their period of sādhana serve Śrī Kṛṣṇa on achieving perfection.
However, those who worship the forms of both Śrī Kṛṣṇa and Śrī Gaura during their period of sādhana manifest two forms when they attain perfection and reside in both abodes simultaneously. The truth of the simultaneous oneness and difference of Śrī Gaura and Śrī Kṛṣṇa is a very confidential secret. JD, Chapter 17
BMGG: “Was there any time lag when he left this world? Did he “hang around” in some undefined place in space before being transferred to the spiritual world? Certainly not! We see from the Bhagavatam and Krishna Book descriptions of great souls who instantly attain their spiritual body, being transferred to the eternal kingdom of God without any time lag whatsoever. Generally, when a devotee leaves their body who has been following acharya but has some remaining material desires unfulfilled, they are transferred to Gokula, that realm where Krishna’s manifest (prakat) lila is taking place right now in some other universe. There, their final purification takes place by direct association with the walking, talking, dancing, flute playing Krishna. The instant love becomes so strong that any remaining residual dirt left over from the material world is instantly burned off. Sometimes this is through intense vipralamba (the fire of separation) such as in the case of many of the gopis who had attained Gokula by their prior devotional service (sadhana siddha, perfection through regulated bhakti practice).”
This is not entirely correct because it is mandatory for ‘all’ devotees who desire to enter Vraja lila to first take birth in bhauma-lila to complete the perfection of their prema, which cannot be accomplished while embodied in a material form. Visvanatha Cakravarti Thakura explains this in Raga-vartma-candrika:
One may ask, “Why don’t you say that when the sādhaka attains the stage of prema and leaves his body, he will take a gopīka body in the spiritual world without taking birth from the womb of a gopīka, after which he manifests sneha and so on, there in that body through the association of the eternally perfect gopīs?”
The answer here is: “No, that will not happen, because then one cannot get a harmonious acquaintance according to the human-like pastimes there, like: ‘Whose daughter is this sakhī? Whose wife is she? Whose daughter-in-law is she?’
‘Alright then’ one may say, ‘Then what is the harm in taking birth in the aprakaṭa-līlā?’ Then the answer is no, that also cannot be. Sādhakas or materially conditioned souls cannot enter into the transcendental manifestation named Śrī Vṛndāvana Dhāma. Only perfected souls can enter it. Even through one’s own sādhana the moods of sneha and so on are not easily attained.
Therefore, those devotees for whom yoga māyā, for the sake of perfecting their moods like sneha and so on (sneha, mana, pranaya, raga, anuraga, mahabhava), arranges that prema is manifest in them after they take birth in Kṛṣṇa’s materially manifest pastimes in Śrī Vṛndāvana Dhāma, and before they attain Kṛṣṇa’s bodily association, they are taken to Kṛṣṇa’s materially manifest pastimes in Vṛndāvana.
Because practicing devotees, karmis, and perfected devotees can all be seen to enter into the materially manifest Śrī Vṛndāvana Dhāma, it is experienced as both sādhaka bhūmi and siddha bhūmi.
Then if you say, “Where will those most eager sādhakas stay after they attain prema and until they attain a gopīka body, after leaving their material bodies?”
Then I answer: “After the sādhaka body perishes, that loving devotee, who has eagerly desired direct devotional service for a long time, will at once, by the Lord’s grace, receive the gift of the desired service and the audience of the Lord and His eternal associates, just as He once bestowed direct audience to Nārada Muni.
He will give the sādhaka a transcendental gopīka body. Yogamāyā will make that body take birth from a gopīka mother in the manifest pastimes when Kṛṣṇa descends to earth with His eternal associates. There will not be a moment’s delay in that because the prakaṭa-līlā goes on without interruption. He will take birth in that material universe where Kṛṣṇa plays His manifest Vṛndāvana līlā at that time. Kṛṣṇa and His associates appear when the loving practicing devotee leaves his body.
Therefore, O greatly eager anurāgi devotees, don’t be afraid! Be at ease! All is auspicious for You!” RVC, 2.7
In Kṛṣṇa Book, Śrīla Prabhupāda confirms the truth of this new beginning:
The mature devotees, who have completely executed Kṛṣṇa consciousness, are immediately transferred to the universe where Kṛṣṇa is appearing. In that universe the devotees get their first opportunity to associate with Kṛṣṇa personally and directly. The training goes on, as we see in the Vṛndāvana līlā of Kṛṣṇa within this planet. KB, Chapter 28, Releasing Nanda Mahārāja from the Clutches of Varuṇa
BMGG: “This example may be found in the married gopis, who still had family dealings with husbands, babies, mothers-in-law, etc, yet were in love with Krishna, yearning to join the rasa dance on hearing the sound of Krishna’s flute. Some even left their bodies in separation, then being transformed into nitya lila in Vraj of Goloka Vrindavan, Krishna lotus flower abode.”
Those particular gopis were the sages from the forest who desired Lord Rama when they saw him. They later took birth in Vraja lila and underwent the final purification of their anarthas. It is also important to understand that most of Krsna’s gopi girlfriends are married, because that is the prerequisite for parakiya-rasa. Some of the younger girls, known as kanyas, are unmarried. Here is the reference from Ujjvala-nilamani about the sages:
The sages: Some sages, worshippers of Kṛṣṇa, not having fulfilled their desires after a long time, developed attraction on seeing the beauty of Rāma. Becoming absorbed in attaining their desired perfection, they finally attained the bhāva of gopīs in Vraja. This is related in Padma Purāṇa. Another story of this nature is told in Bṛhad-vāmana Purāṇa. Among them some attained perfection at the rāsa-līlā. In this way the best authorities clearly explain the statements of the Purāṇas. UN, 3.46
Jīva Gosvami’s commentary:
It is said in the Padma Purāṇa:
“Previously all the great sages of Daṇḍaka forest, on seeing Rāma, desired to enjoy that beautiful form of Kṛṣṇa. They attained bodies of women and were born in Gokula. Attaining the Lord, they became liberated from the material world by their prema.”
Here is the explanation. On seeing Rāma, the sages’ previous sentiments for Kṛṣṇa became activated, because of some similarity between Rāma and Kṛṣṇa. They then desired to enjoy the beautiful form of Kṛṣṇa, and asked for this benediction in their minds. By the mercy of Rāma, a desire tree, who remained silent, they all entered the wombs of cowherd women outside of Vraja as females. When those cowherd women were pregnant they came to Gokula. The sages were born there. With great desire, with the consciousness that they were married women, they attained Kṛṣṇa.
While in their homes they attained him, and became free from the material world. This means that having been confined to their rooms by their husbands, they gave up their material bodies made of guṇas and attained association with Kṛṣṇa in their spiritual bodies. It is said that some of them were kept in their homes. That obstacle was created to increase their longing and destroy their remaining karmas.
BMGG: “In any case, whether Maharaj went to Gokula or direct to Goloka Vrindavan is academic.”
No it isn’t. The facts are clear from the evidence provided above.
BMGG: “Because of his purity, however, it is quite possible that Maharaj was instantly transferred directly to Goloka.”
Not true. It is impossible to enter nitya-lila in Goloka directly, as explained by Visvanatha Cakravarti Thakura and Srila Prabhupada.
BMGG: “Rather, we should pray to him for our deliverance, since either way he is now an eternal associate of Krishna in a spiritual body!”
It’s time for devotees to stop the sentimental speculation that every devotee who passes away has automatically attained Vraja lila. As do all of the previous acaryas, Srila Prabhupada gives the specific criteria required to enter Vraja lila, in Teachings of Lord Caitanya:
The process of transcendental realization is to follow in the footsteps of the associates of the Supreme Lord; therefore to think oneself a direct associate of the Supreme Lord is condemned (ahamgrahopasana). According to authorized Vaiṣṇava principles, one should follow a particular devotee and not think of himself as Kṛṣṇa’s associate.
In this way Rāmānanda Rāya explained that one should accept the mood of the damsels of Vraja. In the Caitanya-caritāmṛta it is clearly said that one should accept the emotional activities of the associates of Kṛṣṇa, not imitate their dress. One should also always meditate upon the dealings between Rādhā and Kṛṣṇa in the transcendental world.
One should think of Rādhā and Kṛṣṇa twenty-four hours a day and engage in Their service within one’s mind, not externally change one’s dress. By adopting the mood of the associates and friends of Rādhārāṇī and following in their footsteps, one can ultimately achieve the perfectional stage of being transferred to Goloka Vṛndāvana, the transcendental abode of Kṛṣṇa.
By adopting this emotional mood of following in the footsteps of the gopīs, one attains his siddha-deha. This word indicates the pure spiritual body, which is beyond the senses, mind and intelligence. The siddha-deha is the purified soul who is just suitable to serve the Supreme Lord. No one can serve the Supreme Lord as His associate without being situated in his perfectly pure spiritual identity. That identity is completely free from all material contamination.
As stated in the Bhagavad-gītā, a materially contaminated person transmigrates to another material body by material consciousness. At the time of death he thinks materially and is therefore transferred to another material body. Similarly, one who at the time of death is situated in his pure spiritual identity thinks of the spiritual loving service rendered to the Supreme Lord and is transferred to the spiritual kingdom, to enter into the association of Kṛṣṇa.
In other words, the qualification for being transferred to the spiritual kingdom at the time of death is to think, in one’s spiritual identity, of Kṛṣṇa and His associates. No one can contemplate the activities of the spiritual kingdom without being situated in his pure, spiritual identity (siddha-deha).
Thus Rāmānanda Rāya said that without attaining one’s siddha-deha one can neither become an associate of the damsels of Vraja nor render service directly to the Personality of Godhead, Kṛṣṇa, and His eternal consort, Rādhārāṇī. In this regard, Rāmānanda quoted a nice verse from Śrīmad-Bhāgavatam (10.47.60):
“Neither the goddess of fortune, Lakṣmī, nor the damsels of the heavenly kingdom can attain the facilities of the damsels of Vrajabhūmi – and what to speak of others?”